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. Newly recognized, and never before published.  MATTH. 24. 13. ¶ Who so continueth to the end shall be saved. 
AT LONDON, Printed by Henry Middleton ANNO 1580.   

TO ALL THE Faithful flock of Christ, grace and peace from God the Creator, Christ the Redeemer, and the holy Ghost the comforter.  
Many are the monuments (beloved in the bowels of Christ jesus) and volumes of the faithful left as legacies to the Church of Christ: which as they are the true riches (for they are spiritual:) so ought they to be reverenced, not only with outward service of body, but also with inward submission of soul. Among which monuments, being the treasure of the Church, and such jewels in deed as the price of them is invaluable: this excellent work, (though wanting bigness, yet full of brightness) of that most learned, godly, faithful, zealous, constant, and in all points praise worthy Protestant, Master john Hooper, Bishop of Gloucester and worcester, challengeth no small title of dignity. For, if the words of our Saviour be true, (which to improve what incestuous mouth, without horrible blasphemy, a trespass unpardonable, dare presume, seeing he is the very substance of truth itself?) 
Constancy & continuance required in the professors of the truth.  that he is a true disciple of Christ, which continueth to the end: then is it the duty of us all, except we hide our profession under the hive of hypocrisy: not only by looking at the life of such a lodesman, to reform our deformities: but also, by tracing over and through the testimonies of the truth (such godly books I mean as are left in writing to the world, as undoubted assurances of an unspotted conscience) to thank God for so singular an instrument of his Gospel: & to beseech him to work in us the like love his law, that we may be partakers of such glory, as (no doubt) this notable Martyr of God doth immortally enjoy. Of whom briefly to insert and say somewhat (because the brightness of such a glittering star, cannot be overcast with the clouds of obscurity and darkness) shall be a means to make the work more commendable, although (in very deed) precious things have their proper price, and therefore consequently will have their deserved praise. 
An abridgement of Bishop Hoopers' life, and death, truly gathered in circumstances.  And first to touch his blessed beginning, blessed (I say) even from above with the dew of God's grace, his education in Oxford, his prosperous proceeding in the knowledge of Divinity, his forsaking not only of the University, but also his common Country, his flight into Germany, his return into England, his painfulness in preaching, his fame and credit among the people, his obtained favour with the King's majesty, 
Bishop Hooper in estimation with King Edward the sixth.  his advancement to more than a Bishoplike dignity, his dispensation for his ceremonious consecration, his secret enemies the supporters of papistry, his supplantation by their privy conspiraces, his faithful continuance notwithstanding in sowing sincere doctrine, his painfulness in hearing public controversies, his visiting of schools and fountains of learning, his maintaining of godly discipline, his want of partiality in judgement betwixt person and person, his Bishoplike behaviour abroad in his Diocese, his fatherly affection at home towards his house and family, etc. do warrant him the name of a Saint upon earth: & surely God hath registered him in the Calendar of his chosen servants in heaven. Again the falling away of his favourers when religion languished, the malicious practices of his adversaries threatening his destruction, the bloodthirsty broaching of his persecution, his appearing before the Queen and her Council, the tyrannical contumelies of his Archenimie, 
Stephen Gardiner Bishop of Winchester, Bishop Hoopers' professed enemy.  his spiteful accusation, his mild purgation, his undeserved deprivation, his cruel imprisonment, his hard entertainment, his lamentable lodging, his succourless sickness, his pitiful complaints, his restless tribulations, his straight examinations, his apologetical advouchments, the committing of him to the Fleet, the tossing of him from the Fleet to the Counter in Southwark, from the Counter in Southwark to the Clinke, from the Clinke to Newgate, his unjust degradation, his cruel condemnation, and his lamentable execution, etc. all these pageants considered, as they were done, would make a flinty heart to mealt, and stony eyes to sweat, not only water, but also blood: and to be short, the whole body, though all the limbs thereof were as strong as steel, even for pity's sake to tremble. This coming within the compass of my poor consideration, 
If Christ the head have been persecuted even to the death, the members must needs be subject to affliction.  I remembered that Christ jesus, the only begotten son of the almighty & eternal God, had passed the like yea and worse perils: as by the history of his death and passion may appear: that the Protomartyr, S. Steeven had his torments, S. Paul the Apostle his persecutors, and other of Christ's disciples their afflicters: then thought I, that these sanctified vessels made their vocation honourable, even by their deaths, which were opprobrious: and therefore, how can it be, but that this our Martyr, worthy Bishop Hooper, offering up his body a burnt sacrifice, lively, reasonable, & acceptable unto God, should give good credit to his doctrine, assure his profession, affirm his vocation, & live in everlasting memory, by the dispersion of his books, though his favour be forgotten, and his body consumed? Of such a soldier, so valiantly fight under the ensign of his captain, I cannot say sufficient. Of this I am resolved, that although his earthly tabernacle be destroyed: 
2. Cor. 5.  yet hath he a building given him of God, even an house not made with hands, but eternal in the heavens, where God grant us all to reign, 
The laying down of his life for the Gospel's sake, deserveth be lief and reverence.  as joint heirs with Christ his anointed. To proceed and approach nearer to our purpose (for the premises are effectual enough, to breed belief, and to kindle reverence, in the heart of any true Christian, towards this our excellent Martyr, replenished with the abundance of God's holy spirit) I commend unto thy mind (good reader,) a good work of this so good a man: namely, Certain expositions upon the 23. 62. 72. and 77. Psalms of the Prophet David, of the which the three last (being gathered together by a godly professor of the truth M. Henry Bull) were never before printed. Their beginnings are usually read in this manner. 23. The Lord feedeth me, & I shall lack nothing 62. My soul truly waiteth upon God. 72. Truly God is loving unto Israel, even unto such as are of a clean heart. 77. I will cry unto God with my voice, even to God will I cry with my voice, & he shall hearken unto me. The expositions of which psalms to be pithy, & profitable, this may be a substantial proof: because they were written in the time of his trouble, when (no doubt) he was talking in spirit with God: & being so occupied, his exercises could not but be heavenly, & therefore effectual, fruitful, and comfortable. Come therefore thou sorrowing soul, which gronest for relief to this spring. Come hither, & hear what a good man wrote ex carcere & vinculis, out of bonds and imprisonment, for thy consolation. Hear him once, hear him twice, hear him often, for thou for thou canst not hear him enough. He giveth thee a pleasant Pomander, vouchsafe it the smelling: he soundeth sweet music, it deserveth good dancing: he bids thee to a sumptuous banquet, be not dainty in feeding: he presenteth unto thee a precious diamond, it is worth the taking: Oh give God thanks for all, & glorify the Lords name, whom it hath pleased to plant in his vineyard so fruitful a vine, which beareth grapes Gods plenty, of whose juice o Christ vouchsafe us to taste, that our vessels being seasoned with true sanctification, they may be made sweet to receive and preserve the water of the river of life, flowing from the lively rock Christ jesus: to whom, with the Father, and the Holy ghost, one Trinity in Unity, be all laud and praise everlasting, Amen.  
Thine in Christ, A. F.   
CERTAIN EXPOsitions of the constant Martyr of Christ, Master JOHN HOOPER, sometime Bishop of Gloucester and Worcester, upon the 23. the 62. the 72. and the 77. Psalms of the Prophet DAVID.  

upon the twenty-three. Psalm.  

THE ARGUMENT OR MATTER, which the Prophet chief entreateth of in this Psalm.  
IT should seem, by the marvelous and wonderful description and setting forth of almighty God, by the Prophet and King DAVID in this Psalm, that he was inflamed with the holy Ghost, being delivered from all his enemies, to declare unto all the world how faithful and mighty a defender and keeper God is, of as many as put their trust in him. He was in great danger, and specially in the wars that he made against the AMMONITES, the event and success whereof it seemeth by the 20. Psalm his subjects greatly feared: wherefore they commended their king (as true subjects always use) with earnest prayer unto God. And that battle and many other dangers more ended (wherein the godly king found always the protection and defence of the heavenly father ready and at hand) now being at rest, he would have this merciful defence of GOD known to all others, that as he, in all his adversities, put his trust in the Lord, and had the overhand of all his enemies: even so by his example, all other men should learn to do the same, and assure themselves to find (as he found) the Lord of heaven to be the succour and defence of the troubled, and their keeper from all evil.  
And because the hearers and readers of this most divine & godly Hymn, should the better understand the same, and the sooner take credit thereof in the heart, he calleth the heavenly father (the God of all consolation) in this Psalm, a shepherd or herdman feeding his flock: and the people (with himself) he calleth sheep pastured and fed by the shepherd. And by these two means, as by a most convenient Allegory or Translation meet for the purpose, from the office of a shepherd, & the nature of sheep, he setteth out marvelously the safeguard of man by God's providence, and goodwill towards man. And in the same Allegory or Translation, he occupieth the four first verses in this Psalm. In the first verse, and so to the end of the Psalm, he declareth still one matter and argument of God's defence towards man, and how man is preserved. But yet it seemeth, that he expresseth the same by other words and by an other translation, showing the nature of God almighty, in feeding and nourishing of man under the name of a Lord or King, that hath prepared a table and plenty of meats to feed the hungry and needy: and setteth forth man poor and destitute of consolation and necessary help, under the name of guests and bidden folks to a King's table, where is plenty of all things necessary, not only to satisfy hunger, and to quench thirst, but also to expel and remove them, that the poor man shall never hunger nor thirst again: and only that, but also for ever world without end, this poor man shall dwell and inherit, by the mercy of his heavenly king, the joys everlasting. And this last Translation or Allegory is in manner not only a repetition of the first in other words, but also a declaration, and more plain opening of the prophets mind, what he meaneth in this celestial Hymn.   

The parts of the Psalm. The text of the Psalm. 1 Who it is that hath the cure and charge of man's life and salvation. The Lord feedeth me. etc. 2 Wherein the life and salvation of man consisteth. In pleasant pastures, etc. 3 How man is brought to the knowledge of life and salvation. He shall convert my soul. etc. 4 Wherefore man is brought to life and salvation. For his name's sake. etc. 5 What trouble may happen to such as have life and salvation. Although I walk through the valley etc. 6 Whereby the trouble of God's people is overcome. For thou art with me. etc. 7 What the end of Gods troubled & afflicted people shall be. I will dwell in the house of the Lord. etc.   


¶ The first part of the Psalm.  
1 Who it is that hath the cure and charge of man's life and salvation.  
THE FIRST VERSE.  The Lord feedeth me, and I shall want nothing. 
KIng David saith, 
Or, The Lord is my shepherd: as saith the common, and the Geneva translation.  the Lord feedeth him: wherefore he can lack nothing to live a virtuous and godly life. In this first part some things are to be considered. First, of God that feedeth: and next of man that is fed. GOD that feedeth, David calleth by the name of a shepherd, and his people he calleth by the name of sheep. By this name of a shepherd, the Prophet openeth and discloseth the nature of God to all his miserable and lost creatures, that he is content, not only to wish and desire man that is lost, to be found and restored again: but also doth seek and travel to restore and bring him home again: as it is written in isaiah the Prophet, 
Esaie. 40. 11.  He shall gather together his lambs in his arm. 
Ezech. 34.  And in Ezechiel the Prophet, the Lord saith, Behold, I will require my flock of the shepherds, etc. And I will deliver my flock from their mouth, and they shall be no more their meat: for thus saith the Lord: Behold, I will search out my sheep, and will visit them as a shepherd doth visit his sheep, when he is in the midst of his scattered sheep, so will I visit my sheep, and deliver them from all places whereas they have been scattered, etc. And jeremy the Prophet in the same sort, 
jere. 31.  declareth the nature of God towards the lost flock, saying: He that dispersed Israel shall gather him together again, and keep him as the shepherd keepeth his flock. Christ our Saviour nameth himself a good shepherd, 
john. 10.  and saith, that He was sent to call such as were not sheep of the utter mark and sign in the world, to be his sheep. This nature of the heavenly father saw king David, when he said at the beginning of this heavenly Hymn: The Lord feedeth me, etc.  
When he is assured of God's merciful nature, that seeketh the lost sheep, he openeth further the nature of God, what he will do with the sheep, which he findeth: feed him (saith the Prophet David,) and putteth himself for an example. Here is the mercy of the great shepherd further declared, that he killeth not his sheep, robbeth them not, but feedeth and nourisheth them. 
Ezech. 34.  Of this speaketh the Prophet Ezechiel, in the person of almighty God: I myself will feed my sheep, and make that they shall rest quietly, saith the Lord God. That which is lost I will seek, such as go astray I will bring again, such as be wounded I will bind up, such as be weak I will make strong, but such as be fat and strong those will I root out, and I will feed my sheep in reason and judgement. 
john. 10.  And the great shepherd Christ saith, whether his sheep go in or out, they shall find pasture.  
After that this king hath opened in this Hymn, that God's nature is not only to seek the lost sheep, but also when he hath found him to feed him, than he addeth in his Hymn, after what sort he feedeth him: So that I shall lack nothing, saith the Prophet. Here is the declaring of the great shepherds pasture, wherewith he feedeth the flock of his pasture. Christ expresseth the same wonderfully, in the opening of his office and doctrine unto the world in S. john saying: 
joh. 10. 4. 6  I came that they might have life, and have it most abundantly. And talking with the poor woman of Samaria, he told her that the drink he would give her should be water of life. And to the Capernaites he said, that meat which he would give them should work eternal salvation. As these properties be in God the shepherd, (as the Prophet hath marked,) even in the like sort be the contrary conditions in man, the sheep he speaketh of: for as the nature of God is to seek, so is the nature of man to go astray. 
Psal. 119.  As the Prophet saith: I have strayed like a wandering sheep. 
Esaie. 53.  And even so doth isaiah write of all mankind: All we have erred (saith he) as sheep going astray. 
Matth. 9  Christ our Saviour also in S. Matthew doth bewail the people of the world, that stray as sheep that had no shepherd. S. Peter likewise saith unto his countrymen that he writeth unto, Ye were as sheep that went astray, 
1. Pet. 2.  but ye converted now unto the shepherd and pastor of your souls. 
2. 3. Reg 22.  And as the nature of man is to stray from GOD, so is it likewise to feed upon all unwholesome and infected pastures: to believe every false Prophet that can do nothing but lie. In the Prophet isaiah the Lord saith, 
Esaie. 28.  The nature of sheep is to be deceived, and their pastors to be drunk, that neither know nor see the pastures of the word of God. And in the same Prophet, there is a most horrible plague upon man for sin, 
isaiah. 29  for, The pastors shall be unable to feed, and all the food of life shall be as a book fast clasped and shut. This going astray and feeding upon evil pasture, is wonderfully set forth by Saint Paul: 
2. Thes. 2.  for when men will not feed upon the truth, it is Gods just judgement they should feed upon falsehood. And as God's nature is not only to feed, but fully to satisfy and to replenish with all goodness, so that nothing may lack for a godly and virtuous life: 
john. 4. 6. 3.  in like manner, the nature of man is not only to feed, but also to replenish itself with all infected & contagious doctrine, 
Rom. 1.  until such time that he despise and contemn God and all his wholesome laws. This we may see in the holy Prophet isaiah: 
Esaie. 30.  The people (saith the Lord) provoketh me unto anger, a lying nation that will not hear the law of GOD, they say to their Prophets, Prophesy not, look not out for us things that be right, speak pleasant things unto us, etc. And this replenishing of man with corrupt pasture, 
john. 7.  is horribly set forth in Saint john, when the wicked priests and Phariseis would not believe the shepherds voice Christ, no not their own servants that told them the truth, nor yet Nichodemus one of their own court and profession. Thus in the first part of this celestial Hymn, is the nature of God and man described, under the name of a shepherd and of sheep.  
Of this part of the Psalm, 
What is to be noted out of this part of the psalm Rom. 19  what the Prophet hath said of God and of man, we must for our own doctrine and learning, gather some things to be the better by. For S. Paul saith, What so ever is written, is written for our learning. Two things we learn of this first place: The one, a certainty that God hath the cure and charge of us: and the other, a consolation and comfort, that we & all ours be under his protection and governance. The first doctrine to be certain and sure of God's defence, and care over us, maketh us constant and strong to suffer & bear all adversities and troubles that God shall send us. And the second doctrine shall cause us patiently and thankfully to bear our cross, and to follow Christ. Both these doctrines the Prophet David expresseth in the third and fourth verse of this Psalm: If I should (saith he) travel and pass through places contagious and infected, where appeareth nothing but the image and shadow of death, or be compelled to pass through the hands and tyranny of mine enemies, I will not fear, for thou art with me (O GOD) and defendest me. 
Psal. 91.  In the 91. Psalm, he setteth forth the assurance and felicity of all them that put their whole trust in the mercy of God, and therein also the Prophet reckoneth up a wonderful sort of dangers, and layeth them before the eyes of the faithful, that he may by the sight and knowledge of the dangers, fix and place the more constantly his faith and trust in God, that hath the charge and cure of him: He shall (saith he) defend us from pestilence most infective: from fleeing arrows in the day, etc. By the which the Prophet understandeth all kind of evils, that may come unto us, by the means of the devil, or of wicked men. And these things the faithful shall escape (saith the Prophet) because they say from their hearts unto GOD, 
The assurance of God's defence and comfort in troubles; must be learned out of God's word.  Quoniam tu es spes mea, that is to say, For thou art my hope: even as he said in the beginning of this Psalm, The Lord feedeth me, and I shall want nothing. Such certainty and assurance of God's defence, and such consolation in troubles of this life, we must learn & pray to have out of God's word, or else it were as good never to hear nor to read it.  
And from this first part of the Psalm, every estate of the world may learn wisdom and consolation. If the Lord feed and govern him, he shall have God to his master and teacher, that shall give him wholesome and commodious doctrine, meet for the state of the life he hath chosen to live in this world. For all that shall be saved in time to come, follow not one kind of life, Some be Magistrates and Rulers, & appointed to see both the laws of the realm, and the goods and commodities thereof, to be used and applied to the use and profit of such as be under them. Some give themselves to study and contemplation of heavenly and divine things, not busying themselves with travels of the body, but to know themselves the way of life, and to be teachers of the same to others. Some be given to apply the laws of the Common wealth: some to exercise the trade and course of merchandise: some one kind of living, and some an other. But of what art, faculty, science or kind of living so ever he be, that is not contrary to God's honour or honesty, he may use therein to serve God, to observe justice, to exercise truth, keep temperance, and be acceptable to God, who hath given laws meet and convenient to Publicans and Soldiers, servants and masters, parents & children, husbands and wives, and so to all other: but all these sorts of people must assuredly know, that in every of these vocations be more dangers, than he that must live in them is able to bear. Therefore from the bottom of his heart, he must be assured of this beginning of king David's Hymn: The Lord feedeth me, and I shall lack nothing. And in deed the Lord hath not only said, He will feed and defend him from all dangers, but also saith, He will teach him how to live virtuously & reverently towards God, and honestly and quietly towards man, what state or vocation so ever he choose to live in, so it be not against God's laws, and the law of nature. So saith king David: 
Psal. 25.  God hath appointed a law to rule and teach the man that feareth him, what soever kind of living he appointeth himself to live in. What treasure is there to be compared unto this, that man is not only fed and maintained by God, but also taught and instructed in every craft and science that he appointeth himself to live in? Blessed therefore is the man, that in the entrails and deep cogitations of his heart, can say, believe, & feel this to be true, that David saith: The Lord ruleth me, and careth for me, and I shall lack nothing. But yet there is almost nothing spoken, that this king would have chief known. Howbeit doubtless, they be wonderful things, that preserve and teach all persons both men and women, in what so ever kind of living honestly they appoint themselves to live in. He himself knew this to be true right well, as it appeareth when he saith: 
Psal. 144.  Blessed be the Lord my strength, that taught my hands to battle. For if the Lord had not taught and ruled him, he had been overthrown many times, because there was not only more strength than he had of himself against him: but also more wit, more policy, more experience. But what things can overcome that man, that is covered with this shield, Dominus regit me, The Lord ruleth me? Doubtless nothing at all, whether it be in heaven above, or in the earth beneath, or in hell under the earth. Notwithstanding, this is not all that this doctrine, The Lord ruleth me, doth for the poor sheep that is ruled. But here must the reader and hearer of this Psalm follow king David, and desire to have the eye of his mind purged and made clean: for if the scales of infidelity, and the love and delight to sin remain, or else the mind be otherwise occupied then upon the understanding of the Hymn: he shall hear it, or sing it, as the ungodly Colleges of Priests do, that daily bo-o and roar the holy Scriptures out of their mouths, and understand no more the meaning thereof, than the walls which they sing and speak unto. We must therefore do as king David did, lift up the eyes of our minds into heaven, and fire our faith (as he saith) fast in the Lord: 
Psalm. 25. 128.  and then shall we see the unspeakable treasures and wisdom, that lieth hid in this marvelous and comfortable head and beginning of this Psalm: The Lord feedeth me, etc.  
Our Saviour Christ openeth plainly in Saint john, what it is to be the sheep of God, and to be fed by him, and saith, They will hear the shepherds voice, but no strangers voice: and because they hear the shepherds voice, the shepherd will give them everlasting life, and no man shall take them out of the shepherds hands. 
The inward and spiritual comfort, treasury, and riches, which this doctrine bringeth.  There is the greatest treasure and most necessary riches for the sheep of God uttered, which is not the knowledge of God alone to be preserved in this life, and to lack nothing that is expedient and necessary for the preservation thereof: but also to understand, which ways the heavenly father teacheth and leadeth us to the mansion and dwelling place of life everlasting. And if man were wise, he might soon perceive, how much the life to come is better than the life present: yea, be it never so favourably fed and preserved by the heavenly father our shepherd and governor. For his tuition here of us, although it be sure, and so strong, that none can take us out of his hands: yet is our safeguard and life troubled and mingled with adversities, subject to persecution and also unto death: but in the life to come, God's tuition is all joy, all mirth, all solace, with all perpetuity, and endless felicity. And of this treasure David chief meant in the forefront of the Psalm, when he said: And I shall lack nothing. 
1. Peter. 4.  For as we see (until this life be taken from us) most troubles and most care beginneth and tarrieth in the house of GOD amongst his sheep, which be as lambs among wolves. 
Matth. 10.  Wherefore, the voice and teaching of the shepherd, doth heal the minds of the sheep, God's dear elect, and pulleth from them all unprofitable fear and carefulness: it quencheth all flames of lust and concupiscence: it maketh and giveth a man a noble and valiant mind, to contemn all worldly things: it bringeth a man in love with God's true honour, maketh him joyful in trouble, quiet in adversity, and sure that the end of God's people shall be glorious and joyful: and also that this favour of the shepherd shall be his guide into the place of bliss, whereas be crowns of everlasting glory, for such as have been led by the Lord, and there they shall lack nothing. For there is neither eye can see, nor tongue can speak, nor mind can comprehend these joys and glory. And therefore the Prophet both constantly and cheerfully said: The Lord feedeth me, and I shall lack nothing: for all things of this world be but trifles, in comparison of things to come. Although it be a singular favour of God, to understand his goodness and mercy towards us, in things belonging to this life: yet is it not to be compared to the other, as David wonderfully declareth in the 25. Psal. When he hath numbered a great many of God's benefits, which he doth bestow upon his poor servants in this life, he in the end maketh mention of one specially that passeth them all, in these words, Arcanum Domini timentibus illum, & testamentum suum manifestabit illis: That is to say, The Lord openeth to such as fear him his secrets, and his testament, The Lord openeth to his faithful servant the mysteries and secrets of his pleasure, and the knowledge of his laws. And these treasures, the knowledge and right understanding of Gods most holy word, he saith, was more sweet unto him, than honey or the honey comb, and more he esstéemed the virtue of it, than he did precious stones. Of all gifts this was the principal, that God gave unto him a right and true knowledge of himself: Wherefore, it shall be most expedient and necessary, for every Christian man, to labour, study, and pray, that he may earnestly, and with a faithful heart know himself to be no better, than a silly poor sheep, that hath nothing of himself, nor of any other, to save his body and soul: but only the mercy of his shepherd, the heavenly father, and to be assured also, that his only mercy and goodness alone in Christ, and none other besides him, is able to feed him, so that he shall lack nothing necessary in this life, nor in the life to come.   

