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 thinges are to be marked out of these partes, and matters of the Psalme.

¶Out of the first part are many thinges to be noted.

FIrst the nature and condition of God, (for as much as hée hath prepared for men a place of ioye permanent and e∣uerlasting:) is not to reward such as be his,* 1.1 and ordeined to the life to come with so slender,* 1.2 and small a recompense in the bloud of his sonne Iesus Christ,* 1.3 as these worldy and tran∣sitorie thinges be of this world:* 1.4 but with riches and treasures that shall not corrupt,* 1.5 nor be eaten with

vermine,* 1.6 nor yet taken from vs by théeues. As S. Paule saith:* 1.7 He hath made vs to sit with him in the glorie of heauen.* 1.8 And as Christ said vnto Peter, that became a begger with the rest of the Apostles in this world, for Christes sake: Ye shall (saith Christ) sitt vppon the twelue seates, iudging the twelue tribes of Israel. We must therefore note out of this place of the Prophets Psalme, That God, although he whip and scourge vs, as we haue most worthily deserued: yet he loueth vs, and will not take his mercie from vs, but once leaue beating of vs, and burne the rod: and then in Christ reward vs with euerlasting life.* 1.9 In any case therefore,* 1.10 we must well assure our sel∣ues in the dayes of Gods punishmentes,* 1.11 that the end of his crosses & afflictions be the beginning of euer∣lasting ioyes.* 1.12 For, He receiueth none: but such as he first correcteth and chasteneth.* 1.13

The second learning in this part,* 1.14 is to be persua∣ded,* 1.15 that God doth not punish without iust cause,* 1.16 for that he delighteth in punishing of his people:* 1.17 As the wicked Pharao,* 1.18 Nemroth, Saule, and Iulian the A∣postata said.* 1.19 When he had drowned all the world with water for sinne,* 1.20 the wicked people iudged, that God had punished of a parcial and cholericke passion in his furie,* 1.21 without iust matter & cause. And there∣fore they went about in contempt of God, to build a tower so high, that God should neuer haue béene a∣ble to wreake his wrath vppon them againe. So did cursed Pharao,* 1.22 he asked What God that should be, that could plague him and his realme? And in the time of his punishment railed,* 1.23 and spake most vnre∣uerently. Wicked Saule also, when God for his dis∣obedience punished him: he in despite of God, sought remedie to withstand the punishmentes of God by witchcraft,* 1.24 and Nekromancie. And Iulian the Em∣perour,

when Christ gaue him in the warres his deathes wound, tooke an handful of his owne bloud, and hurled it in despite of Christ into the aire, and said, Thou hast ouercome thou Galilean, and so in moc∣kerie he called Christ, & Christian men Galileans. Wherfore, in any case this beginning of the Psalme is to be marked, and vsed in the time of all mens pu∣nishments: and to say with heart and mouth vnto the heauenly father, whatsoeuer he layeth vpon vs, Truely God is louing vnto me, &c. And so doth king Dauid crie out, when God was most seuere and bu∣sie in punishing both him and his people,* 1.25 saying: Thou art iust, (Lord) and right: and iust is thy iudg∣ment. So did the Emperour Maurice say, when his wife,* 1.26 and children were killed before his face: Thou art iust, Lord, and thy iudgementes are righteous.

Iob likewise was of the same minde,* 1.27 although his wife and kinsefolke prouoked him to speake vnpa∣tiently, and vnreuerently of God: yet he said, that He and all his were the Lords, and that if he had ta∣ken them of him, why should not he be contented, that God should haue them againe at his pleasure? These two notes are to be marked, and vsed, what∣soeuer happen.* 1.28 First, that God purposeth to bestowe heauenly pleasures and treasures vppon his people:* 1.29 and therefore he wil not reward them with the trash and wicked Mammon of this life,* 1.30 and transitorie vale of miserie.* 1.31 The second,* 1.32 when he punisheth his in this world,* 1.33 it is of loue: and that the person af∣flicted must both take it so,* 1.34 and also saye so with this Prophete Asaphe, Truely God is louing vnto Israel, (that is to say,) To him that professeth his religion.

The third note is, to marke that God is knowen and felt in the time of punishment, and persequu∣tion

to be louing:* 1.35 but of such as be of a cleane heart. Whereof we learne,* 1.36 that all men that beare the name of Israelites,* 1.37 and of Christian religion: iudge neither reuerently nor yet patiently of Gods punish∣mentes,* 1.38 but such Christian men as be of cleane* 1.39 heartes.* 1.40 Out of this place we may learne, the cause why in this troublesome time,* 1.41 so many waxe wea∣rie and fall from the trueth of Gods word,* 1.42 whiles God is a punishing of vs that haue béene vnthanke∣ful vnto him, and did not liue according to his word, (the Lord forgiue vs.) Doubtles, now they mislike, and starte backe: no not starte backe, but open∣ly in the face of Gods enemies sweare and stare, as Peter did, (God sende them Peters repentance,) that they neuer passed, nor cared a iote for Gods word. And all is, because they be not, nor euer were of a cleane heart: that is to say, so persuaded in their heartes, that Gods holy word is the onely trueth, what punishment soeuer GOD lay vppon them that professe it. God giue vs this cleane heart, that we may vnfeignedly say, Doubtlesse the Lord is lo∣uing vnto his word, and to them that professe it, al∣thoughe he lay thousandes of crosses vppon them in this world.

