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.

¶AN EXPOSITION vppon the 77. Psalme, made by the constant Martyr of Christe, Maister IOHN HOOPER, Bishop of Glo∣cester and Worcester. (Book Psalm 77)

THE ARGVMENT.

WHen this Prophet Asaph, (being a man appointed to the seruice and teaching of Gods word vnto the people,) perceiued, that such as were vnder his cure & charge, were ma∣ny times troubled and brought into great heauinesse, for the feare and dread they had conceiued of Gods most iust ire and straite punishment for sinne, & transgression of his holy lawes: and in himselfe felte especially the burden of Gods displea∣sure against sinne intollerable: hee receiued, from the holy ghost (the spirit of consolation,) what was the best remedie and helpe for euery troubled conscience, to appease and quiet the poore spirite of man, that knoweth and feeleth not onely that God is iustly angrie for sinne: but also will straitly punish the iniquitie and abhomination of the same. And when hee had learned himselfe by God, how a troubled and desperate con∣science might be quieted, hee spake it to such as were aliue and with him, and wrote it to all such as should come after him vn∣til the worldes end, that troubled sinners might see their sinnes for giuen in the mercie of God, and they themselues accep∣ted, as Gods most deare children, into eternall friend∣ship, and endlesse ioyes of saluation.

¶The partes of the Psalme.

1 In whome a man should put his trust, and to whome he should resort in the dayes of sicknesse, troubles, and ad∣uersitie.

2 How a man should vse himselfe towards him, in whom he putteth his trust, in the time of trouble.

3 What great and perillous dangers the man that is trou∣bled shall suffer for the time of his trouble.

4 Howe a man taketh consolation in the time of his trouble.

¶The two first verses of the Psalme, con∣teyning the two first partes.

1 I will crie vnto God with my voice: euen vnto God will I crie with my voyce, and he shall hearken vnto mee.

2 In the time of my trouble I sought the Lord: my hand I held vp all night, and it was not wearie, my soule refused comfort.

¶The first part.

¶In whom a man should put his trust, and to whom he should resort in the dayes of sicknesse, troubles, and aduersitie.

1 I will crie vnto God with my voice: euen vnto God will I crie with my voice, and hee shall hearken vnto mee.

FIrst out of this text it is to be noted, that God onely is to be trusted vnto in the dayes of trouble: as our Sauiour Christ exhorted in heauines and an∣guish of body and soule, all peo∣ple to resort vnto him, saying:* 1.1 Come vnto mee all ye that be laden and burthened, and I will refreshe you. And the same is spoken of God by Esaie the Prophet:* 1.2 Ye that be a thirst come vnto the waters, and ye that haue no monie come & take it freely. S. Iohn likewise* 1.3 in the midst among

troubled and afflicted persons, reciteth the words of Christ,* 1.4 saying, If any be drie, let him come to me and drinke: Hee that beleeueth on mee, (as the Scrip∣ture saith,) flouds of water of life, shall flowe out of his bellie.

Of this knowledge and suretie in the soule of man,* 1.5 that God is, can, and wil be an ease and reme∣die for the troubled conscience, cōmeth iustice, peace, and ioy of the conscience. Not that any man shalbe by and by without all feare, trembling and dread of his sinnes, & of Gods iust iudgement against sinne: but that this feare and trembling shal not come to desperation: neither shall he be more afraide of his sinnes, then comforted by Gods mercie and grace in Christ. Therefore saith our sauiour Christ,* 1.6 Blessed be they that weepe, for they shalbe comforted. Bles∣sed be they that hunger and thirst for iustice, for they shalbe replenished.

In this that he saith,* 1.7 Blessed be they that weepe, He noteth such as do knowe and féele with sorrowe and heauines of conscience, that they be sinners, and the filthines of their sinnes maketh them sorrowful and heauie hearted: yet shall they in Christ be com∣forted. Againe, the poore, sensible, féeling, and trou∣bled sinner doth wishe his sinnes away, and would gladly haue vertue and iustice to rule and do altoge∣ther in him Gods holy will and pleasure. This hun∣ger and thirst (saith Christ,) shalbe quenched for the merits of his owne death and passion: as it shal not misse, if men in their thirst, hunger, persequution, and trouble, doe knowe and vse onely God for their helpe and consolation: as this Prophet did, and tea∣cheth vs to doe the same in this Psalme.

In this first part be two sorts of people condem∣ned.* 1.8 The one is such as plainely despaire, and in

their troubles, neither looke for consolation, nor yet beléeue that there is any consolation to be hoped for in Christ. The other is such as séeke consolation, but not onely at Gods hand & power, but at the Saincts departed, at witches, coniurers, hypocrites, and the workes deuised and done by man.

The first sort be left comfortlesse, because they séeke no consolation: and the second sort find no comfort, because they séeke it where it is not, contrarie vnto God and his holie word. Happie therefore is the troubled, that séeketh consolation at Gods handes, and no where els:* 1.9 For he is (as it is written by the Prophet Esaie,) the God alone, that doth saue, and none but hee. * 1.10But there be two manner of impedi∣mentes that kéepe the Almightie God from the hel∣ping and comforting of people that be in trouble. * 1.11The one is ignorance of Gods nature and proper∣tie towards the afflicted: * 1.12and the other is feare and dread, whereas God is most iustly angrie for sinne, lest that in his anger and iust punishment, he will not be mercifull.

Of the first impediment, whiche is ignorance, is sprong into the world horrible blasphemie,* 1.13 that nei∣ther séeketh helpe at Gods hand, nor yet is thankful vnto God for any thing that God giueth: but rende∣reth all things to such Gods and Saincts as he hath deuised out of his owne imagination, or els learned (as S. Peter saith) out of the traditions of his El∣ders.* 1.14 So that ignorance taketh away the honour of God, & also the saluation of them that be ignorant. The remedie against this great impediment is one∣ly the reading,* 1.15 meditating, hearing, and learning of Gods holy word, whiche is as a candle light in a darke place, to kéepe and preserue a man from dan∣ger and peril.* 1.16 And so saith king Dauid, that, It is a

candle vnto his feete, and a light vnto his stepps. And in an other place of his Psalmes he saith: The lawe of God is so perfect, that it turneth soules vnto the Lord. Wherefore (saith he) it is the part of euery man that wil be vertuous and godly,* 1.17 to haue his de∣sire and cogitations in the law of God both day and right. And to preserue the people from this horrible impediment of ignorance, God spake by his prophet Esaie,* 1.18 these wordes: My spirite which is in thee, and my woordes which I put in thy mouth, shall not de∣part from thy mouth, and from the mouth of thy seede (saith the Lord) from henceforth for euermore. And in the same Prophesie Christ prayeth the hea∣uenly father to seale his word in his disciples,* 1.19 wher∣by the daungerous impediment of mans saluation, which is ignorance, might be eschewed & auoyded. The same remedie against ignorance,* 1.20 commandeth Almightie God also by Moses in Deut. and by S. Paul to the Ephesians,* 1.21 whereas the fathers and the mothers be not bound themselues alone, to knowe the lawe of God: but also bound to teach it to their children, that by ignorance they offend not God.

Of the second impediment,* 1.22 whiche is feare and dred of Gods iustice, commeth trembling and terror of the conscience, and many times also the extremest euil of all euils, very desperation, that neuer looketh who can helpe, neither yet trusteth to find any helpe. But of these fruites of terror and feare, and also of their remedies how they may be cured and holpen, it shalbe shewed hereafter in the Psalme, as it fol∣loweth, whereas both terror of conscience and tran∣quillitie of the same, be meruellously and diuinely set foorth. Onely, vntill I come to those pointes I doe note, that this feare and terror of conscience in the faithfull, be the very hunger and thirst that

Christ saith shalbe quenched:* 1.23 and they that féele them, shalbe replenished with grace and consolati∣on, as the blessed Virgin the mother of Christ saith:* 1.24 and they that féele them not, shall departe emptie without grace.

* 1.25And the cause of this terror and feare, is the spi∣rite of God that worketh the knowledge of our sinne by preaching, reading, or thinking of Gods Lawe, that openeth and detecteth, how wretched and sinne∣full we be by nature in the sight of God. But of this matter is better occasion ministred afterwardes in the Psalme, then in this place.

¶The second part.

¶How a man should vse himselfe towards him, in whome he putteth his trust in the time of trouble.

2 In the time of my trouble I sought the Lord: my hand I held vppe all night, and it was not wearie: my soule refused comfort.

* 1.26IN this part is taught vs, both by doc∣trine and by example, howe we should vse our selues in the time of trouble. When we know there is no helpe nor helper but God alone, it is not ynough for a man to know that God can helpe: but also we must beléeue constantly, that he hath as prompt a will to helpe, as a sufficient power able to helpe: and then béeing assured that he both can and will helpe, we must call vppon him for helpe, according to his commaundement vnto vs, Call vppon mee in the dayes of trouble, &c.* 1.27

But of this place we may marke and learne,* 1.28 what an intollerable burthen and vnspeakeable sorrowe, the terrour and feare of sinne is: and how gréeuous a thing the sight and contemplation of Gods displea∣sure and iust iudgement is against euery sinner for his sinne and transgression of Gods most holy Law. The text saith, That the Prophete, when he felt the displeasure of God against sinne,* 1.29 cryed out with a lowde voyce vnto the Lord. Whereby we learne, that the conscience of man admonished by the word of God, of the filthinesse and abhomination of sinne, bringeth all the bodie into a trembling and feare, lest God should vse rather iustice, and iustly punishe sinne: then mercie, and mercifully forgiue sinne.

And thus béeing made afrayde thoroughly of sinne, the mind is occupied with sorrowfull and hea∣uie cogitations:* 1.30 and the tongue by vehemencie of the spirite, brought into clamours and cryes. As we may sée commonly by examples left vnto vs in the word of God, that where sinne is throughly felt in the conscience, the feeling sinner is not onely trou∣bled within in spirite, but also outwardly in all the members and partes of his bodie: as it is to be séene most manifestly in king Dauid.

In what a sea of heauines was king Dauid in his conscience, when he spake to his owne soule:* 1.31 Why art thou so heauie and sorrowfull, ô my soule, and why dost thou thus trouble mee? Againe, How long wilt thou forget mee (ô Lord?) for euer? And in o∣ther Psalmes we may sée, into what trembling and feare outwardly he was brought by the knowledge and féeling of his sinne.

In one place he saith, The feare of his sinnes did not onely ouerlay his conscience:* 1.32 but also crushed and (in maner) all to broke his bones.* 1.33 And in ano∣ther

place, His visage was all defaced with wéeping teares: and so abundantly they gushed out of his eyes, that he watered, or rather ouerflowed his bed with them where he lay. Into what horrible cryes and waylings many times he fell for feare of sinne:* 1.34 this Psalme and many other doe declare. The like horrour and feare also of the sight and féeling of sinne we sée to haue béene in Saint Paule, when he cryed out vppon him selfe: Oh wretched man that I am, who shall deliuer me from this bodie subiect vn∣to death?* 1.35 And Marie Nagdalene with the sight and féeling of Gods displeasure against her sinne, made teares and wéepings enowe to washe the founteine of mercies féete, Iesus Christ. But blessed is that conscience feared by the Lawe,* 1.36 whose feare by the swéete promises of the Gospel, is turned into mirth: and blessed be those teares and wéepings, that end in consolation:* 1.37 and happie is that troubled bodie,* 1.38 whose end is immortalitie in the resurrection of the iust.* 1.39 Further, as we sée here king Dauid a sinner for feare of Gods iudgement, breake out into lowd cryes for helpe and preseruation: the same anguish and trouble of minde and of bodie, for feare of Gods punishment for sinne towardes man, was likewise in Christ without sinne,* 1.40 which said: My soule is heauie vnto death: and in such an agonie was his bodie, that he burst out and swett both water and bloud.

So that of this second part, first we learne, that such as be truely & vnseignedly brought to a know∣ledge,* 1.41 féeling, and repentance of their sinnes, haue it with great heauines of minde, terrour of conscience, and trouble also of the bodie many times: that no sicknesse nor troubles, may be compared to the trou∣ble of the conscience, for feare of due and condigne

punishment for the sinne perpetrated and commit∣ted against Gods lawes.

The second doctrine that we be taught out of this second part,* 1.42 is to declare what difference there is be∣twéene the penitent Christian in aduersitie, and the desperate person that looketh for no helpe, or els the presumptuous person that contemneth helpe.

