Certeine comfortable expositions of the constant martyr of Christ, M. Iohn Hooper, Bishop of Glocester and Worcester written in the time of his tribulation and imprisonment, vpon the XXIII. LXII. LXXIII. and LXXVII. Psalmes of the prophet Dauid.

¶The third part.

What great and perillous daungers the man that is troubled shall suffer for the time of his trouble.

2 My soule refused comfort.

3 When I am in heauinesse, I will thinke vpon God: when my heart is vexed, I will complaine. Sela.

4 Thou holdest mine eyes waking: I am so feeble I can not speake.

5 I haue considered the dayes of olde: and the yeres that be past.

6 In the night I called to remembraunce my song, and communed with mine owne heart, and my spirite searched diligently:

7 Will the Lord absent him selfe for euer? and will he be no more intreated?

8 Is his mercy cleane gone for euer? And is his pro∣mise come vtterly to an end for euermore?

9 Hath God forgotten to be gratious? and will he shut vp his louing kindnesse in displeasure?

HEre in these verses it appareth what terrible and fearefull thinges, a man that is in trouble, shall suffer and be vexed withall. And the first that the Prophete mentioneth, is in the end of the second verse, and it is this: My soule refuseth comfort.

Of this aduersitie and anguishe of the soule,* 1.1 we may learne many thinges: First, that as long as sinne appeareth not, nor is felt, the minde of man is quiet, iocund, and pleasant: and the mirth and plea∣sure of the minde reioyceth the body, and maketh it lustie and pleasant: not féeling at all the breache of Gods commanundements,* 1.2 neither passing any thing at all of sinne,* 1.3 nor euill conuersation: but rather de∣lighting in things that displease God,* 1.4 then in any vertue or honestie. But when trouble, sicknesse, or death commeth,* 1.5 then most commonly, though men sée not the horrour of their sinnes to repent: yet féele they the horrour thereof to desperation: and that once felt in the soule, all the ioyes of the worlde can not comfort the troubled person. As Adam with all the solace of Paradise could not reioyce, when his soule felt the abhomination of his offence towardes God. Caine could neuer plucke vp merrie counte∣naunce for the cruell killing of his brother Abel.* 1.6 Peter coulde not stint wéeping for his denyall of Christ,* 1.7 vntill Christ looked vpon him.* 1.8 Marie Magda∣lene could not put vp her head from vnder the table,* 1.9 for shame of her sinne,* 1.10 vntill Christe had forgiuen her: nor the poore woman that was taken in adul∣terie, vntil her offences were pardoned. Neither yet

could this Prophetes spirite take any consolation,* 1.11 as long as his sinnes were felt and not pardoned. Whereof followeth this saying: A small trouble of conscience putteth away all ioy and mirthe of the world. Wherefore it is wisedome and also the due∣tie of all Christian people, to auoyde sinne and the enimitie of God, which onely troubleth the consci∣ence: and to put the body to all paines possible, yea, and to death it selfe, rather then to put the soule in daunger towardes God:* 1.12 as Saint Paule writeth to Timothie his disciple: and not without cause. For as the spirite that contemneth God, and féeleth (for his contempt) Gods displeasure, can not take comfort, but is full of anguish & heauinesse inward, and in the outward man full of paine and sorrowe:* 1.13 so likewise shal the soule in the life to come inward∣ly féele vnspeakable grudgings and sorrowes,* 1.14 and outwardly the vnquenchable and euerlasting fire of hell.* 1.15 And here is to be noted that the very elect and dearest friendes of Christe, be not frée from trouble and anguish of minde for their sinnes, perpetrated & committed against God. But this is a consolation, that the elect, as they finde anxietie and anguish of minde for sinne in this life: so in this life is the con∣sciēce that is troubled, by grace quieted, that it may after this life finde eternall rest. And it is a common order and ordinarie way,* 1.16 whereby GOD vseth to bring the sinner to acknowledge and repent his sin, and so from knowledge and repentaunce to the for∣giuenesse of his sinne: to shewe and set before the conscience of the sinner, his sinne: as the example of king Dauid and others do declare. My sinne (saith Dauid) is alwayes before me. As though he had said: In case I coulde hide mine iniquitie from all the world,* 1.17 yet can I not excuse it before God, nor hide it

from mine owne conscience. And euery mans sinnes thus open before God, and knowne and felt in his own conscience, bringeth the soule into this discom∣fort and heauinesse, that it refuseth all consolation and comfort: as this Prophet Asaph sayth meruel∣lously in this second verse of his Psalme.

There is to be noted out of this comfortlesse spi∣rite of the Prophete Asaph,* 1.18 an other most necessarie doctrine for euery Christian creture, which is this: that there is two manner of discomfortes, or two sortes of heauinesse in the word of God, that is ap∣pointed to leade vs in the time of this wretched life: as there is in it also two manner of consolations. There is two manner of brightnesse and clearnesse, and two manner of darknesse and obscurenesse in it: as it shall appeare in the treatise of this Psalme hereafter. And bycause the diuersitie is not marked: the worde of God doeth many times, and in many places and persons, no good at all.

There is a discomfort inwardly, and a discom∣fort outwardly in the scripture.* 1.19 The discomfort in∣wardly is, when the sinneful man or woman séeketh and suffereth the same discomfort in his soule, that the lawe of GOD doth open and proclame against him for his sinnes committed against God and his lawe: so that, as the lawe commaundeth after this sort:* 1.20 Agite poenitentiam, Repent ye: so the man that is commaunded by the lawe to be sorie and heauie for his sinnes,* 1.21 is sorrie and heauie in déede, by the working of Gods spirite:* 1.22 as we may sée in Adam, what inward feare and discomfort he had,* 1.23 when he heard the voyce of God after the doing of his sinne: Caine the like,* 1.24 Dauid the same,* 1.25 with Peter, Paule, and others in the word of God, This discomfort in∣wardly is felt of al Gods elect, that be able to learne

and knowe the nature of Gods lawe, and the dam∣nation and curse of God vpon sinne.* 1.26 For this is a ge∣nerall commaundement to all fleshe borne and con∣ceiued in sinne:* 1.27 Agite poenitentiam, Repent ye. It is also many times felt of suche as dye,* 1.28 and liued wic∣kedly. As Saule and Iudas,* 1.29 whose spirites in their discomforts refused al consolation,* 1.30 and so dyed with∣out comfort in great anguishe and perturbation of minde.* 1.31 But that is not generall in all wicked and damned persons: for many times they féele no dis∣comfort, nor heauinesse of spirite inwardly in this world: but God, of his vnspeakable wisedome and iustice, maketh them (for their sinnes) aliue, and in securitie of conscience,* 1.32 to goe to hell. As Pharao, whilest he followed the Israelites in persequution into the red sea,* 1.33 soudenly was drewned. Chore, Da∣than and Abiron, whilest they were doing their sa∣crifices, God killed them,* 1.34 in opening the earth that swallowed them aliue downe into hell. Nowe this inwarde discomfort,* 1.35 although it eude not in ioye, but onely in such as beléeue their sinnes to be forgi∣uen in the death and passion of Christ: yet we sée by the examples of the scripture, that both good and bad suffer and féele this, that their spirite will take no comfort.* 1.36 But nowe as concerning outward and ex∣ternall discomfort: which is felt as well of such as haue the word of God, as such as haue not the word of God, but only the lawe of nature. As we may sée in the time of the lawe of nature, how Noah shewed the discomfort of all men, and the destruction of the world for sinne:* 1.37 but this discomfort did not enter into the spirites of the hearers. Christ complaineth of the same, that the people had both discomfort and comfort preached vnto them: and yet they receiued none of them both. To whome (saith Christ) should I

compare this generation? It is like boyes that sit in the streates and cry vnto their fellowes, and say: We haue played vpon our tymbrels to you, and you haue not daunsed: we haue soung mourning songs vnto you, and ye haue not wept.* 1.38 God by his Prophete E∣saie saith the same:* 1.39 All the day long haue I exten∣ded foorth my hand vnto an vnfaithfull and intrac∣table people: Meaning, that what so euer he threa∣tened, or gently offered vnto the Iewes, it came no further then the outwarde eare.* 1.40 Whereof both the Prophets and Christ him self gréeuously complaine,* 1.41 in this sort:* 1.42 They haue eares and heare not, and they haue eyes and see not.* 1.43 Saint Paule rebuketh men also,* 1.44 that by the lawe of nature knewe good, whereof they should haue reioyced: and euill, whereof they should haue lamented, and yet did not. And to leaue off the examples of our fathers mentioned in the scriptures: we may sée the same by daily experience amongest our selues. We reade in the booke of God, we heare by preaching, we knowe in our owne con∣sciences the displeasure and anger of God, against vs for our sinnes. God outwardly sheweth vs the same with many horrible plagues: as by sicknesse, warre, sedition, scarsitie, enimitie, and hatred, by the deliuerance and surrender of a whole realme (to the vtter destruction thereof) into the handes and rule of a straunger, and by the deliuery and giuing ouer of Christian soules into the hands and rule of the An∣tichristian Pope, and his wicked Cleargie: and yet this discomfort commeth no further, then our out∣ward eare. If Asaph the authour of this Psalme were amongest vs, he would say, His spirite would take no consolation. And this is an horrible plague, that wéekely this Psalme is read amongest the Po∣pish Cleargie, and yet it bringeth their spirites to no

sorowe nor féeling of God displeasure. Wherefore our owne experience teacheth, that there is an in∣ward and an outwarde discomfort in this Psalme, and in the rest of Gods most holy word. The one pe∣nitent sinners féele, and by it amend their liues: and the other some wicked men féele, and yet despaire: but of the most part of the world, it is not felt at all. Whereof commeth the contempt of God,* 1.45 the loue of our selues and of the world, and the losse of our sin∣full soules in the world to come. Let vs therefore marke the scripture that teacheth this discomfort, and pray to God, that as we sée it in the letter: so we may féele it in the spirite. Of the two maner of con∣solations, it shall be saide in the next verse: and of the brightnesse and darknesse also, in the Psalme hereafter.