¶ The second part of the Psalm.  
Wherein the life and salvation of man consisteth.  
THE SECOND VERSE.  He shall feed me in pleasant pastures, and he shall lead me by the rivers side. 
HE shall set me in the pastures most pleasant and rich of his doctrine, and in the contemplation of heavenly things, wherewithal the minds of godly men are nourished, and fed with unspeakable joy, & near unto the plenteous floods of the holy Ghost, and the sweet waters of the holy Scriptures he will feed me: in the which places the sheep of the Lord are nourished to eternal life, abounding with milk, and bringing forth most blessed fruit. 
john. 20.  The Scripture of God useth this word (feed) in many significations. Sometime to teach and instruct, 
Acts. 20.  some time to rule and govern, 
Ieremi. 3.  as magistrates rule their people as well by law, 
Ezech. 34.  as by strength. 
2. Reg. 57  Sometime to punish and correct, 
Mich. 5.  etc. But in this place, the Prophet useth (feeding) as well for instruction by God's word, as also for defence and safeguard of God's people, by Gods most mighty power. 
john. 10.  He useth this word (pasture) for the word of God itself, 
Psalm. 74. 79. 95.  as a thing which is the only food of a man's soul to live upon, 
jeremis. 3. ●●.  as the meat and drink is for the body. 
Ezech. 34.  He useth this word (lead) for conducting, that the man which is led, 
joel. 1.  at no time go out of the way, 
Matth. 4.  but always may know where he is, and whither he is going: as in many other of his Psalms, he useth the same manner of speaking. The (rivers of refection) he useth, for the plentiful gifts of the holy Ghost, wherewithal the faithful man is replenished. His saying therefore is as much, 
Psalm. 60. 73. 7.  as if he had spoken without Allegory or Translation thus, He instructeth me with his word, 
Apoc. 7.  and conducteth me with his holy spirit, 
Esaie. 55.  that I cannot err nor perish. 
joan. 4.   
In this part of the Psalm be many things worthy to be noted. First, it is declared, that the life of man consisteth in the food of God's word: then, that there is none that giveth the same to be eaten, but God our heavenly shepherd: the next, that none can eat of this meat of God's word, but such as the holy Ghost feedeth with the word. 
Matth. 4.  Our saviour Christ declareth, that Man liveth not by bread alone, but of every word that proceedeth out of the mouth of God. 
We can no more live in GOD without GOD'S word, then in the world without worldly food. john 6.  Whereby he teacheth us, that as the body liveth by external meats, so doth the soul by the word of God. And no more possible is it for a man to live in God without the word of God, then in the world without the meat of the world. And S. Peter confesseth the same. For when the Capernaites, and many of Christ's own disciples had satisfied their bodies with external meats, they cared not for their souls, neither could they abide to be fed nor to hear the meat of the soul spoken of, although Christ did dress it most wholesomely with many godly and sweet words: they would not tarry until Christ had made that meat ready for them: they could be contented to feed their bellies with his meats, but their souls they would not commit to his diet, but departed as hungry as they came, through their own folly. Christ was leading them from the five barley loaves and two fishes, wherewith they had filled their bellies, unto the pleasant pastures of the heavenly word, that showed neither barley loaves nor fish, but his own precious blood and painful passion to be the meat of their souls: how be it, they could not come in to this pasture, nor taste in any case of the sweet herbs and nourishment of their souls. When Christ perceived they would not be led into this pleasant pasture, he let them go whither they would, and to feed upon what pasture they would, And then he asked of his twelve that tarried, saying: Will ye departed also? Peter, as one that had fed both body and soul, as his fellows had, perceived that the body was but half the man, and that being fed, there was but half a man fed, and also that such meats as went into the mouth, satisfied no more than the body, that the mouth was made for: he felt moreover, that his soul was fed by Christ's doctrine, & that the hunger of sin, the ire of God, the accusation of the law, and the demand and claim of the devil, were quenched and taken away: he perceived likewise, that the meat which brought this nourishment, was the heavenly doctrine that Christ spoke of, touching his death and passion: and he understood also, that this meat passed not into the body by the mouth, but into the soul by faith, and by the presence of God's spirit with his spirit, that the body also should be partaker as well of the grace that was in it, as of the life. So that he felt himself not only to have a body and a soul alive, but also that they were graciously replenished with the pastures & food of God's favour. Wherefore he said unto Christ, To whom shall we go? thou hast the words of everlasting life. Which words in effect sound no other thing then this Psalm doth, where David saith: The Lord feedeth me and I shall want nothing, for he leadeth me into his pleasant pastures, and pastureth me by the rivers side. Wherein it appeareth manifestly, that the word of God is the life of the soul.  
The Prophet David doth marvelously open this thing, in the repeating so many times the word of God, in a Psalm worthy much reading, and more marking of the things contained therein. For he entreateth all the Psalm through, that a godly life doth consist in the observation of God's laws, and therefore doth he so many times in the Psalm, 
Psalm 119.  pray God to illuminate and endue his spirit and heart with these two virtues, Knowledge and Love of his word, wherewith he may both know how to serve God, and at all times to be acceptable unto him. And our saviour Christ himself in Saint Luke saith unto a woman, 
Luke 11.  Blessed be they that hear the word of God and keep it. And in S. john, 
john. 5.  Christ exhorteth all men to the reading and exercising of the Scripture. 
And yet our blind guides say, that ignorance is the mother of godliness. Amos. 8.  For the ignorance of God's word bringeth with it a murrain and rot of the soul: yet for the sins of the people, God said, He would send a hunger and famine amongst men, not a hunger of bread nor water, but of hearing God's word. King David therefore, as one assured both of the Author of life, & also of the food wherewith the life is maintained, stayeth himself with God's benediction and favour, that he is assured God feedeth him with his word. And he showeth also that none is the author of this word, neither can any give it, but God alone. For when the first fall of Adam and Eve by eating forbidden meats, had poisoned & infected both body and soul with sin and God's displeasure, so that he was destitute both of God's favour & wisdom: none but God could tell him where remedy and help lay, nor yet could any deliver him the help but God. For till God made promise that the seed of a woman should make whole, and save that which the devil and man had made sick and lost, by reason of sin, and also made open the remedy unto Adam, and inclined his heart to believe the remedy: Adam was dead in sin and utterly cast away. Then the pity of the heavenly shepherd said, He should notwithstanding in time be brought into the same pasture again, 
john. 10.  and none should deceive him, nor bring him any more out of the pastures of life.  
But only God gave this meat, which was his holy word and promise, 
Ephes. 2.  and also the mouth of faith to eat these promises of Gods only gift. And the same appeareth throughout the whole Bible, that only God, by sending of his word and preachers, brought knowledge of everlasting life, to the people that were in ignorance. As Saint Paul saith: 
Heb. 1.  God before time spoke unto our fathers by the Prophets, and in these latter days unto us, by his son, and after the ascension of his son, by his Apostles and Evangelists, 
Matth. 28.  in so much that none of the Prophetes-ever spoke of God's word, that maintained the life of the soul, otherwise than they received it of the high shepherd, almighty God, as Saint Peter saith: 
2. Pet. 1.  prophesy came not by the will of man, but the holy men of God spoke as they were taught by the holy Ghost. So that God is the only author and fountain of his true word, 
james. 1.  the food of all men's souls. In like manner, he is the only giver of the same: as he is the giver of it, and none but himself: so none can eat it, but such as have the same delivered unto them by the holy Ghost. So our Saviour Christ likewise in the Gospel of Saint john telleth Nichodemus, 
john. 5.  that it was not possible to understand and to know the grace of redemption, except he were borne from above. And when Saint Paul preached the word of God at Philippos, amongst the women by the water side, the Lord opened the heart of Lydia, to understand the things spoken of by Paul. 
Acts. 16.  And when Christ preached among the jews, and wrought wonderful miracles, yet they understood nothing, neither were they anything the better. And Christ showeth the cause, Proptereà vos non auditis, 
john. 8.  quia ex Deo non estis, that is to say, Therefore ye hear not, because ye be not of God. But the fault was not in God, but in the obstinacy and frowardness of their own hearts, as ye may see in Saint Matthew. 
Matth. 23.  Christ offered himself, but yet the malice of man rebelled at all times. saint Paul to the Corinthians wonderfully setteth forth man's unableness, 
1. Cor. 2.  and saith: The natural man is not able to comprehend the things that be of God. 
john. 6.  And in Saint john, Christ saith, No man can come unto him, except the heavenly father draw him, for they must be all taught of God. Now as the Prophet saw these things for himself and his salvation in God's word: even so must every Christian man take heed, that he learn the same doctrine, or else it were no commodity to have the scripture of God delivered and taught unto us. And every reader and hearer must learn of this Psalm, that there is none other food nor meat for the soul, but God's word, And who so ever do refuse it, when it is offered or preached: or when they know the truth thereof, do yet of malice, fear, lucre and gain of the world, or any other way repugn it, they be unworthy of all mercy and forgiveness. Let every man and woman therefore examine their own conscience, without flattering of themselves, and they shall find that the most part of this realm of England in the time of our holy and blessed king Edward the sixth, were fed with this holy food of God's word, or else might have been fed with it. For it was offered and sent unto them, as well by most godly statutes and laws of parliament, as by many Noble men, and virtuous learned Preachers. If they fed not upon it accordingly, or now their teeth stand on edge, and their stomaches be cloyed with it, to their peril be it. Thus Christ saith: 
john. 15.  They have nothing whereby justly to excuse themselves of their sin. And likewise he faith, that Whosoever hateth him, hateth also his father. By which words it appeareth manifestly, that no man can hate Christ's doctrine, but he must hate Christ himself: and no man can hate Christ, but he must also hate the father of heaven. Wherefore, it is expedient for every man to mark such places. For it was not Christ's name, nor Christ's person, that the jews hated so mortally Christ for: but they hated him to death for his doctrine sake, and it was Christ's doctrine that condemned the world, and showed the life and learning of the world to be evil, 
john. 3.  and could not abide the light of God's word, and therefore in no case they could abide to hear of it: as ye see the like in his poor Preachers. 
Mark which preachers of God are contemned of the world.  For his words sake they be less passed of, than dogs or brute beasts: for they be hated to death, and more favour doth Barrabas the murderer find, than Peter the preacher of Christ, that would lead the flock redeemed with Christ's precious blood, into the pastures of God's word with the Prophet David: and yet in this hatred of God's word the food of God's sheep, they would be seen, and none but they, to love and honour God, but it is not so in their hearts: for they have a contempt of God, as their fruits well declare. And Christ saith, They hate both him and his father, yea, and that without cause.  
But thou (Christian reader) see thou feed thy 
Psal. 35.  soul with no other meat, 
john. 15.  then with the wholesome pastures of God's word, what so ever the world shall say or do. 
john. 15.  Look upon this text of Saint john: When the comforter shall come, whom I shall send from my father, even the spirit of truth, which doth proceed from the father, he shall testify and bear record of me. Weigh that place, and think, wherefore the son of man referred himself to the witness of the holy Ghost, and ye shall know, that it was for no untruth that was in the author being Christ, or in the doctrine that he preached: but only to make the disciples to be of good comfort, and that they should not esteem the Gospel he preached unto them any thing the less, although it had many adversaries and enemies, and was spoken against in manner every where: for against the fury and false judgement of the world that contemned the Gospel, they should have the testimony of the holy Ghost, to allow and warrant the Gospel. Let us therefore pray to the heavenly shepherd, that he will give us his holy spirit, to testify for the word of God the only food of our souls, that it is true that God saith, and only good that he appointeth to feed us. And this we may be assured of, that in this heavy and sorrowful time, there is nothing can testify for the truth of God's word, and keep us in the pleasant pasture thereof, but the very spirit of God, which we must set against all the tumults and dangers of the world. For if we make this verity of GOD subject to the judgement of the world, our faith shall quail and faint every hour as men's judgements vary. Wherefore, let us pray to have always in us the spirit of adoption, whereby when our faith shall be assaulted, we may cry, Father, father, and the same help for the maintenance of truth, God promised by his holy Prophet isaiah, saying: 
Esaie. 59  This is my covenant with them (saith the Lord,) my spirit which is in thee, and my words which I have put in thy mouth, shall not departed from thy mouth, nor from the mouth of thy seed, nor from the mouth of the seed of thy seed, from henceforth until the world end.  
Here doth the almighty God set forth, what a treasure and singular gift his word is, and that it shall not departed from his people, until the worlds end. And in these words is this part of David's Psalm marvelously opened and set forth. It is the Lord alone that feedeth and instructeth (saith isaiah the Prophet.) It was not man's own imagination and intention, nor the wisdom and religion of his fathers (what so ever they were:) but it was the Lord that spoke, and made the covenant with man, and put his spirit in man, to understand the covenant, and by his word, and none other word, he instructed man and said, that by this means all men should till the worlds end, 
What things we receive by feeding upon God's promises in this life.  feed and eat of God's blessed promises. For in his word he hath expressed and opened to every man what he shall have, even the remission of sin, the acceptation into his fatherly favour, grace to live well in this life, and at the end to be received into the everlasting life. Of these things the reader may know what maintaineth life, even the word of God, 
Matth. 4.  as Christ saith: 
Psal. 19 119  If ye abide in me and my words abide in you, 
2. Tim. 3.  ask what ye will, and ye shall have it. 
Heb. 1.  He shall learn also, that it is not General counsel, Provincial counsel, 
1. Pet. 1.  the determination and agreement of men, that can be the author of this food, but only God. 
Gala. 1.  And as God is the only author of this food: even so is his holy spirit, he that feedeth the poor simple soul of the Christian man with his blessed pasture, 
john. 6.  and not the wisdom of man, 
Esaie. 54.  men's sacrifices, or men's doings. But as touching the food of man's soul, 
john. 15.  to be the only word of God, I will (if it be Gods blessed pleasure, to whom in the bitter and painful passion of Christ, I commit my will, with my life and death) open unto the sheep and lambs of God at large in an other book.   

¶ The third part of the Psalm.  
How man is brought to the knowledge of life and salvation: which part showeth what man is of himself, and how he is brought into this life, and to feed in the pleasant pastures of God's word.  
THE THIRD VERSE.  He shall convert my soul, and bring me into the paths of righteousness, for his name's sake. 
MY soul erred and went astray from the right way of godly living, but the Lord converted me from mine errors & faults of living, and brought me to the observation of his holy laws, wherein is contained all justice, truth, and godliness. Here is to be noted, what degrees and orders the Lord and heavenly shepherd doth use, in bringing his sheep unto the pasture of life. First, he converteth the man that is gone astray, by his wicked ways and sinful manner of living. If he were an Infidel, he bringeth him first to know, feel, and hate his infidelity, and afterwards to a true faith. If he be a persecuter, he showeth him first his tyranny, and afterward how to use himself meekly. If he be a sinful man that liveth contrary to his knowledge & profession, he bringeth him first to the knowledge and hatred of his sin, and afterwards to the forgiveness of the same. As Christ our saviour wonderfully teacheth in Saint john, 
john. 16.  where he saith: The holy Ghost, when he cometh, shall rebuke the world of sin, justice, and judgement. By the which words he declareth, that the faithful of God, can not profit in the Gospel of Christ, neither love nor exercise justice and virtue, except they be taught, and made to feel the burden and danger of sin, and be brought to humble themselves, as men that be of themselves nothing but sin. And therefore the law and threatenings of God be very wholesome, whose nature and property is to cite and call men's conscience unto the judgement of God, and to wound the spirit of man with terror and fear. Wherefore, Christ useth a wonderful way, and teacheth the same unto his Apostles, that neither himself for that present time, nor they in time to come, could preach profitably the Gospel, wherewith men are led into the sweet and pleasant fields of God's promises by his word, except they use this order: to lead them from sin to justice, and from death to life. And as justice and life cometh by Christ, showed unto us in his bitter passion, 
The conscience that feeleth the sting of death by sin, thirsteth for life.  death, and glorious resurrection: so doth sin and death both appear and be felt by the spirit of God, showed unto us in the law. This order also fawe the holy Prophet, when he said: The Lord converteth my soul, and leadeth me into the paths of righteousness. This is a wonderful sentence, and much and deeply to be considered and weighed of the Christian man. The Lord converteth my foul, saith David. He feeleth in himself, that as long as the devil and sin have the rule and kingdom in man, the soul of man being God's creature, is deformed, foul, horrible, and so troubled, that it is like unto all things, more than unto God and virtue, whereunto it was created: but when the wicked devil & deformed sin, be by the victory of Christ overcome & expelled, the soul waxeth fair, amiable, sweet, loving, pleasant, & like unto God again, and cometh into order & obeisance unto his creator, & so brought into the paths of righteousness, feedeth with the rest of Gods well ordered flock upon she pastures and food of his holy word, to do his blessed will.  
Oh that we would, in the glass of God's word, look upon our own souls, when they be in the tyranny of the devil, under the kingdom of sin, as this king did: we should more loath and detest our own soul, and the company that our soul is accompanied withal, then if we should for all our life time, be put into sties with hogs, and always be bound during our life, to live with them, feed as they feed, sleep and wake as they do, and be as they be in all things. 
Luke. 15.  Look in the Gospel of Saint Luke, and there shall ye see a man by sin, so foul, so disordered, so accompanied with swine, so hungerbaned, so rend and torn, so beggarly, so wretched, so vile, so loathsome, and so stinking, that the very swine were better for their condition, than he was. But see how the heavenly shepherd beheld from his heavenly throne, the place of the everlasting joys, this poor strayed sheep, feeding not amongst sheep, but amongst swine, and yet could not be satisfied therewith. And no marvel, for swine feed not upon the meat of sheep, nor yet do sheep fill themselves with hogs draff and swillinges: but this shepherd used his old wont clemency, and struck the heart of his sheep, making him to weep and bewail his condition, a man to come to such dishonour to be coupled and matched with swine, to feed like swine, eat like swine such meat as swine eat, remembering that the worst in his father's house was a Prince and noble King, in comparison & respect of him: then also being persuaded of his father's mercy, he returned, & his father brought him into his pleasant & sweet pastures, & gave him his old favour & accustomed apparel again, as a man to keep company with men, & no more with adulterous men, and unclean swine: howbeit, he came not to his old honour again, till the Lord had practised in him, that he practised in this Prophet king David, Ammam meam convertit, He converted and turned my soul.  
It is but a folly for a man to flatter himself, as though he were a Christian man, when his heart and soul is not turned unto the Lord. He shall never feed in the pastures of life, but be an hypocrite all the days of his life, as the most part of the world be that profess Christ's name at this present day. They say they be converted from the world to God, when there is nothing within the pastures of God's word, but that they will contemn rather, then to have as much as an evil look of the world for it. They say they be converted to God, when they be contented with the world to honour that for God, that is but bread and wine in the matter and substance, as the scripture of God, and the holy Church of Christ have taught and believed, these thousand and five hundredth years and more. Oh Lord, be these men turned to thee? Be these the men that shall dwell with thee, in thy holy mount of Zion, 
Psalm. 24.  and stand in thy holy place? Nay doubtless, for they be not turned to thee, but from thee, & be not with thee, but against thee. They speak with thee, and yet their deeds dishonour thee, they talk of truth and practice lies. What (good Lord) shall thy simple & poor unlearned sheep do? Where shall they seek thy truth? For the shepherds say and sing this Psalm every week, and at every dirige for the dead, and yet they be not converted in their spirits to thee, that thou mightest lead them into the paths of righteousness. But (Lord) there is no man now (in manner) that dare accuse them: they destroy themselves and thy sheep, and no man can be suffered with God's word to remedy it. Notwithstanding, (good Lord) although in this world none may accuse them, yet they in the world to come shall have king David (whose Psalms they daily read, and in whom they most glory,) to accuse them, both of heresy and blasphemy: as Moses shall accuse the wicked jews, whom they most glory of. For as the jews read the scripture of Moses, and yet were never the better: so these priests of Antichrist read the holy scripture, & yet neither the people, nor they themselves, are any thing the better. And in this they pass the abomination of the jews & Turks: for they were, and yet be content, that their books of religion shall be used in their churches in the vulgar and common tongue: but these enemies of God and man, would not have the word that God hath appointed for all men's salvation, to be used in any tongue but in the Latin.  
The God therefore of peace, that brought again from death to life, the great shepherd of the sheep, by the blood of the everlasting testament, our Lord jesus Christ, convert the souls and hearts of all those, that cause the sheep of God thus to eat and feed upon the carrine and infected pastures of men's traditions. Amen.  
Now, as king David in this text hath wonderfully set forth the miserable nature of all God's sheep, and put himself for an example, that the nature and condition of all men is corrupt, wicked, and damnable, so that it cannot be partaker of God's benediction and everlasting grace, except it be borne a new, amended, restored, and instructed: so likewise he showeth, that none converteth the soul of man, but the heavenly father the great shepherd, that both seeth the lost state of his sheep, and willeth of his mercy the salvation and calling of the sheep home again: and then he proceedeth further, and showeth what the heavenly shepherd will do with his sheep. He saith, He will lead them into the paths of justice. Wherein the Prophet declareth, that it is not only God that converteth the man from evil, but also he alone that keepeth him in goodness and virtue. And therein is showed a wonderful misery and wretchedness in the soul and body of man, that can neither begin nor yet continue in a life acceptable unto God, except that GOD wholly worketh the same himself.  
And as it declareth the wonderful wretchedness of man, so doth it manifest and set forth a wonderful and unspeakable mercy and compassion of God towards man, that so marvelously and graciously he can be content to help and save his enemy and very adversary. But herein is required of as many as the Lord converseth from iniquity and sinful living, that they walk in the same law, and use their conversation in equity and justice, as it béecommeth obedient men and women redeemed with the shepherds most precious blood.  
For the Lord doth not teach his sheep the truth, that they should live in falsehood: neither giveth he them the remission of their sins, that they should return to the same again: but because they should studiously apply and diligently exercise themselves in virtuous works, 
Psalm. 1.  to the honour of almighty God. 
Matth. 5.  There be two sorts of people that the Lord will judge and punish in the latter day, with extreme ire and justice.  
The one sort be called upon to learn the knowledge of God and of God's honour, as God's word commandeth: but they will not hear, nor obey the calling, but know God and learn God, as the custom and manner of the world is to know him and learn him, though it be never so far from the truth. And the other sort be contented to hear and learn to know God, and to serve him as he teacheth in his holy and most pure word, but in their hearts consent not to their knowledge: but contrary to it they do outward service to a false God, and frame their conversation, both in religion toward God, 
Woeful are these days when in so clear light of the truth, the professors thereof are so faithless and fruitless. isaiah 65.  and their manners toward men, as men of the world do. So that God hath no more reverence of him that knoweth the truth, then of him that is ignorant of the truth.  
isaiah the Prophet speaketh against the first sort of men, that will not hear when they be called, nor learn when they be taught, and saith: When other men shall laugh, they shall weep: when other be merry, they shall be sorry: when other be whole, they shallbe sick: when other men shall live, they shall die: and when other men rejoice in mirth, they shall lament in sorrow. And good cause why saith S. Paul: For, 
Rom. 10.  the Lord hath stretched forth his hand always to a rebellious and obstinate people, that will not learn nor know his holy will. Again, the other sort that know and have learned the Lords will and pleasure, and yet prepare not themselves to do his will, 
Luke 12.  shall be beaten with many stripes (saith our saviour Christ) And the Lord in S. Matthew doth wonderfully charge both such as ignorantly do offend, and those that do with knowledge offend, those also that be called upon to amendment in faith and charity, and those that be not called upon by preaching of the truth, and saith: The greater damnanation is upon such as know or might know, or else when they do know, they be nothing the better for their knowledge. He putteth forth there four cities, Chorozaim and Bethsaida, Tire and Sidon: two of them many times admonished by Christ to amend: the other two not so called upon, nevertheless both of them the Lord will judge, but most severely such as neglect the word of God when it is offered. Therefore, it is not enough for a man to hearken or hear, read or learn God's word, but he must be ruled by God's word, frame his whole life after God's word, and before all things avoid idolatry by God's word: as king David saith in this Psalm, that The Lord did not only convert his soul, but brought him into the paths of justice.  
Let every man and woman therefore think with themselves, what knowledge they have received of God: for he that hath received most, shall make account for most: and the more he knoweth, and abuseth his knowledge, the more shallbe his damnation: and in case they know nothing at all, and be never the better for all the preaching of the lords word, let them take heed what persons they be, and in what place they have dwelled. In case their poverty was such, that they could not hear, and their dwelling where as was no preaching at all: yet be they under the judgement and damnation of God, because they know not, as Tire and Sidon were. If they were of such state, as they might have come if they would, and had preachers to tell them the truth, in case they would have heard the truth, such men and women shall be the more in danger of God's severe and just judgement. 
GOD requireth not only a count of that hath been received, but of that might have been received.  For God doth not only take an account of that which men have received, if they use not Gods gifts well: but also straightly requireth of them, that might have learned the thing, that either willingly or obstinately they refused to learn: as ye may see by Choroazim and Bethsaida. God will as well take an account of him that refused to receive the gift of God's word, as he requireth an account of him that hath received it, and abused it. 
Matth. 11.  Whereby we learn, 
Luke. 12  that not only the man that abuseth God's word shallbe damned, but also he that will not learn God's word. King David had the word offered, he received it, and was carried thereby into the paths of justice, and lived godly thereafter. Now he goeth forth, and showeth, wherefore man is brought to life and salvation.   

¶ The fourth part of the Psalm.  
Wherefore man is brought to life and salvation.  
THE THIRD VERSE continued.  For his name's sake. 
HE brought not me to life and salvation (saith the Prophet,) for any merits or deservings of mine, but for his own infinite goodness sake. And whatsoever evil hath been done, and sin committed, all these things I ascribe to my corrupt nature, and accuse myself to be the doer of them: but if any thing have been thought, said, or done, that is virtuous and godly, that I wholly ascribe and attribute unto the mercy of God, that gave me a good mind to wish to do well, and also strength to do the things, that he gave me will to wish.  
Of this part of the Psalm we learn, that man can neither wish, nor speak, nor do any thing, nor yet understand any thing that good is, but only through the mercy of God, who maketh of an ignorant man a man of knowledge, of an unwilling man a willing man, of an evil speaker a good speaker, and of an evil doer a good doer. Therefore S. Paul, when he seeth that the nature of man will take upon her to be the author of any good thing, he accuseth and condemneth her of arrogancy and pride, saying, What hast thou that thou hast not received? 
1. Cor 4.  If thou hast received, why dost thou glory as though thou receivedst not? And in the same Epistle he saith, that He preached Christ crucified, 
1. Cor. 1.  which was a slander to the jews, and a foolishness to the Gentiles: Yet, (saith he,) The foolishness of God is wiser than men, and the weakness of God is stronger than men. And that had king David good experience of, when he said, The Lord ruleth me, and I lack nothing, he putteth me in a sweet pasture and leadeth me by the rivers side, he turneth my soul, and conducteth me into the way and path of justice for his name's sake, and for his mercy's sake. He saw the devil, the world, his flesh, and sin, all conquered by the power of God, and for his name's sake brought both to live, & also virtuously to live, to his honour that gave the life, and to his own salvation that received the life.  
All our teaching a great many of years, and also your whole labours, have been chief to know the misery of man, and the mercy of Almighty God. Wherefore, it shall not need long to tarry in opening of this place of the Psalm: for ye be rich in God in these 2. points, God give you grace well to use them. Yet in any case we must remember, that our souls be turned from sin, & we accepted as the people of everlasting life, only for God's mercies sake. So doth king David wonderfully open unto us in the 32. Psalm, where he saith, Blessed be they whose sins are forgiven, 
Psalm. 32.  and whose transgressions be covered: blessed is the man to whom the Lord imputeth not his sin. Of the which words we learn, that the godly king called those happy and blessed, not that be clean and pure without sin, (for there is no such man in this life:) but those be blessed, whose sins the mercy of God forgiveth: and they be only such, as unfeignedly acknowledge their sin, and steadfastly from their hearts believe, that the death and passion of jesus Christ is the only expiation and purging thereof: as S. Paul wonderfully expoundeth David's words in his Epistle to the Romans. As the Prophet by these words, (For his name's sake,) 
Rom. 4.  declareth, that there is nothing in him, nor in any other man, wherefore God should turn the soul of man from death to life, from error to truth, from the hatred of God to God's love, from wandering a stray to a established continuance in the verity of God's word, but only God's mercy: so doth he in other of his Psalms always, when he entreateth of God's mercy & of man's sin, set forth man so naked and vile, as a thing most destitute of all health and salvation, and showeth that none of these gifts, remission of sin, acceptation into God's love and favour, pasturing of them with his most blessed word, can happen unto any other, saving unto such as do know, and earnestly confess, that they be sinners and infected with many contagious & dangerous infirmities, And therefore he saith in the 2. verse of the psalm above mentioned, Blessed is he to whom the Lord imputeth no sin, 
Psalm. 32.  & in whose spirit there is no guile. For there is no greater guile, nor more danger in man, then to think himself to be somewhat, when he is nothing in deed: or else to think himself to be of such purity of mind, as though he needed not this free remission and favour of God. And as there is nothing more proud and arrogant, than such a mind: so there is nothing in man more detestable and miserable. Of the contrary part, they be blessed that hunger and thirst for justice: 
Matth. 5.  for, God filleth the hungry with good things, 
Luke. 1.  but the proud he sendeth away empty. And that knew this holy Prophet right well, that it was humility and the casting down of himself that was most acceptable unto God, and the seeking of health and salvation only for his name's sake, that is to say, for his mercy promised in the death and passion of his only son our Saviour Christ. In the end of the xxxij psalm, king David that had thus humbled himself, 
Psal. 32.  bringeth in God that speaketh unto him, whiles he is thus making his complaint of his corrupt nature and sinful life, saying in this manner, Intellectum tibi dabo, etc. that is to say, I will give thee understanding, & instruct thee in the way thou shalt go, and will have mine eyes ever upon thee. Wherein he declareth, that such humbled men and lowly persons, as know their iniquity, shall have understanding of God, and shall not serve from the right ways: not for their deeds and their deservings, but for his mercy that vouchsafeth to instruct & teach them. And so likewise doth this godly king show in this Psalm: The Lord ruleth me and I lack nothing, he feedeth me in sweet pastures and leadeth me by the rivers side, he turneth my soul, and bringeth me into the paths of righteousness, and all for his name's sake. When he hath opened the salvation of man, and also the cause thereof, and wherein it consisteth: he proceedeth to the fift part of his oration and holy Hymn.   

