Certain comfortable expositions of the constant martyr of Christ, M. John Hooper, Bishop of…Certeine comfortable expositions of the constant martyr of Christ, M. Iohn Hooper, Bishop of…
Certain comfortable expositions of the constant martyr of Christ, M. John Hooper, Bishop of Gloucester and Worcester written in the time of his tribulation and imprisonment, upon the XXIII. LXII. LXXIII. and LXXVII. Psalms of the prophet David.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.
John Hooper d. 1555London: printed by Henry Middleton, 1580London: printed by Henrie Middleton, 1580
129, [2] p. · 76k words · STC 13743 · ESTC S104196
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The penitent afflicted calleth unto the Lord, and although he find his burden never so intolerable, do weep and lament never so sore: yet he despaireth not, but in adversity he hath hope, and is not confounded: as in prosperity he hath faith, and yet presumeth not.1 The desperate man feeleth all troubles and no consolation, is wholly overcome with mistrust, full of incredulity, and clean void of hope:2 as Saul, Judas, and others. The contemner of admonition hath hope in prosperity, with all presumption: as Cain and Pharaoh: and in adversity, desperation, with all mistrust,3 & diffidence. The Christian afflicted, calleth in faith and hope upon the Lord, and is heard: the wicked afflicted calleth not upon the Lord, but is clean rejected and comfortless by Gods most just judgement. The Christian afflicted, seeth all his sins less then the least mercies of God:4 the wicked afflicted seeth the least of his sins, greater then the greatest mercies of God. The one, in trouble by faith glorifieth the Lord,5 and by mercy findeth salvation: the other, in trouble by mistrust dishonoureth the Lord, and by justice findeth damnation. The one, by troubles thorough faith in Christ, is made like unto the son of God, and cannot be separated from him in eternal life: the other, by troubles through desperation of Christ, is made like unto Satan, and cannot be separated from him in eternal death. The one, in eternal life findeth everlasting ⟨image 88⟩joys: the other, in everlasting death, findeth endless pains. Almighty GOD (therefore) grant us grace in all our troubles and afflictions, penitently and faithfully to call upon him: and to find him merciful unto us his wretched creatures, Amen.
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 despaireth not, but in aduersitie he hath hope, and is not confounded: as in prosperitie he hath faith, and yet presumeth not.
as Saule, Iudas, and others. The contemner of admonition hath hope in prosperitie, with al presumption: as Cain and Pharao: and in aduersitie, desperation, with all mistrust,
& 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:
and by mercie findeth saluation: the other, in trouble by mistrust dishonoureth the Lord, and by iustice findeth damnation. The one, by troubles thoroughe faith in Christ, is made like vnto the sonne of God, and cannot 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 euerlasting
⟨image 88⟩
ioyes: the other, in euerlasting death, findeth 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 that Gods nature and mans differ much one from the other. For man (for the most part) is no more serviceable unto God, nor longer friendly unto man, then Gods condition upon the earth is fortunate and quiet with the world.2 For if storms arise for Gods cause, and troubles happen where quietness erst had place: the men of the world alter their love, service and reverence: and will neither make nor meddle with God nor his cause: no, although ten thousand idols be brought in for one God: as English men have seen in former time. As long as Christ had a king in this realm to hold of his part,3 and that great livings, gains, friendship and love of the world rose for Gods sake, they dissembled towards his word, and so long as fair words could please God, he lacked none: but now even such as God did most for, do know neither God nor his word: but had rather hear ten times spoken of the falsest tradition that ever man brought into the Church, then once of Christs most holy Gospel: so that now mens natures, for adversities sake, be clean turned from God.
The third thing to be noted in this second part is,1 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.2 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 Englishe men haue séene in former time. As long as Christ had a king in this realme to hold of his part,3 and that great liuings, gaines, friendship and loue of ye 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.
1Gods nature and mans, differ much.
2Man for the most part is unstable & followeth religion as the world favoureth.Man for the most parte is vnstable & followeth religion as the world fauoureth.
3Idols set up again in Queen Maries time.Idols set vp againe in Queene Maries time.
How long the love of man continueth towards men, daily experience showeth within one month.1 If a man fall into trouble for the most just cause: he that was his friend, will not only alter his love from him, but also all the notes and tokens of the same: whereas in prosperity he was assured both ⟨p. 92⟩of friendly words and friendly works, in adversity he shall find neither words nor works, except words and works of displeasure. In prosperity fair looks and amiable countenances were as common as the cart way: in adversity there shall neither look, nor countenance be showed, except it be frowning and bending of brows: yea, and moreover, adversity taketh from the dissembling friend, all knowledge that ever he had of his friend afflicted: that if the poor afflicted, (although he be even under the nose of his feigned friend) with courtesy and all obeisance cannot be known.