Out of this place we be admonished (dearely be∣loued,) to beware of the greatest, and abhominable euill (one of them) that can be done against God: that is to say, witchcrafte, and calculation by Astro∣nomie, and such other like. Howe haynous an of∣fence is this, when we sée the heauens raine, the cloudes wholy bent to stormes and tempestes, the windes roaring, and in such rage, as all should goe a sunder, thunder and lighteninges as men won∣der at: and vnder all these plagues, tempestes and soule weather, the young springing corne, the swéete

roote of hearbes, the little withered grasse lye bu∣ried and couered vnder weather and stormes, frost and snowe, whilest GOD suffereth winter, and maketh colde to continue. Were it not now witch∣craft and very abhomination, to say and diuine of these stormie and winterly tempestes, that sommer should not be gréene, parched blades of graine should not come againe in the haruest to corne: bitten, and buried rootes, should not at the spring bring foorth swéete and pleasant floures: that shaken and wind torne trées by tempestes, should not in the calme comming of the sommer, bud foorth their leaues? What witche and cursed man would thus iudge of earthly things, that haue their times of vading and loosing of all beautie for the sinne of man? If this be abhomination for the bitternesse and stormes of winter, to condemne and curse the sommer to come, bycause sommers fruites, and the sprin∣ges beautie be stayned and all defiled with win∣ters barrennesse, and dimme cloudes: what is this, but tenne times more abhomination, for the bitter∣nesse and stormes of persequution, to condemne and curse the life to come of Gods people, bicause truthes fruites, and the resurrections glory be stained, and all dishonoured with worldly scarsitie, and dimme persequution? But as Asaph the Prophete saith, Al eyes see not these thinges, but such as be of a cleane heart. All men haue eyes, for the most part, and all men haue hearts, but they be such, as the wormes of the earth, and birdes of the ayre can eate and de∣uour: but he that will liue in GOD, and sée these things, must haue immortall eyes, and an incorrup∣tible heart, which commeth by grace in Gods spirit, to sée by faith, and honour with reuerence Gods do∣ings, as well in the winter and colde stormes of per∣sequution,

as in the summer of felicitie and pleasure: and to remember that all men and women haue this life and this worlde appointed vnto them, for their winter and season of stormes. The summer draweth neare, and then shall we be fresh, orient, swéete, ami∣able, pleasant, acceptable, immortall, and blessed for euer and euer: and no man shall take vs from it. We must therefore in the meane time, learne out of this verse to say vnto God: whether it be winter or summer, pleasure or paine, libertie or imprisonment, life or death, Truely God is louing vnto Israel, euen vnto such as be of a cleane heart.

¶Out of the second part are diuers things also to be noted.

2 My feete were almost gone, &c.

FIrst the Prophet noteth, how wret∣ched and miserable man is, and how soone inclined to doe euill. He saith, that He was ready and prest to haue slipt from God: euen with the behol∣ding of Gods owne works, when he sawe God giue vnto the wicked felicitie and prospe∣ritie, which things be onely Gods riches to giue to whome he will. Although he bestowed none of his vpon the wicked, yet was he offended that he should bestowe his owne where he lusted.* 1.43 The same occa∣sion tooke the workmen in the vineyard, to murmur against God: as it is in the Gospell of Saint Mat∣thewe. So that we be naturally giuen to this, that God giueth alwayes too muche vnto other, and too little vnto vs: yea, although he would giue vs all the world, and yet kéepe any one thing for himselfe,

(euen his very Godhed,) in case he wil not giue also that vnto vs:* 1.44 we be ready to bid him farewell. And in case he will not also giue vs as muche, as is in him: such is our nature, that we will by some mea∣nes or other séeke to haue it. As we may sée, when he had made Adam, and giuen him both knowledge and power, aboue all other creatures made for his vse, bycause he was not made God altogether: he fell most haynously from God: and slipt not only in his féete: but also in soule and body, to his vtter ru∣ine and destruction, and of vs all that come of him. For this is our condition. Let God giue vs neuer so much, we thinke it too litle, (except we haue a singu∣lar grace to consider it.) And let vs surrender vnto God neuer so little homage or seruice: we thinke it all too much. Such is our cursed nature and first birth, to be ready to slip from God vpon the lighiest occasion of the world: yea, when GOD doth other men good,* 1.45 and vs no harme. But this nature we haue of the diuel our forefather,* 1.46 to disdeine and ma∣ligne at other mens profite & preferment, as he did. For when God made Adam, and put him in Para∣dise: the diuell neuer rested enuying Adams prospe∣ritie, vntil he had brought him to the lesse of altoge∣ther, and to slip cleane from the Lorde. This doc∣trine therefore touching the brittlenesse and fraile∣nesse of mans nature, is to be marked: least that whereas the Prophete saide, My feete were almost gone, we slide and fall altogether from God.