The penitent afflicted calleth vnto the Lord, and although he finde his burden neuer so intollerable, doe wéepe and lament neuer so sore: yet he despai∣reth not, but in aduersitie he hath hope, and is not confounded: as in prosperitie he hath faith, and yet presumeth not.* 1.43 The desperate man féeleth all trou∣bles and no consolation, is wholy ouercome with mistrust, ful of incredulitie, and cleane voyd of hope:* 1.44 as Saule, Iudas, and others. The contemner of ad∣monition hath hope in prosperitie, with al presump∣tion: as Cain and Pharao: and in aduersitie, despe∣ration, with all mistrust,* 1.45 & diffidence. The Christian afflicted, calleth in faith and hope vppon the Lorde, and is heard: the wicked afflicted calleth not vppon the Lord, but is cleane reiected and comfortlesse by Gods most iust iudgement. The Christian afflicted, séeth all his sinns lesse then the least mercies of God:* 1.46 the wicked afflicted séeth the least of his sinnes, grea∣ter then the greatest mercies of God. The one, in trouble by faith glorifieth the Lord,* 1.47 and by mercie findeth saluation: the other, in trouble by mistrust dishonoureth the Lord, and by iustice findeth dam∣nation. The one, by troubles thoroughe faith in Christ, is made like vnto the sonne of God, and can∣not be separated from him in eternall life: the other, by troubles through desperation of Christe, is made like vnto Sathan, and cannot be separated from him in eternall death. The one, in eternall life findeth e∣uerlasting

ioyes: the other, in euerlasting death, fin∣deth endlesse paines. Almightie GOD (therefore) graunt vs grace in all our troubles and afflictions, penitently and faithfully to call vppon him: and to finde him merciful vnto vs his wretched creatures, Amen.

The third thing to be noted in this second part is,* 1.48 that Gods nature and mans differ much one from the other. For man (for the most part) is no more seruiceable vnto God, nor longer friendly vnto man, then Gods condition vppon the earth is fortunate and quiet with the world.* 1.49 For if stornies arise for Gods cause, and troubles happen where quietnesse erst had place: the men of the world alter their loue, seruice and reuerence: and will neither make nor medle with God nor his cause: no, althoughe tenne thousand idols be brought in for one God: as En∣glishe men haue séene in former time. As long as Christ had a king in this realme to hold of his part,* 1.50 and that great liuings, gaines, friendship and loue of y^e world rose for Gods sake, they dissembled towards his worde, and so long as faire wordes could please God, he lacked none: but now euen such as God did most for, doe knowe neither God nor his word: but had rather heare tenne times spoken of the falsest tradition that euer man brought into the Churche, then once of Christes most holy Gospel: so that now mens natures, for aduersities sake, be cleane turned from God.

How long the loue of man continueth towardes men, daily experience sheweth within one moneth.* 1.51 If a man fall into trouble for the most iust cause: he that was his friend, will not onely alter his loue from him, but also all the notes and tokens of the same: whereas in prosperitie he was assured both

of friendly words and friendly workes, in aduersitie he shal find neither words nor workes, except words and works of displeasure. In prosperitie faire lookes and amiable countenances were as common as the cart way: in aduersitie there shall neither looke, nor countenaunce be shewed, except it be frowning and bending of browes: yea, and moreouer, aduersitie ta∣keth from the dissembling friend, all knowledge that euer he had of his friend afflicted: that if the poore af∣flicted, (although he be euen vnder the nose of his feigned friend) with courtesie and all obeisance can∣not be knowne.

Oh God,* 1.52 blessed be thy name, that withdrawest neither thy knowledge, loue, nor yet thy helpe from the poore afflicted, but hearest them, and grauntest them their godly and honest requestes: as here this Prophete most godly & comfortably writeth of thée. For he saith.* 1.53 The Lord shall hearken vnto me: when I seeke him in the time of my trouble. And also the Lord abhorreth not to be present with the afflicted, be his troubles neuer so great:* 1.54 For I am (saith the Lord) with him in trouble, I will deliuer him, and set him in honour, &c.

Of this doctrine we learne two things.* 1.55 The one that God hateth not the troubled man for his trou∣ble, but for his sinnes. Men doe cleane contrarie for the most part. For they hate the man for trouble, and not for sinne. For let the wickedest man aliue haue prosperitie, and all wicked men will loue him, for his prosperities sake. God turneth not his fa∣uour from man for trouble, but for sinne. The world for troubles sake will not knowe the most deare and honest friend: but let the most wicked that liueth by breath haue prosperitie, and wicked people will not faile to know him with beck and du-gard, if he come

into companie. Yea rather then faile, the most wic∣kedest man aliue, shall be narrowly sought out, that wicked men may haue acquaintance of him. But he that hath God to his friend, is sure of a Sauiour as well in aduersitie as in prosperitie: as the Prophet here declareth, which can in troubles send ease, and in quietnes continue ioyes for euer. To him there∣fore be all laude and praise worldes without end, Amen.

The fourth thing to be noted in this second part,* 1.56 is the continuance of the faithfull afflicted in prayer vnto God. For the Prophet saith, that He lifted vp his hands all night, and waxed not wearie. Of this continuance in prayer we learne two thinges. The one perseuerance in prayer, and the other patient ex∣pectation, and willing sufferance vntill God sende redresse and ease. To the first the Scripture exhor∣teth vs, that we pray both heartily and continually vnto God: not because he is ignorant of our trou∣bles, but because we should throughly be brought to vnderstand, that there is none can helpe vs out of trouble, but hée: and also that by continuance in prayer we may the better knowe, and more earnest∣ly repent our sinns, that be the cause of our troubles: thirdly, that by often remembrance and diuers re∣hearsalls of our iniquitie vnto GOD, we may the sooner bring both our soules and bodyes, into the seruice and homage of Almightie God, whome we haue by sinne most gréeuously displeased.

The second vertue patient expectation in trou∣bles,* 1.57 declareth that we be much bound vnto God, that chasteneth vs in this life: and deferreth not our punishment to the eternall paines in the world to come. Also it maketh the minde of man to vnder∣stand the wisedome of GOD, and also the foolish∣nesse

of man, that many times for lacke of patient expectation and thankfull sufferance, waxeth wea∣rie of his crosse and punishment, and also murmu∣reth against God, bicause he helpeth not when mans wisedome iudgeth most méete to be holpen. But pa∣tient expectation prescribeth God no time, when to helpe, nor yet meanes how to helpe, but saith:* 1.58 Thy will be done in earth as it is in heauen. Also: Lord, if thou wilt thou canst deliuer me. As the Prophete vseth here in this Psalme, He called and cryed vpon the Lord all the night, and attended patiently, when God would helpe, leaning altogether to his blessed will and pleasure, to doe, or not to doe, as him best pleased.

¶The third part.

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

2 My soule refused comfort.

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

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

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

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

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

8 Is his mercy cleane gone for euer? And is his 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,* 1.59 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,* 1.60 neither passing any thing at all of sinne,* 1.61 nor euill conuersation: but rather de∣lighting in things that displease God,* 1.62 then in any vertue or honestie. But when trouble, sicknesse, or death commeth,* 1.63 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.* 1.64 Peter coulde not stint wéeping for his denyall of Christ,* 1.65 vntill Christ looked vpon him.* 1.66 Marie Magda∣lene could not put vp her head from vnder the table,* 1.67 for shame of her sinne,* 1.68 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,* 1.69 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:* 1.70 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:* 1.71 so likewise shal the soule in the life to come inward∣ly féele vnspeakable grudgings and sorrowes,* 1.72 and outwardly the vnquenchable and euerlasting fire of hell.* 1.73 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,* 1.74 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,* 1.75 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,* 1.76 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.* 1.77 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:* 1.78 Agite poenitentiam, Repent ye: so the man that is commaunded by the lawe to be sorie and heauie for his sinnes,* 1.79 is sorrie and heauie in déede, by the working of Gods spirite:* 1.80 as we may sée in Adam, what inward feare and discomfort he had,* 1.81 when he heard the voyce of God after the doing of his sinne: Caine the like,* 1.82 Dauid the same,* 1.83 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.* 1.84 For this is a ge∣nerall commaundement to all fleshe borne and con∣ceiued in sinne:* 1.85 Agite poenitentiam, Repent ye. It is also many times felt of suche as dye,* 1.86 and liued wic∣kedly. As Saule and Iudas,* 1.87 whose spirites in their discomforts refused al consolation,* 1.88 and so dyed with∣out comfort in great anguishe and perturbation of minde.* 1.89 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,* 1.90 to goe to hell. As Pharao, whilest he followed the Israelites in persequution into the red sea,* 1.91 soudenly was drewned. Chore, Da∣than and Abiron, whilest they were doing their sa∣crifices, God killed them,* 1.92 in opening the earth that swallowed them aliue downe into hell. Nowe this inwarde discomfort,* 1.93 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.* 1.94 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:* 1.95 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.* 1.96 God by his Prophete E∣saie saith the same:* 1.97 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.* 1.98 Whereof both the Prophets and Christ him self gréeuously complaine,* 1.99 in this sort:* 1.100 They haue eares and heare not, and they haue eyes and see not.* 1.101 Saint Paule rebuketh men also,* 1.102 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,* 1.103 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.* 1.104 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,* 1.105 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,* 1.106 how the trouble of the Prophet Asaphes spirite

was increased.* 1.107 It was trouble ingendered by sinne, (the occasion onely of al mens miseries,)* 1.108 opened and reuealed vnto the conscience by the law, condemned by iustice to eternall fire, and it continued al night: yea,* 1.109 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.* 1.110 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,* 1.111 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,* 1.112 and God immediately tolde him of his fault, and by Gods grace his discomforted spirite was quieted in the promises of God:* 1.113 Caine by the murther of his brother Abel,* 1.114 felt the discomfort of the spirit, and by neglecting of Gods calling, dyed in the same.* 1.115 Dauid being admonished by Gods grace, found rest for his vnquieted spirite:* 1.116 Saule in deferring the remedie of Gods grace, died comfortlesse. Peter, at the begin∣ning, through Gods grace with one looke of Christe,* 1.117 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.* 1.118 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:* 1.119 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:* 1.120 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.* 1.121 Al king Dauids king∣dome was not able to appease his troubled and dis∣comforted spirite, when he said to his troubled soule:* 1.122 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.* 1.123 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,* 1.124 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:* 1.125 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,* 1.126 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.* 1.127 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,* 1.128 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.* 1.129 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.

* 1.130In 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,* 1.131 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:* 1.132 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,* 1.133 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:* 1.134 Mine eyes be alwayes towardes the Lord. A∣gaine:* 1.135 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:* 1.136 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,* 1.137 to turne his eyes that they looked not vpon vanitie.* 1.138 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:* 1.139 euen so the toung also of the godly spirited man will sound the glory of God,* 1.140 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,* 1.141 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,* 1.142 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:* 1.143 so doth the vertue of God in the soule, drawe the outward partes of the body vnto the obedience of vertue. And contrariwise,* 1.144 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,* 1.145 to be instruments to heare and sée Gods will and pleasure,* 1.146 & 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,* 1.147 and they shall suffer with the wicked spirite eternall paines.* 1.148 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?* 1.149 After this verse of trouble and anguish,* 1.150 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.* 1.151 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.* 1.152 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,* 1.153 perished in the desart & wil∣dernesse. The Phariseis and learned men amongest the Iewes,* 1.154 had the clearenesse and brightnesse of Christes comming,* 1.155 & 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,* 1.156 that by his miracles and won∣ders, they thought him worthie to be made a king:* 1.157 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.* 1.158 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:* 1.159 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,* 1.160 and his wordes made him afeard, so that he trembled for feare. Christ spake vnto Paule, and he fell downe flatt,* 1.161 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:* 1.162 The iust man liueth by his owne faith.* 1.163 Also Christ said vnto the woman of Canaan, that it was not good to cast the bread that apperteined to the children, vnto dogges:* 1.164 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:* 1.165 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:* 1.166 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.* 1.167 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.* 1.168 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,* 1.169 that telleth vs he is in heauen, and shall abide there vntil he come to iudge the quick and the dead:* 1.170 but also contrarie to many other places of the scrip∣ture.* 1.171 And this is no new thing,* 1.172 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.* 1.173 For here in these two verses the Prophet A∣saph doth record and remember Gods doings merci∣fully* 1.174 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,* 1.175 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:* 1.176 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:* 1.177 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,* 1.178 that he was the child of God,* 1.179 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,* 1.180 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:* 1.181 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.* 1.182 And the same he writeth also to the Corinthians,* 1.183 & 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,* 1.184 as Adam did first in Pa∣radise, Dauid many times,* 1.185 Iob, and others: yea Christ himselfe,* 1.186 that said his soule was heauie euen vnto death,* 1.187 which made him sweat both water and bloud.* 1.188 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,* 1.189 or they them∣selues left comfortlesse vntill the end of their liues,* 1.190 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.* 1.191