¶ The fift part of the Psalm.  
What trouble may happen to such as God giveth life and salvation unto.  
THE FOURTH VERSE.  Although I walk through the valley and shadow of death, I will fear no evil, for thou art with me, thy rod and thy staff comfort me. 
seeing I have such a guide and defender, there is no difficulty of peril, nor fear of death, that I will pass of. For what harm can death do to him, that hath God the author of all life with him? Or what can the tyranny of man do, where as God is the defender?  
In this fift part, King David showeth, how the Lord God doth exercise his sheep, whom he feedeth with his blessed word, in dangers and troubles: & also how he will defend them in the midst of their troubles, what so ever they be. In the first words of the fift part of this sacred and holy Hymn, the prophet declareth that the life of God's sheep and people in this world, can not be without dangers and troubles. Therefore Christ sayeth, that He came to put fire in the world, and that the same fire should burn, meaning that he came to preach such a doctrine, as should move dissension and discord between friend and friend, 
The wicked make the Gospel of peace an occasion of discord.  the father and the son, and set them at debate. Not that his word is a learning or doctrine of dissension and discord of it self, but that by the malice of men, that can not abide to be rebuked by the word of God, they will be always at discord and variance with the word of God, 
Luke 12.  and with any friend or foe that teacheth it. And the same doth Christ our heavenly shepherd show us, 
john. 7. 8. 9 10. 16.  both in his doctrine and in his life, who was hated and troubled more than any man before or sithence his time, 
The cross is the sure badge of God's children.  and assureth all his to have troubles in this world, yea and death also. But it forceth not, for he saith, I have overcome the world. And whatsoever the dangers be, and how horrible soever they seem, 
john. 16.  Christ being with us, we need not to fear. Therefore in this point the prophet correcteth the foolish opinion of man, that would live as one of the sheep of God in this world without troubles. It is contrary both to the person that professeth God, and also to the religion that he is professed unto, for in the world both shall be (as Christ saith) hated:) of which hatred cometh persecution and troubles, so that the people of God shall, whether they will or will not, pass through many dangers, and no less perilous than the shadows, and very image of death, as here King David showeth in this wholesome and blessed Hymn.  
And as he seeth right well, that the state and condition of God's people and sheep, is to be troubled for Christ and his word: 
Zachar. 11.  even so did Zacharie the prophet speak of Christ and his people, 
Matth. 16.  how that not only the sheep should be troubled and scattered abroad, but also the shepherd should be stricken with the sword, that both sheep and shepherd should be condemned in this world. But now, as David and Zacharie declare, that the life and condition of Christ and his sheep be troublous in the world: so do they both declare, that whatsoever the troubles be, they be both known and appointed upon whom they shall fall, and in what time they shall trouble the sheep of God: so that they can come no sooner than God appointeth, nor do any more harm than the heavenly shepherd shall appoint them to do. And this we may see and learn as well in Christ, as in his sheep. How many times did the Priests and Phariseis conspire Christ's death? Yet because his time was not come, they had not their purpose: but when the time of God was come, Christ said to his sheep: Ye shallbe all troubled this night for my cause, 
john 18.  for the shepherd shall be stricken, and the sheep shallbe scattered abroad. Then, as God had appointed the time, it could be no longer deferred. And because they should not miss of him, whose death they sought, he came and met them and offered himself unto them, and said, that He was the same man jesus of Nazareth, whom they sought. And when they had taken him, and used as much cruelty towards him, as their wicked malice and devilish hatred could devise, they killed him, and made him to pass not only the shadow and image of death, but also death itself. 
Matth. 27  They thought then they had him where as they would, 
Mark. 15  and said, He hath saved other, let him now save himself, 
Luke 23.  if he can.  
When he was laid in the grave with his fathers, 
john 19  they thought to execute their plagues and tyranny towards him being dead, purposing that as they had brought him to death and killed him: so likewise they would keep him down still, that he should never see life again, but rot in the earth like a wretch, until worms had eaten him. And for the performance of this purpose, to do all their whole wills to the uttermost, they came to Pilate and said, that The deceiver of the people that lay in the grave, made his boast whiles he was alive, that the third day after his death he would rise again, but if it should be so, it would be worse with them after, than it was before. Appoint therefore soldiers (said they) and watchmen to keep the Sepulchre till the third day be past. 
Matth. 27.  Whiles they yet minded to lay as much evil and contempt upon Christ our shepherd, as they meant unto him, came the heavenly father, that suffereth no more ignominy to fall upon his, nor will suffer them to continue any longer than him pleaseth, with this inhibition and stay of further proceedings in dishonouring and persecuting his only son, and said: I am redijt lux tertia, surge sepulte meus, That is as much to say, Now is come the third day, arise mine own dear son buried. And then was the sorrow & contempt of this our persecuted shepherd not only ended, but also turned into endless & unspeakable joys: he passed with his forefather David most bitter pains and also most vile death, but he feared not because God was with him. 
A doctrine of God's providence most comfortable to all his afflicted. Psalm 2.  The same appointment also hath the heavenly father made with all dangers and troubles that shall happen unto us his poor and afflicted sheep, taken daily (as it were to the shambles) to suffer what Gods enemies can devise. But the heavenly shepherd doth see all their doings out of heaven, and mocketh them to scorn: for they shall never do as much as they would, against Christ and his people, but as much as God will suffer them. David afterwards in his 37. Psalm, teacheth us the same with marvelous words and divine sentences: Commite Domino viam tuam, & spera in eum etc. Say (saith he) thy care upon the Lord, and trust in him, and he shall help thee.  
It is most necessary therefore for every troubled man, to know in his mind, and feel in his heart, that there are no troubles that happen unto man, whatsoever they be, come they by chance or Fortune, as many men say and think, but that they come by the providence of God: yea, the very winds of the air, tempests in the clouds, trembling of the earth, rages in the sea, or any other that come, how sudden or how unlooked for soever they appear: as ye may read in the 29. Psalm of this Prophet, wherein be wonderful tempests, 
Psalm. 29  and troublesome things spoken of, as well done in the wators, as upon the dry land.  
But here (alas) is our nature and knowledge much to be lamented and complained upon: for as the knowledge we have of God's favour and gentleness towards us in Christ, (for the most part) consisteth in the understanding of the mind, and talk with the mouth, but the virtue, strength and operation of the same favour of God is not sealed in our hearts and consciences: even so be the troubles and adversities, 
The cause why there be so few sincere and true professors of the Gospel.  which God threateneth for sin, spoken and talked of with the tongue, and known in the mind, but they be not earnestly nor féelingly sealed in our conscience and heart. And of this cometh it, that we neither love God, nor rejoice in his promises as we ought to do, when we hear or read them, neither yet hate sin, nor be sorrowful for God's displeasure, as sin and God's displeasure should be sorrowed and mourned for of Christian men. Hereof also cometh it, (dearly beloved) that we love no further, then in knowledge and tongue, nor hate vice but in knowledge and tongue. But (alas) how miserable is this our state and condition, that knoweth neither life nor death, virtue nor vice, truth nor falsehood, God nor the devil, heaven nor hell, but half as much as they ought of Christian men to be known? Read you therefore and mark the 37. Psalm, 
Psal. 37.  and you shall know, that it is not enough for Christian men, to understand and speak of virtue and vice, but that the virtue must be sealed in the conscience and loved, and the vice kept out of the conscience and hated, as David saith: Leave doing of evil and do good. So like wise he speaketh of a feeling Christian man, whose conscience hath tasted how sweet and amiable God is. Taste and feel (saith the Prophet) how sweet the Lord is. And this assure yourselves, that when ye feel your sins, and bewail the danger and damnation of them, the spirit of God hath wrought that feeling, 
Psal. 53.  And that troubled and broken heart God will not despise. And there is no doubt nor mistrust of a sensible and feeling sinner: 
Here is thy comfort thou broken hearted and afflicted of the Lord.  but in case he can find in himself no love to the obedience of God, nor desire to do his will by hearing of his word, nor any feeling at all of sin, nor desire to be rid from it by hearing of the law: he hath knowledge in the mind, and speech in the mouth: but no consent and feeling in his heart and conscience. And this knowledge liveth with sin, and speaketh with virtue: whereas the heart & conscience consenteth to good, and abhorreth evil, if the virtue & nature of God's word by God's spirit be sealed in the conscience. And this doth S. Paul teach wonderfully, as well by faith, that cometh by hearing of God's word, as also of his precious Supper, the Sacrament of his body and blood and passion. 
Rom. 10.  He saith, that The heart beleeventh to righteousness, 
What it is to believe unto righteousness.  that is to say, The conscience and heart of him that is sealed, and assured of the virtue and grace of God's premises in Christ, believeth to righteousness, or is ascertained and knoweth itself to be righteous and just and before God, because it hath consented, and received the mercy of God offered in the Gospel through the merits of Christ: and then the same faith, 
Faith sealed once in the heart with the assurance of God's mercy, can be no more with out the fruit of well doing, than fire without heat.  which God hath sealed in the heart, breaketh forth by confession, which confession is a very fruit of faith to salvation, as it is written by S. Paul in the same place. And where this faith is so kindled in the heart, there can be none other but such a fruit following it. And as possible it is to have fire without heat or flame, as this virtue, Faith, without the fruit of well doing. And that is it that S. Paul saith to the Corinthians: As often as ye eat of this bread and drink of this cup, show ye the lords death until he come. Wherein Saint Paul requireth a knowledge of Christ in the receiver, not only in his mind that he know Christ died for his sin, and the sin of the world, and to speak and declare the same death with his tongue unto others: but this is the chiefest and most principal commodity of Christ's holy Supper, (which men now ungodly call the Mass,) that the virtue and benefit of Christ's death, as it is appointed for the remission of his sins, 
1. Cor. 11.  be sealed and fully consented unto in his conscience. And this knowledge of Christ's death, 
When right knowledge & assured sense of God's mercy are joined together, note what they work.  with the assurance of the virtue, strength and power thereof in the heart, will and aught to inflame us to thanksgiving, and to preach and teach unto others those commodities of Christ's death, that we know and feel first in ourselves within our own spirit and heart.  
Thus I have tarried longer than I thought in this matter, because I would bring myself and all others (as much as lieth in me) to feel that knowledge and talk of virtue and vice, of God's favour and of God's punishment, is not sufficient: and to bring myself and all men from knowledge and talk, 
Knowledge and talk without the feeling of God's fruitful working spirit is not of God.  to feeling, consenting, and a full surrendering of ourselves, unto the profit and vantage of the things which we speak and know, or else knowledge and speaking please not God, nor profit ourselves, as Christ saith: Not every man that saith Lord, Lord, shall enter into the kingdom of heaven. Therefore did David both know, speak, and feel signed in his heart, 
Matth. 7.  the favour, help, and assistance of God, to be with him into what troubles so ever he should fall, and in that feeling (did say) He would not fear. But it may fortune I have so written of virtue and vice to be known of in the mind, spoke of with the mouth, and felt in the heart: that ye may judge and feel in yourselves, never to have come to this perfection. For this is out of doubt, he that hath God's love and fear thus sealed in his heart, liveth in this life rather an Angelical life, than the life of a mortal man: and yet it is evident by king David in this Psalm, 
Psal. 121.  and by his 121. Psalm, and in many more, that he was so sure, and so well ascertained of God's present help in his troubles, that he cared nothing for death, or any other adversities that could happen. And doubtless, we perceive by his Psalms in many places, that his faith was as strong as steel, and he trembled not nor doubted any thing, but was in manner without all kind of mistrust, and nothing troubled what so ever he saw contrary to God's promises, and he passed over them, as things that could not once withdraw his cogitations from the truth and verity of God's promises, which he believed. 
Gene. 22.  As Abraham likewise did, he staggered not, but with constancy of faith would have killed his own son, so strong was his faith. But as the gift of faith is a treasure incomparable, thus to know and feel faith to overcome all dangers: so maketh it the heart of him that is sealed with such a faith, to feel the joys and mirth unspeakable. But as this faith is the gift of God, and cometh only from him: so is it in him only to appoint the time when it shall come, & how much and how strongly it shall be given at all times, which is not at all times like, but sometimes so strong, that nothing can make the faithful man afraid, no not death itself, and sometimes it is so strong, that it maketh the man afflicted to be contented to suffer: yea, death itself, rather than to offend God. But yet it is with much conflict, great troubles, many heavy & marvelous cogitations, & sometime with such a fear, as the man hath much ado to see, & feel, in the latter end of his heavy conflict, the victory and upper hand of the temptation. And at an other time the Christian man shall find such heaviness, oppression of sin, and troubles, that he shall not feel as much (in manner) as one spark of faith to comfort himself in the trouble of his mind, 
The state of God's children beaten downwith the sense & horror of sin and dread of gods judgements.  (as he thinketh:) but that all the floods and dreadful assaults of desperation have their course through his conscience. Nothing feeleth he, but his own mind and poor conscience, one so to eat the other, that the conflict is more pain to him then death itself: he understandeth that GOD is able to do all things, he confesseth with the knowledge of his mind, and with his tongue in his head, that God is true and merciful, he would have his conscience and heart to agree thereunto and be quiet: but the conscience is pricked and oppressed so much with fear & doubtfulness of God's ire for sin, that he thinketh God can be merciful unto other, but not unto him. And thus doth his knowledge for the time of temptation, rather trouble him, then ease him, because his heart doth not, or rather can not consent unto the knowledge: yet would he rather than his life, he could consent unto God, love God, hate sin, & be Gods altogether, although he suffered for it all the pains of the world. I have known in many good men, and many good women, this trouble and heaviness of the spirit for the time, as though God had clean hid himself from the afflicted person, and had clean forsaken him: yet at length, the day of light from above, and the comfort of the holy spirit hath appeared, that lay covered under the veil and covert of bitter cogitations of Gods just judgements against sin. 
The comfort of the afflicted even when God seemeth to have forsaken them.  Therefore, seeing that faith at all times hath not like strength in man, I do not speak to discomfort such as at all times find not their faith as strong as David did in this Psalm: for I know in the holy Saints themselves, it was not always like, but even in them as in others. And although we can not compare with them in all things in the perfection of their faith, yet may they compare themselves with us in the weakness of our faith, as ye may see by the scriptures.  
In this Psalm and in many other, ye shall perceive, that David by the constancy and surety he felt in the promises of God, was so strong, so joyful, and comfortable in the midst of all dangers and troubles of death: that he did not only contemn troubles and death, but also desired death, and to be dissolved out of this world, as Saint Paul and others did. At an other time ye shall perceive him to be strong in faith, but not so joyful, nor yet the troubles so easy unto him, but that he suffered great battle and conflict with his troubles, and of the cause of all troubles, sin, and transgression of God's laws, 
Psal. 6.  as ye may see in the sixth Psalm, whereas he cried out and said: Lord chasten me not in thy fury, nor punish me in thy wrath: my soul is sore troubled, but how long Lord wilt thou defer help? And of such troubled consciences with conflicts, ye shall find oftentimes in the book of Psalms, and in the rest of God's scriptures: yet shall ye find the end of the temptation to be joyful and comfortable to the weak man that was so sore troubled. For, although God suffer a long fight between his poor soldier and the devil: yet he giveth the victory to his servant, as ye may see in king David. When he cried out, that both his body and soul was wearied with the cross of God's punishment: yet he said at the last, Discedite à me operarij iniquitatis, quoniam exaudivit Dominus vocem fletus mei, Depart from me ye workers of iniquity, 
Psal. 6.  for the Lord hath heard the voice of my weeping. And in other of his Psalms, ye shall perceive his faith more weak, and his soul troubled with such anguish and sorrow, that it shall seem there is no consolation in his soul, nor any show of God's carefulness towards him. In this state ye may see him in the 13. Psalm, where as a man in manner destitute of all consolation, he maketh his complaint saying, How long wilt thou forget me? The same may ye read also in the 43. Psal. where he showeth that he, his most just cause, and the doctrine that he professed, was like altogether to have been overcome, so that his spirit was in manner all comfortless. 
Psal. 42. 43  Then he said to his own soul, Quare tristis es anima mea, & quare conturbas me? Why art thou so heavy my soul, & why dost thou trouble me? Trust in the Lord, etc. And in the 42. Psalm he setteth forth wonderfully the bitter fight, and sorrowful conflict, between hope and desperation. Wherein he complaineth also of his own soul, that was so much discomforted, and biddeth it trust in the lord. Of the which two places ye may learn, that no man had ever faith at all times like, but sometimes more strong, sometimes more weak, as it pleased God to give it. Let no man therefore despair, although he find weakness of faith: for it shall make him to humble himself the more, and to be the more diligent to pray to have help, when he perceiveth his own weakness: and doubtless at length, the weak man by the strong GOD shall be brought to this point, that he shall in all troubles & adversities say with the Prophet, If I should go through the shadow and dangers of death, I would not fear what troubles soever happen. And he showeth his good assurance in the text that followeth, which is the sixth part of this holy and blessed Hymn.   