There is also to be noted, that the Prophet said, He was almost gone, and not altogether. Here is the presence, prouidence, strength, safegarde, and kéeping of man by almightie God, meruellously set foorth: that although we be tempted and brought (euen to the very point,) to perpetrate, and doe all

mischiefe: yet he stayeth vs, and kéepeth vs that the temptation shall not cleane ouercome vs. And so Saint Paule saith of Gods prouidence, and present helpe: that He will not suffer vs to be tempted fur∣ther, then we shall be able to beare. And many times when we be brought into the greatest daunger and perill both of body and soule: before we fall and be ouercome, the Lorde preserueth vs, and preuenteth the euill.* 1.47 As when Abraham went into Egypt, and perceiued that the Egyptians would put him in daunger for his wife Sara, (for she was a faire wo∣man,) he desired her to say, She was his sister: and by that meanes thought to saue him selfe from dan∣ger, and to winne fauour at the Egyptians handes. The chastitie of this godly matrone Sara and wife of Abraham, came into such extreme peril, that nei∣ther Abraham nor she, knewe how to stande fast in the state and chaste condition of matrimonie: for she was coupled to the king, as his wife. But least the woman should haue falne, and her féete slipt: the Lorde rebuked the king, and tolde him, that Sara was an other mans wife, and vnlawfull for him: and so, by his merciful defence and goodnesse, kept al partes from falling in that respect.* 1.48 The like may ye sée also in Iudith the godly woman, that without a singular grace of God, had falne with Dlofernes, and abused womanhoode, and widowhoode: had not the Lord stayed in time, the fall was imminent, and (in manner) at hande.* 1.49 And ye may reade the same likewise of the people that were within the citie of Bethulia, at the same time, howe neare they were falne, when they appointed God a time to help them the space of fiue dayes: in case he deferred his helpe any longer, they would yealde them selues into the handes of their enimies: but God stayed their fall,

and that by the handes of a woman. And if there had not bene more mercy in GOD, then faith in them, their féete had not onely slipt: but also all the whole lande, countrie, and citie. The like ye may sée also in the notable historie of Hester:* 1.50 whereas the very rocke and chiefe stay of the Iewes health Mardo∣cheus, made suite to the Quéene for Asuerus par∣don, for the life of the Iewes, when sentence and iudgement was past against them of death. So that, if faith in the promises of God had not stayed him, he had slipt and falne downe, to sée al things against him, and his countrimen. But before men vtterly fall, the Lorde is with them, and preserueth them with his mercy:* 1.51 as Dauid saide, When my feete were moued, thy mercy (oh Lord) stayed me.

The thirde thing to be noted of these wordes, is the manner of the Prophetes speaking, which must be marked and vnderstoode, or else the reader or hea∣rer of the Psalmes shall take no profite.

My feete were almost gone, and my treadings had well nigh slipt.

By the féete he vnderstandeth the minde: and by the treadings well nigh slipt, he vnderstandeth the iudgement and wisedome of the minde. As foule and slipperie wayes be daungerous for the féete: so be the workes of God to the minde, that is not illumi∣nated with the light of Gods word. And as the slip∣ping and running away of the feete, causeth all the body to fall: euen so the ignorance of the mind cau∣seth both body and soule to fall, and gréeuously to misseiudge the workes of God. And as the fal of the body sowceth and defileth it self with mire and dirt: euen so doth the fall of the minde defile both body and soule with impatience, and enuious indignati∣on at Gods workes. So that the Prophete saith by

these wordes, My feete were almost gone, and my treadings had well nigh slipt: My minde was so troubled to sée God suffer the euill in such prosperi∣tie, and the good in suche aduersitie, that my iudge∣ment almost slipt from the right sentence of thée (O Lorde:) and very scarsly I auoyded most haynons sinne towardes thée, in controlling of thy most wise and iust doings. If we marked the pithe and wise∣dome of the scripture, we should sée many thinges more in our selues, then we doe: & doubtlesse growe to an excellencie in wisedome, and finde out what e∣uils we be most inclined vnto. Amongst all other, hatred and indignation of other mens prosperitie is not the least, nor the most seldomest. And in déed the father of sinne, the diuell, hath that in him. First, he disdained God, and his felicitie: but he wan nothing thereby,* 1.52 but euerlasting paines. Then he enuyed man & his felicitie: yet the wicked spirit gayned no∣thing to him self, but double damnation, and losse of vs all. And this séede of the diuell descended into our nature (as we may sée,)* 1.53 and made Caine to kill Abel his brother:* 1.54 made Ismael, to persequute Isaac: E∣sau, Iacob:* 1.55 Dathan and Abiron, Moses and Aaron: Aaron and Marie his sister,* 1.56 Moses: Iacobs children, Ioseph:* 1.57 Saule, Dauid: Herode and the Phariseis, Christe and Iohn the Baptist,* 1.58 the tenne Apostles, Iohn and Iames,* 1.59 Peter, Saint Iohn the Euange∣list: and the members of the diuell and Antichriste in this our time,* 1.60 the members of Christe. So that they be not onely almost falne,* 1.61 but also (the Lorde help them, and vs all) altogether sliden to enuie and indignation, and likewise to violent oppression of Gods holy word. But let vs not slip ne fall into in∣dignation, that they prosper and we are afflicted: but say in the middest of these oppressions of the good,

and prosperitie of the euill, Truely God is louing vnto Israel: and let vs praye also for their amend∣ment.

¶The third part.

3 And why? I was grieued at the wicked, &c.

HErein is conteined what the feli∣citie of the wicked is, and where∣in it consisteth, that the godly be of∣fended with all, when they flourishe and be in honour: and the poore mem∣bers of Christe persequuted and without all ho∣nour, and be rather worms then men: * 1.62yea, the dogs and brute beastes of the enimies, be in more estima∣tion, then the poore beléeuers in Christe.