How long the loue of man continueth towardes men, daily experience sheweth within one moneth.1 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 ⟨p. 92⟩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 taketh from the dissembling friend, all knowledge that euer he had of his friend afflicted: that if the poore afflicted, (although he be euen vnder the nose of his feigned friend) with courtesie and all obeisance cannot be knowne.
1How long mans love continueth towards man.How long mans loue continueth towardes man.
Oh God,1 blessed be thy name, that withdrawest neither thy knowledge, love, nor yet thy help from the poor afflicted, but hearest them, and grantest them their godly and honest requests: as here this Prophet most godly & comfortably writeth of thee. For he saith.2 The Lord shall hearken unto me: when I seek him in the time of my trouble. And also the Lord abhorreth not to be present with the afflicted, be his troubles never so great:3 For I am (saith the Lord) with him in trouble, I will deliver him, and set him in honour, &c.
Oh God,1 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.2 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:3 For I am (saith the Lord) with him in trouble, I will deliuer him, and set him in honour, &c.
1God loveth and helpeth the poor afflicted.God loueth and helpeth the poore afflicted.
Of this doctrine we learn two things.1 The one that God hateth not the troubled man for his trouble, but for his sins. Men do clean contrary for the most part. For they hate the man for trouble, and not for sin. For let the wickedest man alive have prosperity, and all wicked men will love him, for his prosperities sake. God turneth not his favour from man for trouble, but for sin. The world for troubles sake will not know the most dear and honest friend: but let the most wicked that liveth by breath have prosperity, and wicked people will not fail to know him with beck and du-guard, if he come ⟨image 89⟩into company. Yea rather then fail, the most wickedest man alive, shall be narrowly sought out, that wicked men may have acquaintance of him. But he that hath God to his friend, is sure of a Saviour as well in adversity as in prosperity: as the Prophet here declareth, which can in troubles send ease, and in quietness continue joys for ever. To him therefore be all laud and praise worlds without end, Amen.
Of this doctrine we learne two things.1 The one that God hateth not the troubled man for his trouble, 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 fauour 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 ⟨image 89⟩into companie. Yea rather then faile, the most wickedest 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 therefore be all laude and praise worldes without end, Amen.
1God hateth not the troubled for his trouble but for his sin. Man hateth man for trouble and not for sin.God hateth not the troubled for his trouble but for his sinne. Man hateth man for trouble and not for sinne.
The fourth thing to be noted in this second part,1 is the continuance of the faithful afflicted in prayer unto God. For the Prophet saith, that He lifted up his hands all night, and waxed not weary. Of this continuance in prayer we learn two things. The one perseverance in prayer, and the other patient expectation, and willing sufferance until God send redress and ease. To the first the Scripture exhorteth us, that we pray both heartily and continually unto God: not because he is ignorant of our troubles, but because we should throughly be brought to understand, that there is none can help us out of trouble, but he: and also that by continuance in prayer we may the better know, and more earnestly repent our sins, that be the cause of our troubles: thirdly, that by often remembrance and divers rehearsals of our iniquity unto GOD, we may the sooner bring both our souls and bodies, into the service and homage of Almighty God, whom we have by sin most grievously displeased.
The fourth thing to be noted in this second part,1 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 expectation, and willing sufferance vntill God sende redresse and ease. To the first the Scripture exhorteth vs, that we pray both heartily and continually vnto God: not because he is ignorant of our troubles, 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 earnestly repent our sinns, that be the cause of our troubles: thirdly, that by often remembrance and diuers rehearsalls 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 virtue patient expectation in troubles,1 declareth that we be much bound unto God, that chasteneth us in this life: and deferreth not our punishment to the eternal pains in the world to come. Also it maketh the mind of man to understand the wisdom of GOD, and also the foolishness ⟨p. 93⟩of man, that many times for lack of patient expectation and thankful sufferance, waxeth weary of his cross and punishment, and also murmureth against God, because he helpeth not when mans wisdom judgeth most meet to be holpen. But patient expectation prescribeth God no time, when to help, nor yet means how to help, but saith:2 Thy will be done in earth as it is in heaven. Also: Lord, if thou wilt thou canst deliver me. As the Prophet useth here in this Psalm, He called and cried upon the Lord all the night, and attended patiently, when God would help, leaning altogether to his blessed will and pleasure, to do, or not to do, as him best pleased.