Nowe in the trouble of the spirite is an other thing to be considered, whereof the text also maketh mention: that is, howe the discomfort of the spirite had continuaunce all the night. Whereof is to be gathered the greatnesse of discomfort. For as the night is a very image of death, and the bed a very si∣militude of the sepulchre and graue: euen so is the discomfort of the spirite in the night, that will not suffer the body to take rest, but to be vnquieted with it selfe.* 1.46 The which vnquietnesse of the spirite, is a very similitude and image of eternall discomfort in the world to come, that both body and soule, whiche were created first to inherite the heauenly blisse, af∣ter the fall of Adam, should rest by night, (as king Dauid saith) and after this life,* 1.47 for sinne vnforgi∣uen, should for euer be disquieted in the vnquench∣able fire of hell.

Here may we learne the circumstances and cau∣ses,* 1.48 how the trouble of the Prophet Asaphes spirite

was increased.* 1.49 It was trouble ingendered by sinne, (the occasion onely of al mens miseries,)* 1.50 opened and reuealed vnto the conscience by the law, condemned by iustice to eternall fire, and it continued al night: yea,* 1.51 how much more, the scripture declareth not. In the which night, the darknesse thereof represented vnto his eyes outwardly, the horrour of hell prison: and also his bed, the graue and sepulchre, wherein al flesh is clad, after the spirite departeth. The shéetes of mans flesh after this life, be nothing but earth a∣boue and earth vnderneath: as whilest it liueth, it is clad with such vaine thinges as grow vpon the earth.

This whole night in discomfort of the spirit, de∣clareth two notable things.* 1.52 First, howe earnestly God is angrie in déede with sinne, that putteth man to such long paine for it. And the next, howe grati∣ous a God he is, that will not yet suffer the discom∣forted spirite to despaire in his discomfort, as it fol∣loweth meruellously in the next verse.

3 When I am in heauinesse I wil thinke vpon God: when my heart is vexed I will complaine. Sela.

Whilest Asaph was thus troubled in spirite, he remembred the Lord,* 1.53 and called vnto him for helpe. First, out of this verse it is to be considered, that no∣thing can quiet the comfortlesse spirit, but GOD a∣lone. But for as much as it séemeth by the partes of this Psalme that followeth, that this verse came in by occasion, rather then to shewe a full remedie for the Prophetes trouble: I will not write what I thinke thereof, but deferre the remedie against trou∣ble to such other verses as follow: bycause the Pro∣phete saide before, that his spirite could take no con∣solation,

and that a great many of troubles followe, as the Psalme declareth. It sheweth, that he was not able to beare the troubles of the minde alone, without the inuocation and helpe of God. Where∣fore, before he expresseth by writing al his troubles: he writeth also, howe in the middest of them, he did remember and put his trust in the Lord.

Out of this we learne, howe necessarie it is in time at the beginning of troubles and temptations, to remember the Lord, and to cal vnto him for mer∣cie. For the more temptations doe growe without present assistance of Gods grace, the greater is the damnation, and the more is the daunger thereof: as we may sée in the examples of the scripture.

Adam fell into anxietie and discomfort of spirite,* 1.54 and God immediately tolde him of his fault, and by Gods grace his discomforted spirite was quieted in the promises of God:* 1.55 Caine by the murther of his brother Abel,* 1.56 felt the discomfort of the spirit, and by neglecting of Gods calling, dyed in the same.* 1.57 Dauid being admonished by Gods grace, found rest for his vnquieted spirite:* 1.58 Saule in deferring the remedie of Gods grace, died comfortlesse. Peter, at the begin∣ning, through Gods grace with one looke of Christe,* 1.59 put away discomfort: Iudas with contemning Chri∣stes admonitions, dyed in horrible despaire.

Whereof we learne to beware, (as much as may be,) that temptations growe not so farre, that Gods admonition, or the remembraunce of Gods name be forgotten: but that we doe in the middest of discom∣forts, (as Asaph the Prophet did,) remember and cal vpon the Lord for help. There is also by this remē∣braunce of God, in the discomfort of the spirite, to be noted, what a vanitie all the world, and worldly things be for man in time of trouble, when God shal

shew and reueale vnto man his sinnes.* 1.60 This Asaph (as we reade in the scripture) was a man, whom for his vertues and good qualities, king Dauid appoin∣ted to be a Musician for the comfort of many, vn∣till the building of the temple of Hierusalem:* 1.61 Yet nowe, (as we sée) he is not able to solace him selfe with his Musicke, nor yet with any worldly thing: but this onely comfort is in the Lord. And here the Prophete declareth the truth of Christes sentence, written in S. Luke:* 1.62 What doth it profite a man to winne all the worlde, and to loose his owne soule? What externall riches can comfort the inward spi∣rite, troubled with sinne and transgression of Gods lawe? None at all doubtlesse: as the scripture she∣weth examples euery where.* 1.63 Al king Dauids king∣dome was not able to appease his troubled and dis∣comforted spirite, when he said to his troubled soule:* 1.64 Why art thou so heauie and sad my soule, and why doest thou trouble me?

Nowe, this one thing more I will marke in this verse, and no more, bycause it is more fully vsed by the Prophete for the comfort of discomforted spirits in the verses that followe.

I sayde, there was two kindes of consolations in the word of God.* 1.65 The one outward in the face and lesson of the letter: and the other inward, in the vn∣derstanding and féeling of the spirite. And of this di∣uision must great héede be taken. For it is not euery man that readeth and heareth, that Christe dyed for the remission of sinne, that shall haue the consolation of the redemption promised in Christes bloud. For we sée and reade, (God giue vs grace to learne it,) that Adam caused his sonnes to heare of his owne fall in Paradise, and the redemption of his fal in the bloud of Christe to come,* 1.66 as Abel his yonger sonne

right wel perceiued: yet did Caine, hearing the same consolation, perish in his sinne. There was consola∣tion and rest promised vnto all them that came out of Egypt: but none tooke the benefite thereof, but Iosua and Caleb. There was in the outward letter promised consolation vnto all Abrahams children:* 1.67 but none receiued the commoditie thereof, but suche as in spirite followed the fayth of Abraham. The scripture saith in the letter, that GOD would all men to be saued: yet we sée such as followe not the spirite offered,* 1.68 be damned. God by his worde in the time of holy and blessed King Edward the sixt, offe∣red consolation vnto all this realme: yet none shall inioy it, but suche as in their spirites haue learned, kept, and do followe the word of consolation. So our Sauiour Christ in S. Matthew doth say: Not euery man that calleth me, Lord, Lorde, shall enter into the kingdome of God: but he that followeth in Christ Gods commaundements.

There be a great many at this day (as there were before our time,) that knowe and speake of such con∣solation, as is conteined in the letter, & vtter barke of Gods worde: but in their consciences they féele not in déede the consolation thereof.* 1.69 As Iudas prea∣ched abroad with the rest of his companions, conso∣lation to the lost shéepe of the house of Israel: but he shewed vnto others that he felt not him selfe. So did the Phariseis,* 1.70 when the scripture was read euery Saturday in their Synagogues, shew that Messiah should come to redéeme the worlde: yet they them selues (for the most part) felt not the consolation in déede, that the scripture did testifie of Christ. Euen so at this present, many reade this Psalme (and daily almost in the letter,) whereof if it be in Englishe, he that vnderstandeth not but the English toung, séeth

great consolation in the letter, and also in the Pro∣phete Asaph, that vsed the Psalme: yet when néede should be, the inward consolation of the Psalme, of many is nothing felt. The cause is, that either they vnderstand it not, or else marke it not: eyther they thinke (as the Papistes doe teach) that to say or sing the Psalme without vnderstanding and féeling of it in the spirite, is sufficient for the worke it selfe, and that it pleseth God Ex opere operato, as they terme it.

It is too euident, and also too horrible, (if it plea∣sed God,) that men be contented only with the exter∣nall consolation conteined in the word of God. For if they heare that Gods commaundements be true, and full of consolation, they be contented to heare of them in the letter or by speach, and neuer learne thē or féele them by heart. The like is in the Articles of our Christian religion. They be thought to be true and godly: and yet the most part that so iudge, ney∣ther learne them nor féele them in their conscience: Wherefore they doe outwardly and inwardly as much idolatrie, contrarie to their Créed, by the com∣maundement of men, as can be deuised: for their consolation of faith is no more but such an outward knowledge, as the most men hold withall, without any proper iudgement, or singular féeling of their owne spirites.* 1.71 The same is likewise in prayer. For in the externall letter, there is so much consolation as may be: but in the heart of him that prayeth, is there no vnderstanding nor féeling of the consolatiō that outwardly is spoken and talked of. Therefore, marke this order of the Prophete Asaph. He sayde, that His spirite could take no consolation in all the night time, whilest he helde vp his handes. And as there is not only discomfort and vnquietnes spoken of, but also felt: not onely noted and written in the

letter of y^• Psalme, but also throughly felt inwardly in the spirite with heauinesse and anguish, without comforte and consolation: so in this verse is there consolation in the letter, in the voice, & in the mouth mentioned of, & inwardly the same consolation felt in the spirite. And as outwardly Gods displeasure troubled him: so inwardly Gods holy name & promi¦ses comforted him. And this is to be noted, least we should heare of consolation outwardly, or reade it in the booke of the holy Bible: and yet inwardly ney∣ther féele nor knowe any consolation at all.

