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.
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:
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,
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.
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:
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,14 to goe to hell. As Pharao, whilest he followed the Israelites in persequution into the red sea,15 soudenly was drewned. Chore, Dathan and Abiron, whilest they were doing their sacrifices, God killed them,16 in opening the earth that swallowed them aliue downe into hell. Nowe this inwarde discomfort,17 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.18 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:19
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.
I said, there was two kinds of consolations in the word of God.1 The one outward in the face and lesson of the letter: and the other inward, in the understanding and feeling of the spirit. And of this division must great heed be taken. For it is not every man that readeth and heareth, that Christ dyed for the remission of sin, that shall have the consolation of the redemption promised in Christs blood. For we see and read, (God give us grace to learn it,) that Adam caused his sons to hear of his own fall in Paradise, and the redemption of his fall in the blood of Christ to come,2 as Abel his younger son ⟨p. 98⟩right well perceived: yet did Cain, hearing the same consolation, perish in his sin. There was consolation and rest promised unto all them that came out of Egypt: but none took the benefit thereof, but Joshua and Caleb. There was in the outward letter promised consolation unto all Abraham's children:3 but none received the commodity thereof, but such as in spirit followed the faith of Abraham. The scripture saith in the letter, that GOD would all men to be saved: yet we see such as follow not the spirit offered,4 be damned. God by his word in the time of holy and blessed King Edward the sixth, offered consolation unto all this realm: yet none shall enjoy it, but such as in their spirits have learned, kept, and do follow the word of consolation. So our Saviour Christ in S. Matthew doth say: Not every man that calleth me, Lord, Lord, shall enter into the kingdom of God: but he that followeth in Christ Gods commandments.
I sayde, there was two kindes of consolations in the word of God.1 The one outward in the face and lesson of the letter: and the other inward, in the vnderstanding and féeling of the spirite. And of this diuision 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,2 as Abel his yonger sonne ⟨p. 98⟩right wel perceiued: yet did Caine, hearing the same consolation, perish in his sinne. There was consolation 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:3 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,4 be damned. God by his worde in the time of holy and blessed King Edward the sixt, offered 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.
1Two kinds of consolations in the word of God.Two kindes of consolations in the worde of God.
2Gene. 4.
3Who be the children of Abraham.Who be the childrē of Abraham.
4Consolation offered unto England in K. Edwards days.Consolation offered vnto England in K. Edwardes dayes.
There be a great many at this day (as there were before our time,) that know and speak of such consolation, as is contained in the letter, & utter bark of Gods word: but in their consciences they feel not in deed the consolation thereof.1 As Judas preached abroad with the rest of his companions, consolation to the lost sheep of the house of Israel: but he showed unto others that he felt not him self. So did the Pharisees,2 when the scripture was read every Saturday in their Synagogues, show that Messiah should come to redeem the world: yet they them selves (for the most part) felt not the consolation in deed, that the scripture did testify of Christ. Even so at this present, many read this Psalm (and daily almost in the letter,) whereof if it be in English, he that understandeth not but the English tongue, seeth ⟨image 95⟩great consolation in the letter, and also in the Prophet Asaph, that used the Psalm: yet when need should be, the inward consolation of the Psalm, of many is nothing felt. The cause is, that either they understand it not, or else mark it not: either they think (as the Papists do teach) that to say or sing the Psalm without understanding and feeling of it in the spirit, is sufficient for the work it self, and that it pleseth God Ex opere operato, as they term it.
There be a great many at this day (as there were before our time,) that knowe and speake of such consolation, as is conteined in the letter, & vtter barke of Gods worde: but in their consciences they féele not in déede the consolation thereof.1 As Iudas preached abroad with the rest of his companions, consolation to the lost shéepe of the house of Israel: but he shewed vnto others that he felt not him selfe. So did the Phariseis,2 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 ⟨image 95⟩great consolation in the letter, and also in the Prophete 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 evident, and also too horrible, (if it pleased God,) that men be contented only with the external consolation contained in the word of God. For if they hear that Gods commandments be true, and full of consolation, they be contented to hear of them in the letter or by speech, and never learn them or feel 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 judge, neither learn them nor feel them in their conscience: Wherefore they do outwardly and inwardly as much idolatry, contrary to their Creed, by the commandment of men, as can be devised: for their consolation of faith is no more but such an outward knowledge, as the most men hold withal, without any proper judgement, or singular feeling of their own spirits.1 The same is likewise in prayer. For in the external letter, there is so much consolation as may be: but in the heart of him that prayeth, is there no understanding nor feeling of the consolation that outwardly is spoken and talked of. Therefore, mark this order of the Prophet Asaph. He said, that His spirit could take no consolation in all the night time, whilst he held up his hands. And as there is not only discomfort and unquietness spoken of, but also felt: not only noted and written in the ⟨p. 99⟩letter of y• Psalm, but also throughly felt inwardly in the spirit with heaviness and anguish, without comfort 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 spirit. And as outwardly Gods displeasure troubled him: so inwardly Gods holy name & promises comforted him. And this is to be noted, least we should hear of consolation outwardly, or read it in the book of the holy Bible: and yet inwardly neither feel nor know any consolation at all.
It is too euident, and also too horrible, (if it pleased God,) that men be contented only with the externall 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, neyther learne them nor féele them in their conscience: Wherefore they doe outwardly and inwardly as much idolatrie, contrarie to their Créed, by the commaundement 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 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 ⟨p. 99⟩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 & promises 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 neyther féele nor knowe any consolation at all.
1Prayer.
ReformersEngland
Bishop of Gloucester and martyr.
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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.
