A03620:454
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.
London: printed by Henry Middleton, 1580London: printed by Henrie Middleton, 1580
Title page typeset from the transcription.
Commentary Psalm 77 › Body of exposition › Part 3 (verses 2-9): ¶The third part.
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 other part of his cogitations in the time of his sickness was this: Will he be no more entreated? This grievous temptation, whether GOD would be entreated to forgive sin any more, may have two understandings: The one generally, and the other particularly. Generally in this sort, whether God once offended, will be merciful and forgive or not? Particularly, whether God, whose nature is merciful, will forgive the private man, that ⟨p. 108⟩seeketh by saith, mercy, as he hath in time past forgiven all men that asked it with repentance in faith? The first sense and taking of the text generally, is marvellous wicked and blasphemous, to think that God once offended with any man, will never for give again? Of this opinion was Cain,1 when he said his sins were greater then they might be forgiven: and he thought God would be no more entreated, because he judged his fault greater then the mercy of God that forgiveth faults. And wheresoever this judgement of the spirit is, this sentence is verified: God will be entreated no more.
The other part of his cogitations in the time of his sicknesse was this: Will hee be no more intreated? This gréeuous temptation, whether GOD would be intreated to forgiue sinne any more, may haue two vnderstandings: The one generally, and the other particularly. Generally in this sort, whether God once offended, will be mercifull and forgiue or not? Particularly, whether God, whose nature is mercifull, will forgiue the priuate man, that ⟨p. 108⟩séeketh by saith, mercie, as he hath in time past forgiuen al men that asked it with repentance in faith? The first sense and taking of the text generally, is meruellous wicked and blasphemous, to thinke that God once offended with any man, will neuer for giue againe? Of this opinion was Caine,1 when he said his sinnes were greater then they might be forgiuen: and he thought God would be no more intreated, because he iudged his fault greater then the mercie of God that forgiueth faultes. And wheresoeuer this iudgement of the spirite is, this sentence is verified: God will be intreated no more.