* 1.192It is written that we must enter into heauen by many troubles. * 1.193Now, 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,* 1.194 None shall in this life more féele Gods displea∣sure for sinne in the spirite,* 1.195 nor suffer more aduersi∣tie in the bodie,* 1.196 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,* 1.197 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:* 1.198 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,* 1.199 before he come to per∣fection. For as by sinne death entered into the flesh,* 1.200 and also the flesh is subiect vnto sicknesse and aduer∣sitie: so is there entered into the soule and powers thereof,* 1.201 by reason of sinne, great imperfection. As the minde of all men is burdened with ignorance,* 1.202 the heart with contumacie,* 1.203 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:* 1.204 but also against the spirite of God,* 1.205 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.* 1.206 And there∣fore séeing life through grace dwelt in a bodie natu∣rally full of sinne, Saint Paule said,* 1.207 I doe liue: yet not I, but Christ liueth in mee. So this Prophete Asaphe séemeth in wordes to be starke dead from grace,* 1.208 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:* 1.209 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,* 1.210 whereof God filleth a quantitie and a certeine measure vnto all his electe and chosen ser∣uauntes:* 1.211 but the wicked shall drinke the bottome and all,* 1.212 and neuer come to rest nor ease.* 1.213

Out of this temptation we may learne how foo∣lish and how impatient we be. When God sendeth troubles,* 1.214 we thinke such to be best at ease that want them:* 1.215 whereas the Lords booke declareth, that it is necessarie,* 1.216 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,* 1.217 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.* 1.218 But when sickenesse and trouble haue layed the wicked the bodie abedd.* 1.219 and made it weake and féeble:* 1.220 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.* 1.221

The assurance of Gods promises made Paule glad to die: and the mistrust & desperation of Gods promises,* 1.222 made Iudas wearie to liue. The certein∣tie of Gods trueth made Saint Stéeuen quietly to die in the assurance of eternall life:* 1.223 the vncerteintie and doubtfulnesse of Gods mercie caused Saule to die in the feare of eternall death.* 1.224 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.* 1.225 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,* 1.226 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,* 1.227 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,* 1.228 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.* 1.229 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.

* 1.230Therefore, 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:* 1.231 I haue planted, & Apollo hath watered: but God gaue the increase. The word of God is a meanes to teach truth,* 1.232 and to condemne falshood: to place vertue, and to remoue vice:* 1.233 to giue consolation, and to banishe and put away diffidence and mistrust: but God gi∣ueth and worketh the effect thereof.* 1.234 Meate is made to preserue the body: but if God giueth not strength, it misseth the purpose.* 1.235 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,* 1.236 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.* 1.237 The poore man that heard and sawe Christes mercy and libe∣ralitie* 1.238

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:* 1.239 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,* 1.240 thought to haue appeased God with sacrifice,* 1.241 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.* 1.242 And what works so euer be done, except Gods mercy pardon the sinne,* 1.243 they all can neyther please God,* 1.244 nor quiet the conscience and troubled spirite of him that doth the workes.* 1.245 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,* 1.246 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,* 1.247 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,* 1.248 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,* 1.249 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.* 1.250 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.* 1.251 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.* 1.252 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.* 1.253 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:* 1.254 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.* 1.255 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,* 1.256 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?* 1.257 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.* 1.258 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,* 1.259 and to followe the spirit. He spake and vttered with his mouth most godly doctrine,* 1.260 to the destruction of sinne:* 1.261 but with what prayers,* 1.262 teares,* 1.263 and clamours to God, he did the same in him selfe,* 1.264 read 2. Corinth. 12.

The olde saying is,* 1.265 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,* 1.266 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:* 1.267 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,* 1.268 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,* 1.269 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:* 1.270 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:* 1.271 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.

¶The fourth part.

Howe a man taketh consolation in the time of his trouble.

10 And I said, This is my infirmitie: but these things the right hand of God can chaunge.

HEre is life and death, and the occasions of both meruellously set foorth. He said that it was his infirmitie that caused him to question & doubt of Gods mer∣cy. Wherein he hath disburdened God, and charged him selfe with sinne and doubtfulnesse. And so much al men sée and find in them selues, that damnation is of our selues:* 1.272 and saluation onely of God. There is also to be noted in thi•• infirmitie, y^t it occupieth not only the body: but also the soul. For he saith, These cogitations and questions (as touch∣ing the doubtfulnesse of Gods mercy) were the deui∣ses and actes of his mind: so that both his body and soule were comfortlesse. And good cause why: for in both of them were sinne and abhomination against God. And of these two partes of man, the body & the spirit, came these dubitations of God and of his pro∣mises. The which fruites of corruption, ingender (except sinne be forgiuen) eternall death.* 1.273 And here is the wisedome of the fleshe séene to be very enimitie vnto God, working continually the breach of Gods commaundements, and the destruction of mans sal∣uation, as much as lyeth in it. But in the second part of the verse is life, & the occasion thereof: which is a sure trust that God can remoue despaire, & put in place therof,* 1.274 faith, hope, & sure confidence. And the occasion of this helpe is not mans merites, but the right hand of God: y^t is to say, Gods power inclined to saue man by mercy. Of this doctrine be certeine things to be marked of euery reader & hearer of this Psalme. First, in this verse is declared how man taketh consolation in time of his trouble, which is y^e 4. part of the Psalme, & in the same part the Psalme endeth. He saith, It was his infirmitie, that made him to question & demaund in his spirit so doubtfull

things of God, and of his promises. Whereof we learne, that consolation beginneth where sorrowe and heauinesse is first felt: for the spirit can take no solace by Gods promises, vntill suche time as it fée∣leth by Gods lawe, how sinnefull it is for the trans∣gression thereof.* 1.275 Therfore Solomon saith: The iust man is the first accuser of him selfe. And so doth the Prophet Asaph in this place confesse, that these cogi∣tations and profound thoughts against God, came of his owne infirmitie and sinne. And the knowlege of a mans owne wickednesse from the bottome of the heart, although it be a shame to speake or re∣member the vilenesse of sinne, wherewith sinner hath most gréeuously transgressed Gods commaun∣dementes: yet is this knowledge and confession of our sinne and iniquitie very necessarie, and is (as it were) an induction to the remission thereof:* 1.276 as it is to be séene in this Prophet, and in the Prophet Da∣uid. For here is first confessed, that all sinnes in him came of his owne infirmitie: and all conso∣lation against sinne, came of Gods right hand. And the Prophet Dauid sayth, whē he was in like trou∣ble for sinne:* 1.277 I determined (saith he) to confesse a∣gainst my selfe, mine owne iniquitie: and thou Lord forgauest the wickednesse of my sinne. But here is to be noted in this, that the confession of sinne is (as it were) an induction and beginning of consolation: that confession of sinne is not the beginning of con∣solation, except he that maketh the confession be as∣sured in his heart of Gods promises in Christe, that of mercy in Christes death, his sinnes be forgiuen: as ye may sée in these two Prophetes. The one said: It is mine infirmitie the worketh this doutfulnes in my soule. And the other saide: I determined to condemne my selfe of sinne.

Thus farre it is death, and an increase of diffi∣dence in Gods promises, and an induction to despe∣ration, to féele sinne, to bewayle sinne, to speake of sinne, and to remember sinne. But whereas know∣ledge and confession hath a certeintie and assurance of Gods forgiuenesse annexed vnto it, there is con∣fession and knowledge of sinne, partly a beginning of consolation against sinne.* 1.278 I call it partly, or as an occasion, bycause first of all,* 1.279 God by his word, or by his punishments,* 1.280 through the operation of the holy Ghoste, openeth the soule of the sinner, to sée and know his sinne: also to tremble and quake at sinne, rather then to hate and abhorre sinne. And from these principles and originalls, commeth the hum∣ble and lowly confession of sinne, not to man, but vn∣to God: except it be such an open sinne done against man, as man knoweth of that the sinne is commit∣ted against.* 1.281 Then must the offender of man also, reconcile him selfe to man that is offended,* 1.282 accor∣ding to the commaundement of God.* 1.283 Therefore we must marke what confession and acknowledging of our owne infirmities is. For euery confession is not acceptable before God, nor the beginning of consola∣tion: as these examples declare. Iudas saide openly in the face of the court (where Christe our Sauiour* 1.284 was arraigned) that he had offended in betraying in∣nocent bloud:* 1.285 but there followed no faith nor hope of forgiuenesse: So that for lacke of faith in Christes bloud, desperation and hanging of him selfe ensued his confession. Whereby it is euident, that confessi∣on of sinne without faith, is nothing worth, but a testimonie of a desperate mans damnation.

King Saule,* 1.286 after long impulsion by the Prophet Samuel, was brought to confesse that he had offen∣ded in preseruing aliue Agag king of y^e Amalekites,

and the fattest of his cattell. I haue offended (sayth Saule:) for I haue broken and transgressed the com∣maundement of God.* 1.287 But what followed? Gods right hand can remedie my sinne,* 1.288 as this Prophete Asaph saith? or, God hath forgiuen the iniquitie of my sinne,* 1.289 as Dauid sayde? er else: God be merciful vnto me a sinner, as the Publicane sayd? No, but this ensueth:* 1.290 I Pray thee (sayth Saule to Samuel) beare thou my sinne. In this mans confession of sin, was not the beginning of consolation, but of more sorrowes: for his heauinesse from that day more and more increased,* 1.291 with his sinnes: vntill he was slaine.* 1.292 And the cause thereof was this. He would that Samuel being but a man,* 1.293 should haue pardo∣ned his sinne:* 1.294 whereas none can doe it but God, as it is notably to be séene in king Dauid. For when he sayde, he had offended the Lord, Nathan the Pro∣phete sayde:* 1.295 And God hath taken away thy sinnes. Wherein is declared, that the minister can but pro∣nounce to the sinner, that God in Christe forgiueth sinne. So that we sée Iudas confession of sinne was nothing worth, bycause he found no fayth nor trust for the remission thereof: and Saules confession was of no valure, bicause he trusted and desired con∣solation at mans hand, and not at Gods.

Yet in Saules confession was some thing good, in that he confessed (although it were long first and in manner wrested out of his mouth by the Pro∣phete Samuel) his fault to God: and in that point he did as Dauid did,* 1.296 who sayde: I haue offended the Lord.* 1.297 And this is to be noted,* 1.298 bycause nowe adayes men be taught to confesse their sinnes to the Saints* 1.299 departed,* 1.300 that knowe not what the outward works of men be vpon the earth:* 1.301 much lesse the inward & sinfull cogitation of the heart. So that in this part,

the Papists confession is worse then Saules: and in the other part it is like.* 1.302 For as Saule trusted to the merites of Samuel, and would haue him to beare his sinne:* 1.303 so do the people trust, that the Priestes hand vpon their head, & the penaunce inioyned them by the Priestes, shall be a cleane remission and full satisfaction for all their sinne: but before God, their sinnes be as much forgiuen them as Saules were, that is to say, nothing at all.

But wheras sinne is knowne and confessed from the very hart,* 1.304 vnto God, although it be a bitter thing and also a shamefull thing,* 1.305 to féele and beare Gods displeasure for sin, the burden wherof is very death, and more gréeuous then death it selfe: yet whereas confidence and trust in the mercy of God is annexed with it, there followeth great consolation and com∣fort: As it is to be séene in this Prophet that spake with a strong faith boldly: The righthand of God cā chaunge these things. So that the latter part of this verse hath more comfort, then the first part hath dis∣comfort. And it is a plaine doctrine, that although y^e sinnes of man be many & horrible:* 1.306 yet be they fewer and lesse in estimation many thousande foldes, then Gods mercies. Death is declared in the first part of the verse, in this, that mans infirmitie is not onely sinful in body & soule, but also doutful of Gods mer∣cy & holy promises: Yet in the second part by grace is set foorth life, and cleane deliuerance from the ty∣rannie of the diuel, the seruitude of sinne, the accusa∣tion of the lawe, and the infirmitie of nature, by the strong and mightie power of God, whose mercy in Christ is alwayes ready to helpe poore afflicted and troubled sinners.* 1.307 After this confession of sinne, and the great confidence that the prophet had in God for his mightie power and mercies sake,* 1.308 that was both

able by power and redy with will, to help and reme∣die this troubled spirite, and great aduersities of the Prophet: he goeth foorth in the consolation, & taketh yet more and more of Gods benefites, vsed in times towardes such as were afflicted, after this sort.