* 1.72In the end of this verse is put this worde (Sela.) And it doth note vnto the Reader or Hearer, what a miserable and comfortlesse thing man is in trouble, if God be not present with him to help him. It is al∣so put as a spurre & pricke for euery Christian man and woman, to remember and call vpon God, in the days of their troubles. For as the Iewes say, where so euer this word (Sela) is, if doth admonish and stirr vp the Reader or Hearer, to marke what was saide before it: for it is a worde alwayes put after very notable sentences. Then followeth the rest of suche paines & troubles, as this Prophet suffered, whilest the Lord laide his crosse vpon him: after this sort.

4 Thou holdest mine eyes waking: I am so feeble I can not speake.

Before, he saide his spirit could take no consolati∣on, which was a gréefe vnspeakable. For no thought is able to comprehend the anguish of the mind, much lesse is the toung able to expresse it. But now he she∣weth a further increase of discomfort, and saith: that The terrour of his mind was such, that he was not only comfortlesse, but the Lord also to the increase of sorrowe, kept sléepe from him. And as the greatnesse

of Gods punishment, suffered him not to sléepe: so would it not permit him to speake,* 1.73 but made him speachlesse: such was the great punishment of God towardes him.

Here is the tyrannie and violence of sinne to be perceiued and séene:* 1.74 which is first in this verse to be noted. It taketh all mirthe from the spirite, and bringeth in heauinesse and discomfort. It taketh a∣way sléep, and placeth for it tediousnesse and sorow∣full watch. It taketh away also the speache of the tong, and leaueth the man mute and speachlesse. If sinne can do so painful things in the body and soule, whilest they be yet conioyned together, and there is hope of remission: what can it doe, when the one is in the earth, and the other in hell separated, or else both of them conioyned againe in the resurrection of the wicked, where there is no hope of redemptiō, but assuraunce of euerlasting paine? Besides this, it is to be noted in this verse,* 1.75 conteyning the increase of the Prophetes heauinesse, what a precious iewel man or woman hath: that hath a quiet heart and peaceable conscience. For where so euer they be, there be all the members of man & woman, wholy bent vnto the seruice and honouring of God. The eyes shall neuer be turned from their seruice: ney∣ther shall the toung ceasse (if it be able to speake) to sound foorth alwayes the glory of God. As Dauid saith:* 1.76 Mine eyes be alwayes towardes the Lord. A∣gaine:* 1.77 I lifted vp mine eyes vnto the Lord. As the eye of the handmaide attendeth vpon her Maistres: so our eyes attend vpon the Lord. Againe:* 1.78 Mine eyes Lord be not proud. And in another Psalme he saith, There should come neither sléepe ne slumber in his eyes, vntil he had prouided a place for y^e arke of God to rest in. In case the spirite be troubled, or in a con∣tempt

of Gods lawes, not liking his holy deuises: the eyes be eyther troubled with ouermuch watch, (as in this Psalme we sée:) or else bent to sée vani∣tie, the lustes and concupiscence of the flesh and the world. Wherefore Dauid prayed the Lord,* 1.79 to turne his eyes that they looked not vpon vanitie.* 1.80 For the eye of him that hath not a right spirit, is insatiable. And many times the eye (wheras the spirit is with∣out the fauour of God) abhorreth Gods owne good giftes. As the eyes of the Israelites lothed Manna in the desert, saying: Our eyes see nothing but Man∣na:* 1.81 euen so the toung also of the godly spirited man will sound the glory of God,* 1.82 as king Dauid vsed his toung, and will not hinder it by naughtie speach.

If the spirite be voyde of Gods feare, then doth it speake of malice falsly to slander the good, as king Dauid doth declare: or else for trēbling or quaking,* 1.83 it can speake nothing at all, as ye may perceiue by y^e Prophet Asaph in this place. He that will therfore consider accordingly, the greatnesse of this feare in the spirite, and howe it taketh away the office of e∣uery member externall: doubtlesse must labour to haue the spirite that Dauid prayeth,* 1.84 in this sorte: Cor mundum crea in me deus, & spiritum rectum innoua in visceribus meis, Create in me a cleane hart, O Lord, and renue in me a right spirite. In the which verse the Prophete prayeth first, to haue such an heart, as by faith in Christe may be cleane and purged from sinne: and next, to haue a certeine and sure spirite, that doubteth nothing of Gods promises towardes him. For, such a spirite within the body of man or woman, maketh the heart so ioyfull, that no sorrow can molest it: and it strengtheneth so euery mem∣ber, that they will be giuen to nothing so much as to the seruice of God. But if the spirit be wicked, dout∣lesse

the outwarde members will serue nothing but iniquitie: if it be troubled, the outwarde members can not be quiet. For as the soule giueth life to the body:* 1.85 so doth the vertue of God in the soule, drawe the outward partes of the body vnto the obedience of vertue. And contrariwise,* 1.86 the vice of the soule draweth the members of the body vnto the seruice of sinne and iniquitie. And as the eares and eyes of man were made by God,* 1.87 to be instruments to heare and sée Gods will and pleasure,* 1.88 & by them (sith man fell in Paradise) knowledge might come into the soule and spirit of man, by hearing Gods word prea∣ched, & séeing his sacraments ministred: so by them abused, in hearing and seeing of sinne and abhomi∣nation, there entreth into the soule much vile filthi∣nesse and transgression. The Prophete Asaph (there∣fore) doth admonish vs to beware that we bring not our spirites into discomfort, by sinne and transgres∣sion of Gods lawes: for if we do, whether y^e offence be done in the spirite, by the euill that naturally is in it, by originall sinne, by the temptation of the di∣uell, or by the meanes of any member of the body: doubtlesse the trouble of the spirit shal not only take away the office of the members, (as ye sée in this place the speache of the toung, and the closing of the eyes, be taken away:) but at the length also, God shall make the same body and the same mem∣bers to rise againe at the generall resurrection,* 1.89 and they shall suffer with the wicked spirite eternall paines.* 1.90 Let this doctrine therefore teach all men to knowe and féele the crueltie of sinne, that so paine∣fully vnquieteth doth body and soule, and think that if these grudgings, discomforts, terrours and feares be so great, that death it selfe is more tollerable and easie to beare: howe much more intollerable and

vnspeakeable be the paines of hell, which God hath ordeined for all impenitent sinners?* 1.91 After this verse of trouble and anguish,* 1.92 whereas we sée sléepe taken from the eyes, and speach from the tongue: followeth next, how these great sorrowes were mollified and somewhat diminished.

5 I haue considered the dayes of old: and the yeres that be past.

6 In the night I called to remembrance my song, and communed with mine owne heart: and my spi∣rite searched diligently.

I did (sayth the Prophet) in this great discomfort and heauinesse, consider with my selfe the times and worlds of old, wherein the Lord had holpen and deli∣uered my fathers before my time, from such trou∣bles as I am in, and also from greater. And in the night, while I was sléeplesse, I remembred that ma∣ny times I lauded and exalted the goodnes of God in my Psalms and Hymns, giuing him thanks for his great mercie and goodnes vsed towards his Church at all times: and in remembring Gods accustomed clemencie and pitie, my spirite was much giuen to debate thinges.

Out of these two verses we may note diuers doc∣trines for our consolation in the dayes of our trou∣ble.* 1.93 And the first (after my minde) shalbe concerning the two brightnesse and the two darkenesse in the word of God. The one brightnesse is in the letter outwardly, and the other brightnesse is in the spi∣rite and heart of the reader of the Scripture. This brightnesse or claritie of the letter is this, when by reading, hearing, or thinking of Gods word: men learne and knowe that God made all thinges, and

that he preserueth all thinges, and that Iesus Christ his onely sonne is the mediatour betwéene God and man, and that he pacified Gods iust ire against man by his bitter death and passion. Also he knoweth by the externall histories of the Scripture, that GOD hath deliuered many times his people from dangers and perils, in maner impossible to be holpen.

This claritie and brightnesse of the Scripture, although it be necessarie: yet it is not sufficient: for if standeth alone in bare and naked knowledge, whi∣che before God saueth no, neither illuminateth the man that hath the knowledge in a sufficient claritie and brightnesse of faith, and of Gods promises due in Christ vnto faith.* 1.94 As we may sée, how the children of Israel had the external claritie and brightnesse of Gods promises vnto Abraham, Isahac, and Iacob, that they and their posteritie should inherite y^e lande of Canaan, that flowed with all plentie and aboun∣dance: yet notwithstanding such as came out of E∣gypt, for the most part,* 1.95 perished in the desart & wil∣dernesse. The Phariseis and learned men amongest the Iewes,* 1.96 had the clearenesse and brightnesse of Christes comming,* 1.97 & of the place he should be borne in, and told in that part the trueth vnto Herod: yet did they for all this knowledge and claritie, abhorre Christ when he came, and put him to death most wrongfully. The people in like sort saw an external brightnesse in Christ,* 1.98 that by his miracles and won∣ders, they thought him worthie to be made a king:* 1.99 and yet for all this, they cryed out against him: Cru∣cifige eum, crucifige eum, Crucifie him, crucifie him. The diuel himselfe said he knewe who Christ was, the sonne of the most highest: and yet for all this knowledge and clearenesse shall he neuer be saued.* 1.100 And Christ himselfe also perceiued that this external

brightnesse was amongest a great many that called him Lord, Lord: Yet notwithstanding he said, they should not enter into the ioyes of heauen. So like∣wise be there very many at this present time, that sée the claritie and brightnesse of Christ outwardly in the letter, and yet follow it not here in liuing, nei∣ther shall they haue the effect of their knowledge in the life to come: for their clearenesse is onely know∣ledge, without féeling or practise of the brightnes in∣wardly:* 1.101 which deserueth more stripes then obscuri∣tie or darkenesse doth.