¶ The sixth part of the Psalm.  
Whereby the troubles of Gods elect be-overcome.  
The fourth verse continued: and the fift verse expounded.  
For thou art with me, thy rod and thy staff comfort me.  
Thou shalt prepare a table before me, against them that trouble me, thou hast anointed my head with oil, and my cup shall be full.  
SEeing thou art with me, at whose power and will all troubles go and come, I doubt not but to have the victory and overhand of them, how many and dangerous so ever they be, for thy rod chasteneth me when I go astray, and thy staff stayeth me when I should fall. Two things most necessary for me (good Lord) the one to call me from my fault and error, and the other to keep me in thy truth and verity. What can be more blessed, then to be sustained and kept from falling by the staff and strength of the most highest? And what can be more profitable, then to be beaten with his merciful rod, when we go astray? For, He chasteneth as many as he loveth, and beateth as many as he receiveth into his holy profession. Notwithstanding, whilst we be here in this life, he feedeth us with the sweet pastures of wholesome herbs of his holy word, until we come to eternal life, and when we put off these bodies, and come into heaven, and know the blessed fruition and riches of his kingdom, then shall we not only be his sheep, but also the guests of his everlasting banquet. The which (Lord) thou settest before all them that love thee in this world, and dost so anoint and make glad our minds with thine holy spirit, that no adversities nor troubles can make us sorry.  
In this sixth part the prophet declareth the old saying amongst wise men, Non minor est virtus quàm quaerere parta tueri, that is to say, It is no less mastery to keep the thing that is won, than it was to win it. King David perceiveth right well the same, and therefore as before in the Psalm he said, The Lord turned his soul, and lead him into the pleasant pastures, whereas virtue and justice reigned, for his name's sake, and not for any righteousness of his own: so saith he now, That being brought into the pastures of truth, and into the favour of the almighty, and accounted and taken for one of his sheep, it is only GOD that keepeth and maintaineth him in the same state, condition, and grace. For he could not pass through the troubles and shadow of death (as he & all Gods elect people must do:) but only by the assistance of God, and therefore he saith, he passed through all peril, because he was with him. Of this part of the Psalm we learn, that all the strength of man is unable to resist the troubles and persecutions of God's people, and that the grace and presence of God is able to defend his people, and nothing but it. Therefore doth Saint Paul bid the Ephesians be strong through the Lord, and through the might of his strength, 
Ephes. 6.  for he saith, that Great and many be our adversaries, strong and mighty, which go about not only to weaken us, but also to overcome us, & we of ourselves have no power to withstand. Wherefore he willeth us to depend and stay only upon God's strength. 
1. Pet. 5.  And Saint Peter also, when he hath declared the force and malice of the devil, he willeth us to resist him strongly in faith. And Saint john saith, 
1. john. 5.  that This is the victory that overcometh the world, even our faith. And our saviour Christ, when the time was come that he should departed out of the world corporally, and perceived how maliciously and strongly the devil and the world were bend against his disciples, that he should leave in the world as sheep amongst wolves, and how little strength his poor flock had against such marvelous troubles: he made his most holy and effectual prayer for them present, and them in trouble, and likewise for us that be now, and also in trouble in this sort: 
Matth. 10.  Pater sancte serva eos, per nomen tuum, quos dedisti mihi, etc. That is to say, Holy father, keep them for thy name's sake, whom thou hast given me.  
Here hath every one of God's people such learning, 
Psal. 120.  as teacheth that our help is only in the name of the Lord, who made heaven and earth. And in this learning we shall understand two necessary lessons. The first, that none can defend us, but God alone, who is our protector and none but he. And by this learning, he will beware to ask or seek help any other where, saving of God, as we be instructed by his holy word. And herein we honour him, to know and confess, that there is none that can preserve nor save us, but he alone. The other lesson is, that our conscience understanding that God can and will help us, shall cause us in all trouble to commend ourselves unto him, and so more strongly and patiently bear & suffer all troubles and adversities, being assured that we shall overcome them through him, or else be taken by them from this world, into a world whereas is no trouble at all. So said this holy Prophet and King David, If I walk in the shadow of death, I will not fear, for thou art with me. Now in that he saith (he will not fear) he meaneth not that a man may see and suffer these perils without all perils: (for then were a man rather a perfect spirit, than a mortal creature:) but he meaneth that fear shall not overcome him. For Christ himself feared death, 
Matth. 26.  neither is there any man that shall suffer imprisonment for Christ's sake, but that he shall feel the pains: nevertheless, God's spirit shall give strength to bear them, and also in Christ to overcome them. There is no man that can have faith, but sometimes, and upon some occasion, it may be troubled and assaulted with mistrust: no man such charity, but that it may be, yea and is troubled with hatred: no man such patience, but that it may at times feel impatience: no man such verity, but that it may be troubled with falsehood: howbeit, in the people of God, by God's help, the best overcometh the worst, and the virtue the sin. But in case the worst prevail and overcome, the man of God is never quiet, until he be restored unto God again, & unto the same virtues, that he lost by sin: as ye may see in this king by many of his Psalms, that he believed, and found God to defend him, how so ever his state was, and therefore attributeth unto him the whole victory & praise of his deliverance, saying: Thou art with me, and dost overcome.  
But now the Prophet declareth, how and by what means God is with him, and doth deliver him from all troubles. And this means of God's presence and defence, he openeth by divers Allegories and Translations, wonderful meet and apt to express the thing that he would show to the world. The first Translation or Allegory, he taketh of the nature of a rod: the second, of a staff, and saith, They did comfort him and defend him: the third, he taketh of a table, which he saith the great shepherd prepared before his face, against as many as troubled him: the fourth, he taketh from the nature of oil, and of a cup that was always full, wherewith he was not only satisfied, but also joyfully replenished in all times, and all troubles whatsoever they were. By the rod, is many times in the scripture understanded the punishment and correction that God useth, to call home again, & to amend his elect & beloved people, when they offend him: He punisheth them, and yet killeth them not, he beateth them, until they know their faults, but casteth them not away: as he said to king David, 
2. Reg. 7.  that when he died, his kingdom should come unto one of his own children: & in case he went astray from his law, he would correct him with the rod of other Princes, and with the plagues of the sons of men, but my mercy (saith God) I will not take from him, as I did from Saul. This same manner of speech may ye read also in his. 89. Psalm, and in the proverbs of his son king Solomon ye have the same doctrine: 
Prou. 10.  He that wanteth a heart, must have his back beaten with a rod. And in the same book he saith, He that spareth the rod, hateth the child. So doth king David here confess, that it is a very necessary and requisite way, to keep the sheep of God from perishing, to be chastened and corrected when they wax wanton, and will not hear the voice of their shepherd. And it is the part of every wise godly man, to love this correction and chastisement of the Lord, as Solomon saith: 
Prou. 12.  He that loveth discipline and correction, loveth knowledge: he that hateth to be rebuked, is a fool. And king David saith, It is to my great good commodity, 
Psal. 119.  that the Lord chasteneth me. This rod of correction, David saith, is one of the instruments and means, wherewithal God preserveth his sheep from straying. Now in the scripture sometimes the rod is taken, not for a correction that amendeth a man: but for the punishment and utter destruction of man, 
Psal. 2.  as David saith of Christ: Thou shalt break them with an iron rod: 
Apoc. 12.  and in the Apocalypse ye may see the same. But I will speak of the Metaphors and Translations none otherwise, than David doth use them in this place, for his purpose.  
The staff which he speaketh of in the scripture, is taken for strength, power, and dominion: which staff is spoken of, as ye may see, in the books of the Kings, how the Ambassadors and men of war sent from the king of the Assyrians to Ezechias at Jerusalem, 
4. Reg. 18.  called the strength & power of the Egyptians, and also of the almighty God, a staff of reed, 
isaiah. 10. 14 28. 39  and a broken weapon, not able to withstand the king of the Assyrians: 
Ezech. 29.  and of such manner of speech ye may read many times in the Prophets. But in this place David confesseth, that the staff of the Lord, that is to say, God's power, is so strong, that nothing is able to overcome it: his wisdom is such, that no man can make it foolishness: his truth is so true, that no man can make it false: his promise is so certain and sure, that no man can cause him to break or alter it: his love is so constant, that no man can withdraw it: his providence is so wise, that no man can beguile him: his care is so great for his flock, that they can want nothing: his fold is so strong, that no beast can break it: he letteth his sheep so in and out, that no man can deceive him: he hath such a care of all, as he neglecteth not one: he so loveth the one, that he hateth not the other: he so teacheth all, as none is left ignorant: he so calleth one, as all should be advertised: he so chasteneth one, as all should beware: he so receiveth one, as all should take hope and consolation: he so preserveth one, as all the rest may be assured, that he useth his staff and force to comfort one king David (as he saith, Thy rod and thy staff, they comfort me,) as all other should assure themselves to be safe under his protection.  
In this Metaphor and Translation, under the name of a staff, king David hath declared the power of God to be such, that in case he should pass by and through thousands of perils, he would not care, for GOD is with him with his rod and staff.  
Then he setteth forth the third Allegory, and expresseth an other means, which God useth for the defence and consolation of his poor sheep, and saith, that GOD hath prepared a table in his sight, against all those that trouble him. By the name of a table, he setteth forth the familiar, and (in manner) fellowlike love, that the God omnipotent hath towards his sheep, with whom he useth not only friendship, but also familiarity, and disdaineth not (being the King of Kings) to admit and receive unto his table, vile and beggarly sinners, scabbed & rotten sheep. 
The friendship and familiarity of God the heavenly shepherd towards his sheep.  That friendship and familiarity is marvelously set forth in this, that he made a table for David: as though David had said, Who is he that can hurt me, when the Lord of Lords doth not only love me, but admitteth me to be always familiarly in his company? The same manner of speech is used of king David, towards Miphiboseth jonathas son, 
2. Reg. 9  when he said he should not only have the fields again of Saul his grandfather, but also be entertained at his own table, that is to say, used friendly, honourably, and familiarly. This word (Table) is diversly otherways taken many times in the Scripture, but in this place it is nearest to the mind of king David, to take it in this signification that I have noted. And our Saviour Christ taketh it in the same signification, in Saint Luke's Gospel where he saith, his disciples shall eat with him at his table in the kingdom of God.  
The fourth means that the heavenly shepherd useth in keeping of his sheep, the Prophet setteth forth under the name of oil, and a full cup. In the word of God these words have also comfortable significations and meanings extending to David's purpose. Isaac, when he had given the blessing from Esau to jacob, said to jacob, God shall give thee of the dew from heaven, 
Gen. 27.  and from the fruitful ground thou shalt have abundance of corn, of wine, and oil, etc. By the which blessing, he meaneth that jacob should lack nothing to serve his needs, and to make him merry. And if we take David that he meaneth by (Oil) as Isaac did, that at the lords table was all plenty, mirth and solace, we take him not amiss: for so many times oil is taken for consolation and joy in the Scriptures. When Christ had purged the hurt man's wounds, first with smarting wine, he afterwards put into them sweet oil, to ease the smart and sharpness of the wine. And so likewise saith our saviour Christ to Simon the Pharisée, 
Luke. 10  that gave him meat enough to his dinner, but gave him no mirth: Since I came into thy house, thou gavest me no water for my feet, nor oil for my head, this poor woman never ceased to wash my feet with the tears of her eyes, 
Luke. 7.  and to anoint them with oil. But in many Psalms king David useth this word (Oil) to signify the holy Ghost, as when he speaketh of our Saviour Christ: 
Psal. 45.  Thou hast loved justice and hated iniquity, therefore hath God anointed thee with the oil of joy above thy fellows. And this oil is not the material oil that kings and priests were anointed withal in the old time of the law, of whose confection we read in the book of the Levites: but this is the oil by whose efficacy, strength and power, all things were made, that is to say, the holy Ghost. 
Psal. 89.  And in his 89. Psalm, he speaketh of the oil in the same signification. Therefore I take king David here, when he saith, God hath anointed his head with oil, that God hath illuminated his spirit with the holy Ghost. And so is this place taken of godly men, 
The work of the holy Ghost in the hearts of the saith full.  his head taken for his mind, and oil for the holy Ghost. And as oil nourisheth light, mitigateth labours and pains, and exhilerateth the countenance: so doth the holy Ghost nourish the light and knowledge of the mind, replenisheth it with God's gifts, and rejoiceth the heart: therefore the holy Ghost is called the oil of mirth and consolation. And this consolation cometh unto king David, and to all Gods lively members, by the means of Christ, 
1. Pet. 2.  as Saint Peter saith: We be people chosen, and a princely priesthood, etc. By the word (Cup) in this verse he meaneth, that he is fully instructed in all godly knowledge, to live virtuously and godly for the time of this mortal life, and so is the cup in the scripture taken for any thing that can happen unto us, whether it be adversity or prosperity, for they be called cups: as Christ said of his death, 
Matth. 26.  Father, if it be possible, take this cup from me. 
Psal. 16.  And David in the 16. Psalm useth it for man's prosperity in God: The Lord (saith he) is the portion of mine inheritance, and of my cup. And therein he speaketh in the name of Christ, whose inheritance is the whole number of the faithful, and saith, that His inheritance which is the Church, by God's appointment is blessed and happy, for no adversity can destroy it. This is meant by David's words (The rod, the staff, the table, the oil, and the cup:) and he useth all these words, to declare the carefulness, love, and defence of God towards miserable man. And he could the better speak thereof unto others, because he had so many times felt, and had experience that God was both strong and faithful towards him in all time of danger & adversity.  
And here is to be noted, that the dangers that man is subject unto in this life, be not alone such as heretofore king David hath made mention of, as sickness, treason, sedition, war, poverty, banishment, and the death of the body: but he felt also (as every man of God shall feel and perceive) that there be greater perils and dangers that man standeth in jeopardy of, than these be, by occasion of sin, the mother of all man's adversity. 
What sin bringeth a man unto.  Sin bringeth a man into the displeasure and indignation of God, the indignation of God bringeth a man into the hatred of God, the hatred of God bringeth a man into despair and doubtfulness of God's forgiveness, despair bringeth a man into everlasting pain, and everlasting pain continueth and punisheth the damned creature with fire never to be quenched, with God's anger & displeasure which can not be reconciled nor pacified. These be the troubles of all troubles, & sorrows of all sorrows, as our saviour Christ declareth in his most heavenly prayer in S. john, 
john. 17.  Non rogo ut tollas eos è mundo, sed ut serves eos à malo. That is to say, I do not (saith Christ to his heavenly father) pray, that thou shouldest take those that I pray for out of the world, but that thou preserve them from evil. And in this prayer he hath wonderfully taught us, that a Christian man is subject to two troubles, one of the body, and an other of the soul, one of the world, and another of the devil. As for the troubles of the world he saith, 
It is not expedient that we be without troubles, lest we seek ourselves and forget god  It is not so expedient, that Christian men be delivered from them, lest in idleness we should seek ourselves, and not God, as the children of Israel did: but this he knew was most necessaire, that the father should preserve us in the midst of these troubles with his help, from all sin, & transgression of his holy laws: & this he assured his disciples of, & all other that put their trust in him: not that they should in this life be preserved & kept from troubles and adversities: but that the heavenly father should always give unto his, such strength and virtue against all the enemies of GOD, and man's salvation, that they should not be over come with troubles, that put their trust in him.  
For God suffereth and appointeth his to fight and make war with sin, and with all troubles and sorrows that sin bringeth with it: but God will never permit his, to be deadly and mortally wounded. It is therefore expedient that man know who he his greatest foes, & do work him most danger.  
There be divers Psalms, wherein he setteth forth the peril that he was in, as well in his body as in his soul: as when he complaineth of his banishment, amongst not only cruel people, but also ungodly, that sought to take both his mortal life from him, and also his religion and trust that he had in God's word. Wherefore he compareth them to the Tartarians and Arabians, 
Psal. 120.  men without pity or religion. And the like doth he afterwards in another Psalm, where as giving thanks for his delivery, he saith, that, sinners froad upon his back, and many times warred against him, and he should have been overthrown, 
Psal. 129.  if GOD had not helped him. Where in he speaketh, not only of battle with the sword against the body but also of heresy and false doctrine against the soul. As ye may see how Senacherib and julius the Apostata, two Emperors, fought against the people of God, not only to take from them their lives: but also their religion and true honouring of God. And of all battles that is the cruelest, and of all enemies the principal, that would take the soul of man from God's word, & bring it to the word of man. And that persecution & trouble openly against God's word continued many years, until Christ was preached abroad, & princes made Christians. Then thought the devil his kingdom to have been overthrown, and Christian men might live in Christ's religion, without any trouble or war for religion: howbeit at length for sin, the devil entered by subtle means, not only to corrupt true religion, but also persecuted the true professors thereof under the name of true religion, and therein used a marvelous policy and craft, by men that walked inordinately amongst the Christians themselves. 
2. Thes. 3.  From whose companies, sects, and conversation, S. Paul willed us to refrain by these words: We command you brethren in the name of our Lord jesus Christ, that ye refrain from every one that is accounted a brother, that useth himself inordinately, and not according to the institution he received of us. And because ye have not taken heed of his holy commandment, and kept yourselves from danger and peril of heresy, sin, idolatry, and superstition, by the rod and staff of God, nor have not eaten your meat of religion at God's table, nor your minds have been anointed with the holy Ghost, (as David in this Psalm saith that he was against all troubles, by these means, defended and maintained, that no peril of the body by the sword, nor peril of the soul by false doctrine could hurt him:) therefore mark a little, and see the dangers that have hurted both you and your conscience also, not like to be healed (as far as I can see) but more hurt hereafter. For the way to heal a man is to expel and put away sickness, and not to increase and continue the sickness. From whom think ye that S. Paul commanded you to restrain in the name of our Lord jesus Christ? He saith, From him that behaveth himself inordinately. Who is that think ye? S. Paul saith, He that ruleth not himself after the rule and institution that he himself had taught the Thessalonians. So the we must refrain then from all such, 
Gala. 1.  as conform not themselves to the institution of S. Paul: yea, although he be an angel from heaven.  
This departure from such as have ruled and put forth errors and lies, is not new, but hath been used in England of English men, more than twenty years since we departed from the sea of Rome, for the ambition of the Romish bishops that transgressed both this ordinance of S. Paul and also of Christ. Of the which deadly and pestilent ambition, the prophet Ezechiel prophesied, 
Ezech. 34.  and so did also S. Paul, if prophesies by God, 
Acts. 20.  and commandments by his holy Apostles had any thing prevailed in our dull and naughty hearts. Read the places, & see yourselves, what is spoken of such a wicked shepherd. I do put you in mind of this wicked sea, because I do see, that contrary to the word of God, contrary to the laws of the realm most godly against the Pope's supremacy, against all our oaths that be Englishmen, and against all the old godly writers: this Antichrist & member of the devil, is not unlike to have the regiment of your souls again, which God forbidden. I do exhort all men (therefore) to beware of him, as of one that came naughtily to such usurped authority, and whose authority is not only the trouble of all Christian realms and princes, but also of all Christian souls. And as he hath been always a trouble unto the one, so hath he been a destruction to the other: as I will a little declare unto you, that ye may know him the better, and so by the rod and staff of God's word, defend yourselves from him.  
The Greek Church for this ambition of the romish bishop, separated herself from the Church of Rome, and would not have to do with her. For after that the Greeks knew, that the bishops of Rome meant to take from them their liberties, they would not endure it: yet did the Romish bishops always, to come to the supremacy, pick quarrels and matters to fall out upon, first with the Clergy and then with the laity. Platina writeth how Pius bishop of Rome, being deceived by one Hermes a very evil man, began a new order about the keeping of Easter day, and altered the time that the Apostles and their disciples used, until Pius days, which was to celebrate and keep the day of the resurrection of our Saviour Christ the fourteenth moon of the first month, which is with the jews our March. And although it be well done to keep it upon the Sunday, yet was this an horrible presumption upon so light a cause, to excommunicate the Greek Church, and to make division where before was union. It came to pass in Victor's time the first, which was about the year of our Lord two hundred, and in the time of Iraeneus, the bishop of Lugdune the disciple of john the Evangelist, this Victor would have condemned the Greek Church, & proceeded with excommunication against it, had not Iraeneus letted it: yet was it the elder Church, and had continued in the doctrine of the Apostles from Christ's time, and had john the Evangelist amongst them for the space of threescore and eight years after Christ's ascension. And notwithstanding the Greek Church was the elder Church: yet the Roman Church to be equal with them, according to the doctrine of Christ and his Apostles, & also according to the decree that was made in the general Counsel at Nice. And the Greek Church never contented with the Romish Church for the Supremacy, until a proud and arrogant Monk that feigned humility, was preferred to be bishop of Constantinople, which came to such arrogancy of spirit, that he would have been taken for the universal head of the Church: which was a very mark to know that he was of Antichrist, and not of Christ, as Gregory the great writeth to Constantia the Empress, 
Antoninus' histor. tit. 13. 3. 23. 13.  and at length this proud Monk at a Synod kept at Constantinople, created himself the universal head of the Church. Although before his time one Menna, and other archbishops of Constantinople, for the dignity of the imperial state being there, were called universal patriarchs: yet that was by name alone, and without execution of authority in any foreign bishopric or Church. But such was the ambition of these bishops, that walked (as S. Paul saith) inordinately, that they would have the head and principality of religion and of the Church, at Constantinople, because there was the head and principality of the worldly kingdom, and so they began betime to confound the civil policy, with the policy of the Church, until they brought themselves not only to be heads of the Church, but also Lords of all Emperors and kings, and at the last of God and God's word: as ruthfully it appeareth in men's conscience at this present day. Which abomination and pride Pelagius the second bishop of Rome, 
Distinct. 99 nullus.  both spoke and wrote against, and would that he nor any man else should have the name of a general bishop. 
Antoninus' tit. 12. cap. 3.  And S. Gregory doth confirm the same godly sentence of his predecessor Pelagius, and would not, when he was commanded by the Emperor, whom john the bishop had abused, take the Archbishop of Constantinople for the universal head, nor condescend unto the emperors commandment, and wrote to the Empress that it was contrary to the ordinance of Christ and his Apostles, and contrary to the Counsel of Nice. He said also, that such new arrogancy was a very token, that the time of Antichrist drew nigh. And Gregory did not only write and speak against this arrogancy and pride, but suffered also great danger (as Platina writeth,) and so did all Rome by the Lombard's that Mauricius the Emperor made to besiege Rome, because Gregory refused to obey the Archbishop of Constantinople as the head of the Church.  
But although Pelagius, Gregory, and other godly men, detested and abhorred this wicked arrogancy to be the universal head of the Church: yet the bishop of Ravenna, began amongst the Latins to prepare the way to Antichrist, 
De gestis Longobard. lib. 3. cap. 12.  as Paulus Diaconus saith, and separated himself from the society of other Churches, to the intent he might come to be a head himself. But what at length came of it, Platina writeth. And within a short time after, Boniface the third being the bishop of Rome, 
In Leon. 2.  about the year of our Lord six hundred and seven, Phocas the Emperor judged him to be head of the Church, against both the bishop of Constantinople, & also of Ravenna, and such a sentence was meet for such an arbitrour. Phocas was a wicked man, a covetous man, an adulterer, and a traitorous murderer of his Lord & master Mauricius: 
Platina in Bonifac. 3.  and this man to make God and the Romans amends, gave sentence that the bishop of Rome should be the universal head of the Church. 
Paulus Diaconus de gestis Long. lib. 4. cap. 11.  But here was contemned the sentence and doctrine of Christ and his Apostles, and also the decrees of the holy Counsel of Nice. And no marvel: for they condemned both parts of arrogancy and usurpation, and not only these Counsels, but all other for many years, which decreed, that although one seat was named before the other, yet the bishop of the principal seat should not be the chiefest priest, or head of the rest, but only he should be called, The bishop of the chiefest seat. And how much it is against S. Cyprian, they may see that will read works, 
De simplicitate clericorum.  and also against S. Jerome. But what law can rule wickedness?  
This wicked sea contended still after Phocas had given sentence with it for the supremacy, yet were the bishops of Rome always subject to the Emperors, as well of Constantinople as of France, for the time of their reign: yea, four hundred years and odd, after the judgement of Phocas, they were in this obedience, and were made by the Emperors, until the time of Gregory the seventh, who in the time of great sedition, translated the Empire into Germany, and never used jurisdiction in Emperors and kings, nor yet in the citizens of Rome: but only desired to have all bishops causes to be discerned by the sea of Rome, yet could not obtain so much at those days: as appeareth by the Counsel of Africa, whereas Boniface the first, could not obtain with craft, nor with his lies, that he made of the Cannons decreed in the Counsel of Nice, to have causes deferred to the sea of Rome. And as for this name (Pope,) 
To be called Pope, was at the first general to all bishops.  was a general name to all bishops, as it appeareth in the Epistles of Cyprian, Jerome, Augustine, and of other old bishops and doctors, which were more holy and better learned, than these latter ambitious and glorious enemies of Christ & Christ's church. Read the text. Distinct. 50. C. De eo tamen, 
Histor. lib.  etc. Absit. And there shall ye see, that the Clergy of Rome, 
2. cap. 27.  in their letters, called Cyprian Pope, and Clodoveus the king of France named the bishop of Rome, as he did other bishops, A bishop.  
This was the state of the primative Church, which was both near unto Christ in time, and like unto him in doctrine, 
Gal. 2.  and kept S. Paul's equality, where as he saith, He was appointed amongst the Gentiles, as Peter was amongst the jews. And although the bishops in the time of Constantine the great, obtained that, amongst bishops, there should be some that should be called Archbishops and metropolitans: yet, 
Con. Nicen. cap. 6.  all they were not instituted to be heads generally of the Church, but to the end they should take more pains, to see the Church well ordered and instructed: and yet this pre-eminence was at the liberty and discretion of princes, and not always bound unto one place and one sort of prelates, as the wickedness of our time believeth: as ye may see in the Counsels of Chalcedon and Africa. So that it is manifest, this superior pre-eminence is not of God's laws, but of man's, instituted for a civil policy: and so was the church of Constantinople equal with the Church of Rome. And in our days Erasmus Roterodame writeth and saith, this name (To be high bishop of the world) was not known to the old Church: but this was used, that bishops were all called High priests: and that name gave Vrban the first unto all bishops, as it is written in Distinct. 59 cap. Si officia. Anno Dom. 226. But as for one to be head of all, it was not admitted. And the Greek Church did never agree to this wicked supremacy, nor obeyed it, until the year of our Lord one thousand two hundred and two, compelled thereunto by one Baldwine, that brought the Frenchmen by the help of the Venetians unto Constantinople, to restore one Alexius unto the Empire, upon this condition, that he should subdue the Greek Church to the Church of Rome. But this came to pass, that the Pope, never after he had gotten by alms and help of princes to be over them, passed one jot for the Emperor of Constantinople, further than he served his turn. So that ye may see both his beginning and proceedings to be of the devil, which if ye kill not with the staff of God's word, and beat him from your conscience, he will double kill your souls.  
Now within one hundred and fifty years after Phocas had made the bishop of Rome head of the Church, the bishop of Rome contemned the Emperor of Constantinople, and devised to bring the empire into France, and to give the king of France the same authority over the bishop of Rome, that before the Emperor had, as it appeareth in Charles the great, and his successors a long time: and yet was the bishop of Rome under the princes, and not (as he is now) an idol exempt from all order and obedience. For princes made the bishops of Rome, and all other bishops within their realms, and so continued the making of the Pope in the Emperor's authority, until it was about the year of our Lord one thousand one hundred & ten. After that Henry the fift being sore molested by sedition moved against him by the Pope Paschalis the second, 
He meaneth here authority to elect bishops, & to have power of both swords.  was constrained at length to surrender his authority unto him, who turned the face of his bishopric into manifest wars. What followed when the Pope was thus free, and lived without obedience to the Christian Magistrates, I will not in this treatise make mention, but put you in remembrance that for certainty there followed such trouble amongst Christian princes, as never was before, as it is to be seen by the doing of the wicked man Gregory the seventh, who took then upon him to have authority to use two sword, the spiritual and the temporal, in so much that Henry the fourth was compelled threescore and two times to make war in his life, 
Alberus Crantzius ecclesiast. histor. li. 6.  by the means of the bishop of Rome. And as it is written, this wicked bishop stirred up the Emperors own brother in law Radulphus the Duke of Suevia to war against him, and sent him a crown of Gold with this verse graven in it, Petradedit Petro, Petrus diadema Radulpho. That is to say, Christ gave the Empire to Peter, Peter giveth it to Radulphe. Meaning that Christ had given the Empire worldly to the bishop of Rome, and he gave it to Radulphe. Ye may see what a rod the Emperors made for their own tail. For, after they had made the bishop of Rome head of the Church, the bishops made themselves shortly after the heads of Emperors and kings. A just plague of God for all them that will exalt such to rule, as God said should be ruled.  
These bishops be not only proud, but also unthankful. For whereas all the world knoweth the bishop's authority to come from the Emperor in worldly things, 
Abbas Vspergensis in suo chronico.  and not from God, but against God: this monster Gregory the seventh said, that Christ gave him the Empire of Rome, and he giveth it to the Duke of Suevia Radulphe, to kill his good brother Henry the fourth. He that will know more of this wicked man, and of his brethren bishops of Rome, let him read Benno the Cardinal that writeth in his history of the Popes, that he saw of john the twentieth, Benedict the ninth, Silvester the third, Gregory the sixth, 
Platina in Alex. 3.  Leo the ninth, Alexander the second. But in his old days he saw and writeth horrible & execrable things of Gregory the seventh. Yet was England free from this beast of Rome then, in respect of that it was before the idol was expelled in king Henry the 8. time. But Alexander the third, never rested to move men to sedition, until such time as king Henry the seventh was content to be under him as other were: And all this suffered England for Thomas Becket the Pope's Martyr.  
When they were crept up into this high authority, all their own creatures bishops of their sect, Cardinals, priests, monks, and friars, could never be contented to be under the obedience of the princes: and to say the truth, princes durst not (in manner) require it, for they were in danger of goods and life. And the Emperor Henry the seventh, was poisoned by a monk, that poisoned the idol of the Mass, both a god and minister meet to poison men, and both of the Pope's making. And what conscience did they make of this think ye? Doubtless none at all, for the Pope saith, and so do all his children, that he can dispense, and absolve themselves, and all men, from what oaths soever they have made to God or man. This enemy, with his false doctrine, is to be resisted and overcome by the word of God, or else he will destroy both body and soul. Therefore, against all his crafts and abominations, we must have the rod, the Staff, the Table, the Oil, the Cup that David speaketh of, in a readiness to defend ourselves with all. Now followeth the last part of this holy Hymn.   

¶ The seventh part of the Psalm.  
What the end of God's troubled people shallbe.  
THE sixth VERSE.  The loving kindness shall follow me all the days of my life, and I will dwell in the house of the Lord for ever. 
I Will in the midst of all troubles be strong and of good cheer, for I am assured, that thy mercy and goodness will never forsake me, but will continually preserve me in all dangers of this life: and when I shall departed from this bodily life, thy mercy will bring me into that house of thine eternal joys, whereas I shall live with thee in everlasting felicity.  
Of this part we learn, that the dangers of this life, be no more than God can and will put from us, or preserve us in them, when they come unto us without danger: also that the troubles of this world be not perpetual nor damnable for ever, but that they be for a time only sent from God, to exercise and prove our faith and patience. At the last we learn, that the troubles being ended, we begin and shall continue for ever in endless pleasure and consolation, as David showeth at the end of his Psalm. So doth Christ make an end with his disciples, when he hath committed them, for the time of this life, to the tuition of the heavenly father, whiles he is bodily absent: he saith at length they shallbe where he is himself in heaven for ever. For in this life, all be it the faithful of God, have consolation in God's promises, yet is their joy very dark and obscure, by reason of troubles both without and within: outwardly by persecution: inwardly by temptation. Therefore, Christ desireth his father, to lead and conduct his Church in truth and verity, whiles it is here in fight & persecution with the devil, until it come to a perfect and absolute consolation, where as no trouble may molest it. For then, and not before (to what perfection soever we come) shall we be satisfied, as David saith: 
Psalm. 16.  The plentifulness of pleasure and joy is in the sight and contemplation of thee, o Lord. For, Then shall the mind of man fully be satisfied, when he being present, may presently behold the glorious majesty of God: 
2 Cor. 13.  for God hath then all joys present to him that is present with him, & then man knoweth God, as he is known of God, These joys in the end of troubles, should give the troubled man the more courage to bear troubles patiently, 
Rom. 8.  and be persuaded (as S. Paul teacheth,) that The troubles of this present life, be not worthy of the joys to come, which shall be revealed to us, when Christ cometh to judge the quick and the dead. To whom with the father and the holy Ghost, be all honour and praise, world without end. Amen.     

¶ AN EXPOSITION upon the 62. Psalm, made by the constant Martyr of Christ, Master JOHN HOOPER, Bishop of Gloucester and Worcester.  

THE ARGUMENT.  
THe Prophet in this Psalm doth declare (by his own experience,) how the truth of God's word, and such as favour and follow the same, be esteemed and used in the world, of worldly men: the truth itself rejected: and the lovers thereof slandered and persecuted. And seeing truth and true men before the prophets time, in his time, and after his time, were thus miserably afflicted: in this psalm he writeth his own condition and miseries, with certain and most comfortable remedies, which ways the afflicted person may best comfort himself, and pass over the bitterness and dangers of his troubles, and suffer them, as long as God layeth them upon him, patiently. So that whosoever from the feeling of his heart can say this Psalm, and use the remedies prescribed therein, by the spirit of God: doubtless he shall be able to bear the troubles both of the devil and man patiently, and contemn them strongly.   


¶ The parts of the Psalm be in number generally two.  
1 In the first is contained: how that the favour of God, and his help, is able to remedy all adversities.  
2 In the second is contained: how that the favour of man, and his help, is able to redress no adversities.  
The first part comprehendeth eight verses of the Psalm.  
The second part containeth the other four verses that next follow to the end of the Psalm.   

¶ These two general parts do contain more particular parts in them, in number six.  
1 First what is to be done, by the Christian man, that is afflicted.  
2 The second part showeth, why the troubled man in trouble, looketh for help of God.  
3 The third part declareth, how suddenly God can destroy the perscuters of the truth.  
4 The fourth part containeth the repetition of the first and the second part, with more causes showed: why patiently trouble is to be borne, and faithfully to be believed, that God can and will remedy it.  
5 The fift part declareth, that man's power is not to be feared, nor his friendship to be trusted unto: for no man is able to damn or save.  
6 The sixth part setteth forth, how that God hath promised to help the afflicted: and will assuredly perform it.   

¶ The Psalm with the parts before named, where they begin: and where they end.  
1 My soul truly waiteth still upon God.  
The first part teacheth a man to fly unto God in the time of oppression and trouble.  
2 For of him cometh my salvation. He verily is my strength and my salvation: he is my defence, so shall I not greatly fall.  
The second part of the Psalm that declareth, why the troubled man trusteth in God.  
3 How long will ye imagine mischief against every man? Ye shallbe slain all the sort of you: yea as a tottering wall shall ye be, and like a broken hedge.  
4 Their devise is only how to put him out, whom God will exalt: their delight is in lies: they giu● good words with their mouth, but curse with thei● heart. Selah.  
The third part of the Psalm: wherein is showed, th● suddenly thy persecuters of the innocent shall perish  
5 Nevertheless, my soul wait thou still upon Go● for my hope is in him.  
6 He truly is my strength, and my salvation, he ● my defence, so that I shall not fall.  
7 In God is my health, and my glory, the rock ●● might: and in God is my trust.  
8 O put your trust in him always (ye people) pow● out your hearts before him, for God is our hope. Sela●  
In these four verses is contained the fourth part: whe● in is mentioned the repetition of the two first verse●  
9 As for the children of men, they are but vain, th● children of men are deceitful upon the weights▪ they are altogether lighter than vanity itself.  
10 O trust not in wrong and robbery, give not you● selves to vanity: if riches increase, set not you● hearts upon them.  
Here is the fift part, that teacheth no trust to be put 〈◊〉 man: for he is not able to damn nor save.  
11 God spoke once, and twice, I have also heard t●● same: that power belongeth unto God.  
12 And that thou Lord art merciful: for thou r●● wardest every man according to his work.  
In these two verses is comprehended the sixth part, whi●● is, that God hath promised to be merciful in helping the afflicted: and that he will perform his promises.    