The second vertue patient expectation in troubles,1 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 vnderstand the wisedome of GOD, and also the foolishnesse ⟨p. 93⟩of man, that many times for lacke of patient expectation and thankfull sufferance, waxeth wearie of his crosse and punishment, and also murmureth against God, bicause he helpeth not when mans wisedome iudgeth most méete to be holpen. But patient expectation prescribeth God no time, when to helpe, nor yet meanes how to helpe, but saith:2 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.
2 My soul refused comfort.
3 When I am in heaviness, I will think upon God: when my heart is vexed, I will complain. Sela.
4 Thou holdest mine eyes waking: I am so feeble I can not speak.
5 I have considered the days of old: and the years that be past.
6 In the night I called to remembrance my song, and communed with mine own heart, and my spirit searched diligently:
7 Will the Lord absent him self for ever? and will he be no more entreated?
8 Is his mercy clean gone for ever? And is his promise come utterly to an end for evermore?
⟨image 90⟩9 Hath God forgotten to be gracious? and will he shut up his loving kindness in displeasure?
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 promise come vtterly to an end for euermore?
⟨image 90⟩9 Hath God forgotten to be gratious? and will he shut vp his louing kindnesse in displeasure?
Here in these verses it appeareth what terrible and fearful things, a man that is in trouble, shall suffer and be vexed withal. And the first that the Prophet mentioneth, is in the end of the second verse, and it is this: My soul refuseth comfort.
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 adversity and anguish of the soul,1 we may learn many things: First, that as long as sin appeareth not, nor is felt, the mind of man is quiet, jocund, and pleasant: and the mirth and pleasure of the mind rejoiceth the body, and maketh it lusty and pleasant: not feeling at all the breach of Gods commandments,2 neither passing any thing at all of sin,3 nor evil conversation: but rather delighting in things that displease God,4 then in any virtue or honesty. But when trouble, sickness, or death cometh,5 then most commonly, though men see not the horror of their sins to repent: yet feel they the horror thereof to desperation: and that once felt in the soul, all the joys of the world can not comfort the troubled person. As Adam with all the solace of Paradise could not rejoice, when his soul felt the abomination of his offence towards God. Cain could never pluck up merry countenance for the cruel killing of his brother Abel.6 Peter could not stint weeping for his denial of Christ,7 until Christ looked upon him.8 Mary Magdalene could not put up her head from under the table,9 for shame of her sin,10 until Christ had forgiven her: nor the poor woman that was taken in adultery, until her offences were pardoned. Neither yet ⟨p. 94⟩could this Prophets spirit take any consolation,11 as long as his sins were felt and not pardoned. Whereof followeth this saying: A small trouble of conscience putteth away all joy and mirth of the world. Wherefore it is wisdom and also the duty of all Christian people, to avoid sin and the enmity of God, which only troubleth the conscience: and to put the body to all pains possible, yea, and to death it self, rather then to put the soul in danger towards God:12 as Saint Paul writeth to Timothy his disciple: and not without cause. For as the spirit that contemneth God, and feeleth (for his contempt) Gods displeasure, can not take comfort, but is full of anguish & heaviness inward, and in the outward man full of pain and sorrow:13 so likewise shall the soul in the life to come inwardly feel unspeakable grudgings and sorrows,14 and outwardly the unquenchable and everlasting fire of hell.15 And here is to be noted that the very elect and dearest friends of Christ, be not free from trouble and anguish of mind for their sins, perpetrated & committed against God.
Of this aduersitie and anguishe of the soule,1 we may learne many thinges: First, that as long as sinne appeareth not, nor is felt, the minde of man is quiet, iocund, and pleasant: and the mirth and pleasure of the minde reioyceth the body, and maketh it lustie and pleasant: not féeling at all the breache of Gods commanundements,2 neither passing any thing at all of sinne,3 nor euill conuersation: but rather delighting in things that displease God,4 then in any vertue or honestie. But when trouble, sicknesse, or death commeth,5 then most commonly, though men sée not the horrour of their sinnes to repent: yet féele they the horrour thereof to desperation: and that once felt in the soule, all the ioyes of the worlde can not comfort the troubled person. As Adam with all the solace of Paradise could not reioyce, when his soule felt the abhomination of his offence towardes God. Caine could neuer plucke vp merrie countenaunce for the cruell killing of his brother Abel.6 Peter coulde not stint wéeping for his denyall of Christ,7 vntill Christ looked vpon him.8 Marie Magdalene could not put vp her head from vnder the table,9 for shame of her sinne,10 vntill Christe had forgiuen her: nor the poore woman that was taken in adulterie, vntil her offences were pardoned. Neither yet ⟨p. 94⟩could this Prophetes spirite take any consolation,11 as long as his sinnes were felt and not pardoned. Whereof followeth this saying: A small trouble of conscience putteth away all ioy and mirthe of the world. Wherefore it is wisedome and also the duetie of all Christian people, to auoyde sinne and the enimitie of God, which onely troubleth the conscience: 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:
1As long as sin is not felt, man is jocund & pleasant.As long as sinn is not felt, man is iocund & pleasant.