There is another claritie or brightnes, which is an inward vnderstanding and spirituall knowledge and sight of Gods trueth, which no man hath but he that is possessed with the spirite of God: that what∣soeuer he readeth in Gods word himselfe, or heareth preached of other men, he vnderstandeth it, and con∣senteth vnto it gladly, and willingly. As for exam∣ple: God spake vnto Adam,* 1.102 and his wordes made him afeard, so that he trembled for feare. Christ spake vnto Paule, and he fell downe flatt,* 1.103 and could not a∣bide the peril of Christes voyce: So that as the lawe rebuked sinne in the voice and letter, it wrought al∣so rebuke and discomfort in the hearts of Adam and Paul, and made them afraid inwardly, as the voice and letter was terrible outwardly. Wherefore they had not onely an externall clearenesse of Gods ha∣tred against sinne, but also an internall sight and fée∣ling of the same, as the Scripture doth record.

The like is also in the promises of God, when they be preached or read, that promise remission of sinne. The inward claritie and brightnesse of the same, is to féele priuately euery man and woman in his owne conscience (through faith in Christ) that the same promises doe apperteine and belong vnto

himselfe. As the Prophet Abacuc saith:* 1.104 The iust man liueth by his owne faith.* 1.105 Also Christ said vnto the woman of Canaan, that it was not good to cast the bread that apperteined to the children, vnto dogges:* 1.106 she said, Yes Lord: for the dogges do eate of the crumbes that fall from their maisters table. And so doth Christ himselfe vse the brightnesse of his pro∣mises to Marie Magdalene:* 1.107 Thy sinnes be forgiuen thee. Applying the clearenesse of the letter, vnto the inward comfort of her soule.

The same is likewise meruellously expressed in the common créede, whereas euery man saith: Hée beléeueth in God the father, God the sonne, and God the holy Ghost, and that he beléeueth the remission of sinnes: meaning, that whosoeuer saith his créed, should sée & feele in his soule the claritie and bright∣nesse of his saluation, that is conteined in the letter and wordes of the créede. But this clearenesse is not séene of all men, nor yet of the most part of men: As Christ declareth:* 1.108 Many be called and fewe chosen. Many say: Lord, Lord, and fewe doe the Lords will. Therefore Christ saith meruellously concerning the claritie and brightnesse of Gods word inwardly, in S. Luke: Blessed be they that heare the word of God and keepe it.* 1.109 By the which words he declareth, that many heare and sée the outward light and trueth of Gods word: but very fewe there be that sée the in∣ward light and profite thereof. Of this is learned what the cause is that Christians beare the name of Christ, and yet be not Christes in déede: for because a great many be contented with the name, and few do vnderstand what the name truly and verily con∣teineth in it.

And as there is in the Scripture this double brightnesse, whereof the one lyeth in the letter, and

many sée what it meaneth by the externall word, and the other lieth in the meaning of the letter, and is perceiued onely by such as haue the spirit of God: so is there two kindes and sortes of darkenesse and obscuritie in the Scripture: the one in the letter, and the other in the sense and taking of the letter. The outward obscuritie is to be séen in such as contemne the word of God, and wil not read it nor heare it. As the Turkes and heathen, and also the common sort that beare the name of Christe, be christened in Christes name, and outwardly be taken to be very Christians in déede, and yet they know not so much as the letter of Christs lawes, that prescribeth them what they should doe, and what they should not doe. And this obscuritie is a brutish, beastly, and exter∣nall darkenesse.

The other is obscuritie or darkenesse inwardly in the text.* 1.110 For although the letter be well knowne, and the sound thereof séemeth to be plaine: yet the sense is not so common nor so manifest as the letter soundeth. Wherevppon S. Paule bindeth all men in the vnderstanding of the letter, vnto the Analogie and proportion of faith, that no one place be taken contrarie to many places. Whereof was gathered the abridgement of our common Créede, accepted at all times and of all Christian men, for an infallible trueth: so that whosoeuer beléeued it, was accomp∣ted a good Christian man. And of this obscuritie of the Scripture in the sense and spirite, is risen this troublesome contention about transubstantiation of bread and wine in the sacrament of Christes bo∣die and bloud. For the vngodly sort would haue no substance of bread and wine to remaine in the Sa∣crament, and yet a corporall presence of bodie and bloud: contrarie, not onely to the articles of our

faith,* 1.111 that telleth vs he is in heauen, and shall abide there vntil he come to iudge the quick and the dead:* 1.112 but also contrarie to many other places of the scrip∣ture.* 1.113 And this is no new thing,* 1.114 to haue and record the text and letter of the Scripture, and yet lack the effect and the very consolation of the Scripture in déede.* 1.115 For here in these two verses the Prophet A∣saph doth record and remember Gods doings merci∣fully* 1.116 in time past, and yet taketh no more consolati∣on thereof: then he findeth in the barke of the letter, or in the rehearsall of the histories. And the same he doth of his owne Psalmes and Hymnes, wherof he maketh mention, and yet by the same meane his spirite is brought into no further considerations of Gods trueth then it was before: with much heaui∣nesse and sorrow, as the verses following do declare: So that in the affliction of the spirit he could repeate and cal to his remembrance the truth, how God had delt mercifully with his forefathers, but felt not at that present the like mercie of God towardes him∣selfe: neither could he sée nor féele for his consolation the ease and succour of Gods promises which he saw in others: as all the electes of God at lengthe shall doubtlesse féele: As it is said by the Prophet,* 1.117 Sicut audiuimus, sic vidimus, As we haue heard, so haue wee seene: and at length (as the Psalme saith) he felt him selfe. Whether he wrote the Psalme of his own sor∣rowes and troubles, or of the sorrows and troubles of the Israelits, it maketh no matter: let euery man in that case vse his owne iudgment, so that he mark the doctrine of the Psalme.

There is to be noted of these verses also this doc∣trine, that what soeuer trouble y^e spirit was brought vnto, whatsoeuer watch had taken his eyes, & what soeuer vehemencie of disease had taken his speach

from him: yet vnder all these crosses he cursed not God, nor grudged against his plagues, but as a man contented, gaue himselfe to record and to call to me∣morie, how God was wont to be vnto men afflicted, and tooke accompt how in times past he had spent his yeares, and found that he had made certeine Psalmes or Hymnes to the glorie of God, and to the praise of his holy name. Of the which we learne not onely patience in the time of trouble and persequu∣tion, but also how to spend our youth and transito∣rie life in doing or making some thinges, that may be recordes and remembrances when we be gonne, that we liued here to serue God, and not to serue our selues. And it is a great helpe and no small consolati∣on for a man that is in trouble & heauines, to thinke that he in his life before sought the glorie of God: & that testimonie of conscience is more worth in the time of trouble, then all other mens déedes for him. Not in that his séeking Gods glorie & setting foorth of the same, can be his gage and raunsome before God: but because it is a very testimonie, that God once loued him, and gaue him of his blessed spirite, to indite something to Gods praise and honour. And as godly Psalmes and vertuous Hymnes, be testi∣monies of a vertuous spirite: so be wanton and a∣dulterous ballads, records of a vicious and sinnefull spirite. And as the remembrance of good & vertuous workes in the time of sicknes and trouble, be ioyful and comfortable: so is the remembrance of wicked doinges sorrowful and painefull.

We be therefore taught by this Prophete to be circumspect and warie, how we accumulate & heape vppon our soules infidelitie, and the wicked workes thereof: for as they be the only cause of trouble, so do they not onely worke trouble, but also increase trou-

and augment the heauinesse of the spirit and paines of the body, as is declared meruellously by the graue and profound sentences following. Wherein he de∣clareth what it was that his spirite searched so dili∣gently for. It was this.

7 Will the Lord absent himselfe for euer? and wil he be no more intreated?

8 Is his mercie cleane gone for euer? And is his promise come vtterly to an end for euermore?

9 Hath God forgotten to be gratious? And will he shutt vp his louing kindnesse in displeasure?

10 And I said, It is mine owne weakenes: but the right hand of God can chaunge these thinges.

These verses declare what mindes and cogitati∣ons do happen to men that be in sicknes or trouble:* 1.118 and how gréeuous they be vnto the patient.

Out of these verses first we sée a common rehear∣sall of the great terrour and feare of the féeling of Gods displeasure and anger towards the wofull spi∣rite for sinne. The first meditation of the sinnefull spirite was this: Will the Lord absent himselfe for euer? This may be vnderstood two maner of wayes. For this English word (euer) hath two meanings in the Hebrue tonge. Sometime it is taken for con∣tinuance and time euerlasting:* 1.119 sometime for cer∣teine yeres, and the life of men. If it be taken in this place for time euerlasting, the sorrowes of the Pro∣phete were the greater, when he reuelued with his spirite, that God iustly for sinne might cast him into euerlasting paines: the remembraunce whereof is greater paine, then the mortall death of the bodie. If this word (euer) be taken for a certeine time, and the life of man, then meaneth the Prophet thus: Will