11 I will remember the workes of the Lord, and call to my minde thy wonders of olde time.

12 I will thinke also of thy workes, and my talking shall be of thy doings.

13 Thy way (ô God) is holy: who is so great a God as our God.

14 Thou art the God that doth wonders, and hast declared thy power amongest people.

15 Thou hast mightily deliuered thy people, euen the sonnes of Iacob and Ioseph. Sela.

16 The waters saw thee, ô God: the waters saw thee and were afraid: the deapthes also were troubled.

17 The cloudes powred out water, the ayre thunde∣red, and thine arrowes went abroad.

18 The voyce of thy thunder was heard round a∣bout, the lightenings shone vpon the gound, the earth was moued and shooke withall.

19 Thy way is in the sea, and thy pathes in the great waters, and thy footsteps are not knowne.

20 Thou leadest thy people like shepe, by the hand of Moses and Aaron.

Of these meanes howe men take consolation in aduersitie, that the Prophet nowe maketh mention of: first we learne, what difference is betwéene the consideration of Gods works aduisedly & by faith: & the consideration of Gods workes rashly & without faith. The which diuersitie is to be séen in this Pro∣phet. For the one part, as touching the remembring of Gods workes out of faith and in faith, he spake before in the second verse, and in the fourth verse,

how that he considered the workes and old doings of the Lord when he was troubled. But, as ye haue heard, because his spirite was in a doubtfulnesse and mamering vppon the certeintie of Gods doinges: he felt no consolation thereof, but much heauinesse and anguish of minde. For those demaundes: Will God absent himselfe for euer? Will he be no more merci∣full, and such like heauie and doubtfull complaintes, could neuer procéed but from a sorrowful and much troubled conscience. But now, after that Gods spirit hath wrought in his spirit this assurance and iudg∣ment, that God can in him chaunge the conditions of his miseries (as ye may sée,) he maketh no more complaint of doubtfulnesse, neither remembreth any more the fearefulnesse of his conscience: but goeth foorth with repetition and rehearsall of all thinges comfortably, how that God in time past holpe trou∣bled spirites and afflicted personages, that put their trust in him. So that of this we learne, that whoso∣euer hath a sure faith in God, taketh consolation of Gods word and workes. And such as haue not first true faith in God, cannot in the spirite receiue com∣fort of Gods word or workes. Outwardly men may meruel at God and his worker, but inwardly it ea∣seth not the heauinesse, nor yet quieteth the grudge of conscience.

Wherefore,* 1.309 it behoueth vs all, that we pray ear∣nestly vnto GOD, to giue vs faith to beléeue his word and workes, when we heare, read, or sée them: For the word and workes of God do nothing com∣fort the vnfaithfull,* 1.310 as we may sée by the Scripture: where God saith,* 1.311 He stretched foorth his hand al day long to a people that beléeued not:* 1.312 for such as haue eares & heare not,* 1.313 eyes & sée not, be rather the worse for Gods word & workes then the better. Ye shal sée

where the spirite of Dauid was replenished with faith, he was in assured and ascerteined of Gods pre∣sent helpe, that he said he would not feare, although a thousand men inuironed and compassed him round about:* 1.314 No, he would not feare, thoughe he should walk in the shadow of death.* 1.315 At another time, when faith quailed and waxed faint, he was trembling in his spirite, and fearefull in his bodie: as we may sée when he felt his spirite waxe faint, he said:* 1.316 My soule is troubled very sore, and my bones be weakened. And in other of his Psalmes he sheweth,* 1.317 that his soule was very heauie and comfortlesse, and could take no consolation.

Also when the spirite is assured of Gods grace, then the eyes cannot looke vppon any worke of God. but the mind taketh by the contemplation and sight thereof, vnspeakeable consolation: As Dauid decla∣reth in his Psalmes, and saith, He would sée the hea∣uens the workes of Gods fingers, and would marke how one day was an induction to an other: and how the heauens praised the Lord.* 1.318

At an other time, when the consolation and life of the spirit was ouer whelmed with troubles, he could not sée at all with his eyes: but cryed and complai∣ned that he was starke blinde.* 1.319 And also in that mer∣uellous Psalme in number 88.* 1.320 whereas prayer is made to be deliuered from the horrour and féeling of sinne, the Prophet saith, that his eyes waxed dimme and blinde. The same is to be séene likewise in the crosses and afflictions that God sendeth. As long as true faith and confidence remaineth in the heart, all troubles be wellcome and thankfully taken: as we read. When Iob had newes that his goods and chi∣dren were taken from him,* 1.321 in manner soudeinly, he most patiently said: God gaue them, and God hath

taken them away, as God would so it is done. But when faith quailed, and the spirite was troubled, then followed these impatient wordes:* 1.322 I would my sinne were layed in one balance, and my paine in an other. As though God had layed more vppon him, then he had deserued. When the spirit was quieted, for all his pouertie and nakednesse, he reioyced and was contented with his birth and comming into the world, and also with the state in the world appoin∣ted vnto him by God, saying:* 1.323 Naked I came out of my mothers bellie, and naked I shall depart hence a∣gaine. But when faith fainted, then came out these woordes:* 1.324 The day, the night, and the time be cursed wherein I was borne. With many more horrible wordes, as the text declareth. So that we sée, where∣as Gods spirite wanteth, there is no learning nor consolation to be had of any thing: as it is opened in this Psalme, in that at the first time the Prophet recorded Gods workes, and was so troubled in his minde, that he occupied his cogitations this way: Will God be no more mercifull? Hath God shut vp his mercie in his ire? But now in the second record of Gods workes, he beginneth his entrance cleane contrarie, and saith: Gods right hand can chaunge his sorrow, and turne his heauines into mirth. And vppon this ground and sure hope of Gods promises, he procéedeth foorth to a consideration and déepe re∣cord of Gods factes, in this sort: I will remember the workes of the Lord, &c.

In this verse and in the next folowing it, be con∣teyned thrée kinde of words: remembrance, medita∣tion and speach. By the first we learne that it profi∣teth nothing to read or heare Gods word, except we remember it, & beare it away with vs. By the next we learne that it auaileth vs not, to learne and beare

the word of God in remembrance, except by medita∣tion and thinking vppon it, we vnderstand what it meaneth. And by the third we learne, that neither the remembrance it, nor the vnderstanding there∣of profiteth, except we teache and instruct other in the same, of whom we haue charge, if we may.

Now to consider further, we sée how the Prophet be∣ginneth with this word (Remembrance,) whereof it appeareth that he had learned before out of Gods word, Gods nature towardes penitent sinners to forgiue them: and towards wilfull, obstinate, and impenitent sinners to be a iust iudge to punish them. Here is the ignorance of all people condemned, that neuer learne to know Gods word in sicknes, nor in health: but when they be troubled or sicke, they send for such as they thinke and fansie haue learned and doe remember how Gods word doth comfort in ad∣uersitie. And then, if he that is sent for be not lear∣ned in Gods word, he cannot remember how God is wont to comfort the troubled or sicke: then all that euer the sicke man heareth of an ignorant comforter or counseller, is as clene voyd of consolation or coun∣sell, as though he had neuer sent for a counseller or comforter. For no man can haue more of another, then the other hath himselfe, which is neither know∣ledge, counsell, nor consolation out of Gods word. Therefore he is not able to giue knowledge, conso∣lation, nor comfort to another.

If the Prophet Asaph, had béene as the most part of people now a dayes be, that fall sick and into ma∣ny kinds of trouble, & had sent for an ignorant foole, (which commonly is called a ghostly father,) he had béene in as good taking as these wretched soules be, that béeing comfortlesse séeke comfort where none is to be had, séeke knowledge where none is, & séeke

counsell where ignorance aboundeth. Let all men therefore remember this verse, that when the Pro∣phet was in trouble, he remembred the wisedome and meruellous workes of God: (for he knew them before:) so let all men and women learne, before they come into trouble, a true knowledge of God, that in the time of trouble they may remember it to their consolation. But now to the second word, where he saith, He will meditate in all the workes of God.

Here is another notable doctrine, that neither the learning of Gods word, nor the remembrance ther∣of profiteth any thing, except it be vnderstanded and applied to the vse that God hath appointed it for. And here be two sortes of people wonderfully con∣demned. The one sort be those, that for custome or bondage to their profession, doe learne without the booke a great part of the Scripture: or els by daily vse in singing or saying their seruice (as it is called) they learne to sing and say a great part of the Bible. But this auaileth nothing, nor they vnderstand it not in the sense and meaning that the holy ghost ap∣pointed it for: nor perchaunce the Grammaticall construction therof. And these remembrances of Gods word, be nothing but lippe labour, and honou∣ring of God with the mouth,* 1.325 but the hart is farre a∣way: which before God is in vaine,* 1.326 and of no estima∣tion. The other sort of people be such as professe the Gospell, that haue learned much, and can remember much, but follow very little: so that they be nothing the better for it.

The third word is, that the Prophet saith, He wil speake of God and his works, as outwardly and inwardly he remembreth them, and with his spirite doth meditate them: as it is likewise the part and duetie of all Christian men so to doe. For as they be∣léeue

in the heart to iustice:* 1.327 so wil they confesse it to saluation, as S. Paule saith to the Romanes.

Here in this word be thrée sortes of people con∣demned.* 1.328 The one that wil not confesse and teach the trueth for feare of loosing their aduauntage. The o∣ther will not confesse and teach the trueth for slug∣gishnesse and slouth. And the third will not confesse and teach the trueth for timiditie and feare.

In the first sort be such as know doctrines for the soule, or medicines for the body, and yet because they gett gaine thereby, they would not haue too many know thereof, lest their owne gaines should be the lesse. As we fée, such a one as knoweth a good me∣thode and order to teach, would be lothe it should be common, because his estimation and gaine, (as he thinketh) should diminish & decrease. The excellent Physician would not haue his cunning common, least many men, as cunning as he, should part his gaines amongest them.

The second sort of men be those that come to great liuings by their learning,* 1.329 and when they haue the reward of learning, they teach no more, as bishops and ministers of the Church: whome the Prophet calleth dumbe dogges that cannot barke,* 1.330 their mou∣thes be so choked with the bones of bishoppricks and benefices. I speake of such as knowe the trueth and loue it, and not of such as neither know it nor loue it. For although those men speake but seldome, yet it is too much: for better it were neuer to speake, then to speake falsely.

The thirde sorte be our Nichodemes,* 1.331 that can speake of Christ in the night, or to their friends, but openly they will confesse nothing with the mouth, nor doe any thing outwardely for feare of the world, that should sounde to Gods glorie. And these

men be assured they shall haue their rewarde:* 1.332 that Christe will denie them before his father which is in heauen. Of this we learne wherein our professi∣on consisteth.* 1.333 First, to learne Gods worde. Secon∣darily, to beare it in our hearte and remembraunce. Thirdly, to vnderstande it. And fourthly, to speake of it to the glorie of God, and the edifying of our neighbours. And Gods word this wayes vsed, shall kéepe vs humble and lowely in prosperitie, and pa∣tient and strong in aduersitie. But in these two ver∣ses be more wordes necessarie to be considered, if we will take consolation in aduersitie. The first, I will (sayth the prophet) remember the works of the Lord, and that of olde time, (or from the beginning.) The se∣cond, I wil think also of al the works of the Lord, &c.

In this that the Prophet sayeth,* 1.334 He will remem∣ber the workes of the Lorde of olde time, or from the beginning, we learne that it is expedient to know, or at the least way,) not to be ignorant of any booke in the scripture. For where as we finde not consolation in the one, we may finde it in the other. And where he sayth He wil remember all y^e works of the Lord (meaning as many as the scripture ma∣keth mention of:) we be instructed, that we cannot sée these works for our erudition, neither yet giue y^e almightie God thanks, except we learne them from one of his bookes to the other. And here is to be no∣ted, that séeing we be bounde to knowe and to be thankefull for all the workes of God conteined in the scripture, we be muche in daunger, as well for ignorance as vnthankefulnesse, that we knowe not the principall workes of our owne creation or re∣demption. We be therefore admonished, to haue bookes to read the works of God, and to be diligent to ask better learned then we be, what Gods works

doe meane. As the children by Gods law vs bound to aske the parents,* 1.335 & the parents bound by the same to teach them: then shall both fathers and children finde comfort and consolation against all temptati∣ons, in the time of trouble and heauinesse. As we sée this mans remedie (by y^e spirite of God) riseth from recording, meditating, and speaking of Gods word and workes.