A brief explanation of the Psalm generally.  
MY soul doubtless waiteth still upon God, etc. Be my troubles never so great and dangerous: yet my soul shall trust continually and constantly in the Lord, that can and will remedy them. For he is my strength, and my salvation: and he is my defence.  
So shall I not greatly fall. Although good Lord by reason of mine infirmity and sin, which is in all men, my soul is weak and feeble, that it willbe oppressed with the lightest of all thy troubles, which thou layest upon man for his sin: yet, when it taketh hold of thy mercy, it waxeth strong. And although it be weak and trembling by reason of infirmity: yet doth it not clean fall from the trust of constancy and hope.  
And let the wicked imagine their wicked imaginations against thy poor servants, O God: yet at length shall they come to shame and destruction: as the tottering wall doth fall, and the rotten hedge is consumed with fire. For that they go about, they shall never bring to pass: because they devise to put him to shame, that God hath purposed to exalt and magnify. And what so ever doubleness they use, to speak fair with their mouth, and yet have false and hollow hearts: it shall not bring their intent to their purposed end. Sela. God be thanked, of whom dependeth all the hope of my salvation. And he is my strength, my salvation, and my defence: so that I shall not fall.  
Wherefore, all Christian and afflicted persons (saith the Prophet) follow mine example, and put all your hope and trust in the mercy of God: who only save us from evil, and bless us with all goodness.  
power out therefore before him all your cares and heaviness: and look assuredly for help from him: for doubtless the help of man is nothing worth. For, If man and vanity were both weighed in a pair of balance: vanity itself would be weightier than man. How then can so light a thing as man is, help in the time of trouble? And as a man is but vanity, or else rather more vain than vanity: so be all worldly riches that man possesseth, and as little, or less able to help an afflicted, as man is unable to help himself.  
And this I know (sayeth the Prophet) not by man's wisdom, but by the mouth of God, that what so ever help man looketh for, besides God: he may be assured at all times, to be both helpless and comfortless: and trusting to God, he shall be at all times both helped and comforted. For so saith the Lord: whose sayings no power is able to falsify, nor to resist.   

¶ What things are to be noted out of every particular part of this Psalm, for the edifying and comfort of him, that shall use to say, sing, or meditate this Psalm.  

THE FIRST part.  My soul truly waiteth upon God. 
Out of the first part (wherein is contained, what the Christian should do in the time of trouble) is to be noted, what it is for a man to have his soul waiting still upon God: or else to have silence always in his soul towards God, in the days of adversity. As this Psalm speaketh.  
When the Christian man or woman in the time of sorrow and heaviness, 
When doth the soul of man wait upon the Lord in the days of trouble or else hath silence?  without grudge or impatience looketh for the help of God, and giveth not himself to quarreling or complaining of God, as though he did him wrong and punished him too much: then doth the soul wait upon the Lord, or else hath silence towards God. As we may see by job: where his soul attended still upon the Lord. When his goods, cattle, house, and children, were taken from him, he said after this sort: 
job. 1.  The Lord gave them, the Lord hath taken them away: as the Lord is pleased, so is it done: The name of the Lord be blessed, All this while he bore the cross of God without murmur or grudge: and had his soul still waiting upon God, as this Prophet here saith. But when he was burdened further, and from the sole of the foot to the top of the head, was stricken with sores and botches: he cursed the day that he was borne in, 
job. 3.  and the night wherein he was conceived, with many more unquiet and lamentable words, as it appeareth in his Book.  
The like example we have before of king David in the Book of the Psalms, 
Psalm. 31.  
job. 13. 17.  
Psalm. 23.  where be these words. In trouble and adversity, I said: I was cast away from the sight of thine eyes, o God. And as job sometime said, If he should die, yet he would trust in the Lord. So said David a little before, If he should go in the midst of the shadow of death he would not fear. In the which Psalm ye may see, how constantly his soul waited upon the Lord: yet in the 31 Psalm his troubles were so great, that in them he said, I am cast from the sight of thee, o God. So that these testimonies and examples of the Scriptures do declare, that to have the soul to wait upon the Lord, 
What it is to have the soul to wait upon the Lord in the time of trouble?  is to be assured that God will help in trouble, and patiently to bear the trouble without grudge, until God send remedy and help for it.  
The second thing to be gathered of the first part, is to mark and see, that in the very elects of God, and most excellent personages amongst holy men: there is sometime, quiet, patiented, and thankful sufferance of adversity strongly, that it seemeth in the soul of him that is troubled, there is so constant and strong faith, that it maketh all sorrows and troubles rather pleasant and sweet, then heavy, burdenous, or painful. At another time troubles seem unto them so heinous and grievous, that the burden of them is as great a pain, as death: not only unquieting the body, but also very sore vexing of the spirit, with these and like cogitations, 
Psalm. 31. 42. 43. 77. Increase and decrease of faith in the faithful. Wisdom to be learned of the premises.  God hath cast me out of his sight, God will have mercy upon me no more, My soul is heavy and troubled. And this diversity of increase and decrease of faith and hope of holy men and women before our time, teacheth us great wisdom and consolation: wisdom, in that we see, faith and hope be not natural qualities in man, although he be never so virtuous, or never so graciously elected by God, to eternal salvation: but they be the merciful gifts of God, given unto man for Christ's sake: and wrought by the holy Ghost, above man's deservings.  
We learn also that the gifts of God, 
faith, hope charity, etc. be not at all times of like strength.  faith, hope, and charity, patience, and sufferance, with such like virtues: be not at all times of like condition and strength in man: but at sometime so strong, that nothing can fear us: and at another time so weak, that all things do make us dismayed, and fearful. Now and then it is so doubtful, that we cannot tell whether it were best to suffer for the truth: or else to be released consenting unto falsehood. Thus God useth his gifts in us, not always after one sort, partly for our sins: and partly, to prove us, and to bring us to a certain knowledge of our infirmity and weakness. From Saul, judas, and Cain, he took his spirit clean: to punish their iniquity, and wickedness. And from job to attempt his patience, and to make his feel, that of himself, he could bear nothing.  
We learn consolation out of this text, 
Consolation.  in this, that in our troubles the Lord forsaketh us not, but comforteth us. 
The Lord forsaketh not his people in trouble. Psalm. 44.  And the more our troubles and adversities be: the more is his grace and favour towards us. As the Prophet saith in another of his Psalms, As adversities oppressed my heart: so thy consolations, Lord, rejoiced me. In the which Psalm ye may see, what consolation the afflicted conscience taketh in adversities.  
The Psalm is made against the wicked oppressoures, and persecutors of the poor. Wherein they say, As the tyranny of the wicked troubleth us: so thy consolations (good Lord) do rejoice and comfort us. and the same saith Saint Paul to the Corinthians, 
2. Corin. 1.  As the afflictions of Christ do abound in us: even so by Christ aboundeth our consolation.  
There is also to be noted, in that the prophet sayeth: (His soul waiteth upon the Lord.)  
Many men can dissemble injuries, 
Mat. 10. 26  wrongs, and oppressions outwardly. 
john. 11. 18  Some times, when they be not able to revenge: 
Luke. 19  and some tunes, when they dare not revenge, for lack of opportunity and occasion, lest more harm might ensue of that their enterprise. As the jews durst not kill Christ a great while, for fear of the people: yet were they murderers in their hearts before God, the fact outwardly not then being done. Some again revenge not, because they think, dissembled patience will gain worldly commodities & riches. Howbeit, this quietness & refraining from revenging: is nothing worth before God. But when the heart & soul waiteth upon God, 
Note.  & is contented to be as God maketh it: that waiting & service of the soul, the Lord delighteth in, and is pleased withal. This is a godly doctrine & much to be desired, to have the mind contented with such things, as be troublesome and painful to the body outwardly. And where the mind waiteth not patiently upon the Lord in trouble: it will appear divers ways. Sometime, many years after the displeasure is done, the man that suffered the displeasure, revengeth it wrongfully, 
The impatience of the mind, is many ways known.  and cruelly: as the Phariseis and the high priests, deferred the bloody fact in the kill of Christ, until they had gotten time and opportunity for their purpose. Sometime the impatience and unquietness of the mind, appeareth with checks and taunting answers unto God: 
Caine. Gene 4.  as when God asked Cain, Where his brother Abel was? he asked God again, Whether he were his brother's keeper, or no? The same ways appeared Pharaoes' unquietness. 
Pharaoh. Exod. 5.  When God would have had him to dismiss his people: he asked, What God he was, unto whom he should do such homage and service? Sometime it appeareth, by desperate weighing the greatness of trouble: not considering the mercy of God that is greater than sin. 
Gene. 4. Abel.  As Cain's unquieted soul for the kill of Abel, brought his tongue to blaspheme the mercy of God, saying: that His iniquity was greater than the mercy of God could forgive. 
judas. Matth. 27.  So did the wicked soul of judas that betrayed Christ, make his tongue confess before the pharisees his treason and wickedness: and never to call upon Christ for remission thereof.  
Sometime the impatience of the mind, is known outwardly: by finding fault with God's works. As when Adam's mind was unquieted for the eating of the apple, 
Adam. Gene. 3.  he said unto God: that his wife the woman that he gave unto him, deceived him. Achab the wicked king being impatient, 
Achab. 3. Reg. 18.  with the scourges that God sent upon his Realm, for his own sins and the people's: picked a quarrel with the good prophet Elias, & said: that he troubled all his Realm. So said the jews against Paul: 
jews. Act. 21. 23.  This is he that troubleth all the world.  
This is daily seen, when so ever the mind and the soul is unquieted: the fault is laid upon God's work. As if the higher powers hang a true man, and save a thief: deliver Barrabas, & hang Christ: straight way the tongue walketh, that He is set in authority by God. In deed so he is, but yet to punish the evil, and to maintain the good: and not to molest the good, and maintain the evil, as commonly now a days is seen. 
Simon Magus.  Simon Magus shallbe at liberty: and Simon Peter in chains. Annas and Caiphas shall rule like Lords: Christ and Saint Paul shallbe ruled, and suffer death: although not personally in their own bodies, yet in their members and disciples.  
Let the mind of the thief be touched for theft: 
Thief.  straightway poverty, the work of GOD, beareth the blame. 
Whoremongers.  Let whoredom vex the whoremongers mind: immediately the tongue complaineth upon God's work, 
Covetous men.  youth, strength, and such other. Let the mind be troubled with covetousness: by and by God's work, wife, children be alleged for excuse. For they must be provided for, saith the covetous man: when he hath enough for himself and ten times as many more children, as God hath sent him, if it were thankfully used towards God, and liberally towards the world. So that if any man be touched with anguish or heaviness for sin: immediately the tongue saith, He was borne under an evil Planet, 
Gene. 1.  or in an evil hour, and so findeth fault with the work of God, which God made excellent good. Thus may ye see, where as the soul of man waiteth not upon God: the impatient man accuseth God, and all his works, both in heaven and in earth. 
Prou. 18. The godly feeling the rod of God, do accuse themselves: acknowledging their offences to have merited the same. Mich. 7.  But the godly feeling the rod of God for sin and iniquity (as GOD never punisheth without just cause,) he first accuseth himself, and acknowledgeth his own offences: and then sayeth with the Prophet Micheas, I will suffer the indignation of God, for I have deserved it.  
To this waiting upon the Lord without quarreling and desperate lamenting, exhorted jeremy the prophet the children of Israel, for the time of their being in servitude and captivity of Babylon: bidding them to plant and graft trees, and so to provide for themselves until the time were expired, of their affliction and captivity.  
Men may mourn and lament their sins and troubles, that they suffer for sin: as we may see how the Psalm of the Prophet, 
Psal. 137.  containeth the bewailing and weeping of the people, that sat heavily and lamentably by the river side in Babylon. And the like may ye read in the Lamentations of jeremy. But this mourning was without desperation and quarreling, as the letters and books do record. Besides these things, the cause of their bewailing and lamenting, whiles their souls waited upon the Lord, differeth from the most fort of mourners and bewailers now a days. For we may see now a days, if the wife bewail the death of her husband: it is most commonly, because she hath taken from her a loving head and governor. 
Note.  If the husband lament the departure of his wife: it is because he is bereaved of a faithful helper. If the son mourn for the death of his father: it is because there is taken from him, not only his father, but also his patron and defender. If the parents be sorry for the taking away of their children: it is because they want their dalliance, sport and pastime with them, or such other worldly affections. If the prince take grievously, the calling away of his subject from this world: it is because he lacketh a trusty soldier, a faithful captain, a wise counsellor, or profitable officer. If the subject lament the death of his prince: it is because he hath lost his advantage, authority, or estimation. If the servant weep for his master: it is because with his master is departed his commodity, and trust of worldly riches and friendship. If the master mourn for his servant: it is because there is taken from him, a skilful, a diligent, or a faithful doer of his business. And such like causes, as men grievously of every sort feel and lament. If the Parson lament his parishioner: it is most commonly because he seeth the breach of an honest household decayeth his tenths and profit. And if the parishioner mourn for his pastor: most commonly it is, because he loss a good companion or profitable friend. If the Bishop bewail the death of such as die in his diocese: it is most commonly because he is destitute of such a one, as favoured much affection, to set fourth and do such things as he worldly desired should go forwards: or else perchance such manner of one as could excuse him, what negligence or fault so ever he should perpetrate or commit for the time he were in office. If the diocese be sorry for the death of the Bishop: it is because the one part (which is the Clergy) doth fear, least there shall come another, that willbe more diligent and quick in doing his office, and see that they shall do the same. The other party (called the Temporalty) lament, because they have lost such a one, as peradventure fed well their bellies with bread and beef, or else was so remiss, that he would suffer all sin unpunished, and rather be a bearer of the evil, than a maintainer of the good. Now this is such béewayling and mourning, as Ethnics, Publicans, and Infidels may have. But wherefore the Christian soul that waiteth upon the Lord (without quarrel or desperation) doth weep & lament: read you the Psalm before named, and the lamentations of jeremy: and there shall you find in the Psalm these words: We sat by the rivers of Babylon and wept, when we remembered thee (o Zion).  
The chiefest cause of their weeping was, because the word of God was not preached, the sacraments ministered, 
Why sat the people by the river side of Babylon  nor the Almighty God lauded and praised in the temple of Jerusalem: as God had commanded by his word. This is a most just, & also a most worthy cause to weep for, whiles God punisheth us: that for our sins, not only our quietness & wealth, but also the word of God (which is greater) is taken away, and his due honour given unto idols. 
A just cause of lamentation.  For the children of Israel perceiving, that God's honour was defaced for their sins, they wept as often as they remembered it: as God give us grace to do the same. The like did Saint Peter. 
Peter.  He lamented not, because he left all his goods for Christ's sake: but wept that by his denial of Christ, 
Matth. 27.  he felt himself not constant in the faith and love of his Master. 
Marry Magdalen. Luke. 7.  So did Marie Magdalene bewail that she had offended Christ: and not because the world knew her to be a sinner. 
Io. Chrysost. in Epist. ad Rom. c 1. 2. Psal. 73.   
Saint john Chrysostom hath a notable saying, He that feareth more hell, then Christ: is worthy of hell. And that meant the prophet when he cried out, What is there in heaven or in earth, that I prefer before thee, O Lord. As though he had said: There is nothing can make me as glad as thy love towards me, nor any thing so sorry, as thy displeasure, (good Lord.)  
Thus doth the soul of the very Christian, wait upon the Lord in all troubles and adversities: and patiently doth bear the punishments of sin: and not only bear patiently the pain, but also considereth, what is the greatest loss that may happen unto him, by reason of troubles. Not the loss of worldly richesses, lands, and promotions, nor the loss of health of body by sickness, neither the less of the body itself by death, 
What is the greatest loss that a Christian considereth.  ne yet the loss of the soul into eternal pains. But the greatest loss that he weigheth, is the loss of the good will of him that made him, and of great mercy redeemed him, and with much kindness always nourished him. 
The prodigal son. Luke. 15.   
That is to be seen in the prodigal son, which when he had spent all his goods lecherously, and brought himself to most miserable poverty, & to such extreme famine, that he would have been glad to have eaten the meat prepared for the pigs, besides the great heaviness of heart, that weighed the time of prosperity, and conferred it with his estate of so extreme misery: yet nothing made him so sorry and pensive, as the calling to his remembrance, how unreverently he had used his most gentle, loving, and benign father, who was not only liberal and free to his children, but also to his hirelings that lacked nothing.  
This consideration of his offence towards his father, made him a great deal more sorry: then all the pains he otherwise sustained. And thus must every Christian wait upon the Lord, and then doubtless consolation shall follow: as it appeareth by the same prodigal son, and by this Psalm of the Prophet.  
Moreover, if we mark, with what dangers and troubles the soul seeketh her Lord and spouse jesus Christ, in the mystical book of Solomon's Ballads: we shall see, with what attendance, diligence, and patience the soul waiteth upon Christ. 
Canti. 5.  I sought him (saith the soul,) but I found him not. I called him, and he would not answer me. The watchmen of the city found me, and beatte me, and wounded me. They took my rob from me that kept the walls. I require you ye daughters of Jerusalem, if ye find my spouse, tell him that I am sick with love.  
Note these words, 
Note.  I sought him, (saith the soul) & found him not. I called him, and he answered not. Was not this enough to have clean discomforted the heavy, sick, and troubled soul, that ran and cried to her love and husband jesus Christ, and yet for the time, never the near? Further, in running and calling for him: the soul fell into the hands of her enemies, that rob her of her mantel. And yet notwithstanding these dangers, she cried out unto all that she met: that in case they found her spouse, 
Note diligently. What dangers a christian shall fall in, and his duty in seeking Christ prescribed. A notable example. The soul that hath a fervent love to Christ, the troubles she sustaineth in seeking him grieveth her not: but the not finding of her spouse, is the only cause of her sorrow. The woman of Canaan. Matth. 15. Patiented expectation of redress taketh all scourges and troubles in good part.  they would tell him that she was sick with his love.  
Ponder these things altogether, first to travel and cry, and not to profit. Next, in traveling and crying to lose all her goods, yea the mantel that she went in. Thirdly, to put her life in danger with confessing Christ to be her spouse, before such as hated him mortally. And yet how did this Christian creature? Doubtless waited upon the Lord, without murmur or grudge. And in all these troubles, note there is no complaint nor quarrel made of her prayers that were not heard, of the pains that for the time profited not, of the loss of her goods and apparel, nor yet of the danger that she was in, of her and Christ her spouses enemies. But here was the weeping, lamentation, and sorrow, that Christ her spouse could not be found. In whose love she burned so ardently, that all adversities grieved her not, neither did she any thing at all esteem them: but only the want of Christ was her grief and sorrow. Yet was she patiented, and trusted still in the Lord.  
The like may ye see by the woman of Canaan, how she called upon the Lord for her daughter: unto whom Christ made no word of answer. Further, his disciples were troubled and wearied, by her importunate suit. Also Christ called her in manner no better than a dog: yet was there neither the bitterness of his words, nor the inhumanity of his Apostles, that she passed for, but she waited still upon the Lord, and was nothing sorrowful for all the sharp words she suffered: but only, because the help of the Lord was not extended and bestowed upon her daughter, as she desired. But what ensueth of such a patiented expectation, and sorrowfulness of God's absence? Mark what the Prophet sayeth.   

The second part of the Psalm.  
1 For of him cometh my salvation.  
2 He verily is my strength and my salvation: he is my defence, so shall I not greatly fall.  
The second part declareth: why the troubled person, seeketh health of God.  
Here first be three doctrines to be noted. 
Three doctrines to be noted.   
first to know by God's word, that God can help. The second, that God will help. And the third, that the afflicted is bound, boldly to require help of God. Whereof the troubled person must be assured by the scripture, or else he shall never find consolation.  
Now to the first part, that God can help: this scripture is to be marked, 
God is omnipotent.  that saith, God is omnipotent, that is to wit, able to do all things. So said he to Abraham, when he eftsoons promised him the land of Canaan: 
Gene. 17.  I am the God omnipotent, walk before me and be perfect. The same said jacob, when Benjamin his young son, was so instantly desired by his brethren, to go into Egypt, when they lacked corn: My God omnipotent (said jacob) can make the prince of Egypt favourable unto you. 
Gene. 43.  So did God tell Moses, that he was the Lord that appeared unto Abraham, 
Exod. 6.  Isahac, and jacob, even the almighty God. The like is in the same book, when God had drowned Pharaoh and his hoaff: 
Pharaoh.  Moses gave thanks, 
Exod. 15.  and said, His name was almighty. Thus in the word of God we may learn every where, as well by his name, as by his most marvelous works: that he is omnipotent, and there is nothing impossible unto him.  

As God is able: so is he willing to save.  Even so doth the word of God declare, that as he is omnipotent and can save: in like manner is he willing and will save. King David saith, 
Psalm. 26.  that He saveth both man and beast. In another Psalm he saith, 
Psalm. 34.  God saked him from all adversities. And again he saith, 
Psalm. 36  He will save all that trust in him. And not only save: but also save for nothing. 
Psalm. 56.  So God saith by the prophet isaiah: I will save thy children. And in the same book it is declared, that God's hand is not weakened: but that he can save and will save. 
Esaie. 49. and 59   
This willing nature of God to save, is manifestly opened unto us in all the Prophets. 
jere. 15. 23. Ezech. 34. Daniel. 12. Ose. 1. Sophon. 3. Zachar. 8. 9 10.  And in Saint Matthew Christ saith: 
Matth. 18.  He came to save such as were lost. The same is to be seen in S. Luke, 
Luke 9  how that The son of man came not to damn, but to save. S. john the Evangelist saith: 
john 3.  His coming was to save the world. And S. Paul saith, 
1. Tim 2.  He would all men to be saved.  

As God can & will help: so doth he command us to call unto him for help.  Now as the word of God and the examples contained in the same, declare that God can & will help in the time of trouble and adversity: so doth it declare that men be bound, to call and seek for help in the time of adversity. As we read in isaiah the Prophet, where God crieth out, in this sort: 
Esaie. 55.  Ye that be a thirst, come to the waters, etc. In S. Matthew Christ commandeth all men that be troubled, to come unto him. 
Matth. 11.  Also in the Psalms, He biddeth all men call upon him in the days of their heaviness: and he will hear them, and deliver them. 
Psalm. 50.  Again, He willeth us to ask and it shallbe given unto us. 
Matt. 7. 18. Mark. 11. Luke. 11. joan. 14. 15 16. 1. joh. 5.   
Now, as these three doctrines are to be marked in the almighty God, so must they be grounded in the heart of the troubled person. 
God alone is able to save: and none but he.  And first he must give this honour unto God: that he alone is able to save, and none but he: as the Prophet Esay saith of him.  
Then being thus persuaded, the afflicted person will not seek help at dead Saints, 
Esaie. 45.  nor at any other creatures hand: 
No help to be sought at dead saints, etc. but only of God. God is inclined of himself to have mercy.  but at Gods only. And as none giveth God the strength able to help, but is of itself in God and with God: so is there none that can give God a will to help: but he of himself is inclined to have mercy upon the afflicted, and his mercy is most prone and ready to help the poor and miserable.  
Hereof learneth the afflicted Christian, that none inclineth God to be merciful, but his own gentle and pitiful nature. So that the sinners may boldly in Christ resort unto him first, because he is mercy itself: and not to go astray to seek first mercy at dead Saints hands, and by their means at last find God merciful and ready to help him.  