God as long as I liue absent himselfe? And thus continue me in heauines of spirite and sorrowes, as long as I liue? Which sense soeuer be taken, there be profitable thinges to be learned of it. But I sup∣pose the latter sense to be the better for diuers cau∣ses. First in this, that the Psalme conteineth the complaint and prayer of the Prophet, a man of God, that cannot be brought to this desperation, that he should be cast away for euer from the fauour of God vnto eternall paines. And the text that saith: It is mine owne infirmitie, and the right hand of the Lord can chaunge this: doth beare with this latter sense and explanation. For the words be of great weight, and of meruellous wisedome and consolation, and do declare, that although the Prophete felt the iudge∣ment of God against sinne, and was in a meruellous terror & feare with the horror and sight of his sinns: yet the spirite of God did testifie with his spirit,* 1.120 that he was the child of God,* 1.121 and that it was a paine and punishment of the soule and body, and not a despera∣tion and thorough casting away and absenting of Gods mercie. For the very electes of God be cho∣sen, so ordeined,* 1.122 so preserued and kept, that nothing is able to take them out of Gods hand. For the god∣ly men in the Scripture, did reioyce, with the assu∣rance of Gods certein promise: and did not presume to do euill, as S. Paule in sundrie places doth giue testimonie: Once to the Romanes, where as he felt and perceiued the filthines of sinne, & the iust iudge∣ment of God against the same:* 1.123 as it appeareth by his wofull crie and complaint, Oh wretched man that I am, who shall deliuer mee from this body sub∣iect vnto death? He felt (as we may perceiue) the hea∣uie burden and weight of Gods displeasure, and yet in the midst of terror and feare, he stayed assuredly in

the mercie of God through Christ.* 1.124 And the same he writeth also to the Corinthians,* 1.125 & to his disciple Ti∣mothie: that his death was at hand, & that he knew (although his quarell were neuer so good,) that he of himselfe was a sinner, and by sinne worthie reiecti∣on & casting away from God: yet he said that Christ had in kéeping for him a crowne of iustice, whiche he should assuredly receiue at the day of his death. God is contented that his chosen people, shall suffer and beare the burden and heauinesse of temptation and feare of euerlasting paine,* 1.126 as Adam did first in Pa∣radise, Dauid many times,* 1.127 Iob, and others: yea Christ himselfe,* 1.128 that said his soule was heauie euen vnto death,* 1.129 which made him sweat both water and bloud.* 1.130 But these temptations and terrors shall ne∣uer ouercome and cast away the person that hath his faith in Christ: for none is able to take his shéepe out of his hand. Yet God withdraweth his hand many times, and suffereth his to be tempted and to be com∣fortlesse, and as it were cleane ouerthrowen: not that in déede their election can be altered,* 1.131 or they them∣selues left comfortlesse vntill the end of their liues,* 1.132 but for a time: as ye may sée by Iob, who spake as horrible words, and as desperatly as might be. Yet sée in the end of his booke, and marke what a ioyfull outgoing his gréeuous temptations had. What pi∣tifull cryes were these of Christ our Sauiour vppon the crosse? My God, my God, why hast thou forsa∣ken me? Yet the end was, Father into thy handes I commend my spirite.* 1.133

* 1.134It is written that we must enter into heauen by many troubles. * 1.135Now, of all troubles, the trouble of the minde and of the spirite is the greatest. Who then can enter into heauen without such troubles? Doubtlesse no man. For the iudgement of God must

begin at his house, as Saint Pater saith: That is to say,* 1.136 None shall in this life more féele Gods displea∣sure for sinne in the spirite,* 1.137 nor suffer more aduersi∣tie in the bodie,* 1.138 then such as be of Gods owne hous∣hold and very electes. Wherefore we be admonished in the troubles and sorrowes that this Prophete A∣saph susteined in his soule that could not rest, and in his bodie that could not sléepe nor speake, that good men be not frée from aduersitie,* 1.139 and that aduersities (be they neuer so great) shall not separate men from God for euer, but for a time he punisheth sinne and hideth the consolation of God from vs: As the scrip∣ture saith:* 1.140 For a time, a little while I haue forsaken thee, but I will gather thee together in wonderfull mercies. In a short time of my wrath I hidd my face a while from thee, but I will haue mercie vppon thee for euer: saith the Lord thy redeemer.

All men that shall profitably knowe and féele the certeintie of Gods promises in this life, and enioy them in the life to come, shall be troubled with some paine of doubtfulnes of them,* 1.141 before he come to per∣fection. For as by sinne death entered into the flesh,* 1.142 and also the flesh is subiect vnto sicknesse and aduer∣sitie: so is there entered into the soule and powers thereof,* 1.143 by reason of sinne, great imperfection. As the minde of all men is burdened with ignorance,* 1.144 the heart with contumacie,* 1.145 and the will with fro∣wardnesse, so that as they be before regeneration and knowledge of God in all godly matters starke blind, very obstinate, and naturally altogether fro∣ward: euen so after regeneration and the knowledge of God, they continually resist and fight against the spirite, not onely of man, in whome these powers dwell:* 1.146 but also against the spirite of God,* 1.147 that tea∣cheth and leadeth the spirite of man to eternall sal∣uation:

So that it is not man that is able to ouer∣come the wickednesse of his owne soule.* 1.148 And there∣fore séeing life through grace dwelt in a bodie natu∣rally full of sinne, Saint Paule said,* 1.149 I doe liue: yet not I, but Christ liueth in mee. So this Prophete Asaphe séemeth in wordes to be starke dead from grace,* 1.150 but it was not for euer: for he felt the spirite of God that told him, that such heauie and vngodly thoughtes of his spirit came of his owne infirmitie, and that Gods right hand could alter and chaunge them. And this is the difference betwéene the afflic∣tion of the godly and vngodly: as it is wonderful∣ly sett foorth in the Psalme next before this sauing one, where it is said:* 1.151 There is a cuppe in the Lordes hand full of redd wine, and hee powreth out of it, but the wicked shall drinke the dregges thereof, and the vngodly of the earth shall receiue the bottom of it. The cuppe in the Scripture is taken many times for aduersitie,* 1.152 whereof God filleth a quantitie and a certeine measure vnto all his electe and chosen ser∣uauntes:* 1.153 but the wicked shall drinke the bottome and all,* 1.154 and neuer come to rest nor ease.* 1.155

Out of this temptation we may learne how foo∣lish and how impatient we be. When God sendeth troubles,* 1.156 we thinke such to be best at ease that want them:* 1.157 whereas the Lords booke declareth, that it is necessarie,* 1.158 and also very expedient, that we should haue them. Againe, there is to be noted how that the Prophet in the cogitations of his minde,* 1.159 maketh no mention of the griefe of the bodie, whereof he spake before at the beginning of his troubles. For in the second and fourth verse he declareth how he held vp his handes all night, cryed with his voyce vntill he was speachlesse, and lay waking & could not sléepe. Of the which sorrowes now he maketh no rehear∣sall,

but saith: his spirite was searching and inquisi∣tiue, Whether God would absent himselfe for euer, with diuers like interrogatories of Gods nature, as followe in the Psalme. Whereof we learne the vilenesse of our owne nature, and also the treason and subtiltie of the diuel. For as long as we sinne, we haue such delight and pleasure therin, as though it were but a play to transgresse and breake Gods holy commaundementes.* 1.160 But when sickenesse and trouble haue layed the wicked the bodie abedd.* 1.161 and made it weake and féeble:* 1.162 our conscience is waked by the Lawe of GOD, and we put in such terrour and feare, that nothing can quiet vs. Also, as long as we doe sinne, the diuel beareth vs in hande that God is so mercifull, (doe what we will,) that hée will not be angrie: but when sicknesse or death in∣uadeth, then turneth the diuel his tale, and persua∣deth with vs, that GOD is onely extreme iust, and nothing at all mercifull. And this griefe of the minde is so sore and vehement, that all the pai∣nes of the bodie séeme nothing in comparison there∣of: as we sée in this place by the holy Prophete A∣saph, that was very sore vnquieted in his bodie, yet did his spirite make no accompt of it, but still hée stayed and staggered, trembling and quaking at the heauinesse and sorrowe of the spirite, that could not féele, for the time of his trouble, any certeintie or cō∣solation in the promises of God.

Of this we be admonished, that whatsoeuer we haue, if Gods fauour lacke, we haue nothing able to reioyce vs. And of the other side, if we lacke all thinges, and haue assuredly Gods fauour, there is nothing able to make vs heauie and sorowfull: As we see king Saule, hauing a noble kingdome, and lacking the fauour of God, was alwayes vnquie∣ted:

Poore Dauid hauing the grace and fauour of God, was quiet and contented with all thinges, say∣ing: If God will, he may restore mee: if he will not, his will be done.* 1.163

The assurance of Gods promises made Paule glad to die: and the mistrust & desperation of Gods promises,* 1.164 made Iudas wearie to liue. The certein∣tie of Gods trueth made Saint Stéeuen quietly to die in the assurance of eternall life:* 1.165 the vncerteintie and doubtfulnesse of Gods mercie caused Saule to die in the feare of eternall death.* 1.166 Riches of this world be treasures muche estéemed and made of: friendes and louers much sought for and warily kept, and health of bodie highly regarded and preser∣ued with much care: yet, if the soule be destitute of the assurance of Gods grace, the rest séeme to be of no valure at all.* 1.167 As we sée, Saule in his kingdome with riches, strength, and friendship: yet his minde vexed still an euill spirite, and Gods spirite depar∣ted, his sorrowes were incomparable. So that we learne that not onely the goodes apperteyning to the body be nothing worthe, whereas the spirite wan∣teth the grace of God: but also, whereas the spirite is troubled, the goodes of the bodie be little felt and nothing passed of: as we sée by this Prophet in this Psalme.

The other part of his cogitations in the time of his sicknesse was this: Will hee be no more intrea∣ted? This gréeuous temptation, whether GOD would be intreated to forgiue sinne any more, may haue two vnderstandings: The one generally, and the other particularly. Generally in this sort, whe∣ther God once offended, will be mercifull and for∣giue or not? Particularly, whether God, whose na∣ture is mercifull, will forgiue the priuate man, that

séeketh by saith, mercie, as he hath in time past for∣giuen al men that asked it with repentance in faith? The first sense and taking of the text generally, is meruellous wicked and blasphemous, to thinke that God once offended with any man, will neuer for giue againe? Of this opinion was Caine,* 1.168 when he said his sinnes were greater then they might be forgiuen: and he thought God would be no more in∣treated, because he iudged his fault greater then the mercie of God that forgiueth faultes. And whereso∣euer this iudgement of the spirite is, this sentence is verified: God will be intreated no more.