Here hath this Prophete meruellously opened, howe a man in trouble commeth to consolation and comfort. First, that the spirite and heart of man must haue such strong fayth, as may credite Gods power, and also his good will: and beléeue that God both can and will for his truethes sake, helpe the troubled conscience. Therefore Solomon giueth a godlie and necessarie commaundement:* 1.336 Keepe thy heart with all circumspection, for of it proceedeth life. So did Dauid, when the Prophet Nathan had made him afraide for the murder of Vrias, and the adulterie with Bersaba, his cōscience was in great anguishe and feare, and among other thinges that he prayed for to God,* 1.337 he desired that God would cre∣ate and make him a newe heart: that is to witte, to giue him such a stedfast and burning fayth, that in Christe his sinnefull heart might be purged. And secondarily he prayeth, to haue so right and sure a spirite, that shoulde not doubt of Gods sauour to∣wardes him. Thirdly, that God woulde alwayes preserue his holy spirite with the heart regenera∣ted, that from time to time, the heart might be ruled in obedience towardes God. Fourthly, he prayeth to be lead with a willing spirite, that quietly and patiently he may obey God in aduersities, without impatience or grudge against God. And, where as this knowledge and féeling of the favour of God is

in the spirite, there followeth recording, and re∣membrance of Gods works, meditating and think∣ing vpon heauenly thinges: and the tongue readie also to speake foorth the glory of God, to Gods ho∣nour and praise, and to the edifying of Gods people and congregation, after this sorte.

13 Thy way oh God is in holinesse: who is so great a God, as God, euen our God?

Here is a consolation much worthie to be learned and receiued of all troubled men: and it is this, To vnderstande and perceiue,* 1.338 that all the doinges and factes of Almightie God be righteous, although many times the fleshe iudgeth, and the tongue spea∣keth the contrarie, that God should be too seuere, and punishe too extremely. As though he did it rather of a desire to punishe, then to correct or amend the per∣son punished. As we sée by Iobs words, that wished his sinnes layed in one balance,* 1.339 and his punishment in another balance: as though God punished more extreamely then iustly. The same it séemeth king Dauid also felte, when he sayde:* 1.340 Howe long Lorde wilt thou forget me, for euer? With like bitter spea∣ches in the scripture: complayning of Gods iustice, iudgement and seueritie.* 1.341 The same we reade of Ie∣remie the Prophete, He spake Gods word truely, and yet there happened vnto him wonderfull great aduersities: the terrour whereof made him curse the day that he was borne in. And doubtlesse, when he sayde, Why haste thou deceiued mee Lorde? he thought, God was rather too extreame, then iust in his punishment,* 1.342 to afflicte him in aduersitie, and to suffer Passur the high Priest and his enimie to be in quiet and tranquillitie.

This prophet Asaph was before in great trouble,

as ye heard), and especially of the minde, that self not a sure trust and confidence in Gods mercie: and thought of al extremities that to be (as it is in déed) the greatest, a minde desperate and doubtfull of Gods mercie: yet nowe he saith, God is holie in his way, and all that he doeth is right and iust.

We learne hereby, that the potte can not say to the Potter,* 1.343 Why hast thou made me after this sorte? Neither may the mortall man,* 1.344 in whom is nothing but sinne,* 1.345 quarel with the Lord and say: What lay∣est thou vpon me? But thinke, that although he had made vs both blinde, lame, and as deformed as mon∣sters: yet had he made vs better then euer we deser∣ued. And in case he layd all the troubles of the world vppon one man: yet are they lesse then one sinne of man doeth deserue. Thus hath the Prophet learned nowe and felt, and sayth: The doinges of God be holie and right, and there is none to be compared vn∣to him: and sheweth the cause why none is to be compared vnto God. In the declaration whereof, he continueth seuen verses, and so maketh an ende of the Psalme.

The first cause why he sayeth none is to be com∣pared vnto God: is this.

14 Thou art the Lord that doth wonders, and hast declared thy power amongest people.

Firste he noteth generally that God is the doer of wonders,* 1.346 and miracles: and afterwardes he sheweth, wherein God hath wrought these mirac∣les. Of this we learne thrée doctrines. The one, that some men knowe generally,* 1.347 that God worketh all thinges meruellously. The second, that other some knowe that God worketh in some men meruellous∣ly.

The third, that other also knowe that God wor∣keth in themselues meruellously.

Of the first sort be such as know by Gods works generally, that God hath, and doth dispose all things vpon the earth, and nothing hath his beginning nor being but of God:* 1.348 of whome Saint Paule speaketh to the Romanes, that by Gods workes they knewe God, and yet glorified him not. Of the seconde sorte be suche, as more particularly knowe and speake of Gods miracles:* 1.349 as suche be, that reade how God of his singular fauour preserued Noah & his familie, and drowned all the world besides:* 1.350 how he brought the children of Israel out of Egypt, and deliuered the people from the captiuitie of Babylon, with such like: and yet when they be in troubles themselues, these meruellous workes and mercies shewed vn∣to others, cannot comfort themselues. Of the thirde sorte be suche, as knowe generally the meruellous workes of God, and perceiue that in some God is particularly mercifull: and from some he findeth it in him selfe singularly the mercie of GOD, and from the remembraunce of Gods benefites vnto o∣thers he findeth in him selfe the working of Gods mercie, and findeth in his conscience such comfort in déede, that he remembreth others before him, that had of Gods mercies in their time of troubles.

The moste parte of men consider generally,* 1.351 that God is the worker of miracles:* 1.352 the common sorte of Christians consider, that God hath wrought mi∣racles particularly vpon others: but the verie elects and Christians in déede, sée the miracles of God wrought particularly vpon others, and take conso∣lation singularly of Gods mercies themselues. As we sée this Prophete meruellously declareth Gods wonders, & putteth the generall working of Gods

miracles betwéene a singular working of wonders: and a particular working of wonders.

The generalitie is this: Thou art God that doth wonders, and hast declared thy power amongst peo∣ple. The singularitie and particularitie of Gods working of wonders, is the one before, and the other behinde. The singularitie is in this, that he percei∣ued that is was his owne infirmitie, that made him doubt of Gods promises: & yet Gods singular grace made him singularly féele & perceiue that God sin∣gularly would be good vnto him. The particularitie is in this, that he saith: With Gods right hand God deliuered the posteritie of Iacob and Ioseph* 1.353 from the seruitude of Egypt, &c. The way to consider the meruellous works of God is a profitable considera∣tion & sight of them, as wel to know them, as to be y^e better for them. For there is no man can take com∣moditie or profite by Gods goodnesse shewed vnto a multitude, except he singularly receiue gaine therby him selfe. As we sée, when a whole multitude was fed meruellously with a fewe loaues and fewer fi∣shes,* 1.354 (almoste fiue thousande people,) he taught the consolation and health of mans soule in his owne bloude:* 1.355 but none was the better for it, but suche as beléeued euerie man for him selfe that which Christ spake. The miracles and mercifull helpe of Christe vnto others, had nothing profited the poore woman of Canaan:* 1.356 excepte she her selfe had bene partaker of the same. And as it is in the workes of God, that doe comfort the man afflicted: so is it in the workes of God, that bring men into heauinesse and sorrowe for sinne.

Generally, the worde of God rebuketh sinne, and calleth sinners to repentaunce: particularly it sheweth vnto vs, howe that Dauid, Peter, Marie

Magdalen and others repented. But to vs those sor∣rowes and repentaunce do no good:* 1.357 except we euery man singularly, repent and be sorrowfull for his sinnes. For it is not another mans sicknesse that maketh me sicke,* 1.358 nor another mans health that ma∣keth me whole: no more is any other mans repen∣tance my repentance, or any other mans fayth my fayth: but I must repent, & I must beléeue my selfe to féele sorrowfulnesse for sinne by the law, & remis∣sion therof by faith in Christ. So that euerie priuate man must be in repentaunce, sorrie with the true repentaunt sorrie: and faithfull, with the true faithfull. For as God himselfe is towardes man: so be all his workes and promises.* 1.359 For looke to whom God is mercifull, to the same be all his promises comfortable: and to whom God is seuere and rigo∣rous, to the same Gods threateninges be terrible, and his iustice fearefull. As king Dauid sayeth,* 1.360 With the holie, thou wilt be holie: and with the in∣nocent; thou wilt bee innocent: with the chosen, thou wilt be chosen: and with the peruerse, thou wilt be peruerse.

Such as followe vertue and godlinesse,* 1.361 God in∣creaseth with gifts and benefits: & such as haue wic∣ked manners, and by false doctrine decline from the truth, in those God is seuere & sharp. And except such persons repent, God wil spoyle them from all iudge∣ment of trueth: and being blinde and destitute of knowledge, permitte them to the power and domi∣nion of most filthy lustes, and abhominable desires. So that such as would not loue the beautie & excel∣lencie of vertue, shal tumble & wallowe themselues like swine, in the filth & vomit of sinne: of the which abhominations and iust iudgements of God,* 1.362 Saint Paule speaketh in the Epistle to the Romanes. For

this is to be noted, looke as euerie man is: euen so he thinketh of God. And as the good and godlie man thinketh well of God: so doeth he euill and wicked man thinke euill of God.

Some thincke that man and all worldly thinges be ruled and gouerned by God, with greate iustice and inscrutable wisedome,* 1.363 with all mercie and fa∣uour. Others thinke that GOD ruleth not this world, and worldly things: and in case they thinke he doe, yet do they condemne his administration and rule, of iniustice and parcialitie: because God doeth as it pleaseth himselfe, and not as man would haue him doe. And vpon these diuersities of iudgements in mens mindes: God is to the godly, mercifull: and to the vngodly, seuere and rigorous.

If the spirite of man iudge truely and godly of him, by and by the spirite of man shall perceiue and féele the heauenly influence of Gods spirite, stirring and impelling his spirit to all vertue and goodnesse.* 1.364 If the spirite of man be destitute of spirite of God, and iudge peruersly and wickedly, the spirits of man shall féele the lacke of Gods spirite, and true iudgement, to blind the eyes of his mind, & cast him self into al abhomination & sinne: as the iniquitie of the man iustly hath deserued. Of the which thing cōmeth this, that as the vertue & godlinesse of godly men daily increaseth: euen so doeth the iniquitie and abhomination of the vngodly also increase.* 1.365 And looke what place and preeminence God obteineth with a∣ny man: in the same place and preeminence is the man with God. And suche as doe godlie after Gods worde, honour and reuerence the almightie God: iudging aright of Gods might and prouidence: they giue moste humble thankes vnto the mercie of God: that alone, and none but he, can teach or instruct the

mind of man in true knowledge, nor incline his will to godlie doings, nor inflame the soule with all her powers to the desire and feruent loue of godlinesse and vertue. As we sée by this prophete Asaph in this place, that as long as his spirite, wanted the helpe of Gods spirite, it iudged doubtfully of Gods mer∣cie and promises: but, when the spirite of God had exiled and banished doubtfulnesse, and placed this strong fortresse of confidence,* 1.366 (The right hande of GOD can chaunge this my wofull and miserable estate,) with the iudgement and féeling thereof, he was rapte and stricken with a meruellous loue of Gods wonders: and repeated them with greate ioy and consolation, what God had done generally to all men: after that, what he had done to some parti∣cular men, and priuat nations: naming Iacob & Io∣seph, whose ofspring and succession he brought out of the lande of Egypt, as it followeth in the Psalme.

15 Thou hast mightily deliuered thy people, e∣uen the sonnes of Iacob and Ioseph. Sela.

Of this verse we learne two consolations. The one, that euerie Christian troubled, may sée his el∣ders, and also his betters troubled:* 1.367 not that it is a comforte to a man that is afflicted, to sée another in trouble: but to marke that God loued none so well, but in this world he sent trouble vnto,* 1.368 and excepted not his déere sonne. Wherefore, it is a consolation to the afflicted, to be made like vnto the godly fathers, (that were before his time) by tribulation: and to remember, that although all Christian men be not brought vnder the captiuitie of Pharao in Egypt,* 1.369 nor vnder Nabuchodonozer in Babylon: yet there is an Egypt and a Babylon for euery Christian mem∣ber: that is to say, the captiuitie of sinne, the bondage of the fleshe, the seueritie of the lawe, the daunger of

the worlde, the enimitie of Infidels, the treason of dissembling friends, the wickednesse of ciuil & diuel∣lishe ordinaunces, the dissimulation of hypocrites, the periurie of incōstant persons, the breach of faith∣full promises, the inconstancie of the weake, y^e cruel∣tie of Papistes, the loue of man, & the hatred of God, with many others: as y^e ignorance of Gods lawes, rebellion of the heart against it, frowardnesse of the will to consent vnto it, diffidence & mistrust of Gods mercie, boldnesse to sinne in the time of health, faint∣nesse and mistrust of the remission thereof in sicke∣nes, loue of vice and sinne, hatred of vertue and god∣linesse, souden falling from grace, slowe rising vnto it againe, lothsomnesse to die mortally, readinesse to liue wickedly, sorrowfulnesse to forsake this world, great delight to vse it euill whiles we haue it, lothe to séeke heauenly thinges, glad to séeke earthly thin∣ges, nothing féeling the pouertie and trouble of the soul, alwayes grudging at the pouertie and trouble of the body, with innumerable other captiuities that euery Christian is intangled withall, as euery man may iudge by his owne life.