Out of this part is to be noted. First, a great fault and ouersight in the people of God, for lacke of iudg∣ment and true knowledge: wherein trueth and ve∣rie felicitie in déede consisteth: the lacke of the which knowledge, maketh men both impatient, and lewde iudges of Gods holy workes. The Prophete there∣fore herein amendeth his owne, and our ignorance, and willeth vs to knowe perfectly, wherein felicitie and happinesse doth rest. The Christian must vn∣derstand and assure him selfe, that the felicitie and e∣uerlasting beatitude of man, is wrought by quiet∣nesse of conscience, and innocencie of life: of which two partes and vertues, in this tract I will speake more hereafter, as well what they be, what be the causes of them: as what is the effect of them. I wil assure you, if we knowe not these thinges well: our religion will be but a while permanent, and true vnto God. To enter therefore into the knowledge of the matter, wherein the beatitude & felicitie of man

consisteth: it is requisite to cast some cloudes and darknesse vpon these worldly things that wicked men possesse, and godly men thinke them thereby to be happie. Looke as the Sunne at the rising and pas∣sing ouer the earth, doth hide and couer the globe & sphere of the Moone, and darkneth also the light, and clearenesse of the starres: euen so doth the tranquil∣litie of conscience, and the brightnesse of faith and charitie that dwelleth in the heart of the faithfull, darken and hide all things that séeme beautifull and voluptuous to the world, and carnall lustes of man. And he that hath a testimonie at home in his owne conscience, that he is in the fauour of God, will not greatly passe of other mens iudgements, whether they saue or damne, laud or disprayse: nor yet great∣ly passe, although he lacke such notes of riches and glory, as worldly men iudge and knowe felicitie by. For he that knoweth surely wherein felicitie doth consist, will not take the worldly opinion of men for his recorde, nor for his rewarde: neither will he greatly feare for any damnation or punishment, that the world can annexe and ioyne vnto his life, for this mortall time. It is therefore Christianitie to knowe, that felicitie and beatitude resteth in the riches of the mind, by Gods grace, wrought by the holy Ghost, for the merites of Christ.

There was amongst the Philosophers great di∣uersitie of opinions in this matter, wherin felicitie & beatitude shoulde consist. Some saide it rested in this, a man still and continually to be voyde from anguishe and sorrowe. Other saide, it consisted in the knowledge of thinges. Some saide, in plea∣sure and voluptuousnesse. Aristotle and Theo∣phrastus, and such other as were of the sect of the Pe∣ripatets, did hold, that a blessed and fortunate life did

consist in honestie, and said, that The same might be accomplished with the voluptuous pleasures of the body, and with externall riches, honour, and felici∣tie. But both these opinions, and all the rest are con∣futed by our sauiour Christ, and his holy word. He saith,* 1.63 This is life euerlasting, that men knowe thee (O father) the only and true God, and whome thou hast sent Iesus Christ. And in an other place he saith,* 1.64 Euery one that forsaketh house, brothers, sisters, fa∣ther, mother, wife, children, or possessions for my name, shall receiue an hundred folde, and possesse life euerlasting. By these places we knowe, that beati∣tude & felicitie consisteth in knowlege, & working of Gods will, which be the causes of quietnesse of con∣science, and innocencie of life: wherein felicitie doth consist, as I saide before. The right knowledge of GOD bringeth faith in Christe. Faith in Christe bringeth tranquillitie of conscience. Tranquillitie of conscience, by faith worketh charitie and loue, to do, and worke the will of our heauenly father. This may ye sée also in the booke of the Psalmes, that fe∣licitie & blisse resteth not in these trifling things that glitter to the eye, wherewith the Prophete was so sore offended: but in knowledge and working of Gods will.* 1.65 Blessed is the man whom thou teachest (Lord,) and whom thou instructest in thy lawe. And in an other Psalme he saith,* 1.66 Blessed is the man that feareth the Lord, and desireth to worke his will. In these Psalmes, if ye reade them with iudgement, and prayer to God: ye shall finde both knowledge and consolation, farre aboue the common sorte of such as reade and vse them in the Churches nowe, to the dishonour of GOD, and to the destruction of their owne soules. And in this matter of felicitie and beatitude of man and woman in this life: I

would haue you iudge by the scripture of God, or else ye shall be deceiued, what it is, wherein it consi∣steth, and what it worketh: for onely the worde of God teacheth and sheweth it, and nothing but it. The scripture of GOD plainely declareth, that no∣thing can be profitable: whiche is not honest and vertuous. And vertue is blessed and very felicitie, in what condition or state so euer it be: neyther can it be increased with any externall or bodily goods or honour: neyther yet can it be diminished with any aduersities or troubles. And nothing can be blessed, but that which is voyde from iniquitie, full of hone∣stie, and the grace of God. As ye may sée in the booke of the Psalmes, whereas this matter is plainely set foorth.* 1.67 Blessed is the man that hath not walked in the counsell of the wicked, nor stoode in the way of sin∣ners: nor sate in the chaire of scorners. But his de∣light was in the lawe of God, &c. And in an other Psalme he saith:* 1.68 Blessed are they that be cleane of life, and walke in the lawe of God.