And as euery man that is priuatly thus minded, that his owne sinnes be greater then can be forgi∣uen: euen so hath he the like minde and iudgement also of all other mens sinnes that be like vnto his,* 1.169 thinking them to be greater then they may be for∣giuen. For he that despaireth of his owne faultes, cannot thinke well that other mens faults as great as his owne,* 1.170 be remissible. As Iudas that hanged himselfe for betraying of Christe, could not thinke well of Peter that denied Christ: but rather iudged of Peter as he did of him selfe, saying: God will be intreated no more.

Of this wicked iudgment of Gods mercie, Whe∣ther he will be intreated any more of a sinner, after that he hath sinned: I wil speake no more. But they that lust to read how horrible a thing it is, may haue many Psalmes that do declare it: namely Psalme 10.* 1.171 and 73. In the one of them it is said by the wic∣ked, that God hath forgotten the earth, and careth neither for the godly life of the godly and vertuous, nor the vngodly life of the vngodly and wicked. And in the other Psalme they make a doubt, Whether there be any knowledge in God of man and of his

life, or not. But these sortes of people be too horrible and blasphemous, and not to be rehearsed or muche spoken of.

The other sense of this place that is more parti∣cular, is the better sense for the argument and mea∣ning of the Psalme: that is, to aske whether God will be intreated no more, as touching the remission of his owne sinne: or els whether God will be no more mercifull to helpe him out of trouble, that spe∣cially and particularly suffereth the trouble. And this question so asked, is very common and familiar to the Christians, and putteth them to great trou∣ble, and heauinesse. As we may sée that this Prophet Asaphe considered the yeares before him, and what God did to his elders, and found that they receiued remission of their sinnes, and great benefites in this world at Gods hand. So do a great number of men in hearing and reading the Scripture of God, sée and perceiue the remission of many mens sinns, and how mercifully God delt with them: yet when they féele their owne sinne, and suffer their owne crosse and trouble, they haue much a doe, and with great difficultie doe they beléeue that God will be as good vnto them, being priuate sinners and priuately af∣flicted, as he was vnto the great number of those, of whom they read in the Scripture, that God forgaue them their sinnes, and preserued them in most hor∣rible and daungerous troubles.

* 1.172Therefore, this is a common wisedome and daily experimented sentence, Omnes, cùm valemus, bonum, consilium aegrotis damus. When other men be sicke, we can giue good counsell patiently to beare it. When other men be afflicted and troubled, we can speake of many meanes to quiet them. When they be in a∣ny mistrust of Gods promises, we can comfort them

with many arguments of faith: but most common∣ly, if we be sicke our selues, troubled, or in mistrust of Gods promises, we can ease or comfort our selues very little. And good cause why: for God that giueth of his owne gist and only frée liberalitie, wisedome, knowledge, learning, and consolation: giueth also the grace that the saide vertues may worke their o∣peration, and expell the infirmities and diseases, wherefore these wisedomes and vertues were ordei∣ned. As it is meruellously noted of Saint Paule:* 1.173 I haue planted, & Apollo hath watered: but God gaue the increase. The word of God is a meanes to teach truth,* 1.174 and to condemne falshood: to place vertue, and to remoue vice:* 1.175 to giue consolation, and to banishe and put away diffidence and mistrust: but God gi∣ueth and worketh the effect thereof.* 1.176 Meate is made to preserue the body: but if God giueth not strength, it misseth the purpose.* 1.177 The horse and man be means to ouercome: but in battell God giueth the victory. The preacher preacheth Gods word: but God ope∣neth and teacheth the mysterie therof. Man heareth: but God giueth the vnderstanding. Asaph remem∣bred Gods workes, and had in minde his own god∣ly Psalmes: but God must giue the consolatiō. He sawe the trueth, and knewe that God was faithful: but the ioy and profite thereof, lay in the distributi∣on and gift of God: as we may wel perceiue by this sorrowfull interrogatorie: Will he be intreated no more?

Of this part we learne howe we ought,* 1.178 when we reade or heare Gods promises for our saluati∣on, to pray: and howe necessarie a thing this prayer is that godly men made in the scripture: Lord help my incredulitie: Lord increase our faith.* 1.179 The poore man that heard and sawe Christes mercy and libe∣ralitie* 1.180

in healing of others, desired also helth for his owne childe, Christe saide: if he beléeued, all things were possible: the poore man sayd: I beleeue Lorde, helpe mine vnbeleefe. The Apostles, when they heard Christe speake of forgiuenesse of one to the o∣ther, they sayde: Increase our faith, good Lord. As though they had sayd: Except thou giue vs strength to beléeue and credite thy godly lessons: we shal take no commoditie nor profite by them. Therefore let the preacher of God, the reader of Gods worde, the hearer of Gods worde, & the thinker vpon the same, many times before, also whilest they be speaking, thinking, reading, or hearing of Gods word, pray in their spirits, that y^e word of God may work in them the thing, wherfore the word was instituted and ap∣pointed of God:* 1.181 or else we shall be (as Saint Paule saith) alwayes learners, and yet neuer come to the knowledge of the truth.

And I do verily thinke, and am truly persuaded, that for lacke of earnest and continuall prayer, with lifting vp of my heart vnto God, whilest I preached his most holy word vnto the people, God iudgeth me not worthy to sée such fruites of my labours as I hoped for. And for this, that the people did not hear∣tily pray, to vnderstand Gods pleasure by his word preached, they be accounted vnworthy of such salua∣tion, as GOD did offer them by his worde, and the true preaching of his mysteries. Let all men there∣fore pray to God in Christ, that they may be the bet∣ter for the hearing, recording, remembring, or rea∣ding of Gods word. For notwithstanding they haue amongest them the booke of God: yet shall they be troubled (without Gods singular grace) with one of these two euils: either to mocke and scorne at the scripture, caring not whether they learne it or no:

or else when they haue learned it, to dout whether it be true or no. And then followeth these questions: Will God absent him selfe for euer? And, Will God be no more intreated? with such other doubtes as do followe in this Psalme: with much heauinesse vnto the spirite where such demaundes rest & haue place. Then followeth the third demaunde by this trou∣bled Prophete: Is his mercy cleane gone for euer?

Here in this demaund first be two things to be noted: The one declaring a fault in the Prophetes faith: and the other expressing a veritie in the Pro∣phetes knowledge. The fault in his faith, was to doubt or to stande in a mamering of Gods mercy, which is most sure and endureth for euer and euer: and to aske this question, Whether his mercy were cleane gone for euer? The veritie of his knowledge was to iudge and say, that It was his mercy that forgaue sinnes, and not his or any other mens me∣rites that could deserue the pardoning of sinne: As ye may sée how sinneful Saule for his sinne,* 1.182 thought to haue appeased God with sacrifice,* 1.183 and the proude Pharisée with his pretenced good workes. But here in this knowledge, that the Prophet complained of the departure of Gods mercy, is set foorth, that only mercy appeaseth Gods ire in Christ, for the sinne of man.* 1.184 And what works so euer be done, except Gods mercy pardon the sinne,* 1.185 they all can neyther please God,* 1.186 nor quiet the conscience and troubled spirite of him that doth the workes.* 1.187 As it may be séene in the example of Sainte Peter, and the rest of the Apo∣stles. When that Saint Peter walked vpon the sea comming towardes Christ,* 1.188 and felt the wind strong and tempestuous, he beganne to feare: and when he beganne to sincke, he cryed: Lord saue me. And the Lord put foorth his hande and tooke him, & sayd vnto

him: Thou of little faith, why doubtest thou?

Here we sée, if GOD did helpe vs no more of his mercy,* 1.189 then our owne merites deserued, or else no more then the gifts of God, faith, hope, and charitie, as they be qualities in vs: we should surely perish. Therefor this place of the Prophete Asaph, where he demaundeth this question: Whether Gods mer∣cy be gone for euer? doth teach vs, that of all thin∣ges we should be most assured of this: that onely mercy is the help of mans troubles and damnation. But as I saide before, there were two maner of cla∣rities and brightnesse in the word of God: so nowe I say,* 1.190 there is two manner of mercies of God men∣tioned in the scripture: The outwarde mercy is in the letter which men reade and sing euery day, and speake and talke of: but the other is inward.