The afflicted, by the commandment of God: taketh and acitie to approach to his mercy.  And when the afflicted perceiveth, by the word of God, that he commandeth him to call upon him and upon none other: he may take a courage and audacity to be bold to come unto him, be his sins never so many, horrible, or filthy: yea, if in number they exceeded the gravel of the sea, yet be they fewer always then his mercy. If they be as red as scarlet: yet shall they be made as white as snow. 
Esaie. 1.  The book of wisdom saith even so, 
Sapient. 15.  Although we have sinned, Lord we be thine: knowing thy greatness.  
And whereas these doctrines be grounded: see what followeth. In all the depth of anguish and sorrow this followeth, (as this Psalm saith,) 
Psalm. 62.  Of him cometh my salvation. He is my strength, my salvation, and my defence, etc. The same may we see also in the Dialogue between the Christian soul, or Christ's Church and Christ, in the book of Solomon's Ballads: were she never so black and burned with the sun, were she never so troubled with the vanities of the world, she cried out and said boldly unto Christ, 
Cantic. 1.  Draw me, we will run after thee.  
And although the poor wretched soul be environed and compassed about with sin, troubles and adversities, as the fair Lily is hedged about with thorns: yet she trusteth in her husband, that he will help her. 
Consolation.  And in deed most comfortably her spouse Christ comforteth her, with these marvelous words. Arise, haste thee my spouse, my fair one, and come. Now Winter is past, the rain is gone and ceased.  
That Book of Solomon is to be read, 
Read the book of Solomon's Ballads.  to see how mercifully God comforteth a troubled and deformed soul by sin: and yet God layeth it not to the soul's charge, that hath Christ to her husband. Also there is to be seen, that the soul is bold to seek and call for help of God her husband, and goeth to no strange God for aid or succour, although she be burned with the sun, and a miserable sinner.  
The like is to be seen in the Prodigal son. Although he was never so beggarly, 
Prodigal son.  miserable, sinful, wretched, 
Luke. 15.  and unkind to his father: yet he said, Even as I am with my miseries, 
Let us not be ashamed to go to our heavenly father and confess our sins, be they never so horrible: for when soever we return from our wickedness, he remembreth no more our transgressions, but embraceth us as his dear children.  I will go to my father and tell him, that I have offended against him and against Heaven.  
The father, when he saw him, spatte not at him, reviled him not, asked no accounts of the goods he had viciously spent, laid not to his charge his filthy conversation with whores and harlots, neither did he cast into his tooth, how he had dishonoured him and his family: but when he saw him a far off, he was moved with compassion towards him, ran to meet him, took him about the neck, and kissed him. The son confessed his fault: and the father minding more the comfort of his lousy and beggarly son, than the repetition of his transgressions: commanded his servants speedily to fetch him robes and to cloth him, gave him a ring upon his finger, and shoes to his feet, killed his fat calf, and made merry and rejoiced with his lost son, that he was found again. Here is the state and condition of a soul, that waiteth (as Asaph saith) for a time upon the Lord in trouble and heaviness, marvelously set forth.  
See this wretched man spoiled of all his goods, destitute of all friends, shut out of all honest company, of a Gentleman become a swineherd, of one that had once men to wait upon him, become now a waiter upon pigs: once he gave others meat, and now all men refuse to feed him: erst a man that scarce delicate dishes could content his appetite, now his stomach irketh till it be filled with swine's food: yet more over then that, he saw nothing behind him, nor before him: but misery and wretchedness. Behind him he left all his goods spent riotously, his estimation, parentage, such friends as he had: when money was plenty, lost & also (as far as reason could see) his father's utter displeasure and the reproach & ignominy of his alliance and kinsfolk purchased for ever. Before him he saw hunger and scarcity, a sort of filthy swine, and the best meat, draff & chaff for the sustenance and maintenance of his piggishe life, in case he might have been so maintained: yet in the midst of these sorrows, attending in his spirit upon the mercy of his father: marvelously in the filth of a pigs sly, and in the pains and anguish of misery: hark what a wonderful doctrine he bloweth out: Oh what abundance of bred is there in my father's house, and I starve here for hunger? I will arise and get me to him, and confess my fault, etc. He saith not, Oh what abundance of bread hath my brother and my kinsfolk: but, What abundance of bread is there in my father's house. He said not, I will make my complaint to my brother: but said, To my father.  
Whereof is learned, 
The heavenly father is to be resorted unto in the days of necessity & hunger: for he only hath the bread of mercy to seed his children.  that all penitent Christian sinners do know, that the heavenly father hath the bread of mercy, to satisfy their hungry desire: and that he is to be resorted unto in such sinful and troublesome state, and not any other in heaven, but he alone through jesus Christ, who was killed to redeem and save the penitent faithful sinners of the world.  
See now how this Prodigal & outrageous son knew, why he should seek help of his father, in the time of his vile misery and wretchedness.  
First he knew his father's power, and therefore said: 
What caused the prodigal son to resort unto his father in the time of misery.  Oh, how great plenty of bread is there in my father's house? believing that his father was able to give him meat sufficient. Next he was assured that his father was merciful, and would give him such things as he lacked: & being thus persuaded, boldly he returned unto his father, and to him he uttered all his grief: who was a great deal more priest & ready to help, than his son was ready to ask help.  
Of the same mind, 
The woman of Canaan.  was the woman of Canaan. For although she found little comfort at the first: yet she argued so from the nature of man to the nature of Christ, that Christ cried out upon her, and said: 
They that come unto christ must debase themselves with humility.  Oh woman great is thy faith, be it unto thee, as thou desirest. For when she said the dogs did eat of the crumbs that fell from their masters table: she knew that she herself, and all men in respect of God, were no more, nor yet so much as dogs in the respect of man. And when she perceived, that man could be contented, to spare his crumbs to the dogs: she knew right well, that man was not so merciful and liberal unto dogs, as God unto sinners. Wherefore she stood still with Christ constantly, and least not calling, until Christ gave her to wit, that she was in deed a very well persuaded woman, both of his power able to help, and of his good will ready to help. For in deed, although she was a Cananite, she knew, that if a man shut not out dogs from his table, Christ would not shut from his mercy a sinful Cananite.  
The same persuasion made Marie Magdalene creep under the board to his feet with tears: 
Marry Magdelen.  there to receive and eat of his mercy, to quench the hunger and smart of her sins.  
These examples do declare, why the troubled may put their trust in God. 
God is both omnipotent and merciful.  Because he is omnipotent, and can do all things: and he is merciful, and will help all penitent and faithful sinners. And so said this Prophet Asaph, Of him cometh my salvation. And he showeth the cause why: For he is my rock, my salvation, and my defence.  
These three words declare meruellousty, the nature of God, that alone helpeth: and also the faith of him that calleth for help.  
As for God, whom the Prophet calleth first his (Rock:) by this word, 
Rock.  he openeth marvelously, how strong, firm, and sure, and how invincible he is against all troubles, adversities, and tempests, as well of the body as of the soul. 
Matth. 7. He that buildeth upon the rock is wise.  In Saint Matthew, the man that buildeth his house upon the rock or stone, is called wise: and the cause is, that what winds soever blow, and what tempests so ever arise: they cannot cast down the house, nor overthrow the building: for it is grounded upon the stone. 
What is the rock.  The stone is God and his word, the builder is the Christian man, and the building is the religion that he hath learned of God by his word. And although we see God our rock and sure stone, is not assaulted with stormy and tempestuous showers & rain: yet the builder and the building, that is to say, 
If the rock were not sure: the builder & building would come to ruin.  the Christian man and his religion, be blown at, and such showers of trouble fall upon them, that were not the rock firm and sure, all the building and the builder also, (for man's part) would surely fall, and come to utter ruin.  
The experience of the same winds and floods, we may see in the Acts of the Apostles. For when Peter & the rest builded the house of God, 
To build the house of God: is to teach salvation in Christ.  that is to say, taught men their salvation by the merits and passion of Christ: there arose such winds and floods, that the builders were put into prison, and the building in great danger. When S. Steven builded the congregation with God's word in Christ, 
Act. 5.  whiles he was building, 
Act. 7.  such winds and floods of malice assaulted him, that his brains were knocked out. When Ananias and the rest planted & builded the house of God, that is to say, converted the infidels unto the faith of Christ at Damascus: 
Act. 9  there arose such winds and tempests at Jerusalem, that Saul came from thence towards Damascus, with commission from the high priests, to kill the builders, & to overthrow all they had builded. Let us leave off the examples of holy men, & see what happened to the head & chief captain all Saints & good builders, 
If Christ had not been the rock of strength itself: he had been cast down.  our saviour jesus Christ. When he called the world from ignorance to knowledge, from death to life, and from damnation to salvation: there arose such winds and storms, that, had he not been the rock itself of strength and invincible power, he had been overthrown clean, and his buildings turned upside down. For before he was of age to be borne, 
Christ was slandered before he was borne Matth. 1. 2 Christ per secuted as soon as he was borne.  in his mother's belly, the devil went about to slander him as a bastard: and would have persuaded the same to the godly man joseph, spoused in marriage to the blessed virgin Marie. He had no sooner put his head out of his mother's belly: but straight way Herodes sword was whet and bend to kill him. Within a little while after, the devil stirred up his own kinsfolk & countrymen, 
Christ's own kinse folk were raised against him Luke. 4.  to cast him down from a hill top, and to break his neck: and at length killed him indeed. But what was the outgoing of this builder? Forsooth, Father into thy hands I commend my spirit. And what was the assurance of his building, 
Christ slain.  that is to say, in what surety stood his disciples and followers in the midst of these winds & great storms? 
Luke. 23.  Doubtless, 
Christ commended his disciples to the protection of his Father, john. 17.  Christ commended them to the custody and protection of his heavenly father the rock & sure stone of all salvation: from whom winds, floods, temptations, persecution, death, sin, nor the devil himself, with all his company of wicked spirits, be able to remove the simplest of all Christ's flock. In the Revelations of Saint john, 
Math. 16.  there is a marvelous doctrine, what winds and floods shall blow and overflow this rock in the building, 
Apoc. 12.  and builders, for the time of this life. There is a woman that had brought forth a man child, and by and by there was a foul great red dragon with seven heads and seven horns, that would have devoured this child, before he had come to his inheritance and kingdom appointed unto him. And when he saw he could not prevail against the child, he cast out of his mouth water, as it had been a great stream, after the Mother: but there was given her wings to escape. For the rock that she was builded upon, was sure: that what soever winds or waters (that is to say, what troubles soever) should happen, 
He that hath God for his rock, is assured of a saviour.  nothing could overthrow her. And so sayeth Asaph here, God being my rock and sure fortress, my soul nor my body shall never be confounded. As he declareth more openly by the two words that follow, He is my strength and my salvation also, saith the Prophet. As though he had said, 
Application of god's strength by faith, to his own defence.  I do not only know God to be sure, strong, & invincible: but also I know this his might, strength and sureness, is my wealth and my salvation.  
For many men know, that GOD is the rock and strength of all powers: but none doth know that this power and strength, is salvation for himself, but such as be Gods in deed.  
Therefore, 
Faith is the gift of God.  seeing this faith that believeth God particularly to save a private person is only God's gift, and cometh not of man: let us pray, that when we see how God hath been the rock of salvation to others, that he will be so unto us likewise. For it is a singular gift of God, to say boldly, steadfastly, and merrily from the bottom of the heart unto him: 
He that feeleth in himself God to be his salvation, hath the greatest treasure of all.  Thou Lord art my rock, my salvation, and my comfort. And he that feeleth in himself for himself, GOD to be his salvation, hath such a treasure, that all treasures besides it, are nothing to be esteemed: and he will not pass of goods, lands, nor life, for this faiths sake.  
But faith, as long as it cometh no nearer the heart than the ear, the lips, the teeth, or the tongue: it is but an easy matter to believe. As we see these rumblers up of the Psalms, & the rest of God's word, at this time in the church, where they that say them, nor they that hear them, understand any thing at all, or be any deal the more edified for that which is done or said in the church. 
The abuse of God's word provoketh this vengeance.  And I am assured, if the priests felt in their hearts, the vengeance of God to come, for this abusing the word of God, & the people knew what an incomparable treasure they have lost, by the taking away of the word of God in the vulgar tongue: the priest would weep water of his eyes as often as he said his service, 
God's word in an unknown tongue amongst the people to be lamented.  & the people would sigh full heavily as oft as they heard it, & understood not what it meant. Wherefore let every man pray to God, that he may know him, as the Prophet Asaph doth, that he is the rock & salvation, to him that so calleth upon him.  
The third word is (Defence.) By the which the Prophet noteth two marvelous doctrines. The one touching God: and the other touching man. The thing touching God is this. 
Defence. Two doctrines.  Look as in himself God is omnipotent: so is he of power both in body & soul, to do all things for his creatures in general. And as generally he can do all things for his creatures: so particularly he is salvation, to all that by faith believe in him. And as he is also salvation, particularly to such as believe in him: even so particularly is he a defence, 
Note.  buckler & protection of such as shall be saved: that neither sin, the devil, or any troubles of the body: 
Nothing can hurt him that is in Christ jesu.  nor troubles, doubtfulness, anguish, perplexity, or heaviness of mind, shall hurt or danme him. The doctrine touching man by this word (Defence) is this. Look as the faithful man hath in himself this general knowledge with all men, that God is Almighty to do all things, as he lust, with his creatures generally: so particularly he believeth, that he is able, and will save such as particularly believe their salvation in him. 
The faith full believeth, that as God is able to save generally: so is he to save particularly.  And as the faithful particularly believeth his salvation to be only in God: so doth he also believe and challenge particularly with the rest of his brethren in Christ, maintenance, perfection, and defence from all misseaduentures, jeopardies and dangers, that may happen in this life, before he come to everlasting joys. God (therefore) give us grace with the Prophet Asaph to say faithfully unto him, Thou art my strength, my salvation, and my defence: then doubtless we shall be assured of that, which followeth, So shall I not greatly fall.  
Of these words, (So shall I not greatly fall, we be also taught and instructed very necessary lessons, and doctrines. first, what difference there is between the defence of God towards his people in this life, and in the life to come.  
As touching the defence of God towards his people in this life: 
Defence of God towards his people in this life.  it is marvelously set forth by Christ in his prayer, a little before his death: where he prayed unto his father, not to take his Apostles out of this world: 
john. 17.  but to preserve them in this world from sin. 
They that will live in Christ must suffer persecution john. 16.  So that he would his friends with God's defence, should abide for a time in the world. And what they should have in the world for all God's defence, Christ told them: In the world (sayeth he) ye shall suffer affliction: and ye shall weep, and the world shall laugh. Again, 
Matth. 10.  he said unto them, that He sent them forth as sheep amongst wolves. Whereby we may see, that God's favour and God's defence saveth not his very elects in this life from troubles and afflictions. For (Saint Paul saith,) As many as will live godly, shall suffer persecution. Therefore the holy Ghost placeth the faithful congregation, the spouse of Christ (whom God loveth and defendeth) amongst thorns, and brambles: 
Cant. 2. Matt. 13. 7, The faithful congregation is likened to a ship, a house, & a woman traveling with child, etc.  and sometime likeneth the faithful congregation unto a ship, tossed upon the sea with danger of drowning: sometime unto a house, whereupon bloweth all winds and weather: and sometime to a woman traveling with child, before whom standeth a foul dragon ready to devour both child and mother. So that by this prophet Asaphes' words that saith, 
Apoc. 12.  He shall not greatly fall, and by these other places, we learn, that in this life, such as God loveth & defendeth from the eternal fire of hell, he (notwithstanding for this life) under great crosses, and wonderful troubles: yet Christ willeth us to be of good comfort, for He hath overcome the world. And the prophet saith, 
john. 17.  God is my rock and my salvation: I shall not greatly fall. 
Who do suffer in this world greatest troubles. Proverb. 3. Hebr. 12. Apocal. 3. 1. Peter. 4. Rom. 8.  And to consider the truth, such as God most strongly defendeth, and best loveth in this world, suffer many times, greatest troubles. Yea, and God beginneth with his friends sometimes first, and most sharply: as S. Peter saith. And S. Paul saith, We be praedestinate to be made like unto Christ in troubles, whiles we be in this troublesome world: But the defence of God and his love in the world to come, is void from all bitterness and pain, and from all troubles and adversities. 
Consolation.  As it is most comfortably and joyfully written in the ballads of Solomon: 
Cantic. 2.  where (for a time) the Lord defended his spouse that stood in the midst of sharp and pricking briars and thorns: at length he calleth her to perpetual rest & consolation, assuring her that the winter is gone, and the tempestuous showers past. The sweet flowers do appear, and the pleasant voice of the Turtle is heard. Meaning, that such as be loved and kept by God in the world of bliss to come: 
They whom God calleth of mercy out of this life, be void of all troubles.  be sequestered, and departed from all troubles and adversities.  

Apoc. 21. The description of the heavenly joys.  The like may you see in the Revelations of S. john, wherein he mystically to set forth the pleasantness and unspeakable joys of heaven, saith: It is paved with precious stones, and the gates thereof be also of pearls. And moreover, There is a light more lighter than the Sun or Moon, for the clarity of God lighteneth it, and the brightness is the lamb of God. There shall the elects dwell for ever, and the gates shall never be shut, neither shall there be any night there to trouble it.  

The defence of God towards his in the life to come. Esaie. 66.  The same is to be seen also in isaiah the prophet, how in that life God's defence is in such as be saved, without all kinds of troubles and adversities.  

The favour of God towards his in this world, is annexed with troubles.  Now here is to be noted, that as God's favour and defence in the world to come, in such as be saved, is void of all troubles & adversities: even so God's favour and his defence in this world in such as shallbe saved, is joined and annexed with troubles and adversities. Let us therefore be content with trouble & persecution in his favour here in this life: or else doubtless we shall never have his favour and defence in the life to come, in joy and everlasting consolation.  

Trouble shall not overcome God's children.  There is yet another learning in these words: I shall not greatly fall: That is, that the children of God shall not perish for any kind of trouble: and yet in this world they can lack no kind of affliction. All shall they suffer: and yet at length overcome all, as this prophet Asaphe did. He was troubled, but yet not overcome: he fell, but not so far that he arose not again: and he was so troubled with the cross that God sent him, that he could speaks nothing for the time: yet at length he said, God was his sure rock, and his salvation. Thus God tempteth his, but desperation he leaveth to his enemies. 
Desperation, God leaveth only to his enemies.  God suffereth his to feel in this world the punishment of sin: but he reserveth the pain thereof in the world to come to his enemies, and to the reprobates. He maketh his to be sorry for sin in this world: but such as be not his, 
Note the difference between God's children, and such as be not his.  he suffereth to be careless & painless of sin in this life, that their damnation may be the more dolorous, in the world to come. Therefore blessed be such as fall and fear, as the Prophet Asaphe saith: but not too far unto all wickedness and wantonness of life.   

THE THIRD PART.  
3 How long will ye imagine mischief against a man? Ye shall be slain all the sort of you: yea as a rottering wall shall ye be, & like a broken hedge.  
4. Their devise is only how to put him out, whom God will exalt, their delight is in lies: They give good words with their mouth, but curse with their hearts.  
The third part showeth, how the persecuters of the innocent shall suddenly perish.  

The wicked persecuters be as a tottering wall, suddenly overthrown, in their most prosperity.  BY the similitude and Metaphor of a tottering or quivering wall, the Prophet declareth, how lightly and suddenly the Lord will destroy the persequnters of his people. For as the wall that is tottering and quivering, with every wind & weather, is easily and suddenly overthrown: even so be the wicked and tyrannical persecutors suddenly destroyed: yea when they be in their own conceits, most strong and valiant. As it may be seen by the mighty host of Zenecharib and Benedab: 
Zenecharib.  the army of king Pharaoh and such other, that persecuted the people of God: 
Bevedab. 3. Reg. 20. 4. Reg. 8. 18. 19  verily supposing their strength to have been able utterly to have oppressed God's people, whom they hated. The like is to be seen where Hester and judith two silly and poor women, 
Exod. 14.  were instruments to overtumble and destroy the wicked 
Hester. 7.  Am●n and Proud Holofernes. 
judith. 13.  So by this we learn, that the strength & persecutions of the wicked, 
Holofernes.  be not permanent nor strong, 
The presence of God's favour towards his: is the destruction of the wicked.  but transitory and feeble, destroyed & vanquished with the presence of God's favour towards his, as often as it pleaseth him to punish the malice and mischief of the wicked.  
But there is one learning particularly to be noted in this similitude of a trembling or tottering wall: wherewithal the Prophet setteth forth the fall and confusion of the wicked, which is this: that when the wicked persecuteth the godly, & that the least resistance of the world is stirred up by God against them, the Lord that stirreth up the plague to punish them, striketh also their hearts with such trembling and fear, 
God doth so strike the hearts of the wicked with fear, that one man in a good cause, is able to withstand ten.  that one man in a good cause shallbe able, to withstand ten such wicked persecutors, whose conscience God hath so feared, that they are not able to bear the countenance of a man: no, not able to overcome the terror of their own spirit, which beareth them record, that as they in time past have fought against God & his cause: so now God justly fighteth against them, both with the fear of hell fire towards their souls, and with outward adversities towards their bodies. So God said, he would send such trembling & fear unto such as neither loved, 
Note.  nor kept his laws: as it is written by the holy Prophet Moses. 
Deut. 28.  The example whereof ye may read also in Daniel the Prophet: that the Emperor of the Caldées, 
Daniel. 5.  when he was in the midst of his strength, mirth, banquets, and jollity, 
A hand writing in the wall feared the Emperor of the Caldees in his most jollity.  saw no more but a poor little hand write in the wall of his palace, that never spoke word, showed no terrible sight of men of war, nor gave any blow in his palace: yet fell the Emperor into such a trembling & fear at the sight thereof, that all his limbs (in manner) stood him in no steed. Christ never gave blow, but modestly asked his murderers whom they sought for: and yet fell they flat and prostrate to the ground. 
john. 18.  So that the wicked persecutors of the godly, be aptly and properly likened and compared to a tottering 
Christ ask his murderers whom they sought: they fell upon the ground.  and trembling wall. For as soon as ever the blasts of God's ire and judgement be moved & kindled against them: they be so quivering and comfortless, that they would take them to be most their friends that soon would dispatch them out of the world. As Christ said aptly of them, they should pray the mountains to fall upon them. 
Luke 23.  As long as God feigneth himself a sleep, and suffereth the blessed to fall into the hands of the wicked to be crucified and slain, as they please, 
Note diligently.  they be more strong, and more cruel than Lions: but when God ariseth & taketh the defence of his poor people, than they be more fearful than the Hart, or trembling Hare. As we may see, when silly harmless jacob, 
jacob.  passed homeward into his country from Mesopotamia, such as he never gave blow nor spoke foul word unto, 
Genesis. 43  trembled at his coming, as though he had been in battle with thousands of soldiers. The like may we see by the brothers of joseph when he spoke most gently unto them, 
joseph.  yea and told them that he was their brother: there was such a terror and fear struck their consciences for persecuting of him, 
The children of Israel.  that they could make no word of answer. When the children of Israel should come into the land of Canaan, the Lord said he would send before them his fear, 
Exod. 23.  to amaze and astonish the people of the country, that their strength should do them no harm.  
The fury of the wicked may seem in his own eyes to be stable, firm & constant: but in deed there is nothing more trembling nor tottering. As we may see at this present day. 
They that persecute Christ's flock at this present, have no assurance but flesh and blood.  Such as persecute the lively and silly flock of Christ, and tyrannously hold the neck of the godly under the yoke of idolatry: they have no ground, no certainty, nor any assurance more than flesh & blood, that favour them, by whose favour they oppress the truth, & persecute the lovers of it. So that in case flesh & blood should fail them, than would they be in such trembling & quivering, that they would do whatsoever they were commanded to do, to be delivered from fear and terror.  
As we may mark and see in the bishop of Winchester Gardener, 
Stephen Gardener. Edmund Boner.  and also Boner the bishop of London. When king Henry the eight suspected them both to be favourers of the Pope, (the capital enemy of Christ and his church) Winchester fell into such a trembling and fear, that with all hast he wrote his purgation in a book named, 
A book, De vera obedientia.  True obedience: and Boner set an epistle before it, both they crying our against the Pope, as against a tyrant, and false usurper of authority in this Realm, (although they thought nothing less.) Thus we may see how inconstant, trembling, and quaking these tottering wicked persecuters of God's word be. 
Read Tunstals sermon against the bishop of Rome, & the treason of Cardinal Pole.   
I could declare more of their religion to be of the same conditions: but because these two and Tunstal the bishop of Duresme be known openly to the world, by their books to be such, I speak only of them. When the prophet hath declared that the persecuters of the godly shall suddenly perish, he telleth the cause why they shall perish, 
Why shall the persecuters of the godly perish?  Because they devise how to put him down (saith he) whom God will exalt. And after that the Prophet hath showed, that the cause of their fall and punishment, is their conspiracy against Gods elect: he setteth forth by what means the wicked use to depose, persecute, & tumble down the people of God: 
By what means do the wicked put down the people of God?  By lies (saith the Prophet) and by imagining of falsehood and untruth. And when he hath declared, that the wicked do purpose, to bring their case and matter against the godly with lies: he showeth after what sort and fashion lies by wicked men be used (To bring mischief to purpose.) This is the letter of the Psalm concerning the third part of it. Now there is in every of these sentences profit to be gathered by the reader or hearer of it.  
First is to be noted the conspiracy and treason of the wicked against God. If it please the Lord, to favour and advance one: the nature of the wicked is, as much to deface that God would have honoured, as may be. 
Caine. Abel. Genesis. 4.  As God bare favour and advanced Abel: Cain wrought treason and killed his brother, for the love that God did bear him. The Lord appointed Samuel to rule: 
1. Reg. 8.  the wicked people misliked that, which God best approved. 
1. Reg. 18.  God would exalt David: Saul, 
3. Reg. 15.  Absalon, and Achitophel, would prefer themselves. Again, the Lord appointed Noah to teach the people to beware of the universal flood: 
Gene. 6. 7.  the people preferred liars, unto whom God never gave his holy spirit. 
jerem. 20.  God elected jeremy the true prophet: the people advanced Passur the false prophet. The Lord exalted his dear son, and willed the world to learn of him: 
Matth. 3. 17. 28.  the people preferred the pharisees, & desired the judge to hang Christ. God commanded his word only to be taught: but the world plucketh it so down, 
john. 5.  that either they clean refuse the word, or else they will have it none other wise than it is authorized, and made true by man. God saith, 
1. Cor. 1.  That which is wisdom before the world, is foolishness before him. The world recompenseth most arrogantly God, with the like, & accounteth all his wisdom and learning foolishness, in respect of worldly wisdom, counsel, and religion. 
What shall become of the controllers of God.  But what saith the Prophet Asaphe shall become of these Nimrod's and controllers of God? They shall (saith he) quickly fall, and be destroyed as a tottering wall.  
Here we see how controlling, and amending of God's works at length speedeth: and what is the end of these persecuting Giants of Gods afflicted. They fight, 
GOD laughteth the intent of the wicked to scorn. Psalm. 2.  they far foul, they move heaven and earth to alter the purpose and mind of God: but, He that sitteth in heaven laugheth them to scorn. And they themselves that thus wickedly use Christ and his members, fall down and come to nought, as old, rotten, and dusty walls.  
And in the other part that these shameless tyrants conspire thus against Christ and his people, 
So the wicked may obtain their purpose: they care not by what means.  by lies and falsehood, is declared the filthiness of their conscience: that be so far past shame and honesty, that they care not (so they may obtain their wicked purpose,) how craftily or falsely they lie or calumniate any sayings or doings of God or man. As the devil their father, when God had exalted man into Paradise, he wished him out of it, 
Genesis. 3.  and began to work man's destruction, 
By what means the devil deceived Adam.  with calumniating and false lying upon Gods own word. When God had set up David to reign: Absalon his own son thinking the better to pull his father down, lied falsely upon him to the people, & said, that There was no judge appointed in Israel to hear causes, 
David. Absalon. 3. Reg. 15.  and to end them between man and man. So slandered he his father, a man of good justice: and advanced himself, that never knew what justice meant. 
Elias. Achab.  The good Prophet Elias likewise, whom God appointed to warn the people to beware of sin: 
3. Reg. 18.  king Achab to disgrace him, lied falsely upon him, and said, that He was the troubler of the common wealth. 
Christ. The wicked sort of the world.  So Christ, whom God had elected to save the world from death and damnation: the wicked sort of the world said, He hath saved others, but he cannot save himself. Again, 
Matth. 27.  God sent him to be amongst the troubled to comfort them, 
Matth. 8.  but such as wanted consolation, 
Mark. 5.  when they saw him, 
Luke. 8.  prayed him to departed out of their country: because with his presence, they lost their swine. 
Paul. Tertullus, etc.  God said that Paul was the chosen vessel, to bear the name of him through all the Gentiles: 
Acts. 24.  Tertullus and the other jews said, 
Whom God do exalt to say the truth: the wicked condemn as heretics.  He was one that molested all the world. Even so at this time, there is neither honest nor virtuous man, that God exalteth to speak the truth: but the wicked saith, He is an heretic, a scismatique, & a traitor. But seeing it is none other than always hath been accustomed, falsely to be laid to such as God loveth: it must be borne patiently.  

How do the wicked use their lies.  But now the Prophet showeth, how these liars and envious persecutors use their lies. They give fair words with their mouth, (saith the prophet,) but they curse with their heart. By these words we may learn, that there are three manner of ways that lies do harm.  