5When the horror of a mans sin is felt to desperation no worldly joys can comfort the afflicted person.When the horrour of a mans sin is felt to desperatiō no worldly ioyes cā comfort the afflicted person.
But this is a consolation, that the elect, as they find anxiety and anguish of mind for sin in this life: so in this life is the conscience that is troubled, by grace quieted, that it may after this life find eternal rest. And it is a common order and ordinary way,1 whereby GOD useth to bring the sinner to acknowledge and repent his sin, and so from knowledge and repentance to the forgiveness of his sin: to show and set before the conscience of the sinner, his sin: as the example of king David and others do declare. My sin (saith David) is always before me. As though he had said: In case I could hide mine iniquity from all the world,2 yet can I not excuse it before God, nor hide it ⟨image 91⟩from mine own conscience. And every mans sins thus open before God, and known and felt in his own conscience, bringeth the soul into this discomfort and heaviness, that it refuseth all consolation and comfort: as this Prophet Asaph saith marvellously in this second verse of his Psalm.
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 consciēce 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 whereby GOD vseth to bring the sinner to acknowledge and repent his sin, and so from knowledge and repentaunce to the forgiuenesse 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,2 yet can I not excuse it before God, nor hide it ⟨image 91⟩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 discomfort and heauinesse, that it refuseth all consolation and comfort: as this Prophet Asaph sayth meruellously in this second verse of his Psalme.
1An ordinary way that God useth to call sinners to repentance, and from repentance to forgiveness.An ordinari way that God vseth to call sinners to repentaunce, and from repentance to forgiuenesse.
There is to be noted out of this comfortless spirit of the Prophet Asaph,1 an other most necessary doctrine for every Christian creature, which is this: that there is two manner of discomforts, or two sorts of heaviness in the word of God, that is appointed to lead us in the time of this wretched life: as there is in it also two manner of consolations. There is two manner of brightness and clearness, and two manner of darkness and obscureness in it: as it shall appear in the treatise of this Psalm hereafter. And because the diversity is not marked: the word of God doeth many times, and in many places and persons, no good at all.
There is to be noted out of this comfortlesse spirite of the Prophete Asaph,1 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 appointed 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.
1Two manner of discomforts.Two maner of discomforts.
There is a discomfort inwardly, and a discomfort outwardly in the scripture.1 The discomfort inwardly is, when the sinful man or woman seeketh and suffereth the same discomfort in his soul, that the law of GOD doth open and proclaim against him for his sins committed against God and his law: so that, as the law commandeth after this sort:2 Agite poenitentiam, Repent ye: so the man that is commanded by the law to be sorry and heavy for his sins,3 is sorry and heavy in deed, by the working of Gods spirit:4 as we may see in Adam, what inward fear and discomfort he had,5 when he heard the voice of God after the doing of his sin: Cain the like,6 David the same,7 with Peter, Paul, and others in the word of God, This discomfort inwardly is felt of all Gods elect, that be able to learn ⟨p. 95⟩and know the nature of Gods law, and the damnation and curse of God upon sin.8 For this is a general commandment to all flesh borne and conceived in sin:9 Agite poenitentiam, Repent ye. It is also many times felt of such as dye,10 and lived wickedly. As Saul and Judas,11 whose spirits in their discomforts refused all consolation,12 and so dyed without comfort in great anguish and perturbation of mind.13 But that is not general in all wicked and damned persons: for many times they feel no discomfort, nor heaviness of spirit inwardly in this world: but God, of his unspeakable wisdom and justice, maketh them (for their sins) alive, and in security of conscience,14 to go to hell. As Pharaoh, whilst he followed the Israelites in persecution into the red sea,15 suddenly was drowned. Chore, Dathan and Abiron, whilst they were doing their sacrifices, God killed them,16 in opening the earth that swallowed them alive down into hell. Now this inward discomfort,17 although it end not in joy, but only in such as believe their sins to be forgiven in the death and passion of Christ: yet we see by the examples of the scripture, that both good and bad suffer and feel this, that their spirit will take no comfort.18 But now as concerning outward and external discomfort: which is felt as well of such as have the word of God, as such as have not the word of God, but only the law of nature. As we may see in the time of the law of nature, how Noah showed the discomfort of all men, and the destruction of the world for sin:19