When that men can not féele Gods mercy in their conscience, as they heare it spoken of, and as they reade it in the booke, they be troubled and full of an∣guish and paine: and as long as they be in this case, without Gods mercy, they can do nothing that ple∣seth GOD, or content them selues. But as soone as the spirite is assured and féeleth, that GOD for his mercy doth forgiue and forget the iniquitie that the spirite and body haue committed and done against God, it reioyceth and is so glad, that it will doe no∣thing but that, which pleseth and is acceptable vnto God, and in Christ shall content and quiet his owne conscience. As for example: Adam before he inward∣ly felt the mercy of God promised in Christe,* 1.191 to for∣giue and remit his sinne and offence: in what hea∣uinesse was the poore man? He hid him selfe, and could not abide the voyce of the liuing God: for he felt that his doings pleased neyther GOD nor him selfe. But when grace had assured him of Gods mer∣cy,

he fell in the spirit to quietnesse.* 1.192 For where the spirite of God testifieth and beareth record with the spirite of man, that he is the childe of God, there is ioy and consolation, with this ioyfull song and me∣lodie: Abba pater, Father, father: So that where so euer this song is felt in the spirite: there are suche ioyes as no toung can expresse: as all the booke of Solomons ballads meruellously doe declare. And wheras the mercy of God is not, there is eyther ab∣homination of sinne, and continuance therein, with∣out any feare or grudge of conscience at all: or else such heauinesse of spirite, that desperation vtterly quaileth, and oppresseth the spirite for euer. Yet shal the spirite & soule of man féele this for a time, while God hideth his mercifull face: Is his mercy cleane gone for euer? Which cogitations of the minde, be full bitter and sorrowfull: as all men of GOD doe knowe that haue felt them, and as the Prophete de∣clareth in the processe of his Psalme, in this sorte: And is his promise come vtterly to an end for euer∣more? Hath God forgotten to be gratious? And wil he shut vp his louing kindnes in displeasure? These demaundes and questions of his owne minde and spirite that was troubled, be no more in effect, then troubles that he named before. But in this that he calleth the trouble by so many names, it de∣clareth that his spirite was for the time so disquie∣ted, that the paines in maner could not well be na∣med and expressed. As it is to be séene always when the minde of man is brought into an excellencie and profoundnesse of mirth or sorrowe: then it is so ra∣uished with the vehemencie of them both, that the toung is not able to expresse the inward ioy, nor the inwarde sorrowe, as it is to be séene as well in pro∣phane writers, as in the holy word of God. Reade ye

the 18.* 1.193 Psalme of king Dauid, which he soung to the Lorde when he was quit and deliuered from all his enimies, & ye shall sée what shift and copie of wordes he vsed to name God, & to expresse what he thought of God in his heart, and with what Metaphors he expresseth the strength of God, that ouercame al his enimies, the Psalme is to be read and marked. A∣gaine, reade ye these Psalmes 42. 43.* 1.194 where ye shall perceiue the prayer of Dauid, wherein is described a vehement agonie and most bitter battel betwéene faith and desperation: and there mark, what words he hath found out, to expresse the sorrowes of his heart, that was so sore put in doubt by desperation and weaknesse of faith. The Harte (saith he) being wounded, was neuer more desirous to come to the water: then my soul desireth to come to thee ô God. And at length, when he can finde no more wordes to vtter the pensiuenesse of his heart, he turneth his wordes inward to his owne soule, and asketh why she is so heauie and sad. Ye may sée also the ve∣ry same ioyfull and sorrowfull spirites in the bal∣lads of Solomon, and in the lamentations of Iere∣mie the Prophete. In the one it séemeth, that the soule annexed vnto Christ, is in such ioy as the tong can not expresse it: and in the other for sinne, the soule is afflicted in such sort, that it can not tell how to expresse the heauinesse thereof.

There is to be considered also in these demaunds of the Prophete, that he made to him selfe in his spi∣rite (as the text saith, he reuolued the matter with his owne spirite) this doctrine, howe easie a thing it is to teach and comfort other men, and howe hard a thing it is for a man to teach and comfort him selfe in the promises of God.* 1.195 S. Paule found fault there∣withall, and saide to the Iewe: Thou teachest an o∣ther

man & teachest not thy selfe. And Iudas went foorth with the eleuen other of his fellowes, to teach Gods mercy in Christ vnto the lost shéep of the house of Israel:* 1.196 but he neither followed his own doctrine, nor yet tooke any comfort of remission of sinnes in the promises of God, but hanged himselfe desperate∣ly. Wherefore it is very expedient for eueryman and woman that hath learned, and doth knowe the truth of God, to pray, that they them selues may fo∣lowe the truth: and for such as knowe and teach o∣thers the consolations of the scriptures of God, that they may with knowledge of them féele them in déede, and with speaking of them to others for their learning, they may speake them to them selues for their owne edifying.

But doubtlesse it is an easie matter for a man to speake of comfort and consolation to others: but a hard thing to féele it him selfe. Vertue is soone spo∣ken of to other mens instructions: but the putting thereof in practise and vre, is very hard: yea, not only in the scholer that is taught, but also in the maister that instructeth. Beware of despaire, can e∣uery man say: but to eschue despaire in great con∣flictes of the minde, is an harde matter. Reade the booke of the Psalmes well, and ye shall sée the experience thereof to be most certeine and true. In the 62.* 1.197 Psalme, ye shall haue this commaunde∣ment to all men: Trust ye alwayes in him ye peo∣ple: yet when it came to the triall in him selfe, ye may sée with what heauines and great trouble of mind, he came to y^e trust in the Lord. Ye may learne by these Psalmes indited by king Dauid,* 1.198 that easi∣ly he taught Gods religion, and how men should put their trust in the Lord: and yet how hard it was to do and practise the thing himselfe that he taught

vnto others?* 1.199 Asaph also declareth the same. For in the 73. Psalme, he teacheth what men should thinke and iudge in aduersitie: that God would be good vn∣to Israel. But in this Psalme he himselfe being vn∣der the rod and persequution of God, is come to que∣stioning and demaunding: Will God absent him selfe for euer? Will he be no more intreated? Is his mercy cleane gone for euer? with many other de∣maundes, declaring vnspeakable troubles and diffi∣culties of the minde: before it be brought to a per∣fect consent and full agréement vnto the promises of God. So that we sée the excellent Prophetes, and most vertuous organes and instruments amongest sinfull men, knewe it was an easie matter to speake of faith & vertue: and yet a very hard thing to prac∣tise true faith, and to exercise vertuous liuing.

Saint Paule sheweth the same to the Romanes to be in him selfe.* 1.200 For he had more adoe in Christ to get the victorie of sinne in him selfe, then to speake of the victorie vnto others by mouth: and more adoe to mortifie and kill the fleshe, and to bring it in sub∣iection to the spirite, then to practise the death of the flesh in him selfe,* 1.201 and to followe the spirit. He spake and vttered with his mouth most godly doctrine,* 1.202 to the destruction of sinne:* 1.203 but with what prayers,* 1.204 teares,* 1.205 and clamours to God, he did the same in him selfe,* 1.206 read 2. Corinth. 12.

The olde saying is,* 1.207 Knowledge is no burthen, and in déede it is a thing easie to be borne: but to put knowledge in experience, the body and the soule shal finde paine and trouble. And yet Christes wordes where he saith, My yoke is light, & my, burden ea∣sie, be most true to such as haue wrestled with sinn, and in Christ got the vpper hand. To them (I say) the precepts of vertuous liuing be easie and swéete,

as long as the spirite of God beareth the ouer hande in them. But when faith waxeth faint, and the flesh strong, then can not the spirit of God command nor desire any thing,* 1.208 but both body and soule be muche offended with the hearing therof, and more gréeued with the doing of it. S. Peter likewise maketh men∣tion of the same. For when Christ bade him followe him, (meaning that he should dy also for the testimo∣nie of his word) he liked not that:* 1.209 but asked Christe what Iohn should do, being (doutlesse) in great per∣plexitie, when Christ tolde him that he should suffer the paines of death. But here are to be noted two things: The one, that as long as affliction is talked of generally, & other mens paines spoken of, so long can euery man and woman heare of affliction: yea, and commend the persons that suffered affliction, as we sée at this day. All men be contented to heare of y^e death of Christ,* 1.210 of y^e martyrdome of his Saints, and of the affliction and imprisonment of his godly members: but when the same or like should be ex∣perimented and practised by our selues, we wil none of it, we refuse it, and we abhorre it: yea, so much, that where Christ, and those Saints (whose names be most common and vsual in our mouths,) suffered the vilest death that could be deuised: we will not suffer as much as the losse of a frend, or the deceiue∣able goods of this vnstable and transitorie world: so that in the generalitie we be very godly, and can cō∣mend al godly martyrs and sufferers for Gods sake: but (alas) in the particularitie we be very vngodly, and will followe no martyr, nor suffer at al. Also, as long as we be without danger for Christes sake, we can speake of great daungers, and say, that we will suffer all extremitie and crueltie: but when it com∣meth to passe, that an enimie to God and his worde

shall say in déede, Forsake thy religion, or else thou shalt dy (as Christ said vnto Peter,* 1.211 When thou art old, an other shall girde thée, and leade thée whether thou wouldest not:) then a litle threatening of an o∣ther man, stark quayleth this man that said he wold suffer al troubles:* 1.212 as Peter said, If he shuld loose his life, he would not refuse his maister, but when an o∣ther, yea, a poore maide but asked him, Whether he were one of Christes seruants, and made no mentiō at al of losse of life or goods: he would not hazard him selfe to beare so much as the name of Christes disci∣ple. Thus we sée the vilenesse & frailtie of our owne nature, how weake we be to suffer in déede, when of necessitie we must beare the crosse, and can by no means auoyd it. How troublesome also it is both to body and soule, this Psalme & place of the scripture declareth: and therfore in the end of these temptati∣ons is put, Sela. A worde that maketh as it were, an outcry against the corrupt nature of man for sin. As S. Paule said:* 1.213 I know that there dwelleth in my flesh no good thing. To admonishe therefore man thereof in déede, and to shewe him his owne dam∣nation, the word is put there to cause the reader or hearer of the place, to marke and bewaile the wret∣chednesse thereof. As the Prophete him selfe doth in the next verse.