Three manner of ways do lies harm.  The one, when they be openly and plainly used. The other when open falsehood outwardly, is cloaked with pretended truth. And the third when they be dissembled outwardly, & yet in the heart they lie hid, tarrying for a time when they may be put abroad, to do mischief, & to work the destruction of the godly.  
But for as much as the devil the father of all lies, 
john. 8.  knoweth that such as he inspireth with lies, can not do harm with his lies, except they be used as the persons be qualified, amongst whom the lies must be sown: he teacheth his disciples to use them as opportunity and occasion shall serve.  
Manifest and uncovered lies he causeth to be used, 
Manifest lies among the ignorant.  amongst such as do not know nor love the truth. For those lies shall stablish and confirm the wicked in their error, and wickedness. As for example. 
Example.  Absalon and Achitophel told the people, as many lies (in manner) as they did words, 
1. Reg. 15.  against king David: and when they were by Absalon's fair words alienated from king David, and bend unto his son, because he promised to use justice to every man and lawful favour: after Absalon came to Hebron, and had of his side Achitophel his father's chief counselor, he lied openly, and the people more and more were established in error and treason.  
The like is to be seen in the book of the Numbers, 
Num. 14.  that when such as returned out of the land of Canaan, whither they were sent, to view the goodness and strength of the country: ten of the twelve espies, brought the people into such a terror and fear, that they thought it impossible to recover the land. Thus being in an error: manifest lies against God, 
Moses. josua. Caleb.  Moses, josua, and Caleb, might be used well enough and prevail.  
In matters of religion is the same, 
Manifest lies in matters of religion.  amongst such as be deceived and in error: manifest lies do take place, and do as much harm, as the devil requireth to be wrought by them.  
As amongst the Caldées, such as most commended the idol of fire: 
Gene. 11.  were most esteemed. Amongst the Egyptians, 
Exo. 6. 7. 8.  such as most blasphemously could speak in the defence of witchcraft and sorcery: were taken for the best men. 
3. Reg. 16. 17. 18.  Such as could best defend the honour of Baal, amongst the idolatricall jews: 
Matth. 15.  had most reverence and honour. Amongst the Phariseis, he that could most speak for the maintenance of men's traditions: was taken for the worthiest man. 
Amongst the papists defenders of idolatry be proffered.  And now amongst the Papists, he that can best defend Papistical idolatry and supersition, is highest preferred. But (as I said) this use of lies and falsehood, takes place in none but in such as the devil (the God of this world) will not suffer, 
2. Cor. 4.  to have the word of truth known. And this use of lies and flashoode, doth not trame men unto error and heresy: but stablisheth men in them, that do not know the truth.  
There is an other sort of people, which be the faithful: at whom the devil hath indignation, and laboureth with all diligence to deceive: against whom the use of manifest lies (he knoweth) can not prevail: for such as do know and love the truth, do abhor falsehood. Wherefore, if the devil prevail against them: it is by another use of lies, than he used to the other sort of the world.  
This use of lies is of two sorts: 
The use of lies amongst the faithfullesse.  as we see by the word of God. The one is to make an evil thing to appear good, under the pretence of good: and a false thing to appear true, under the pretence of truth. 
Gene. 3. 4.  As we may see, how the devil under the pretence of good and profit unto Eve, 
Eue. Caine.  made her eat of the apple, which was forbidden. Cain under the pretence of friendship, brought Abel into the field and killed him. 
1. Reg. 17.  Saul under the pretence of amity, 
Saul.  bade David to feast: and so meant to have stain him. 
Absalon.  Absalon under the colour of justice and love to the Common wealth: 
3. Reg. 15.  sought his father's death, and made his subjects traitors. With many more such examples in the word of God. Whereby is declared, that the devil by his disciples, useth lies many ways: 
The devil useth lies many ways.  sometime to 'stablish men in error, that be in error already: sometime to deceive such as be in the truth: but then manifest lies be not used, but rather lies conveyed, covered, and cloaked with the mantel of truth and verity: as we may see by the examples before specified: howbeit, many times this use of lies, how so ever it pretendeth truth, can not deceive men. Then, rather than the devil will miss of his purpose: he teacheth an other use of lies, which is more dangerous and painful to the godly, than any yet before mentioned of. Of the which use the Prophet Asaphe speaketh in this place, 
A perilous use of lies.  saying: They speak fair with their tongues, but think evil in their hearts.  
This is a perilous kind and use of lies: for it doth one of these two great mischiefs, or else both of them. That is to say, either at length it overcometh the truth: or else mortally persecuteth the truth that will not be overcome. As we may see by Esau. 
Esau.  He used a great while fair speech and gentle manners with jacob his brother: but in his heart he said, 
Gene. 27.  If my father die, I will kill my brother. Again, Absalon spoke fair to his father, 
Absalon.  and asked him leave to go to Hebron, to pay there the sacrifice that he promised (whilst he was in Gessur of Syria) unto God: 
3. Reg. 15.  but in his heart he went thither to raise king David his father's subjects against him. Certain came to Christ and said: 
Matth. 22.  Master, we know that thou art true, and that thou teachest the ways of God in truth: yet in their hearts, they came to trip him in a case of treason, if they could.  
This use of lies is very dangerous, for it lieth in the heart hide secretly, expecting and looking for time convenient, when and how it may break forth to serve the turn: yet is the devil the father of lies, and the temple of the devil the wicked man's and woman's hearts, wherein they lie ashamed or afraid to utter them: 
Note.  but holdeth outwardly with the truth, which inwardly they mortally hate, until they may take occasion to do outwardly as they would. 
The amiable countenance of the papists in King Edward's days: be turned now into fiery faces.  And we see it in Cain, Esau, Absalon, the Phariseis and others. Yea, our own age hath too good experience of this use of lies. For, how many within this twelve months spoke fair of God and his word, and showed themselves outwardly as friendly as could be unto them? but what their conscience and hearts were inwardly, now it appeareth. Doubtless, that they hated deadly in their spirits, that they most extolled with their mouths: for now they be gone from the truth outwardly, which inwardly they never loved. And by the use of their lies, they train as many, as they may, to be partakers of their evils: and such as they can not, (by the use of lies draw unto their sect) by violence and tyranny they persecute and compel, with extreme punishment and hatred, in lands, goods, and body.  
Thus may we see by this Prophet Asaphe, which way the wicked persecuted the godly, and molested the silly members of Christ, that wished all men good, and no men harm: even with lies and falsehood, and used many crafty and subtle ways. Whereof we be not instructed by the Prophet only to know this poison of the devil concerning lies, and the divers and manifold use and practise of them: but also, that the Christians be most in danger of them, yet must be contented for Christ's sake to bear them, and circumspectly to beware they be not deceived by them.   

THE FOURTH PART.  
5 Nevertheless, my soul wait thou still upon God: for my help is in him.  
6 He truly is my strength, and my salvation, he is my defence: so that I shall not fall.  
7 In God is my health and my glory, the rock of might: and in God is my trust.  
8 O put your trust in him always (ye people) pour out your hearts before him: for God is our hope. Selah.  
The fourth part repeateth more at large, the declaration of the first and the second part.  
THE five and six verses be word for word, as the first & the second were: Only there is left out in these two verses, this word (greatly:) for before he said, He should not (greatly) fall. The which word may be taken two ways very comfortable, of the reader and hearer, if it be well marked and believed.  
The first way is, 
Prou. 24.  that the Prophet meaneth not, that the people of God shall not fall, 
The people of god do fall.  for that is against the Scripture: for, The just man falleth seven times in the day. 
1 john. 1.  Again, If we say we have no sin in us, we deceive ourselves: and the truth is not in us. Now, whereas sin inseparably dwelleth (as it doth in all men whilst they live upon the earth) there be faults and falls before God of the man's part, in whom this sin dwelleth: yet God of his mercy for the blood and death of Christ, 
The sins of the faithful be not imputed unto them for Christ's sake.  doth not account these inseparable sins to be falls: but loveth the person, preserveth him, and will not impute nor lay any of those falls or faults, unto his charge, but in Christ esteem him justified and clean, as though he were of himself so in deed. And thus the Prophet saith, that of God's part, and by our acceptation into his favour, 
Rom. 8.  through Christ, the faithful falleth not. 
justification. Note.  That is to say, his sin is not accounted damnable nor laid to his charge, for Christ's sake: As Saint Paul writeth to the Romans. 
Rom. 8.   
another way it may be taken. That a Christian hath testimony in his spirit by the spirit of God, that he is so elected, chosen, and ordained of God to eternal salvation: that what so ever the world, the flesh, 
He that standeth fast of God's election: can not fall to damnation  the devil, or sin shall do: yet standeth he assured of God's election, grace, strength, and fidelity, that he shall never fall to damnation, but arise again, and be called from his falls what so ever they be. And yet this most sure & comfortable knowledge will not give him licence, nor liberty to sin: but rather keep him in a fear and love of the strong and mighty God, in whose hands he is, and kept from the great fall of eternal damnation, from the which he was delivered from the beginning with God. So that ye may learn of this place, what perseverance is, in the meditation & contemplation of Gods most holy word and promises. 
Nichodemus.   
At the first they seem unto the flesh, 
john. 3.  things impossible, as we may see by Nichodemus, who was as ignorant as could be at the beginning, 
The longer a man is at school: the more sweetness in learning doth he feel.  when he came first to school to Christ. But when a man hath been exercised a while in it, he feeleth more sweetness in the promises of God: as we see by this Prophet. For after he had borne the cross of affliction a little while, and learned the nature of God, how merciful he is to sinners, he said: Although I fall, yet it shall not be greatly. But when he had tarried in the school of Christ, and learned in deed what he was, and how that he was able to perform his mercy, he said plainly: Whatsoever, sin, the devil, the world, the flesh, hell, heaven, or the earth would say against him, he should not fall. These two interpretations are to be noted. For which so ever we use, we may find comfort, and unspeakable consolation.  
Now, when he hath declared, that he shall not fall into God's eternal ire & displeasure: he showeth how this certainty of eternal salvation came unto him: and why God so mercifully and strongly, hath warded and fenced him against all temptations and perils of damnation.  
It is (saith he) because God is his health. 
Why shall not be godly fall. Health.  That is to say, One that hath not only taken him from the sickness and danger of sin, the tyranny of the devil, and damnation of the law: but also preserveth him in the same state, that he fall not again, into the sickness and peril that he was delivered from. 
The mercy of God and not manswork saveth a sinner.  Whereof we learn, that it is not man's labours, nor man's works that helpeth a sinner, and saveth a damnable soul: but it is the free work and undeserved mercy of almighty God. Wherefore we be taught, that There is no health, but in God alone.  
Then saith the Prophet also, 
Glory.  that in God is his glory. Of the which word he noteth two things. The one touching God alone: 
Note.  and the other touching God and himself.  
The glory that toucheth God alone, is, that this troubled Prophet pondered in the heaviness and anguish of his mind, the number and strength of his enemies, the devil, the flesh, sin, the world, and the bitter accusation of God's laws, that truly accused and painfully grieved his conscience for sin. Of the other side in faith he considered, how the scripture declared that God was merciful, even unto the greatest sinners of the world. And he learned also by the word of God, that GOD had made promise unto sinners, to be merciful. He considered further, that god had many times used and practised his mercy towards sinners. And he found likewise by the scripture, that God, to perform his mercy, would not spare his own dearly beloved son, to redeem man from his sin with his own precious blood, and painful death.  
Thus weighing the strength of the devil and sin in the one part to damn, and the strength of God's mercy in Christ jesus on the other part to save, 
The afflicted Christian that believeth the strength of God's mercy, to exceed the force of his enemies: receiveth consolation.  and perceiving the riches, abundance, and strength of God's mercy to be more available to save, than all the power and strength of the devil and sin to damn, (for the great victory that God taketh over such strong enemies,) the Prophet triumpheth in the glory of God, joyfully and thankfully: extolling him for his mercy and power, that hath broken the serpent's head, and spoiled him of his prisoners. So we use to do, when any man by valiantness, defendeth us from our enemies: we extol and magnify him for his victory and conquest.  
This glory gave the Prophet Asaphe in this Psalm of God, 
Every christian giveth the glory only unto God.  when by faith he saw God conquering of hell, sin, the devil, the accusation of the law, desperation, the flesh, and the world. And the same glory giveth every faithful creature unto God, at the end of the lords prayer, 
Matth. 6.  when he saith: For thine is the kingdom, the power, and the glory. By the which words we know, that how so ever the devil and wicked people, take upon them to usurp by violence, war, and tyranny, and live never so princely in pomp and pride: they be but usurpers, if they come to it wrongfully: for the kingdom appertaineth unto God. And how so ever they extend their power, (in God's sight) they be no stronger than a bruised reed, or broken staff: for the power is Gods. And what glory so ever they seigne and flatter themselves to have: it is but withered hay and vile dust, in the sight of God.  
But now the Prophet, 
The Prophet by faith claimeth the glory of God▪ to be his glory.  by the eye of faith, seeing this glorious triumph, strength, and power in God: saith, that In this glorious, almighty, and triumphant God is his glory, and desireth to have part of that victory, and of that marvelous majesty. And as the Psalm saith, He calleth and nameth the God of glory, his glory. Oh marvelous, and unspeakable boldness and constancy of faith. 
Note.  A man nothing but sin by nature, in the sight of God, nothing but earth and ashes, replenished with all misery and wretchedness, by nature corrupt, the very enemy of GOD, a vessel prepared unto all dishonour, ignominy, shame, and perdition, contemned through sin, and shamed before all creatures: and yet now with all these dishonours (by faith) saith. The king of glory is his glory: and the conqueror of all dishonour, is his shield and buckler.  
Of the other part, who can think or speak any thing thankful to such a king of glory, and most mighty conqueror, that abhorreth not of mercy, to be the honour and glory of so vile, sinful, and wretched a thing, as man is? Whose eyes abhor no filth of sin in penitent sinners, 
Consolation  whose presence refuseth not the company of the sick and miserable, whose strength comforteth the weak, whose mercy rejoiceth the comfortless, whose life expelleth death: whose health banisheth sickness, whose love vanquisheth hatred, 
Psal. 103.  whose immortality giveth everlasting life: and who crowneth us with endless pity and compassion in joys perpetual.  
Thus the Prophet, after he had espied the almighty God in himself gloriously, to be void of all troubles, dolours, and other adversities, and that he had also conquered gloriously the captains of all adversities, 
Oh lively faith.  hell, death, satan, and sin: he challenged by faith, and craved by God's promise, to be partaker of God's glory in this point. And doubtless, he that can feel in his heart, that GOD is his glory: he shall take no dishonour nor shame, by all the works of the devil, sinner, or the world. Therefore, many times in reading or thinking of the Psalms, or other part of the holy scripture: it is expedient to meditate and pray, that the word we speak or pray, may be unto us as much salvation, comfort, and glory, as we perceive GOD hath appointed in it for us. And when we say with our mouth to God, 
Luke. 17.  Thou art my salvation, my glory, my rock, and my trust: Let us cry, Lord increase our faith, help us for thy name sake constantly to believe thee, to be unto us in deed in spirit as we speak of thee outwardly with our mouth. For in case the heart understand not, 
isaiah. 29.  nor believe the words we speak with our mouth: 
Matth. 15.  we honour God in vain, as the scripture saith. Let us therefore pray, as Saint Paul teacheth us, 
1. Cor. 14.  saying: I will pray with the spirit, and I will pray with the mind also.  
When the Prophet hath by faith assured him self of God's favour, 
Exhortation.  he exhorteth all the Christian congregation to do the same, saying: O put your trust in him always (ye people, etc.)  
Here the Prophet teacheth, 
What is the office of the pastor, when he understandeth the scriptures?  what the Minister of the Church, Bishop, and others should do, when they understand the scripture, and learn by it, fear and faith, love and hope in GOD: they be bound to teach the congregation the same Scriptures for her salvation. Whereby is condemned the use of the Scripture in an unknown tongue: which is directly against God's word. 
1. Cor. 14. The office of Kings and Magistrates, Parents and Masters.  And here be Kings and Rulers also taught, to see their subjects, tenants, and servants to understand the word of God: likewise the Father and the Mother, the Master and the Mistress, who be bound to know for their salvation the word of GOD, and to teach it unto others under their governance. Therefore, in the end of the verse is put (Selah.) As though he had said, Happy be those that put their trust in the Lord, and teach other to do the same. And cursed be those that trust not in the Lord, and teach others to do the like.   

THE FIFT PART.  
9 As for the children of men, they are but vain: the children of men are deceitful upon the weights. They are altogether lighter than vanity itself.  
10 O trust not in wrong and robbery, give not yourselves to vanity: if riches increase, set not your heart upon them.  
The fift part showeth, how man's power is not to be trusted unto.  
THE Prophet by no means would have men to put their trust in flesh and blood: 
No trust in flesh & blood. Note.  in case they do, they must needs perish. For when miserable man shall trust in vain vanity, which is man: he can be no less than vanity itself, in whom he hath trusted. And this is one misery and wretchedness, a man to be deceived of help and secure: whereas he most trusted to have been helped and succoured. Thus must it needs happen to them that trust in men. For men of most excellency and greatest authority, riches, and power in the world, be but vanity: 
As man isIf we say we have no sin in us so is his help.  as the Prophet saith. Now as they be, so is their help. And as their help is, so is the comfort and consolation of such as seek help at their hands. Those that be trusted unto, be but flesh and blood: 
Note diligently.  the best of flesh and blood is but vanity: the consolation and help of vanity, is misery and wretchedness: wherefore the Prophet exhorteth all men to beware, they seek not aid and comfort of man, 
The Israelites used the Egyptians for help.  for he is but vain. The Israelites used for their help against their enemies, the Egyptians: but the more flesh conspired together, the worse success had all the battles they fought. Now as we see, men that have their trust in men, suffer much trouble and misery in the world, 
An inferior medicine to the disease: can not cure the patiented. jere. 17. What doth come of the trust in man.  because their help they trust in, is of inferior strength and power to the troubles and adversities, that they be cumbered withal. So doth the word of God declare, that such men as trust in vanity, have not only worldly adversities against them, but also for their so doing, (trusting in flesh) they be accursed of God, as the scriptures say: Cursed be he that trusteth in man. So that we see marvelous and unspeakable harms come of the trust in man. First, miseries of the world, and next the enmity and curse of God. For he that putteth his trust in man, with the same one fact and doing, 
Two evils.  doth two horrible evils. The one, he deceiveth himself: for the vanity that he trusteth in, can not save him. And the other, he dishonoureth God that only can save, in putting his trust in mortal man, that can not save: and so maketh of man God: to God's high displeasure and dishonour.  
Every Christian man therefore should forsake flesh and blood, and trust in the Lord Almighty maker of heaven and earth, as the Prophet Asaphe did a little before, when he said: In God was his glory, who could defend him from all hurts present, past, and to come, what so ever they were.  
The like may we see in Saint Paul, 
Gal. 6.  that said: God forbidden that I should glory in any thing, saving in the cross of our Lord jesus Christ, by whom the world is crucified unto me, and I unto the world: That is, because I put all my trust of salvation (saith Saint Paul) in him that was crucified, the world taketh me for an heretic, and so persecuteth me: but yet it over cometh me not, 
A goodly explanation of Paul's words: god forbidden that I should glory in, etc.  neither taketh it away my glory, my consolation, and my crown of eternal joys. For even as the world persecuteth me with fire, sword, and all other crucifyings: so I crucify the world again, testifying by the word of God, that their living is nought, and their faith and trust worse. So that as they crucify me with worldly trouble: in like manner I crucify the world again with the word of God, and speak against it, bearing testimony that it is the enemy of God, and shall perish eternally. But this I do (saith Paul) because I glory in nothing, saving in Christ crucified.  
Thus doth the Prophet Asaphe teach all men to put their trust in Christ, and not in sinful man: which is not only vanity: 
Man more vain than vanity.  but also, If vanity were laid in one balance, and man in the other, yet of both man were the more vanity. Therefore man is not to be trusted unto: (saith the Prophet.)  
And for a further declaration that man is more vain, than vanity: he openly declareth in the process of his Psalm, that man is given besides vanity, to wrong and robbery, which two evils do increase man's miseries. 
Why man is more vain than vanity.  For man is not only borne vain vanity: but also by process of time in wicked living, addeth wrong and robbery unto vanity, and so maketh vanity more vain and damnable, than it was before.  
Now this robbery and wrong is done two manner of ways: 
Who so trusteth in any thing saving in God, doth dishonour God. Wrong done. unto God.  to God, and to man. He that putteth his trust of salvation in any other thing, saving in God: looseth not only his salvation, but also robbeth God of his glory, and doth God (as much as lieth in him) manifest wrong, as the wicked people amongst the jews did, that said, As long as they honoured and trusted unto the Queen of heaven, all things prospered with them: but when they hearkened to the true preachers of God's word, 
Ose. 2.  they said all things came into worse state, 
jere. 44.  and that with scarcity and trouble they were over whelmed.  
He that putteth also his trust & confidence in any learning or doctrine besides God's word, 
What doth he that believeth any doctrine besides god's word.  doth not only fall into error, and lose the truth: but also as much as lieth in him, he robbeth God's book of his sufficient truth and verity, and ascribeth it to the books of men's decrees. Which is as much wrong to God and his book, as may be thought or done. In the which robbery (or rather sacrilege) no man should put his trust, (as the Prophet saith.)  
another way, 
Wrong done unto man.  wrongs be done unto man: when the rich and sturdy of the world, by abusing of friendship, oppress, rob and spoil the poor. And by his thus doing, first he deceiveth himself: for evil gotten goods can not long prosper, neither can any family advanced by fraud, craft, or subtlety long time endure. Then he deceiveth the simple and poor that trusteth upon the outward show of his port and estimation: which glittereth in the world as a vain, glorious, and deceivable beauty, and honour: and marketh neither how wickedly the glory of the robber and doer of wrong sprang up, nor how miserably God hath ordained it to fall again. But seeing carnally he seeth a vain man in vanity, prosper for a time, he trusteth in this vanity pampered up with robbery and wrong, until such time as vanity vadeth, and he much lamenteth that put in vanity, so much vain hope. But grant that honour and riches by God's gift and truth, abound: yet were they not given for men to trust in, 
Why riches are given unto man.  but for men to give GOD more thanks, and to help the poor with them, from injuries of oppression, and need of hunger, thirst, and poverty. Therefore the Prophet saith, Although riches do abound: yet men should not put their hearts upon them. That is to say, men should not trust in them, nor keep them otherwise, than their use or keeping should serve to the glory of God: in abundance to be liberal: and in time of need to be careful: not to keep them for a private commodity: but as joseph did say, to save the multitude from scarcity and penury. Thus doth the Prophet exhort all men to beware they put not their trust in men: 
Gene. 4.  for both they and all that they have of worldly things, be transitory, vain, and inconstant.   

THE sixth PART.  
11 God spoke once, and twice, I have also heard the same: that power belongeth unto God.  
12 And that thou Lord art merciful: for thou rewardest every man, according to his work.  
The sixth part containeth: how that God hath promised to help the afflicted, etc.  
IOb hath the same phrase and manner of speech: The Lord spoke once, and will not repeat the same again. 
job. 33.  That is as much to say, 
Note.  as that the word of God is so sure, that it can not be made frustrate, nor changed by any means. So saith this Prophet Asaphe, God spoke once, which standeth sure for ever, and cannot be altered.  
This word of GOD hath relation to the verses before: wherein be opened the vanity of man, or insufficiency to help himself or others in trouble, which can not be changed, nor ever shall be, but as flesh is vanity be it never so holy: as Adam called his best son and holy Martyr, 
Genesis. 4. Abel in Hebrew: in English in Vanity.  Abel: that is to say in the Hebrew tongue, Vanity: perfectly knowing, that all flesh by sin, was vile and vain: and therefore not to be trusted unto.  
This (once) speaking of God, is also referred unto the text that followeth: which declareth two virtues in God, Power and Mercy: Power, to punish his enemies: 
How God doth reward every man after his works.  and Mercy, to recompense his faithful afflicted. And this is so true, that it shall never be made false: the wicked to feel God's strength in damnation, and the faithful to feel God's mercies in salvation: not because their works deserve it: but because God of his mercy, so contented to bless the poor faithful workman. So he giveth each man after his works, the evil hell fire by justice, and the good heavens bliss by mercy.  
Now the Prophet saith, He heard it twice at God's mouth, that is to say, He knew God had made promise of mercy to save the faithful penitentes: and of justice to punish the impenitent sinner. And this he heard in the time of the Law of Nature, by reading of Moses books: and also by the holy Ghost in his own time, when by the inspiration of the holy Ghost, he wrote this Psalm and the rest of his prophecies. The same have we likewise heard: first, by reading of the books of Moses: next, by reading of the Scriptures of the Prophets: and thirdly, by reading of the new Testament. The which I pray God give us grace to believe and follow. Amen.     

¶ AN EXPOSITION upon the 73. Psalm, made by the constant Martyr of Christ, Master JOHN HOOPER, Bishop of Gloucester and Worcester.  

THE ARGUMENT.  
THE matter and argument of this Psalm, is a consolation for them that are wont much to be moved and afflicted, when they see the ungodly flourish, and prosper in all wealth, and pleasure: and contrariwise, the godly and good people oppressed with poverty, and all other calamities, & afflictions. As ye may see the Prophet Asaphe entreat of this matter in this his first Psalm: the same ye may see also in king David, in his 37. Psalm. Wherein he exhorteth men not to judge amiss of God, 
Psalm. 37.  nor to leave off godly conversation, although the best be punished, and the worst scape quit. These two Psalms entreating of one matter, are to be read and known of us in these perilous days, lest the hatred & persecution that happeneth to God's truth, and to the lovers thereof, might unhappily make us to judge of God, & to forsake his truth, as many have done, and daily the number of them increase, with the decrease of God's honour, and the increase of their own damnation. For now Christ trieth the chaff from the come, 
Matth. 26.  the rust from the metal, 
1. Tim. 1.  and hypocrisy from truth, If we will not, or cannot abide the hammer, 
2. Tim. 4.  or trying pot that God setteth us in, to explorate and search, 
1. john. 2.  whether our faith will abide the fire of trouble and persecution, 
1. Cor. 3.  or not: if we suffer not, all our religion is not worth a haw. For, 
Heb. 11.  it is not words that prove faith, but deeds. 
Matth. 10.  If it abide the trial, it is true, and the more it is tried, the finer it willbe: and at length brought into such fineness, 
james. 2.  as corruption shall never hurt nor harm it, 
Gen. 12. 15. 17. 22.  in the world of grace and virtue. GOD therefore grant us grace to suffer his trial, and search strongly, 
Rom. 4.  patiently and thankfully. 
Matth. 7.  Amen.  


¶ The order of the Psalm:  
1 The text and letter of the Psalm.  
2 The Paraphrase, or plain explanation of the text, and letter of the Psalm.  
3 The principal parts, and most notable doctrines contained in the Psalm.     

¶ The text and letter of the Psalm of Asaphe.  

THE FIRST VERSE.  1. Truly God is loving unto Israel: even unto such as are of a clean heart. 
¶ The Paraphrase or plain explanation.  
GOD loveth the godly, 
Matth. 5.  although they be afflicted: 
Luke. 6.  and hateth the ungodly, 
Apoc. 3.  although they be in prosperity. 
Proverb. 3.  The Lord is loving and merciful to such as be afflicted, 
Heb. 11.  and specially if their hearts be pure and clean, & judge nothing of God amiss: whether they see the good oppressed, or the evil exalted. In their hearts they murmur nothing at God's doings: nor in their minds they find no fault with God's order, and providence.   

THE second and third verse.  
2. Nevertheless my feet were almost gone, my treadinges had well-near slipped.  
3. And why? I was grieved at the wicked, I do see also the ungodly in such prosperity.  
¶ The plain Explanation.  
Yet notwithstanding, 
Psal. 37. 73.  when I saw the good afflicted, and the evil prosper, 
Abac. 2.  it troubled my mind: so so that in manner I was forced and compelled, thorough indignation, to judge of God as other evil men did: and grievously offended his high majesty, in thinking his doings not indifferent, in troubling the good, and quieting of the bad.   

THE fourth Verse.  4 For they are in no peril of death: but are lusty and strong. 
¶ The plain explanation.  
I perceived further, (saith the Prophet) that the wicked lived not only quietly, and pleasantly: but also died (in manner) without heaviness, or any great torments. Besides all these felicities, pleasures, and ease for their own parts in this world: it happeneth when they die, they leave also pleasant and delectable mansion houses, great riches, and large possessions to their children.   

THE fift and sixth Verse.  
5 They come into no misfortunes like other folk, neither are they plagued like other men.  
6 And this is the cause that they be so holden with pride, and overwhelmed with cruelty.  
¶ The plain explanation.  
If any miss of loss and damage in this world, it is they: if sickness flieth from any, it flieth from them. So that much felicity, and little adversity, causeth them to know neither God, they neighbours, nor themselves.   