The next consolation is to sée the trueth of Gods helpe promised to all men, when they be troubled, to haue béene declared opened, and verified in others, in time past.* 1.370 For, this is the greatest consolation that can be to any man, in trouble, or in sicknesse: when he is assured of such help, and such medicines, as neuer were vsed, but did helpe the afflicted, and heale the sick. Now, against all the troubles of man, and also against all the sickness of man. God hath pro∣mised his present and helping mercie: the which me∣dicine and helpe neuer failed, but did helpe as many as put their trust therein. Therefore doth this Pro∣phet Asaphe, establish and assure himselfe of Gods

helpe, against his gréeuous temptations and trou∣bles that he suffered, by recording that his greefes were no greater, nor his troubles more daungerous then Iacobs, Iosephes, and their posterities: nor yet so gréeuous.* 1.371 In so much that, séeing the mercie of God could helpe the greater troubles in his prede∣cessors: he could helpe and ease the lesse in him that was presently troubled. And béeing so assured of Gods helpe, he spake at the end of this verse, (Sela:)* 1.372 as though he had said. It is most true that God can help and comfort me: as he holpe and comforted my forefathers. And for the better consolation and more firme assurance, he sheweth, how meruellously he did helpe the posterite of Iacob & Ioseph, after this sort.

16 The waters sawe thee, oh God, the waters saw thee, and were afraid: the depthes also were troubled.

In this that he saith, The waters were afraide, when they sawe God.* 1.373 First the maner of speach in the Scripture is to be noted, that attributeth vnto insensible things, sensible qualities: as in this place is attributed vnto the water sight and feare, where∣as in déede properly the water cannot sée nor feare. But, when the Scripture vseth any such phrase or speache, there is to be marked diuers doctrines of edifying.* 1.374 First of GOD, then insensible creatures, and thirdly of man, for whose sake the Scripture sometime speaketh vnto insensible creatures, as though they were sensible, and worketh miracles in them for the instruction and amendement of sensi∣ble and reasonable man.

The learning touching God is,* 1.375 that he worketh his will, and vseth his creatures, as it séemeth vnto his wisedome inscrutable most méete and conueni∣ent:

as here he troubleth and altereth the condition of the seas and waters.* 1.376 These waters were appoin∣ted by God, in the third day of the creation, to be in one place, and was called The Sea, a pleasaunt ele∣ment, and a beautifull thing to sée: and God said, It was good, as the effect thereof sheweth in déede: for it nourisheth the earth with necessarie moysture, by priuie veines and secrete passages, secretely passing through the earth. And when the floudes, that doe moysture the earth, haue done their office, they re∣turne into their old lodging, the Sea againe: from whence riseth the matter of showres and raine to moisture from aboue, that flouds beneath cannot be conueyed vnto. And it serueth for transporting the necessaries of one realme to the other, quietly suffe∣ring the ships of passe with great gaine & pleasure. These and many more commodities God worketh by this insensible creature, when it is calme and na∣uigable: but when he moueth it with his winds and tempestes, it is so horrible in it selfe, that no man may, without perill and death, trauell within it, so raging and feareful is that pleasaunt element of tho water, when God moueth it. It hath (by Gods ap∣pointment) his time of calme, and time of storme: time to profite men,* 1.377 and time to vndoe men: time to be a refuge for men in the dayes of peril, and time to be a graue and sepulchre for men: time to conioyne strange nations together, and time to separate them againe: as it pleaseth the creator Almightie God to appoint and direct it.

The doctrine that toucheth the insensible crea∣ture it selfe,* 1.378 is: that it can be no longer calme, nor any longer troubled, then it pleaseth the heauenly gouernour to dispose it. And here is to be noted, a∣gainst such men as attribute stormes and calmes to

Fortune:* 1.379 whereas onely the voice of the Lord mo∣ueth tempestes, and sendeth faire weather. It is also a doctrine against all men, that do thinke the waters and seas may be moued, and ceasse at their owne pleasure: which is contrarie to this Prophets doc∣trine,* 1.380 that saith: The waters sawe the Lord & were afraide. So that their trouble riseth from the com∣maundement of the Lord, and they cannot do what they lust,* 1.381 but what God biddeth them to doe. It is godly set foorth afterwardes in another Psalme, wherein the passage of the children of Israel is men∣tioned: as it is in this Psalme.

The doctrine touching man,* 1.382 in this verse, is a de∣claration of mans obstinacie and stubbernesse. The insensible creature the water, that lacketh both life and reason, at euery commandement be as the Lord their maker commaundeth them to be. With euery tempest they be troubled, and with euery calme so plaine and quiet: that it séemeth rather a stablished land, then a variable sea.* 1.383 But let God send his word vnto man, and the contentes thereof threaten the tempest of all tempestes, eternall death, hell fire, and Gods euerlasting displeasure: yet man will not heare nor sée them, nor yet be moued any thing at all.* 1.384 Or let God gently and fauourably offer his mer∣cies vnto man, and by his word exhort him neuer so much to repentance: it is for the most part in vaine. Therefore God by his Prophets Moses and Esaie, called Heauen and Earth to witnesse against mans stubbernesse and hardnesse of heart.

There is also out of this trouble of the water, this doctrine to be learned: how to receiue consolation, and how to learne feare by the creatures of God that beare no life, and yet be thus troubled. Consolation in this sort: When the penitent man that suffereth

affliction and trouble, séeth vnsensible thinges mo∣ued and vnquieted that neuer offended,* 1.385 he shal iudge the lesse wonder at his owne trouble. When he séeth that a sinner, and wretched offender of God, is pu∣nished, he shal learne feare. When he séeth God doth punish his creatures that neuer offended, for the sinne of man: what punishment is man worthie to haue, that is nothing but sinne it selfe? And what feare should this bring into Christian mens consci∣ences,* 1.386 to knowe that no creature deserueth punish∣ment, no creature disobeyeth God: but the diuel and man? Oh what man or woman can with faith looke vpon the least flowers of the field, and not hate him∣selfe? In Summer time, when men shall sée the me∣dowes and gardens so meruellously apparelled with flowers of euery colour, so that he shall not be able to discerne, whether their beautie better please the eye, or their swéete sauour the nose:* 1.387 what may they learne, in thinking of themselues (as the trueth is) that there is nothing in them but filth and sin, that most heynously stincke before the face of God? And when man shal perceiue that flowers vade,* 1.388 and loose both beautie to the eye, and swéete sauor to the nose, that neuer transgressed: what may miserable man thinke he is worthie to loose y^t is nothing but sinne, and euer offendeth? Againe, when man shal perceiue that God thus meruellously, after long Winter and great stormes, doth raise out of the vile earth so beautifull flowers, plantes, and trées: what consola∣tion may the man take that hath his faith in Christ, to thinke that all his sinnes in his precious bloud be forgiuen: and after long persequution & cruel death, he shall come to eternall life. After this sort did the Prophet consider the workes of God, & the troubles of his creatures, & receiued great consolation therby.

In the end of this verse the Prophete sayth,* 1.389 The deapthes were troubled. In the which words he hath aptly shewed the mightie power of God, and percei∣ueth how the record of Gods fact may be his conso∣lation. In this that he saith, The deapths were trou∣bled: there be diuers vnderstandings. If the meane of the seas, when they are troublesome & tempestu∣ous by soule weather, he speaketh rather after the iudgement of such (as suffer the trouble and peril of the waues,) that thinke at one time they fall to the bottome of the sea, & at an other time they be rather vpon high mounteins then vpon the waters, the ra∣ges thereof be so extreme: yet in déede, the bottome of the seas be not felt, neither doth the shippe that is saued descend so farre: but the tempestes be so sore, that it séemeth to the sufferers thereof, that no extre∣mitie can be more. In this sense it serueth meruel∣lously the Prophetes purpose.* 1.390 For as they that en∣dure the tempestes of the sea, thinke there could be no more extremitie then they susteine: so doe they that suffer the tempest of mistrust and despaire (for a time) of the conscience, thinke they could endure no more extremitie of conscience: whereas in déede, if God should suffer them to féele the extremitie, it were eternall death: as the extremitie of the sea in tempestes, is shipwracke and losse of man and goods. But if it be vnderstoode as if standeth in the letter, then hath the Prophet relation to the mightie hand of GOD, that brake the red sea euen vnto the very bottome,* 1.391 and also the water of Iordane:* 1.392 that his people might haue both a nighe way, a safe way, & a glorious way towards the land that the Lorde had promised them. And then in this sense we learne, that although water and winde, with all troubles else, couer the face of the earth, in the bottome of the

sea, and is not possible to come to the vse of man: e∣uen so the troublesome temptations, and great ter∣ror of Gods wrath against sinne, couereth the soule of man, that vnto the iudgement of the flesh, it shall neuer come to haue the vse and fruition of Gods ho∣ly fauour againe. * 1.393But nowe, as we sée by miracle, God maketh drie the deapthe of horrible seas, and turneth the bottome of them to the vse of man: so doeth he in the bloud of Christ (by the operation of the holy ghost) drie vp and cleane lade out, the ponds and déep seas of mistrust & heuines out of the soule, and turneth the soule it selfe to the vse of his owne honour, in the ioyes euerlasting. And as the water couereth the beautie of the land: so do sinne & temp∣tation couer the image and beautie of mans soule in this life. But as with a worde God can remedie the one: so with the least of his mercies he can re∣dresse the other. And for the better experience and more certeintie thereof, we sée it proued by this pro∣phete Asaph, in this place. For the ground was ne∣uer more ouerwhelmed with water, nor the bright Sunne with dimmie cloudes: then was this poore Prophetes spirite, with heauinesse and sorrowe of sinne and temptations. Therefore he féeleth howe God easeth the heart, and recordeth howe he bani∣shed floudes and waters, to make his people a way to rest and tranquillitie.

17 The clouds powred out water, the aire thunde∣red, and thine arrowes went abroad.

* 1.394The Prophete remembreth the meruellous in∣vndation and drowning of the worlde, in the dayes of Noah, that drowned all the world for sinne: sa∣uing such as were in the Arke or Ship with Noah. And he remembreth also the horrible thunder that

was heard of the people,* 1.395 when God gaue his lawe vnto them vpon mount Synai.* 1.396 Likewise, he calleth to remembrance the plagues of Egypt,* 1.397 wherewith∣all God punished Pharao,* 1.398 his people, and the whole land: which paines and plagues he calleth (after the phrase of the scripture) arrowes and dartes. These remembraunces may be comfortes to the hearers, and to the readers, two manner of wayes. First, in this, that God (when he punisheth) punisheth iust∣ly: as he did the whole world for sinne.* 1.399 Whereof the Prophete gathereth, If sinne iustly merited, doe trouble all the generation of man: it is no great meruell, though sinne trouble me, that am but one man, and a vile sinner. If sinne brought all flesh vn∣to death, sauing those that were in the ship: is it any meruell, though sinne make me to tremble & quake? Againe, If God, when he gaue the lawe of Moses, and to the people, spake out of thunder, declaring what a thing it was, to transgresse that lawe, in so much, that al y^e people were afraid to heare the Lord speake,* 1.400 and desired that Moses might supplie his roome: what meruell is it, that my conscience trem∣bleth, féeling that my soule hath offended the lawes of God? And if Pharao and his realme were sore a∣fraid of Gods outward plagues: what cause haue I to feare the inwarde dread and sorrowfull sight of sinne, shewed vnto me by Gods lawe? So that we may take this cōsolation out of this place, that God is a iust Iudge to punish sinne:* 1.401 and not a Tyrant, that punisheth of affection or wilfull desire. And so saide Dauid,* 1.402 When so euer, or howe so euer thou punish, (let men say and iudge as they list,) thou art iust,* 1.403 and righteous be all thy doings.