There is a discomfort inwardly, and a discomfort outwardly in the scripture.1 The discomfort inwardly 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:2 Agite poenitentiam, Repent ye: so the man that is commaunded by the lawe to be sorie and heauie for his sinnes,3 is sorrie and heauie in déede, by the working of Gods spirite:4 as we may sée in Adam, what inward feare and discomfort he had,5 when he heard the voyce of God after the doing of his sinne: Caine the like,6 Dauid the same,7 with Peter, Paule, and others in the word of God, This discomfort inwardly is felt of al Gods elect, that be able to learne ⟨p. 95⟩and knowe the nature of Gods lawe, and the damnation and curse of God vpon sinne.8 For this is a generall commaundement to all fleshe borne and conceiued in sinne:9 Agite poenitentiam, Repent ye. It is also many times felt of suche as dye,10 and liued wickedly. As Saule and Iudas,11 whose spirites in their discomforts refused al consolation,12 and so dyed without comfort in great anguishe and perturbation of minde.13 But that is not generall in all wicked and damned persons: for many times they féele no discomfort, 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,
but this discomfort did not enter into the spirits of the hearers. Christ complaineth of the same, that the people had both discomfort and comfort preached unto them: and yet they received none of them both. To whom (saith Christ) should I ⟨image 92⟩compare this generation? It is like boys that sit in the streets and cry unto their fellows, and say: We have played upon our timbrels to you, and you have not danced: we have sung mourning songs unto you, and ye have not wept. 1God by his Prophet Isaiah saith the same:2 All the day long have I extended forth my hand unto an unfaithful and intractable people: Meaning, that what so ever he threatened, or gently offered unto the Jews, it came no further then the outward ear.3 Whereof both the Prophets and Christ him self grievously complain,4 in this sort:5 They have ears and hear not, and they have eyes and see not. 6Saint Paul rebuketh men also,7 that by the law of nature knew good, whereof they should have rejoiced: and evil, whereof they should have lamented, and yet did not. And to leave off the examples of our fathers mentioned in the scriptures: we may see the same by daily experience amongest our selves. We read in the book of God, we hear by preaching, we know in our own consciences the displeasure and anger of God, against us for our sins. God outwardly showeth us the same with many horrible plagues: as by sickness, war, sedition, scarcity, enmity, and hatred, by the deliverance and surrender of a whole realm (to the utter destruction thereof) into the hands and rule of a stranger, and by the delivery and giving over of Christian souls into the hands and rule of the Antichristian Pope, and his wicked Clergy: and yet this discomfort cometh no further, then our outward ear. If Asaph the author of this Psalm were amongest us, he would say, His spirit would take no consolation. And this is an horrible plague, that weekly this Psalm is read amongest the Popish Clergy, and yet it bringeth their spirits to no ⟨p. 96⟩sorrow nor feeling of God displeasure. Wherefore our own experience teacheth, that there is an inward and an outward discomfort in this Psalm, and in the rest of Gods most holy word. The one penitent sinners feel, and by it amend their lives: and the other some wicked men feel, and yet despair: but of the most part of the world, it is not felt at all.
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 ⟨image 92⟩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. 1God by his Prophete Esaie saith the same:2 All the day long haue I extended foorth my hand vnto an vnfaithfull and intractable people: Meaning, that what so euer he threatened, or gently offered vnto the Iewes, it came no further then the outwarde eare.3 Whereof both the Prophets and Christ him self gréeuously complaine,4 in this sort:5 They haue eares and heare not, and they haue eyes and see not. 6Saint Paule rebuketh men also,7 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 consciences 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 Antichristian Pope, and his wicked Cleargie: and yet this discomfort commeth no further, then our outward 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 Popish Cleargie, and yet it bringeth their spirites to no ⟨p. 96⟩
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:
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.
The dearest frends of Christe be not voyde of trouble & anguish of minde for their sins. Consolation.
although it eude not in ioye, but onely in such as beléeue their sinnes to be forgiuen 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.
But nowe as concerning outward and externall 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:
sorowe nor féeling of God displeasure. Wherefore our owne experience teacheth, that there is an inward and an outwarde discomfort in this Psalme, and in the rest of Gods most holy word. The one penitent 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.