Out of these places we learne, that knowledge and innocencie of life, worketh felicitie and beatitude. We must therefore beware, that we iudge not feli∣citie to be in these inconstant, and vncerteine riches of the world: but we must contemne them, and also beware we feare not the trouble that may happen, for such vertues wherein felicitie doth stand. And we must vnderstande also, that although these ver∣tues, wherein felicitie consisteth: and suche as be friendes of God dwelleth, be afflicted and troubled: that neyther the felicitie, nor the person in whome it dwelleth, is any thing the worse for troubles and aduersities before God, but rather the better. As ye may sée by the worde of God that saith,* 1.69 Blessed be ye when men speak euill of you, and persequute you,

and speake al euill against you, lying, for iustice sake. Be glad and reioyce, for your rewarde is great in hea∣uen. So did they persequute the Prophetes before you.* 1.70 And in an other place it is saide:* 1.71 Hee that will come after me, let him denie him selfe, and take his crosse and followe me. The Psalme therfore in this part, amendeth the iudgement of weake and waue∣ring Christian men, that be offended with the pros∣peritie of the wicked: bicause they do not know, nor marke by Gods word, wherein felicitie doth consist, and that it remaineth in suche vertues as be not diminished, nor drowned in the aduersities of this world, what so euer daungers happen. When was Moses stronger, then when he saw of the one side the mounteines of Egypt,* 1.72 and of the other side Pharao and his armie, and before him the red sea, and in the middest of these enimies, he and his people standing like shéepe, ready for the woolues to be slaine: He was neuer more strong, nor in this life more bles∣sed, then at that time.* 1.73 Daniel was neuer better then amongest the Lions. We must therefore know the vertues, wherein felicitie doth consist, to be nothing diminished by sorrowe and trouble: nor any thing increased by voluptuous pleasures, and brittle ho∣nours of this world.* 1.74 As S. Paul most godly setteth foorth in his Epistle to the Philippians: The things (saith he) that I thought profite and gaines, for Chri∣stes sake, I esteeme as hurt and damage: for whose loue, I esteeme all thinges as nothing, so that I may winne Christ.* 1.75 And Moses estéemed the treasures of Egypt hurtfull, and preferred them not before the reproches and rebukes of the Lord: neyther thought he him self rich nor blessed with the riches of Egypt, ne cursed when he was in néede, and lacked them. Elias the Prophet,* 1.76 if he had considered his néed and

daunger, he might haue accounted him selfe very miserable and vnhappie: but bycause he knewe it was appointed him of GOD, he complained not of Gods doings: for he was as well contented to haue bread from God by the Rauen in the morning, and water at night from the founteine: as though he had had all the world. And he was nothing the lesse blessed, although he was poore, but rather more bles∣sed: bycause he was riche to God ward. Reade the Gospell of S. Matthewe,* 1.77 and sée the practise of this felicitie. Moses that was so destritute of all worldly helpe, and Helias voyde of all worldly consolation, do talke with Christ in the mount of Thabor, where as Peter would haue tarried with all his heart, al∣though he knewe both Christ, and those that he tal∣ked with, in the estimation of this world, were ac∣counted most vnhappie, and miserable of all men: yet he sawe, that transitorie honours, riches, and fe∣licitie holp nothing to the life euerlasting. As Christ plainly teacheth in S. Luke,* 1.78 Blessed are the poore: for theirs is the kingdome of God. Blessed be they that hunger and thirst for iustice: for they shall be satisfied. Blessed be ye that nowe weepe: for ye shall laugh. Therefore the pouertie, miserie, and afflicti∣on that the Prophete was in, when he spake this Psalme and most godly Hymne, hindered nothing at all his felicitie, and blessing of God: but rather furthered it, if he had wist wherein truely and veri∣ly felicitie had consisted: as ye may sée hereafter, how he came to the knowledge of it.

An other thing is to be noted out of these sixe ver∣ses, conteyning the third part of the Psalme: * 1.79That such treasures, riches, and honours, as men set most by in this world, be rather (vnto men that haue not grace) lets and impediments to euerlasting felicitie,

and to the atteinment of vertue in this life, then fur∣therers. As the scripture saith:* 1.80 Woe be vnto you rich men: which haue your consolation. Woe be vn∣to you that are nowefull: for ye shall hunger. And such as laugh, shal weepe.* 1.81 Achab the wicked king not contented with his kingdome, would take Naboths vineyard from him: but it had bene better for him that he had bene a swincheard: for his lands and ri∣ches abused, made him to kill an innocent man, and his true subiect. Plentifulnesse of Gods giftes abu∣sed, bringeth contempt of God and man:* 1.82 as ye may sée how Nabuchodonozer in wealth and riches, en∣uied the liuing God, and came into beastialitie.* 1.83 The children of Israel, when they had filled them selues with giftes, were not thankfull, but vnthankfull: and fell from vnthankfulnesse to idolatrie, and all abhomination. And as men contemne God in pros∣peritie: so do they also their neighbours. As ye may sée by this part of the Psalme, whereas the Prophet saith: Their eyes swell for fatnesse, that is to witte: Their riches and honour puffeth them vp in suche pride, that they contemne and despise all men.