The other consolation is, that in the middest of all aduersities, God preserued penitent and faithfull

sinners. As in the time of the vniuersall floud, the water hurted not Noah, nor suche as were in the ship. In the time of Pharaos plagues, the Israelites tooke no harme. At the giuing of the lawe, the Israe∣lites perished not with lightening and thunder. E∣uen so, sorrowes and anguish, diffidence and weak∣nesse of faith, they are plagues and punishments for all men by reason of sinne: yet penitent sinners, by reason of faith in Christ, take no hurt nor damnati∣on by them. As it appeareth by this Prophete that was troubled in the spirite and in the body, as mer∣uellously as could be: but yet in Christ escaped the daunger,* 1.404 as all men shal do that repent and beléeue. Whereof we learne, that as the rayne falleth gene∣rally, and yet bettereth no earth to bring foorth her fruite, but such as is apt to receiue the rayne (stonie rocks and barren ground being nothing the better:)* 1.405 euen so doth the plagues and rayne of Gods displea∣sure plague all mankinde, but none be the better therefore, but such as repent and bewayle their sin∣nes, that gaue GOD iust occasion thus to punishe them. The same is to be considered also of the verse that followeth, which is this.

18 The lightening shone vpon the ground, the earth was moued, and shooke therewithall.

By these manner of speaches, The lightening shone, and the earth quaked: the Prophete setteth foorth the strength and might of Gods power, and willeth men to loue him and to feare him: For he is able to defend and preserue his faythfull, and to punish and plague the wicked. And the like he sayth in the verse following.

19 Thy way is in the sea, and thy pathes in the deep waters: and thy footsteps are not knowne.

He taketh comfort of this miracle, that GOD brought the Israelites through the red sea,* 1.406 in this, that the waters knewe the Israelites, & gaue place vnto them, that they might drye footed goe through them. But when king Pharao and his people would haue followed in the same path, persequuting Gods people, the sea would make no way for him, nor yet shew the steppes where the Israelites troade,* 1.407 but o∣uerwhelmed them in most desperate deaths. So in the seas of temptations,* 1.408 suche as put their trust in the Lorde,* 1.409 passe, and neuer perish by them: where∣as such as put not their trust in the Lorde, perish in temptations: as Pharao and his armie did by wa∣ter. And the next verse that concludeth the Psalme, sheweth by what meanes the Israelites were vn∣der God saued in the red sea: by the handes of Mo∣ses and Aaron, as it appeareth.

20 Thou leadest thy people like sheepe, by the hand of Moses and Aaron.

Of this verse the afflicted may learne many con∣solations.* 1.410 First, that the best people that be, are no better able to resist temptations: then the simple shéepe is able to withstande the brier that catcheth him. The next, that man is of no more abilitie to be∣ware of temptations, then the poore shéepe is to a∣boyd the brier,* 1.411 being preserued only by the diligence of the shéepheard. The thirde, that as the shéepheard is carefull of his intangled and briered shéepe; so is GOD of his afflicted faithfull. And the fourth is, that the people of Israel could take no harme of the water, bycause they entered the sea at Gods com∣maundement. Whereof we learne, that no daunger can hurt, when God doth commaund vs to enter

into it: and all daungers ouercome vs, if we choose them our selues,* 1.412 besides Gods commaundement. As Peter,* 1.413 when he went at Gods commandement vp∣pon the water, tooke no hurt: but when he entered into the Bishops house, vppon his owne presump∣tion, was ouercome, and denied Christ. The Israe∣lities, when they fought at Gods commaundement, the perill was nothing:* 1.414 but when they would doe it of their owne heades, they perished. So that we are bound to attend vppon Gods commaundement, and then no daunger shall destroy vs, though it paine vs.

The other doctrine is in this,* 1.415 that God vsed the ministerie of Moses and Aaron, in the deliuerance of his people: who did commanded them to do nothing, but that the Lord did first bid. Whereof we learne, that such as be ministers appointed of God, and doe nothing but as God commaundeth, are to be follo∣wed. As S. Paule saith, Followe mee, as I followe Christ. And these men can by the word of God giue good counsell,* 1.416 and great consolation, both for bodie and soule: as we perceiue this Prophet, in marking. Gods doinges vnto the Israelites, applied by grace the same wisedome and helping mercie vnto him∣selfe, to his eternall rest, through Iesus Christ in the world to come, To whome with the father and the holy Ghost, be all laude and praise world without end. Let all Christians say, Amen.

Notes

• * 1.1

  Matth. 11.
• * 1.2

  Esaie. 55.
• * 1.3

  Iohn. 7.
• * 1.4

  Esaie. 18.
• * 1.5

  Rom. 5. 14.
• * 1.6

  Matth. 5.
• * 1.7

  Of those that weepe & mourne who be blessed.
• * 1.8

  Two sons of people condem∣ned.
• * 1.9

  Esaie. 45.
• * 1.10

  Two im∣pediments keepe God from hel∣ping the troubled.
• * 1.11

  1. Igno∣rance.
• * 1.12

  2. Feare of Gods iustice.
• * 1.13

  Of igno∣raunce is sprong horrible blasphe∣mie.
• * 1.14

  1. Peter. 1. The reme∣die against ignorance.
• * 1.15

  2 Peter. 1.
• * 1.16

  Psalm. 119.
• * 1.17

  Psalme. 1.
• * 1.18

  Esaie. 59.
• * 1.19

  Esaie. 8.
• * 1.20

  Deut. 6.
• * 1.21

  Ephes. 6.
• * 1.22

  What cō∣meth of the feare of Gods iustice.
• * 1.23

  Matth. 5.
• * 1.24

  Luke 1.
• * 1.25

  Rom. 3. 5. 6. 7. 8. Gods spi∣rite wor∣keth the knowlege of sinne by preaching of the law.
• * 1.26

  How we should vse our selues in the time of trouble.
• * 1.27

  Psalm. 50. 15.
• * 1.28

  The feare and terror of sinne is an intolle∣rable but∣then.
• * 1.29

  The con∣science be∣ing admo∣nished of the filthi∣nes of sin, bringeth the body into a trē∣bling and feare.
• * 1.30

  What en∣sueth after the feare of consci∣ence for sinne.
• * 1.31

  Psalm. 42.
• * 1.32

  Psalm. 38.
• * 1.33

  Psalme. 6.
• * 1.34

  Psalm. 77.
• * 1.35

  Rom. 7.
• * 1.36

  Note.
• * 1.37

  Psalm. 126.
• * 1.38

  Matth. 5.
• * 1.39

  1. Cor. 15.
• * 1.40

  Matth. 26.
• * 1.41

  No trou∣ble to the trouble of cōscience.
• * 1.42

  Differēce betweene the peni∣tent, des∣perate, and contemp∣tuous man. The peni∣tent man.
• * 1.43

  The des∣perat man.
• * 1.44

  The con∣temptuous man.
• * 1.45

  Note. The Chri∣stian afflic∣ted.
• * 1.46

  The wic∣ked afflic∣ted.
• * 1.47

  Note.
• * 1.48

  Gods na∣ture and mans, dif∣fer much.
• * 1.49

  Man for the most parte is vnstable & follow∣eth religi∣on as the world fa∣uoureth.
• * 1.50

  Idols set vp againe in Queene Maries time.
• * 1.51

  How long mans loue continu∣eth to∣wardes man.
• * 1.52

  God lo∣ueth and helpeth the poore afflicted.
• * 1.53

  Psalm. 77. Consola∣tion.
• * 1.54

  Psalme. 91.
• * 1.55

  God ha∣teth not the trou∣bled for his trou∣ble but for his sinne. Man ha∣teth man for trou∣ble and not for sinne.
• * 1.56

  Continu∣ance in prayer.
• * 1.57

  Patient expectati∣on.
• * 1.58

  Matth. 6. 8
• * 1.59

  As long as sinn is not felt, man is iocund & pleasant.
• * 1.60

  2. Samu. 1.
• * 1.61

  Rom. 8.
• * 1.62

  Act. 9.
• * 1.63

  When the horrour of a mans sin is felt to desperatiō no world∣ly ioyes cā comfort the afflic∣ted person.
• * 1.64

  Gene. 3. 4.
• * 1.65

  Note.
• * 1.66

  Matth. 26.
• * 1.67

  Luke. 7.
• * 1.68

  Iohn. 8.
• * 1.69

  Psal. 77.
• * 1.70

  1. Tim. ••.
• * 1.71

  Esai. 66.
• * 1.72

  Apoc. 14.
• * 1.73

  The dea∣rest frends of Christe be not voyde of trouble & anguish of minde for their sins. Consola∣tion.
• * 1.74

  An ordina¦ri way that God vseth to call sin∣ners to re∣pentaunce, and from repentance to forgiue¦nesse.
• * 1.75

  Psal. 51.
• * 1.76

  Two ma∣ner of dis∣comforts.
• * 1.77

  An inward discom∣forte.
• * 1.78

  Matth. 3.
• * 1.79

  Mark. 1.
• * 1.80

  Gene. 3. 4.
• * 1.81

  2. Samu. 11
• * 1.82

  Matth. 27.
• * 1.83

  Act. 9.
• * 1.84

  Matth. 3.
• * 1.85

  Mark 1.
• * 1.86

  Saule and Iudas.
• * 1.87

  1. Samu. 31.
• * 1.88

  Matth. 27.
• * 1.89

  Mark. 14.
• * 1.90

  Pharao.
• * 1.91

  Exod. 14.
• * 1.92

  Num. 16.
• * 1.93

  Rom. 3. 5.
• * 1.94

  Outward discomfort
• * 1.95

  Gene. 5. 6.
• * 1.96

  Matth. 11. Luke. 7.
• * 1.97

  Esai. 65.
• * 1.98

  Esai. 53. 6.
• * 1.99

  Matth. 13.
• * 1.100

  Iohn. 12.
• * 1.101

  Rom. 11.
• * 1.102

  Rom. 1.
• * 1.103

  Sinne not felt, bring∣eth the cō¦tempt of God, &c.
• * 1.104

  Vnquiet∣nes of the spirite is a veri image of eternall death.
• * 1.105

  Psal. 104.
• * 1.106

  The cause of al trou∣ble is sin.
• * 1.107

  Psal. 39.
• * 1.108

  Rom. 5. 7. 8
• * 1.109

  The night represen∣teth hell prison. The bed represen∣teth the graue. The sheets of mans fleshe is earth.
• * 1.110

  Two thin∣ges to be noted.
• * 1.111

  No cōfort to the af∣flicted but GOD a∣lone.
• * 1.112

  Gene. 3.
• * 1.113

  Note.
• * 1.114

  Gene. 4.
• * 1.115

  2. Samu. 12
• * 1.116

  1. Samu. 31
• * 1.117

  Matth. 27.
• * 1.118

  What ma∣ner of mā Asaph was.
• * 1.119

  1. Paral. 6.
• * 1.120

  Luke. 9.
• * 1.121

  Note.
• * 1.122

  Psal. 42. 43
• * 1.123

  Two kin∣des of con¦solations in the worde of God.
• * 1.124

  Gene. 4.
• * 1.125

  Who be the childrē of Abra∣ham.
• * 1.126

  Consolati¦on offered vnto Eng∣land in K. Edwardes dayes.
• * 1.127

  Iudas.
• * 1.128

  Phariseis.
• * 1.129

  Prayer.
• * 1.130

  Man in trouble without Gods pre∣sence is mi¦serable.
• * 1.131

  Note.
• * 1.132

  What sinn worketh in man.
• * 1.133

  A peacea∣ble consci∣ence, pre∣cious iuel.
• * 1.134

  Psal. 25. 121.
• * 1.135

  Psa. 123. 131
• * 1.136

  Psal. 132.
• * 1.137

  Psal. 119.
• * 1.138

  Prou. 17.
• * 1.139

  Num. 11.
• * 1.140

  Psal. 35. 39. 71.
• * 1.141

  Psal. 6. 12. 14. 140.
• * 1.142

  Psal. 51.
• * 1.143

  Note.
• * 1.144

  Rom. 7. 8. 12.
• * 1.145

  Vnto what vse the eys & eares of man were created.
• * 1.146

  Rom. 10.
• * 1.147

  Iacob. 19.
• * 1.148

  1. Cor. 15.
• * 1.149

  Esaie. 66.
• * 1.150

  Matth. 25.
• * 1.151

  Consola∣tion in trouble.
• * 1.152

  Gene. 12. 13. 15. 16. 17
• * 1.153

  Num. 14.
• * 1.154

  Mich. 5.
• * 1.155

  Matth. 2.
• * 1.156

  Matth. 27.
• * 1.157

  Mark. 15. Luke 20. Iohn. 19. Iohn. 6. Luke 4.
• * 1.158

  Matth 7.
• * 1.159

  Luke 12.
• * 1.160

  Genes. 3.
• * 1.161

  Actes. 9.
• * 1.162

  Abacuc. 2.
• * 1.163

  Rom. 1.
• * 1.164

  Matth. 15.
• * 1.165

  Luke 7.
• * 1.166

  Matt. 20. 7.
• * 1.167

  Luke 11.
• * 1.168

  The in∣ward ob∣scuritie.
• * 1.169

  Matth. 26.
• * 1.170

  Marke 14.
• * 1.171

  Luke. 12.
• * 1.172

  1. Cor. 10. 11.
• * 1.173

  Actes 3.
• * 1.174

  Coloss. 3.
• * 1.175

  Psalm. 48.
• * 1.176

  The trou∣bled spirite is ouer∣whelmed with gree∣uous cogi∣tations.
• * 1.177

  The re∣mēbrance of Gods iustice for sinne: is greater paine then the death of the bo∣die.
• * 1.178

