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.
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,
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:
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:
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:12 as Saint Paule writeth to Timothie his disciple: and not without cause. For as the spirite that contemneth God, and féeleth (for his contempt) Gods displeasure, can not take comfort, but is full of anguish & heauinesse inward, and in the outward man full of paine and sorrowe:13 so likewise shal the soule in the life to come inwardly féele vnspeakable grudgings and sorrowes,14 and outwardly the vnquenchable and euerlasting fire of hell.15 And here is to be noted that the very elect and dearest friendes of Christe, be not frée from trouble and anguish of minde for their sinnes, perpetrated & committed against God.
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.
15The dearest friends of Christ be not void of trouble & anguish of mind for their sins. Consolation.The dearest frends of Christe be not voyde of trouble & anguish of minde for their sins. Consolation.
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⟩
Whereof cometh the contempt of God,1 the love of our selves and of the world, and the loss of our sinful souls in the world to come. Let us therefore mark the scripture that teacheth this discomfort, and pray to God, that as we see it in the letter: so we may feel it in the spirit. Of the two manner of consolations, it shall be said in the next verse: and of the brightness and darkness also, in the Psalm hereafter.
Whereof commeth the contempt of God,1 the loue of our selues and of the world, and the losse of our sinfull 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 consolations, it shall be saide in the next verse: and of the brightnesse and darknesse also, in the Psalme hereafter.
1Sin not felt, bringeth the con tempt of God, &c.Sinne not felt, bringeth the cō tempt of God, &c.
Now in the trouble of the spirit is an other thing to be considered, whereof the text also maketh mention: that is, how the discomfort of the spirit had continuance all the night. Whereof is to be gathered the greatness of discomfort. For as the night is a very image of death, and the bed a very similitude of the sepulchre and grave: even so is the discomfort of the spirit in the night, that will not suffer the body to take rest, but to be unquieted with it self.1 The which unquietness of the spirit, is a very similitude and image of eternal discomfort in the world to come, that both body and soul, which were created first to inherit the heavenly bliss, after the fall of Adam, should rest by night, (as king David saith) and after this life,2 for sin unforgiven, should for ever be disquieted in the unquenchable fire of hell.
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 similitude 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 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, after the fall of Adam, should rest by night, (as king Dauid saith) and after this life,2 for sinne vnforgiuen, should for euer be disquieted in the vnquenchable fire of hell.
1Unquietness of the spirit is a very image of eternal death.Vnquietnes of the spirite is a veri image of eternall death.
Here may we learn the circumstances and causes,1 how the trouble of the Prophet Asaphes spirit ⟨image 93⟩was increased.2 It was trouble engendered by sin, (the occasion only of all mens miseries,)3 opened and revealed unto the conscience by the law, condemned by justice to eternal fire, and it continued all night: yea,4 how much more, the scripture declareth not. In the which night, the darkness thereof represented unto his eyes outwardly, the horror of hell prison: and also his bed, the grave and sepulchre, wherein all flesh is clad, after the spirit departeth. The sheets of mans flesh after this life, be nothing but earth above and earth underneath: as whilst it liveth, it is clad with such vain things as grow upon the earth.
Here may we learne the circumstances and causes,1 how the trouble of the Prophet Asaphes spirite ⟨image 93⟩was increased.2 It was trouble ingendered by sinne, (the occasion onely of al mens miseries,)3 opened and reuealed vnto the conscience by the law, condemned by iustice to eternall fire, and it continued al night: yea,4 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 aboue and earth vnderneath: as whilest it liueth, it is clad with such vaine thinges as grow vpon the earth.
1The cause of all trouble is sin.The cause of al trouble is sin.
4The night representeth hell prison. The bed representeth the grave. The sheets of mans flesh is earth.The night representeth hell prison. The bed representeth the graue. The sheets of mans fleshe is earth.
This whole night in discomfort of the spirit, declareth two notable things.1 First, how earnestly God is angry in deed with sin, that putteth man to such long pain for it. And the next, how gracious a God he is, that will not yet suffer the discomforted spirit to despair in his discomfort, as it followeth marvellously in the next verse.
This whole night in discomfort of the spirit, declareth two notable things.1 First, howe earnestly God is angrie in déede with sinne, that putteth man to such long paine for it. And the next, howe gratious a God he is, that will not yet suffer the discomforted spirite to despaire in his discomfort, as it followeth meruellously in the next verse.