Notes

• * 1.1

  As long as sinn is not felt, man is iocund & pleasant.
• * 1.2

  2. Samu. 1.
• * 1.3

  Rom. 8.
• * 1.4

  Act. 9.
• * 1.5

  When the horrour of a mans sin is felt to desperatiō no world∣ly ioyes cā comfort the afflic∣ted person.
• * 1.6

  Gene. 3. 4.
• * 1.7

  Note.
• * 1.8

  Matth. 26.
• * 1.9

  Luke. 7.
• * 1.10

  Iohn. 8.
• * 1.11

  Psal. 77.
• * 1.12

  1. Tim. ••.
• * 1.13

  Esai. 66.
• * 1.14

  Apoc. 14.
• * 1.15

  The dea∣rest frends of Christe be not voyde of trouble & anguish of minde for their sins. Consola∣tion.
• * 1.16

  An ordina¦ri way that God vseth to call sin∣ners to re∣pentaunce, and from repentance to forgiue¦nesse.
• * 1.17

  Psal. 51.
• * 1.18

  Two ma∣ner of dis∣comforts.
• * 1.19

  An inward discom∣forte.
• * 1.20

  Matth. 3.
• * 1.21

  Mark. 1.
• * 1.22

  Gene. 3. 4.
• * 1.23

  2. Samu. 11
• * 1.24

  Matth. 27.
• * 1.25

  Act. 9.
• * 1.26

  Matth. 3.
• * 1.27

  Mark 1.
• * 1.28

  Saule and Iudas.
• * 1.29

  1. Samu. 31.
• * 1.30

  Matth. 27.
• * 1.31

  Mark. 14.
• * 1.32

  Pharao.
• * 1.33

  Exod. 14.
• * 1.34

  Num. 16.
• * 1.35

  Rom. 3. 5.
• * 1.36

  Outward discomfort
• * 1.37

  Gene. 5. 6.
• * 1.38

  Matth. 11. Luke. 7.
• * 1.39

  Esai. 65.
• * 1.40

  Esai. 53. 6.
• * 1.41

  Matth. 13.
• * 1.42

  Iohn. 12.
• * 1.43

  Rom. 11.
• * 1.44

  Rom. 1.
• * 1.45

  Sinne not felt, bring∣eth the cō¦tempt of God, &c.
• * 1.46

  Vnquiet∣nes of the spirite is a veri image of eternall death.
• * 1.47

  Psal. 104.
• * 1.48

  The cause of al trou∣ble is sin.
• * 1.49

  Psal. 39.
• * 1.50

  Rom. 5. 7. 8
• * 1.51

  The night represen∣teth hell prison. The bed represen∣teth the graue. The sheets of mans fleshe is earth.
• * 1.52

  Two thin∣ges to be noted.
• * 1.53

  No cōfort to the af∣flicted but GOD a∣lone.
• * 1.54

  Gene. 3.
• * 1.55

  Note.
• * 1.56

  Gene. 4.
• * 1.57

  2. Samu. 12
• * 1.58

  1. Samu. 31
• * 1.59

  Matth. 27.
• * 1.60

  What ma∣ner of mā Asaph was.
• * 1.61

  1. Paral. 6.
• * 1.62

  Luke. 9.
• * 1.63

  Note.
• * 1.64

  Psal. 42. 43
• * 1.65

  Two kin∣des of con¦solations in the worde of God.
• * 1.66

  Gene. 4.
• * 1.67

  Who be the childrē of Abra∣ham.
• * 1.68

  Consolati¦on offered vnto Eng∣land in K. Edwardes dayes.
• * 1.69

  Iudas.
• * 1.70

  Phariseis.
• * 1.71

  Prayer.
• * 1.72

  Man in trouble without Gods pre∣sence is mi¦serable.
• * 1.73

  Note.
• * 1.74

  What sinn worketh in man.
• * 1.75

  A peacea∣ble consci∣ence, pre∣cious iuel.
• * 1.76

  Psal. 25. 121.
• * 1.77

  Psa. 123. 131
• * 1.78

  Psal. 132.
• * 1.79

  Psal. 119.
• * 1.80

  Prou. 17.
• * 1.81

  Num. 11.
• * 1.82

  Psal. 35. 39. 71.
• * 1.83

  Psal. 6. 12. 14. 140.
• * 1.84

  Psal. 51.
• * 1.85

  Note.
• * 1.86

  Rom. 7. 8. 12.
• * 1.87

  Vnto what vse the eys & eares of man were created.
• * 1.88

  Rom. 10.
• * 1.89

  Iacob. 19.
• * 1.90

  1. Cor. 15.
• * 1.91

  Esaie. 66.
• * 1.92

  Matth. 25.
• * 1.93

  Consola∣tion in trouble.
• * 1.94

  Gene. 12. 13. 15. 16. 17
• * 1.95

  Num. 14.
• * 1.96

  Mich. 5.
• * 1.97

  Matth. 2.
• * 1.98

  Matth. 27.
• * 1.99

  Mark. 15. Luke 20. Iohn. 19. Iohn. 6. Luke 4.
• * 1.100

  Matth 7.
• * 1.101

  Luke 12.
• * 1.102

  Genes. 3.
• * 1.103

  Actes. 9.
• * 1.104

  Abacuc. 2.
• * 1.105

  Rom. 1.
• * 1.106

  Matth. 15.
• * 1.107

  Luke 7.
• * 1.108

  Matt. 20. 7.
• * 1.109

  Luke 11.
• * 1.110

  The in∣ward ob∣scuritie.
• * 1.111

  Matth. 26.
• * 1.112

  Marke 14.
• * 1.113

  Luke. 12.
• * 1.114

  1. Cor. 10. 11.
• * 1.115

  Actes 3.
• * 1.116

  Coloss. 3.
• * 1.117

  Psalm. 48.
• * 1.118

  The trou∣bled spirite is ouer∣whelmed with gree∣uous cogi∣tations.
• * 1.119

  The re∣mēbrance of Gods iustice for sinne: is greater paine then the death of the bo∣die.
• * 1.120

  Rom. 8.
• * 1.121

  A godly consola∣tion.
• * 1.122

  Iohn. 6. 10.
• * 1.123

  Rom. 7.
• * 1.124

  2. Cor. 15.
• * 1.125

  2. Tim. 4.
• * 1.126

  Genes. 3.
• * 1.127

  Psalm. 42. 43.
• * 1.128

  Iob 3.
• * 1.129

  Matth. 26.
• * 1.130

  Nothing can hurt him that is in Christ Iohn. 6.
• * 1.131

  Note.
• * 1.132

  Iob. 3. 42.
• * 1.133

  Matth. 27. Marke. 15. Luke 22. Iohn. 19.
• * 1.134

  Psalm. 34. Actes. 14.
• * 1.135

  The trou∣ble of the minde is the grea∣test.
• * 1.136

  1. Peter. 4.
• * 1.137

  Prouer. 12.
• * 1.138

  Heb. 12.
• * 1.139

  God hi∣deth his consolati∣on for a time to trie vs.
• * 1.140

  Esaie. 54.
• * 1.141

  Genes. 3.
• * 1.142

  Rom. 5.
• * 1.143

  Rom. 7. 8.
• * 1.144

  Ephes. 2.
• * 1.145

  Psalm. 53.
• * 1.146

  Rom. 8.
• * 1.147

  Iohn. 3.
• * 1.148

  Phil. 1. 2.
• * 1.149

  Galath. 2.
• * 1.150

  Psalm. 77.
• * 1.151

  Psalm. 75.
• * 1.152

  Matth. 26.
• * 1.153

  Marke. 14.
• * 1.154

  Esaie. 66.
• * 1.155

  Matth. 25.
• * 1.156

  Prouerb. 3
• * 1.157

  Apoca. 3.
• * 1.158

  Heb. 12.
• * 1.159

  The Pro∣phet ma∣keth no mention of the griefe of the body.
• * 1.160

  Note.
• * 1.161

  Rom. 7.
• * 1.162

  Gal. 2. 3.
• * 1.163

  1. Reg. 16. 1. Reg. 24. 2. Reg. 16. 15. 2. Tim. 4.
• * 1.164

  Matth. 26.
• * 1.165

  Actes 7.
• * 1.166

  1. Reg. 31.
• * 1.167

  1. Reg. 16.
• * 1.168

  Genes. 4.
• * 1.169

  A wicked iudgment.
• * 1.170

  Matth. 27. 26.
• * 1.171

  Psalme. 10▪ and 73.
• * 1.172

  A whole man can giue good counsel to the sicke: but being sicke him∣selfe can∣not apply the same to his com¦fort.
• * 1.173

  1. Cor. 3.
• * 1.174

  Rom. 1.
• * 1.175

  Matth. 10. 28.
• * 1.176

  Act. 16.
• * 1.177

  Prou. 21.
• * 1.178

  When we heare or reade gods promises, wee ought to pray.
• * 1.179

  Mark. 9.
• * 1.180

  Luke. 17.
• * 1.181

  2. Tim. 3.
• * 1.182

  1. Reg. 15.
• * 1.183

  Luke. 18.
• * 1.184

  Exod. 34.
• * 1.185

  Deut. 5. 7.
• * 1.186

  Psal. 33. 51. 56. 85.
• * 1.187

  Psal. 130. 143.
• * 1.188

  Matth. 14.
• * 1.189

  Note.
• * 1.190

  Two ma∣ner of mer¦cies men∣tioned in the scrip∣ture.
• * 1.191

  Gene. 3.
• * 1.192

  Rom. 8.
• * 1.193

  Psal. 18.
• * 1.194

  Psal. 42. 43
• * 1.195

  Rom. 2.
• * 1.196

  Mat. 10. 27
• * 1.197

  Psal. 62.
• * 1.198

  Psal. 41. 43
• * 1.199

  Psal. 73. 77
• * 1.200

  Rom. 8.
• * 1.201

  2. Cor. 12.
• * 1.202

  Rom. 12. 8.
• * 1.203

  2. Cor. 6.
• * 1.204

  Gala. 5.
• * 1.205

  Ephes. 5.
• * 1.206

  Matth. 11.
• * 1.207

  To such as haue wre∣stled with sin, and in Christ got the vpper hand, Gods preceptes be easie & sweete.
• * 1.208

  Rom. 7.
• * 1.209

  Iohn. 21.
• * 1.210

  We can praise o∣ther men for wel do¦ing, but we be loth to put it in experience our selues.
• * 1.211

  Iohn. 21.
• * 1.212

  Matth. 26.
• * 1.213

  Rom. 7.