  Rom. 8.
• * 1.179

  A godly consola∣tion.
• * 1.180

  Iohn. 6. 10.
• * 1.181

  Rom. 7.
• * 1.182

  2. Cor. 15.
• * 1.183

  2. Tim. 4.
• * 1.184

  Genes. 3.
• * 1.185

  Psalm. 42. 43.
• * 1.186

  Iob 3.
• * 1.187

  Matth. 26.
• * 1.188

  Nothing can hurt him that is in Christ Iohn. 6.
• * 1.189

  Note.
• * 1.190

  Iob. 3. 42.
• * 1.191

  Matth. 27. Marke. 15. Luke 22. Iohn. 19.
• * 1.192

  Psalm. 34. Actes. 14.
• * 1.193

  The trou∣ble of the minde is the grea∣test.
• * 1.194

  1. Peter. 4.
• * 1.195

  Prouer. 12.
• * 1.196

  Heb. 12.
• * 1.197

  God hi∣deth his consolati∣on for a time to trie vs.
• * 1.198

  Esaie. 54.
• * 1.199

  Genes. 3.
• * 1.200

  Rom. 5.
• * 1.201

  Rom. 7. 8.
• * 1.202

  Ephes. 2.
• * 1.203

  Psalm. 53.
• * 1.204

  Rom. 8.
• * 1.205

  Iohn. 3.
• * 1.206

  Phil. 1. 2.
• * 1.207

  Galath. 2.
• * 1.208

  Psalm. 77.
• * 1.209

  Psalm. 75.
• * 1.210

  Matth. 26.
• * 1.211

  Marke. 14.
• * 1.212

  Esaie. 66.
• * 1.213

  Matth. 25.
• * 1.214

  Prouerb. 3
• * 1.215

  Apoca. 3.
• * 1.216

  Heb. 12.
• * 1.217

  The Pro∣phet ma∣keth no mention of the griefe of the body.
• * 1.218

  Note.
• * 1.219

  Rom. 7.
• * 1.220

  Gal. 2. 3.
• * 1.221

  1. Reg. 16. 1. Reg. 24. 2. Reg. 16. 15. 2. Tim. 4.
• * 1.222

  Matth. 26.
• * 1.223

  Actes 7.
• * 1.224

  1. Reg. 31.
• * 1.225

  1. Reg. 16.
• * 1.226

  Genes. 4.
• * 1.227

  A wicked iudgment.
• * 1.228

  Matth. 27. 26.
• * 1.229

  Psalme. 10▪ and 73.
• * 1.230

  A whole man can giue good counsel to the sicke: but being sicke him∣selfe can∣not apply the same to his com¦fort.
• * 1.231

  1. Cor. 3.
• * 1.232

  Rom. 1.
• * 1.233

  Matth. 10. 28.
• * 1.234

  Act. 16.
• * 1.235

  Prou. 21.
• * 1.236

  When we heare or reade gods promises, wee ought to pray.
• * 1.237

  Mark. 9.
• * 1.238

  Luke. 17.
• * 1.239

  2. Tim. 3.
• * 1.240

  1. Reg. 15.
• * 1.241

  Luke. 18.
• * 1.242

  Exod. 34.
• * 1.243

  Deut. 5. 7.
• * 1.244

  Psal. 33. 51. 56. 85.
• * 1.245

  Psal. 130. 143.
• * 1.246

  Matth. 14.
• * 1.247

  Note.
• * 1.248

  Two ma∣ner of mer¦cies men∣tioned in the scrip∣ture.
• * 1.249

  Gene. 3.
• * 1.250

  Rom. 8.
• * 1.251

  Psal. 18.
• * 1.252

  Psal. 42. 43
• * 1.253

  Rom. 2.
• * 1.254

  Mat. 10. 27
• * 1.255

  Psal. 62.
• * 1.256

  Psal. 41. 43
• * 1.257

  Psal. 73. 77
• * 1.258

  Rom. 8.
• * 1.259

  2. Cor. 12.
• * 1.260

  Rom. 12. 8.
• * 1.261

  2. Cor. 6.
• * 1.262

  Gala. 5.
• * 1.263

  Ephes. 5.
• * 1.264

  Matth. 11.
• * 1.265

  To such as haue wre∣stled with sin, and in Christ got the vpper hand, Gods preceptes be easie & sweete.
• * 1.266

  Rom. 7.
• * 1.267

  Iohn. 21.
• * 1.268

  We can praise o∣ther men for wel do¦ing, but we be loth to put it in experience our selues.
• * 1.269

  Iohn. 21.
• * 1.270

  Matth. 26.
• * 1.271

  Rom. 7.
• * 1.272

  Osee. 13.
• * 1.273

  Rom. 8.
• * 1.274

  The occa∣sion of mans help is Gods right hand
• * 1.275

  Prou. 18.
• * 1.276

  True con∣fession of sinne is in manner an induction to the re∣mission thereof.
• * 1.277

  Psal. 74. Psal. 32.
• * 1.278

  Rom. 7.
• * 1.279

  1. Samu. 15.
• * 1.280

  2. Samu. 12
• * 1.281

  Matt. 5. 18.
• * 1.282

  Iacob. 5.
• * 1.283

  Luke. 7.
• * 1.284

  Matth. 27.
• * 1.285

  Mark. 15.
• * 1.286

  1. Samu. 15.
• * 1.287

  Psal. 77.
• * 1.288

  Psal. 32.
• * 1.289

  Luke. 18.
• * 1.290

  Sual wold haue Sa∣muel to beare his sinne.
• * 1.291

  1. Samu. 31.
• * 1.292

  Matth. 9.
• * 1.293

  Luke. 5.
• * 1.294

  Mark. 2.
• * 1.295

  2. Samu. 12
• * 1.296

  Psal 51.
• * 1.297

  2 Samu. 12.
• * 1.298

  Esai 63.
• * 1.299

  Ecclesi 9.
• * 1.300

  3. Reg. 8.
• * 1.301

  Papisticall confession.
• * 1.302

  1. Samu. 15
• * 1.303

  Oh blas∣phemie.
• * 1.304

  1. Iohn. 1.
• * 1.305

  Psal. 130.
• * 1.306

  Esai. 1.
• * 1.307

  Ezech. 18.
• * 1.308

  1. Iohn. 1.
• * 1.309

  Exhorta∣tion to prayer.
• * 1.310

  Esaie. 65.
• * 1.311

  Rom. 10.
• * 1.312

  Esaie. 6.
• * 1.313

  Iohn. 12.
• * 1.314

  Psalme. 3.
• * 1.315

  Psalme. 23.
• * 1.316

  Psal. 6. 38.
• * 1.317

  Psal. 42. 43
• * 1.318

  Psal. 8. 19. 148.
• * 1.319

  Psal. 38.
• * 1.320

  Psalme. 88
• * 1.321

  Iob. 1. 2.
• * 1.322

  Iob. 6.
• * 1.323

  Iob. 2.
• * 1.324

  Iob. 3.
• * 1.325

  Esaie. 29.
• * 1.326

  Matth. 15.
• * 1.327

  Rom. 10.
• * 1.328

  Three sortes of people cō∣demned.
• * 1.329

  Note well.
• * 1.330

  Esaie. 56.
• * 1.331

  Nichode∣mes.
• * 1.332

  Matth. 10.
• * 1.333

  Wherein doth our profession consist.
• * 1.334

  We ought not to be ignorant of any booke in the scrip∣ture.
• * 1.335

  Deut. 4. 6. 31.
• * 1.336

  Prouerb. 4
• * 1.337

  Psalm. 51.
• * 1.338

  Consola∣tion.
• * 1.339

  Iob. 6.
• * 1.340

  Psalme. 13.
• * 1.341

  Ierem. 20.
• * 1.342

  Passur.
• * 1.343

  Ierem. 19.
• * 1.344

  Rom. 9.
• * 1.345

  Potter.
• * 1.346

  God is the doer of wonders.
• * 1.347

  Three do∣ctrines.
• * 1.348

  Rom. 1.
• * 1.349

  Genes. 7.
• * 1.350

  Exod. 14.
• * 1.351

  Note.
• * 1.352

  The true Christians take con∣solation themsel∣ues of gods miracles wrought vppon o∣thers.
• * 1.353

  Iacob and Ioseph.
• * 1.354

  Iohn. 6.
• * 1.355

  Euery man must be∣leeue for himselfe.
• * 1.356

  Matth. 15.
• * 1.357

  Repen∣tance.
• * 1.358

  Notable doctrine.
• * 1.359

  Note.
• * 1.360

  Psalme. 18.
• * 1.361

  To whom God is mercifull, and to whome se∣uere.
• * 1.362

  Rom. ••.
• * 1.363

  A wicked iudgment of Gods doinges.
• * 1.364

  Oh horri∣ble blind∣nesse.
• * 1.365

  Lokewhat preemi∣nence God obteineth of man: the same place hath man with God.
• * 1.366

  A stronge fortresse.
• * 1.367

  Two con∣solations.
• * 1.368

  Whome God lo∣ued he al∣ways cor∣rected.
• * 1.369

  Euery Christian member hath an Egypt and a Babylon.
• * 1.370

  The grea∣test conso∣lation in trouble.
• * 1.371

  From the greater to the lesser.
• * 1.372

  Sela.
• * 1.373

  Vnto in∣sensible thinges be attributed sensible qualities.
• * 1.374

  Three doc¦trines.
• * 1.375

  The first doctrine touching God.
• * 1.376

  Gene. 1.
• * 1.377

  Time.
• * 1.378

  The se∣cond doc∣trine tou¦ching the insensible creature.
• * 1.379

  Psal. 29.
• * 1.380

  Psal. 77.
• * 1.381

  Psal. 114.
• * 1.382

  The third doctrine touching man.
• * 1.383

  Oh rebel∣lion of man.
• * 1.384

  Insensible creatures shall be a condemna¦tion vnto man.
• * 1.385

  Marke most dili∣gently.
• * 1.386

  The diuell & man be only diso∣bedient vn¦to God.
• * 1.387

  Oh take heed mise∣rable man.
• * 1.388

  Consolati∣on.
• * 1.389

  Deapthes.
• * 1.390

  A goodly similitude.
• * 1.391

  Exod. 14.
• * 1.392

  Iosua. 3.
• * 1.393

  Oh the mercifull goodnesse of God to∣wards man inscrutable
• * 1.394

  Noah.
• * 1.395

  Gene. 7.
• * 1.396

  Exod. 19.
• * 1.397

  Note.
• * 1.398

  Exod. 5. 6. 7 8. 9. 10. 11.
• * 1.399

  God puni∣sheth iust∣ly for sin.
• * 1.400

  Exod. 19.
• * 1.401

  God is no tyrant.
• * 1.402

  Psal. 51. 10. 119.
• * 1.403

  God al∣wayes pre∣serueth pe∣mitent sin∣ners.
• * 1.404

  Rom. 8.
• * 1.405

  Hebr. 6. 10.
• * 1.406

  The Israe∣lites were conducted by God, through the red sea.
• * 1.407

  Pharao & his were drowned.
• * 1.408

  Exo. 14.
• * 1.409

  Psalm. 121. 125. 13. 46. 54. 71.
• * 1.410

  The best is not able of himself to resist temptati∣ons.
• * 1.411

  Sheep∣hearde. They that doe thin∣ges at Gods com¦maunde∣ment, can take no harme.
• * 1.412

  Math. 14.
• * 1.413

  Math. 16.
• * 1.414

  Num. 14.
• * 1.415

  Such as be ministers of the Church, ought to attend on∣ly vppon the voyce of God.
• * 1.416

  2. Cor. 11.