Whilst Asaph was thus troubled in spirit, he remembered the Lord,1 and called unto him for help. First, out of this verse it is to be considered, that nothing can quiet the comfortless spirit, but GOD alone. But for as much as it seemeth by the parts of this Psalm that followeth, that this verse came in by occasion, rather then to show a full remedy for the Prophets trouble: I will not write what I think thereof, but defer the remedy against trouble to such other verses as follow: because the Prophet said before, that his spirit could take no consolation, ⟨p. 97⟩and that a great many of troubles follow, as the Psalm declareth. It showeth, that he was not able to bear the troubles of the mind alone, without the invocation and help of God. Wherefore, before he expresseth by writing all his troubles: he writeth also, how in the middest of them, he did remember and put his trust in the Lord.
Whilest Asaph was thus troubled in spirite, he remembred the Lord,1 and called vnto him for helpe. First, out of this verse it is to be considered, that nothing can quiet the comfortlesse spirit, but GOD alone. 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 trouble to such other verses as follow: bycause the Prophete saide before, that his spirite could take no consolation, ⟨p. 97⟩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. Wherefore, 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.
1No comfort to the afflicted but GOD alone.No cōfort to the afflicted but GOD alone.
Out of this we learn, how necessary it is in time at the beginning of troubles and temptations, to remember the Lord, and to call unto him for mercy. For the more temptations do grow without present assistance of Gods grace, the greater is the damnation, and the more is the danger thereof: as we may see in the examples of the scripture.
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 mercie. 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 anxiety and discomfort of spirit,1 and God immediately told him of his fault, and by Gods grace his discomforted spirit was quieted in the promises of God:2 Cain by the murder of his brother Abel,3 felt the discomfort of the spirit, and by neglecting of Gods calling, dyed in the same.4 David being admonished by Gods grace, found rest for his unquieted spirit:5 Saul in deferring the remedy of Gods grace, died comfortless. Peter, at the beginning, through Gods grace with one look of Christ,6 put away discomfort: Judas with contemning Christs admonitions, dyed in horrible despair.
Adam fell into anxietie and discomfort of spirite,1 and God immediately tolde him of his fault, and by Gods grace his discomforted spirite was quieted in the promises of God:2 Caine by the murther of his brother Abel,3 felt the discomfort of the spirit, and by neglecting of Gods calling, dyed in the same.4 Dauid being admonished by Gods grace, found rest for his vnquieted spirite:5 Saule in deferring the remedie of Gods grace, died comfortlesse. Peter, at the beginning, through Gods grace with one looke of Christe,6 put away discomfort: Iudas with contemning Christes admonitions, dyed in horrible despaire.
Whereof we learn to beware, (as much as may be,) that temptations grow not so far, that Gods admonition, or the remembrance of Gods name be forgotten: but that we do in the middest of discomforts, (as Asaph the Prophet did,) remember and call upon the Lord for help. There is also by this remembrance of God, in the discomfort of the spirit, to be noted, what a vanity all the world, and worldly things be for man in time of trouble, when God shall ⟨image 94⟩show and reveal unto man his sins.1 This Asaph (as we read in the scripture) was a man, whom for his virtues and good qualities, king David appointed to be a Musician for the comfort of many, until the building of the temple of Jerusalem:2 Yet now, (as we see) he is not able to solace him self with his Music, nor yet with any worldly thing: but this only comfort is in the Lord. And here the Prophet declareth the truth of Christs sentence, written in S. Luke:3 What doth it profit a man to win all the world, and to loose his own soul? What external riches can comfort the inward spirit, troubled with sin and transgression of Gods law? None at all doubtless: as the scripture showeth examples every where.4 Al king Davids kingdom was not able to appease his troubled and discomforted spirit, when he said to his troubled soul:5 Why art thou so heavy and sad my soul, and why doest thou trouble me?
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 discomforts, (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 ⟨image 94⟩shew and reueale vnto man his sinnes.1 This Asaph (as we reade in the scripture) was a man, whom for his vertues and good qualities, king Dauid appointed to be a Musician for the comfort of many, vntill the building of the temple of Hierusalem:2 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:3 What doth it profite a man to winne all the worlde, and to loose his owne soule? What externall riches can comfort the inward spirite, troubled with sinne and transgression of Gods lawe? None at all doubtlesse: as the scripture sheweth examples euery where.4 Al king Dauids kingdome was not able to appease his troubled and discomforted spirite, when he said to his troubled soule:5 Why art thou so heauie and sad my soule, and why doest thou trouble me?
1What manner of man Asaph was.What maner of mā Asaph was.
Now, this one thing more I will mark in this verse, and no more, because it is more fully used by the Prophet for the comfort of discomforted spirits in the verses that follow.
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.
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.