The thirde thing to be noted is, that all thinges that the felicitie and ioyes of wicked men consist in,* 1.84 be but worldly and transitorie thinges,* 1.85 and as vn∣certeine as man is him selfe:* 1.86 which is to be marked. Bycause no man can be happie or blessed,* 1.87 by any such vading and inconstant things: neyther can a∣ny man come to the beatitude of ioyes permanent, by such things as God giueth indifferently, as well to the bad as to the good, and to the vicious as to the vertuous.* 1.88 As Solomon in the booke of the Preacher meruellously setteth foorth, and matcheth equally the good with the bad, in such things as happen vn∣der the sunne. The good & the bad (saith he) be rich

and poore, in trouble & in prosperitie, haue frends & foes, be merrie and sorrie, do liue and dye all in like. But neither the things that bring them to life euer∣lasting, nor yet life euerlasting it selfe, be one thing. For there is nothing that leadeth to euerlasting life but the knowledge and feare of God, and the doing of his blessed will: the which vertues come not by nature,* 1.89 but by grace. As Solomon declareth: when he prayed so earnestly to haue wisdome & vnderstan∣ding from God. And as these vertues come not from nature: euen so be they not the riches of all men, but of vertuous and godly men only. And as they dwell & inhabite only in such as feare God: so do they only conduct, and lead such as be godly (and none other) to eternall life. The which differeth as farre, and as much from the wickeds eternall life, as ioy differeth from sorrowe, ease from paine, plesaunt consola∣tion from fierie flames, loue from hatred, God from the diuell, and heauen from hell. For these riches, wherwith the vngodly are indued in this life, be not the things that can make any man blessed or cursed before God. Therefore no more to be cared for, then néede is to haue them, if GOD will: if not, to lacke them: to haue them with Gods grace, well to vse them: or else to pray to lacke them, least they abuse vs. Better it were to haue too little in the worlde with Gods fauour: then too much with his displea∣sure. If we haue meate,* 1.90 drinke, and cloath, let vs be contented with it, as with sufficient things to passe this life: if any more then these come, to take héede they make vs not to swell in pride, and take from vs the remembraunce and seruice of God. Oh that godly eyes would looke vpon this Psalme, & name∣ly vpon this part of it, that declareth, wherein the glory, honour, & felicitie of wicked men consisteth:

then I know, his eyes shal hardly escape teares and wéepings, to sée and heare a wicked and cursed crea∣ture of God, pampered with such a sort of vaine flée∣tinges, that when he woulde most gladly flée from sorrow,* 1.91 the least be able to carrie him away. Marke the wicked mans riches, and ye shall perceiue, that God hath giuen no more, then he hath vnto the clay, moolde,* 1.92 and stonie earth: wherin lyeth both gold and precious stones. His beautie and amiablenesse of ve∣sture and apparel, is not like the Rose of the garden, nor the Lillie of the field. His strength much inferi∣our to brute beastes. His wisedome lesse then horse or mule, that vse in meates and drinkes ynough for necessitie, and not too much for sensualitie. If lacke and néede oppresse them, patiently they lacke vntill order prouide for them: but if the wicked lacke, he beareth not lacke with patience, nor séeketh ynough by trueth. The couragious horse fiercely in fight cō∣temneth death: and the méeke swanne féeling the life to passe,* 1.93 with swéete tunes welcometh Atropos: and striueth not, but willingly is contented to sur∣render that, which will not be kept with force. But what doth the riche wicked man? Forsooth, as the wiseman saith:* 1.94 Oh death, howe bitter is the remem∣brance of thee, to such as haue confidence in their ri∣ches. Lord what a canell house of stinking carion is this body and life of wicked man puft vppe with ri∣ches? Inferiour, with all that euer he hath, to the birdes of the ayre, the beastes of the fieldes, and vn∣to the barren clay that he was made of: and the soul it selfe within that wicked body cursed of God, and ordeined to eternall paines.

Who is he that can reade or behold the state and honour of man, in whom is not mentioned one ver∣tue to dwell, without sorrowe & heauinesse? What

a cursed nature is man made of, that can sée an other thus pampered vp with Gods displeasure, and can not rather bewayle and mourne to sée his brother by these riches lost, and cast away, then to enuie or disdeine at his person? Oh woe befall them, that fal into this sinne of ours, that thus rather with malice and disdaine, enuie the miseries and curses of God vpon other: then charitably do goe about to amend them, or ruthfully to bewaile them? Read (my deare beloued in the Lord) this place, and marke well the wicked men, and learne to pray for them, as GOD giue vs all grace to doe.

¶The fourth part.

10 Therefore fall the people vnto them, &c.

OVt of this part is to be noted, how daun∣gerous a thing it is, to be continually as∣saulted with temptation: and that the end of it (for the most part) is the conquest and ouerthrowe of as many as be assaulted. As we may sée by the examples of our forefathers. Temp∣tation not resisted at the beginning,* 1.95 preuayled a∣gainst the innocent fathers Adam and Eue in Pa∣radise: against Caine in murther:* 1.96 against Aaron & the people in idolatrie:* 1.97 against Nemroth in pride: against Dauid in adulterie:* 1.98 against Iudas in aua∣rice: against Aaron and Marie his sister in enuie:* 1.99 against Esau in gluttonie:* 1.100 against Pharao in pride: against Herode in hypocrisie:* 1.101 against the Phariseis in blindnesse and obstinacie of minde:* 1.102 against the Iewes in the slaunder of Christes death:* 1.103* 1.104 against the Gentiles in ignorance of Gods worde:* 1.105 against the most part of Christians now a days in cowardnesse and feare: and against all the world, in looking more howe to profite it selfe, then to serue and feare God.

The Prophet said before, He was almost gone, to sée the wicked so prosper: but he saith now, that The people fall vtterly vnto them, and learne both wic∣ked opinions and wicked life of the wicked.

The second is, that the people fall not into the wicked blasphemie of iniquitie one by one, but by clusters in great number. Wherein is much to be noted, that so few so hardly turne to God, and so ma∣ny so quickly to abhomination. But as Christ said,* 1.106 The way to heauen is narrowe and straite, and fewe enter: and the way to hell is broade and plaine, and many enter in it.

¶The fifte part.

14 Then haue I cleansed my heart in vaine, &c.

OUt of it we be admonished, that our na∣ture is to be offended by and by with troubles, for the glorie of God. And e∣uen as we be vnquiet with the trou∣bles: so be we inconstant and vnstable in the knowledge and trueth, that we suffer trouble for: and beginne to repent, that euer we began to fa∣uour or imbrace the trueth: and wishe also, that we had vsed our selues, as other men did: and then, to haue suffered with other men the common lott and fortune of the world, and not thus to haue béene gi∣uen to a singular knowledge of Gods word, whiche bringeth with it a singular hatred and punishment in this world.* 1.107 Such is our nature, if we be by afflic∣tions and troubles, but for a dayes space, made like vnto Christe, we thinke it too long: but if we be by sinne, for all our life time, made like vnto the dinel, we thinke the time too short, and wish longer to liue: because we would longer worke and delight in sinne

and abhomination. Great and haynous is our of∣fence in this respect: for a little time spent in wel do∣ing, we iudge too long: and all time spent in euil do∣ing, we iudge too short. All labours and paines be too little, if they be bestowed in worldly thinges: but if they be appointed to heauenly thinges, (be they ne∣uer so fewe and slender,) we thinke them too much.

There is not sea nor land with all the perils with∣in them, but men dare aduenture both their goodes and their liues, to winne increase of worldly goodes: but to winne towards God and godlines, scarse one of a great many without danger will labour or take paines to gaine it. So doth the Prophet say in this place, that He had clensed his heart in vaine: because he sawe clenlinesse and vertue persequuted, and filth with iniquitie honoured and exalted. Christ in the Gospel of S. Iohn perceiuing, that when vertue & wel doing should be troubled, men would waxe wea∣rie of well doing, and vertue: he said vnto his disci∣ples,* 1.108 Remember when they come that I spake of them and warned you before.

¶The sixt part.

15 Yea, and I had almost said, euen as they, &c.

OUt of it we learne, that no man should iudge of Gods workes, nor Gods peo∣ple, but by the word of God. In this be∣halfe we do many times gréeuously of∣fend the Almightie God. For when the world damneth Gods word, then doeth the most part of men the same. If the world say it is true, we say so to. If the world say it is vntrue, we say it is vntrue. And if the world condemne it, we condemne it also. Likewise, if the world accompt them cursed

and damned, that be persequuted for Gods sake, and for the testimonie of his name: we do so to. Yea, and moreouer, if the world slaunder and lie vppon poore men and poore women, that suffer for Gods sake: we speake as they doe, & sometimes persequute also the good with them. This is an horrible thing, to re∣proue, (after such a carnall and worldly sort,) God, and all his blessed people: whiche will be at lengthe (doubtlesse) a iust condemnation of the world.

¶The seuenth part.

16 Then thought I to vnderstand this, but it was too hard for mee, &c.

WE learne out of this part, that vntill reason be amended and remoued from her naturall blindnes, it can doe none other, but condemne both God, and Gods people. And no meruell: for the Prophet in the 83. Psalme, & also in the 31. Psalme hath these wordes:* 1.109 Consultauerunt aduersus abscondi∣tos tuos, They haue consulted against thy hidden people. As though he had said: The mercifull father of heauen, kéepeth the godly people in most sure and strong defence and protection: but this kinde of pro∣tection is hid from the eyes of mans reason. So that it séemeth many times, that God hath the lesse care of the godly, and passeth more of the wicked then of them. Yet, howsoeuer the world iudgeth, God slée∣peth not. Further, how blessed the state and life of the godly is, and how cursed the life and state of the wicked is, only the vertuous and godly do perceiue. Therefore the Scripture calleth those that be godly and vertuous, The hidden of God. Moreouer, the godly doe perceiue, that all the vanitie of worldly things, which be the treasures of the wicked: and the

permanent state and condition of heauenly thinges, whiche be the treasures of the godlie: be onely séene of such as enter into the holy Sanctuarie and secret treasures of Gods most holy word, without y^t which worldly thinges séeme to be riches, and heauenly thinges pouertie, wicked men to be blessed, and god∣ly men cursed, falsehood to be trueth, and trueth fals∣hood, death to be life, and life death.

¶The eighth part.

23 Neuerthelesse I am alway by thee, for thou hast holden me alwayes by my right hand.

THe Prophet out of this part declareth that, which Saint Paul writeth to the Romanes.* 1.110 If God be with vs, who can be against vs? If he loue vs, what is hee that can separate vs from his loue? which spared not his only sonne for our redemption, but gaue him for vs vnto the death. Therefore, there is neither life nor death, thinges present nor thinges to come, that can separate vs from him.

Unto this place is referred all the diliuerance from trouble and danger that God vsed from the be∣ginning of the world, vnto our time. And when we vnderstand and knowe Gods mercie, towardes our selues, and others: we must giue our selues wholy to laude and praise his holy name, and be thankful. For, There is nothing more vnnaturall in man, then forgetfulnesse of Gods great and innumerable giftes towards vs. To whom be all honour and praise, world without end. Amen.

Notes

• * 1.1

  Matth. 6.
• * 1.2

  Colos. 3.
• * 1.3

  1. Cor. 15.
• * 1.4

  Matth. 25.
• * 1.5

  Cantic. 4.
• * 1.6

  Iohn. 17.
• * 1.7

  Ephes. 2.
• * 1.8

  Matth. 19.
• * 1.9

  Rom. 8.
• * 1.10

  Luke 23.
• * 1.11

  Psalm. 119.
• * 1.12

  Apoc. 6. 27 22.
• * 1.13

  Esaie 54.
• * 1.14

  Ose. 1.
• * 1.15

  Heb. 12.
• * 1.16

  Esaie. 53.
• * 1.17

  Rom. 3.
• * 1.18

  Exod. 14.
• * 1.19

  Gene. 10.
• * 1.20

  1. Reg. 28.
• * 1.21

  Trip. Hist.
• * 1.22

  Exod. 5.
• * 1.23

  1. Reg. 28.
• * 1.24

  Trip. Hist.
• * 1.25

  Psalm. 119.
• * 1.26

  Carion.
• * 1.27

  Iob. 1. 2.
• * 1.28

  Ioh. 16.
• * 1.29

  Gal. 5.
• * 1.30

  Col. 1.
• * 1.31

  1. Thes. 1.
• * 1.32

  Heb. 12.
• * 1.33

  Iames. 1.
• * 1.34

  1. Iohn. 1.
• * 1.35

  Psalm. 119.
• * 1.36

  Deut. 4.
• * 1.37

  2. Reg. 22.
• * 1.38

  Neh. 9.
• * 1.39

  Psalme. 18. 91 118.
• * 1.40

  Rom. 5. 12.
• * 1.41

  1. Cor. 4.
• * 1.42

  2. Cor. 1.
• * 1.43

  Matth. 20.
• * 1.44

  Gene. 3.
• * 1.45

  Gene. 3.
• * 1.46

  Iohn. 8.
• * 1.47

  Gene. 20.
• * 1.48

  Iudith. 13.
• * 1.49

  Iudith. 7.
• * 1.50

  Hester. 4.
• * 1.51

  Psal. 94.
• * 1.52

  Gene. 3.
• * 1.53

  Gene. 4. 21. 27.
• * 1.54

  Num. 16.
• * 1.55

  Num. 12.
• * 1.56

  Gene. 38.
• * 1.57

  1. Reg. 19.
• * 1.58

  Mat. 14. 27
• * 1.59

  Matth. 20.
• * 1.60

  Iohn. 21.
• * 1.61

  Iohn. 16.
• * 1.62

  Psal. 2••.
• * 1.63

  Iohn. 17.
• * 1.64

  Matth. 19.
• * 1.65

  Psal. 94.
• * 1.66

  Psal. 112.
• * 1.67

  Psal. 1.
• * 1.68

  Psal. 119.
• * 1.69

  Matth. 5.
• * 1.70

  Matth. 10.
• * 1.71

  Matth. 16.
• * 1.72

  Exod. 14.
• * 1.73

  Dan. 3.
• * 1.74

  Philip. 3.
• * 1.75

  Hebr. 11.
• * 1.76

  3. Reg. 1
• * 1.77

  Matth. 17.
• * 1.78

  Luke. 6.
• * 1.79

  ••. Tim. 6.
• * 1.80

  Luke. 6.
• * 1.81

  3. Reg. 25.
• * 1.82

  Dan. 4.
• * 1.83

  Exod. 32.
• * 1.84

  Deut. 40.
• * 1.85

  Psal. 92.
• * 1.86

  Esai. 40.
• * 1.87

  Matth. 6, 1. Pet. 1,
• * 1.88

  Eccle. 3. 4. 5.
• * 1.89

  3. Reg. 8.
• * 1.90

  1. Tim. 6.
• * 1.91

  Luke. 12.
• * 1.92

  Matth. 6.
• * 1.93

  That is to say, Death.
• * 1.94

  Eccle. 41.
• * 1.95

  Gene. 3.
• * 1.96

  Gene. 4.
• * 1.97

  Num. 17.
• * 1.98

  2. Reg. 11.
• * 1.99

  Matth. 26.
• * 1.100

  Hebr. 11.
• * 1.101

  Exod. 3.
• * 1.102

  Matth. 14.
• * 1.103

  Iohn. 7. 8. 9
• * 1.104

  1. Cor. 1.
• * 1.105

  Rom. 1.
• * 1.106

  Matth. 7.
• * 1.107

  Iere. 20.
• * 1.108

  Iohn. 16.
• * 1.109

  Psalm. 83. and 31.
• * 1.110

  Rom. 8.