THE seventh Verse.  
7 Their eyes swell for fatness, and they do what them lust.  
¶ The plain explanation.  
Such as flourish with riches and authority, wax proud and arrogant; for all things come so abundantly unto them, that they have more than they look for.   

THE eight Verse.  
8 They corrupt other, and speak of wicked blaspheme, their talk is against the most highest.  
¶ The plain explanation.  
They afflict and cruelly persecute the good and innocent, and they are come to this insolency and pride, that they would not only their abhemination should be known: but also they themselves boast of it, and in most abomination, most extol and magnify themselves.   

THE ninth Verse.  
9 For they stretch forth their mouth unto the heaven: and their tongue goeth through the world.  
¶ The plain explanation.  
They be so blinded and deceived with he felicity, and trouble of this world, that they spare not God, nor godly men: but speak against both, and do their wills and pleasures.   

THE 10. 11. 12. 13. 14. 15. 16. and 17. Verses.  
10 Therefore fall the people unto them, and there out suck they no small advantage.  
11 Tush (say they) how should God perceive it? Is there knowledge in the most highest?  
12 Lo these are the ungodly, these prosper in the world, these have riches in possession.  
13 Then have I cleansed my heart in vain (said I) & washed my hands in innocency.  
14 All the day long have I been punished, and chastened every morning.  
15 Yea, I had almost said even as they: but lo, then should I have condemned the generation of thy children.  
16 Then thought I to understand this, but it was too hard for me.  
17 Until I went into the Sanctuary of God: then understood I the end of these men.  
¶ The plain explanation.  
Because the wicked men prosper so well in this world: the people of God conform, and apply themselves to do as they do, and frame their lives and manners, unto the rule and fashion of such wicked people as prosper. And they suck and draw into their minds, the wicked men's opinions and conversations: and so replenish themselves with iniquity, as the thirsty man doth replenish himself with water. And when the people see the best part turn unto the manners of the worst, and be as evil or worse than the worst: they muse and think whether there be any God, or knowledge in God, that suffereth these abominations. And not only the common people (saith the prophet Asaphe,) stood in a mamering whether God took any heed or cared for the world, seeing that wicked men did so prosper, and the godlier sort so vexed: but I may self also considering these things with myself, fell into such madness and error of judgement, that I had done evil so to apply myself to virtuous and godly life: seeing I was vexed and turmoiled with continual miseries, & seeing that there was never a day, that did not bring her cross and trouble to the servants of God, and virtuous people. These things (saith the prophet,) fond and foolishly I spoke to myself many times: but when I weighed the thing with more judgement, and considered the matter more deeply with myself, I thought, If I thus judge and speak of God, do I not improve, reprehend, and condemn the life, conversation, and labours of all godly men? The which will not be drawn nor enticed from godly life, and the love of virtue by no misadventures, nor afflictions in this world: neither do they judge that they have studied, and followed godliness in vain, whatsoever trouble hath happened to them in this world. And therefore, when I assayed to compass the cause, and verity of these things: the greatness thereof brought me into much fear, and carefulness. And further I perceived, that I could not come to the knowledge of these things, except the Almighty God would reveal, and open unto me the mysteries and secrets of his providence, and wisdom: that I might see, and understand, what end and outgoing these wicked men should have, that with most abomination and blasphemy in this life had most felicity, and pleasure. And by tarrying in the thoughts, and cogitations of this case and matter: at last I found, that these wicked men and women, whose felicity and prosperous estate tormented me, their end was most miserable, full of wretchedness and pain.   

THE 18. and 19 Verse.  
18 Namely, thou settest them in slippery places, and castest them down, and destroyest them.  
19 Oh how suddenly do they consume, perish, and come to a fearful end?  
¶ The plain explanation.  
Doubtless the felicities and pleasures (Lord) that thou gavest to these wicked doers, are slippery and brittle: for so may I well call them, because such as enjoy them (for the most part,) so abuse them in this life, that they lose the life everlasting.   

THE 20. Verse.  
20 Yea even as a dream when one awaketh: so shalt thou make their image to vanish out of the city.  
¶ The plain explanation.  
These wicked men's felicity vanished, as the dream of him that is awaked. For as the dream for a time seemeth to be true, & as long as he sleepeth he supposeth it to be as he dreameth: but as the dream passeth the sleep being broken: so doth these wicked men's felicity, when they depart out of this life.   

THE 21. 22. 23. and 24. Verse.  
21 Thus my heart was grieved, and it went thorough my rains.  
22 So foolish was I and ignorant, even as it were a beast before thee.  
23 Nevertheless I am always by thee: for thou hast holden me by the right hand.  
24 Thou shalt guide me with thy counsel, and after that receive me with glory.  
¶ The plain explanation.  
Before (saith Asaph) that I saw such wicked men (as flourished in all felicity, and pleasure) cast down headlong from their places, I was wonderfully troubled. And no marvel: for I was but a fool and an idiot, that perceived not the judgement of the Lord, but as a beast before thee in that respect, Oh Lord, yet didst thou conduct me (such a fool as I am) to the understanding of thy pleasure, in such difficil and hard causes. And in their pleasures thou showedst me their loss, and damnation: and in mine own adversity and trouble showedst me, my salvation and perpetual health.   

THE 25. and 26. Verse.  
25 Whom have I in heaven but thee? And there is none upon the earth, that I desire in comparison of thee.  
26 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.  
¶ The plain explanation.  
When the Prophet hath weighed God's judgement, towards such as with iniquity lived in all pleasure, and perceived that their pains were for ever, and their joys but for a time: he is now inflamed with the love of God, and breaketh forth into these godly words, and sentences: Who can delight me in heaven, but thou? O Lord. Whom shall I love upon the earth? Whom shall I reverence and honour, but thee? Doubtless of all things except thee, I pass nothing of, nor set store by. Thee only I embrace, thee only I desire, and thee only I covet, and wish for: for only thou art to be beloved, to be honoured, and to be wished for. So that both my soul, and my body be ravished with the love of thee: for thou art the strength, and foundation of my soul and body. Thou art my riches, my treasure, and my everlasting inheritance.   

THE 27. and 28. Verse.  
27 For lo, they that forsake thee shall perish: thou hast destroyed all them that commit fornication against thee.  
28 But it is good for me, to hold me fast by God, to put my trust in the Lord God.  
¶ The plain explanation.  
And good cause have I (Oh Lord) to love thee: for they shall perish, and be destroyed, as many as love any thing besides thee, and forsake thee. Therefore as I know it profitable only to prefer thee (O Lord) in all love and favour: so is it meet that I being thus saved by the mercy, and receiving so many benefits at thy hand, should continually with laud and praise, celebrate and magnify the marvelous works of thy goodness and providence.   
The end of the Paraphrase or plain explanation.   

¶ The principal parts of the Psalm 73.  
Verse. 1. Truly God is loving to Israel, etc. The first part is contained in the first verse: and it declareth that God loveth the good, although he punisheth them. Verse 2. My feet were almost gone, etc. The second part is contained in the second verse: and it declareth how weak & frail a thing the nature of man is, and upon how small an occasion it is in danger to fall from God. Verse 3. 4. 5. 6. 7. 8. I was grieved at the wicked, etc. The third part is contained in six verses that follow, wherein the felicity of wicked men consisteth, that good men be so sore grieved Verse 9 10. 11. Therefore fall the people unto them, etc. The fourth part is contained in other three verses next ensuing: And it declareth how frail, brittle, and weak a thing man is, that for every trifle turneth, and withdraweth himself from God. Verse 12. 13. Then have I cleansed my heart in vain, etc. The fift part is contained in two other verses next following: And it declareth how soon men repent their well doings. Verse 14. Yea and I had almost said even as they, etc. The sixth part is contained in one verse next following: And it declareth how great a danger it is, temerously to judge of God, or of God's people, without the word of God. Verse 15. 16. 17. 18. 19 20. 21. Then thought I to understand this, but it was too hard for me, etc. The seventh part is contained in seven verses next following: And it declareth that man's reason is but ignorant and beastly in considering of God's works, until it be illuminated by God and his word. And then is made open, how vain all things be that wicked men possess in this world. Verse 22. 23. 24. 25. 26. 27. Nevertheless I am alway by thee: for thou hast holden me by my right hand, etc. The eighth part is contained in six verses next following unto the end of the Psalm: and it declareth a wonderful & unspeakable consolation. For although we be grievously tempted: yet we be not forsaken of God, but preserved and lift up, when else otherwise we should fall. And in this part in setting forth the multitude and number of God's consolations: he draweth near the end of the Psalm, and concludeth it with this text, I will set forth thy works. Wherewith he declareth that he will be thankful unto God for his great gifts and mercy.  
¶ The end of the parts and chiefest matters in the Psalm.   

What things are to be marked out of these parts, and matters of the Psalm.  

¶ Out of the first part are many things to be noted.  
FIrst the nature and condition of God, (for as much as he hath prepared for men a place of joy permanent and everlasting:) is not to reward such as be his, 
Matth. 6.  and ordained to the life to come with so slender, 
Colos. 3.  and small a recompense in the blood of his son jesus Christ, 
1. Cor. 15.  as these worldy and transitory things be of this world: 
Matth. 25.  but with riches and treasures that shall not corrupt, 
Cantic. 4.  nor be eaten with vermin, 
john. 17.  nor yet taken from us by thieves. As S. Paul saith: 
Ephes. 2.  He hath made us to sit with him in the glory of heaven. 
Matth. 19  And as Christ said unto Peter, that became a beggar with the rest of the Apostles in this world, for Christ's sake: Ye shall (saith Christ) sit upon the twelve seats, judging the twelve tribes of Israel. We must therefore note out of this place of the Prophet's Psalm, That God, although he whip and scourge us, as we have most worthily deserved: yet he loveth us, and will not take his mercy from us, but once leave beating of us, and burn the rod: and then in Christ reward us with everlasting life. 
Rom. 8.  In any case therefore, 
Luke 23.  we must well assure our selves in the days of God's punishments, 
Psalm. 119.  that the end of his crosses & afflictions be the beginning of everlasting joys. 
Apoc. 6. 27 22.  For, He receiveth none: but such as he first correcteth and chasteneth. 
isaiah 54.   
The second learning in this part, 
Ose. 1.  is to be persuaded, 
Heb. 12.  that God doth not punish without just cause, 
Esaie. 53.  for that he delighteth in punishing of his people: 
Rom. 3.  As the wicked Pharaoh, 
Exod. 14.  Nembroth, Saul, and julian the Apostata said. 
Gene. 10.  When he had drowned all the world with water for sin, 
1. Reg. 28.  the wicked people judged, that God had punished of a partial and choleric passion in his fury, 
Trip. Hist.  without just matter & cause. And therefore they went about in contempt of God, to build a tower so high, that God should never have been able to wreak his wrath upon them again. So did cursed Pharaoh, 
Exod. 5.  he asked What God that should be, that could plague him and his realm? And in the time of his punishment railed, 
1. Reg. 28.  and spoke most unreverently. Wicked Saul also, when God for his disobedience punished him: he in despite of God, sought remedy to withstand the punishments of God by witchcraft, 
Trip. Hist.  and Nekromancie. And julian the Emperor, when Christ gave him in the wars his deaths wound, took an handful of his own blood, and hurled it in despite of Christ into the air, and said, Thou hast overcome thou Galilean, and so in mockery he called Christ, & Christian men Galileans. Wherefore, in any case this beginning of the Psalm is to be marked, and used in the time of all men's punishments: and to say with heart and mouth unto the heavenly father, whatsoever he layeth upon us, Truly God is loving unto me, etc. And so doth king David cry out, when God was most severe and busy in punishing both him and his people, 
Psalm. 119.  saying: Thou art just, (Lord) and right: and just is thy judgement. So did the Emperor Maurice say, when his wife, 
Carion.  and children were killed before his face: Thou art just, Lord, and thy judgements are righteous.  
job likewise was of the same mind, 
job. 1. 2.  although his wife and kinsfolk provoked him to speak unpatiently, and unreverently of God: yet he said, that He and all his were the Lords, and that if he had taken them of him, why should not he be contented, that God should have them again at his pleasure? These two notes are to be marked, and used, whatsoever happen. 
joh. 16.  First, that God purposeth to bestow heavenly pleasures and treasures upon his people: 
Gal. 5.  and therefore he will not reward them with the trash and wicked Mammon of this life, 
Col. 1.  and transitory vale of misery. 
1. Thes. 1.  The second, 
Heb. 12.  when he punisheth his in this world, 
james. 1.  it is of love: and that the person afflicted must both take it so, 
1. john. 1.  and also say so with this Prophet Asaphe, Truly God is loving unto Israel, (that is to say,) To him that professeth his religion.  
The third note is, to mark that God is known and felt in the time of punishment, and persecution to be loving: 
Psalm. 119.  but of such as be of a clean heart. Whereof we learn, 
Deut. 4.  that all men that bear the name of Israelites, 
2. Reg. 22.  and of Christian religion: judge neither reverently nor yet patiently of God's punishments, 
Neh. 9  but such Christian men as be of clean 
Psalm. 18. 91 118.  hearts. 
Rom. 5. 12.  Out of this place we may learn, the cause why in this troublesome time, 
1. Cor. 4.  so many wax weary and fall from the truth of God's word, 
2. Cor. 1.  whiles God is a punishing of us that have been unthankful unto him, and did not live according to his word, (the Lord forgive us.) Doubtless, now they mislike, and start back: no not start back, but openly in the face of God's enemies swear and stare, as Peter did, (God send them Peter's repentance,) that they never passed, nor cared a jot for God's word. And all is, because they be not, nor ever were of a clean heart: that is to say, so persuaded in their hearts, that God's holy word is the only truth, what punishment soever GOD lay upon them that profess it. God give us this clean heart, that we may unfeignedly say, Doubtless the Lord is loving unto his word, and to them that profess it, although he lay thousands of crosses upon them in this world.  
Out of this place we be admonished (dearly beloved,) to beware of the greatest, and abominable evil (one of them) that can be done against God: that is to say, witchcraft, and calculation by Astronomy, and such other like. How heinous an offence is this, when we see the heavens rain, the clouds wholly bend to storms and tempests, the winds roaring, and in such rage, as all should go a sunder, thunder and lightenings as men wonder at: and under all these plagues, tempests and soul weather, the young springing corn, the sweet root of herbs, the little withered grass lie buried and covered under weather and storms, frost and snow, whilst GOD suffereth winter, and maketh cold to continue. Were it not now witchcraft and very abomination, to say and divine of these stormy and winterly tempests, that summer should not be green, parched blades of grain should not come again in the harvest to corn: bitten, and buried roots, should not at the spring bring forth sweet and pleasant flowers: that shaken and wind torn trees by tempests, should not in the calm coming of the summer, bud forth their leaves? What witch and cursed man would thus judge of earthly things, that have their times of vading and losing of all beauty for the sin of man? If this be abomination for the bitterness and storms of winter, to condemn and curse the summer to come, because summers fruits, and the springs beauty be stained and all defiled with winter's barrenness, and dim clouds: what is this, but ten times more abomination, for the bitterness and storms of persecution, to condemn and curse the life to come of God's people, because truths fruits, and the resurrections glory be stained, and all dishonoured with worldly scarcity, and dim persecution? But as Asaph the Prophet saith, All eyes see not these things, but such as be of a clean heart. All men have eyes, for the most part, and all men have hearts, but they be such, as the worms of the earth, and birds of the air can eat and devour: but he that will live in GOD, and see these things, must have immortal eyes, and an incorruptible heart, which cometh by grace in God's spirit, to see by faith, and honour with reverence God's doings, as well in the winter and cold storms of persecution, as in the summer of felicity and pleasure: and to remember that all men and women have this life and this world appointed unto them, for their winter and season of storms. The summer draweth near, and then shall we be fresh, orient, sweet, amiable, pleasant, acceptable, immortal, and blessed for ever and ever: and no man shall take us from it. We must therefore in the mean time, learn out of this verse to say unto God: whether it be winter or summer, pleasure or pain, liberty or imprisonment, life or death, Truly God is loving unto Israel, even unto such as be of a clean heart.   

¶ Out of the second part are divers things also to be noted.  2 My feet were almost gone, etc. 
FIrst the Prophet noteth, how wretched and miserable man is, and how soon inclined to do evil. He saith, that He was ready and priest to have slipped from God: even with the beholding of Gods own works, when he saw God give unto the wicked felicity and prosperity, which things be only God's riches to give to whom he will. Although he bestowed none of his upon the wicked, yet was he offended that he should bestow his own where he lusted. 
Matth. 20.  The same occasion took the workmen in the vineyard, to murmur against God: as it is in the Gospel of Saint Matthew. So that we be naturally given to this, that God giveth always too much unto other, and too little unto us: yea, although he would give us all the world, and yet keep any one thing for himself, (even his very Godhead,) in case he will not give also that unto us: 
Gene. 3.  we be ready to bid him farewell. And in case he will not also give us as much, as is in him: such is our nature, that we will by some means or other seek to have it. As we may see, when he had made Adam, and given him both knowledge and power, above all other creatures made for his use, because he was not made God altogether: he fell most heinously from God: and slipped not only in his feet: but also in soul and body, to his utter ruin and destruction, and of us all that come of him. For this is our condition. Let God give us never so much, we think it too little, (except we have a singular grace to consider it.) And let us surrender unto God never so little homage or service: we think it all too much. Such is our cursed nature and first birth, to be ready to slip from God upon the lighiest occasion of the world: yea, when GOD doth other men good, 
Gene. 3.  and us no harm. But this nature we have of the devil our forefather, 
john. 8.  to disdain and malign at other men's profit & preferment, as he did. For when God made Adam, and put him in Paradise: the devil never rested envying Adam's prosperity, until he had brought him to the less of altogether, and to slip clean from the Lord. This doctrine therefore touching the brittleness and frailness of man's nature, is to be marked: lest that whereas the Prophet said, My feet were almost gone, we slide and fall altogether from God.  
There is also to be noted, that the Prophet said, He was almost gone, and not altogether. Here is the presence, providence, strength, safeguard, and keeping of man by almighty God, marvelously set forth: that although we be tempted and brought (even to the very point,) to perpetrate, and do all mischief: yet he stayeth us, and keepeth us that the temptation shall not clean overcome us. And so Saint Paul saith of God's providence, and present help: that He will not suffer us to be tempted further, than we shall be able to bear. And many times when we be brought into the greatest danger and peril both of body and soul: before we fall and be overcome, the Lord preserveth us, and preventeth the evil. 
Gene. 20.  As when Abraham went into Egypt, and perceived that the Egyptians would put him in danger for his wife Sara, (for she was a fair woman,) he desired her to say, She was his sister: and by that means thought to save himself from danger, and to win favour at the Egyptians hands. The chastity of this godly matron Sara and wife of Abraham, came into such extreme peril, that neither Abraham nor she, knew how to stand fast in the state and chaste condition of matrimony: for she was coupled to the king, as his wife. But least the woman should have fallen, and her feet slipped: the Lord rebuked the king, and told him, that Sara was an other man's wife, and unlawful for him: and so, by his merciful defence and goodness, kept all parts from falling in that respect. 
judith. 13.  The like may ye see also in judith the godly woman, that without a singular grace of God, had fallen with Dlofernes, and abused womanhood, and widowhood: had not the Lord stayed in time, the fall was imminent, and (in manner) at hand. 
judith. 7.  And ye may read the same likewise of the people that were within the city of Bethulia, at the same time, how near they were fallen, when they appointed God a time to help them the space of five days: in case he deferred his help any longer, they would yield themselves into the hands of their enemies: but God stayed their fall, and that by the hands of a woman. And if there had not been more mercy in GOD, than faith in them, their feet had not only slipped: but also all the whole land, country, and city. The like ye may see also in the notable history of Hester: 
Hester. 4.  whereas the very rock and chief stay of the jews health Mardocheus, made suit to the Queen for Asuerus pardon, for the life of the jews, when sentence and judgement was passed against them of death. So that, if faith in the promises of God had not stayed him, he had slipped and fallen down, to see all things against him, and his countrymen. But before men utterly fall, the Lord is with them, and preserveth them with his mercy: 
Psal. 94.  as David said, When my feet were moved, thy mercy (oh Lord) stayed me.  
The third thing to be noted of these words, is the manner of the Prophets speaking, which must be marked and understood, or else the reader or hearer of the Psalms shall take no profit.  
My feet were almost gone, and my tread had well nigh slipped.  
By the feet he understandeth the mind: and by the tread well nigh slipped, he understandeth the judgement and wisdom of the mind. As foul and slippery ways be dangerous for the feet: so be the works of God to the mind, that is not illuminated with the light of God's word. And as the slipping and running away of the feet, causeth all the body to fall: even so the ignorance of the mind causeth both body and soul to fall, and grievously to misseiudge the works of God. And as the fall of the body sowceth and defileth itself with mire and dirt: even so doth the fall of the mind defile both body and soul with impatience, and envious indignation at God's works. So that the Prophet saith by these words, My feet were almost gone, and my tread had well nigh slipped: My mind was so troubled to see God suffer the evil in such prosperity, and the good in such adversity, that my judgement almost slipped from the right sentence of thee (O Lord:) and very scarcely I avoided most heinous sin towards thee, in controlling of thy most wise and just doings. If we marked the pith and wisdom of the scripture, we should see many things more in ourselves, than we do: & doubtless grow to an excellency in wisdom, and find out what evils we be most inclined unto. Amongst all other, hatred and indignation of other men's prosperity is not the least, nor the most seldomest. And in deed the father of sin, the devil, hath that in him. First, he disdained God, and his felicity: but he won nothing thereby, 
Gene. 3.  but everlasting pains. Then he envy man & his felicity: yet the wicked spirit gained nothing to himself, but double damnation, and loss of us all. And this seed of the devil descended into our nature (as we may see,) 
Gene. 4. 21. 27.  and made Cain to kill Abel his brother: 
Num. 16.  made Ishmael, to persecute Isaac: Esau, jacob: 
Num. 12.  Dathan and Abiron, Moses and Aaron: Aaron and Marie his sister, 
Gene. 38.  Moses: jacobs' children, joseph: 
1. Reg. 19  Saul, David: Herode and the Phariseis, Christ and john the Baptist, 
Mat. 14. 27  the ten Apostles, john and james, 
Matth. 20.  Peter, Saint john the Evangelist: and the members of the devil and antichrist in this our time, 
john. 21.  the members of Christ. So that they be not only almost fallen, 
john. 16.  but also (the Lord help them, and us all) altogether sliden to envy and indignation, and likewise to violent oppression of God's holy word. But let us not slip ne fall into indignation, that they prosper and we are afflicted: but say in the midst of these oppressions of the good, and prosperity of the evil, Truly God is loving unto Israel: and let us pray also for their amendment.   

¶ The third part.  3 And why? I was grieved at the wicked, etc. 
HErein is contained what the felicity of the wicked is, and wherein it consisteth, that the godly be offended with all, when they flourish and be in honour: and the poor members of Christ persecuted and without all honour, and be rather worms than men: 
Psal. 2●.  yea, the dogs and brute beasts of the enemies, be in more estimation, than the poor believers in Christ.  
Out of this part is to be noted. First, a great fault and oversight in the people of God, for lack of judgement and true knowledge: wherein truth and very felicity in deed consisteth: the lack of the which knowledge, maketh men both impatient, and lewd judges of Gods holy works. The Prophet therefore herein amendeth his own, and our ignorance, and willeth us to know perfectly, wherein felicity and happiness doth rest. The Christian must understand and assure himself, that the felicity and everlasting beatitude of man, is wrought by quietness of conscience, and innocency of life: of which two parts and virtues, in this tract I will speak more hereafter, as well what they be, what be the causes of them: as what is the effect of them. I will assure you, if we know not these things well: our religion will be but a while permanent, and true unto God. To enter therefore into the knowledge of the matter, wherein the beatitude & felicity of man consisteth: it is requisite to cast some clouds and darkness upon these worldly things that wicked men possess, and godly men think them thereby to be happy. Look as the Sun at the rising and passing over the earth, doth hide and cover the globe & sphere of the Moon, and darkeneth also the light, and clearness of the stars: even so doth the tranquillity of conscience, and the brightness of faith and charity that dwelleth in the heart of the faithful, darken and hide all things that seem beautiful and voluptuous to the world, and carnal lusts of man. And he that hath a testimony at home in his own conscience, that he is in the favour of God, will not greatly pass of other men's judgements, whether they save or damn, laud or dispraise: nor yet greatly pass, although he lack such notes of riches and glory, as worldly men judge and know felicity by. For he that knoweth surely wherein felicity doth consist, will not take the worldly opinion of men for his record, nor for his reward: neither will he greatly fear for any damnation or punishment, that the world can annex and join unto his life, for this mortal time. It is therefore Christianity to know, that felicity and beatitude resteth in the riches of the mind, by God's grace, wrought by the holy Ghost, for the merits of Christ.  
There was amongst the Philosopher's great diversity of opinions in this matter, wherein felicity & beatitude should consist. Some said it rested in this, a man still and continually to be void from anguish and sorrow. Other said, it consisted in the knowledge of things. Some said, in pleasure and voluptuousness. Aristotle and Theophrastus, and such other as were of the sect of the Peripatets, did hold, that a blessed and fortunate life did consist in honesty, and said, that The same might be accomplished with the voluptuous pleasures of the body, and with external riches, honour, and felicity. But both these opinions, and all the rest are confuted by our saviour Christ, and his holy word. He saith, 
john. 17.  This is life everlasting, that men know thee (O father) the only and true God, and whom thou hast sent jesus Christ. And in an other place he saith, 
Matth. 19  Every one that forsaketh house, brothers, sisters, father, mother, wife, children, or possessions for my name, shall receive an hundred fold, and possess life everlasting. By these places we know, that beatitude & felicity consisteth in knowledge, & working of God's will, which be the causes of quietness of conscience, and innocency of life: wherein felicity doth consist, as I said before. The right knowledge of GOD bringeth faith in Christ. Faith in Christ bringeth tranquillity of conscience. tranquillity of conscience, by faith worketh charity and love, to do, and work the will of our heavenly father. This may ye see also in the book of the Psalms, that felicity & bliss resteth not in these trifling things that glitter to the eye, wherewith the Prophet was so sore offended: but in knowledge and working of Gods will. 
Psal. 94.  Blessed is the man whom thou teachest (Lord,) and whom thou instructest in thy law. And in an other Psalm he saith, 
Psal. 112.  Blessed is the man that feareth the Lord, and desireth to work his will. In these Psalms, if ye read them with judgement, and prayer to God: ye shall find both knowledge and consolation, far above the common sort of such as read and use them in the Churches now, to the dishonour of GOD, and to the destruction of their own souls. And in this matter of felicity and beatitude of man and woman in this life: I would have you judge by the scripture of God, or else ye shall be deceived, what it is, wherein it consisteth, and what it worketh: for only the word of God teacheth and showeth it, and nothing but it. The scripture of GOD plainly declareth, that nothing can be profitable: which is not honest and virtuous. And virtue is blessed and very felicity, in what condition or state so ever it be: neither can it be increased with any external or bodily goods or honour: neither yet can it be diminished with any adversities or troubles. And nothing can be blessed, but that which is void from iniquity, full of honesty, and the grace of God. As ye may see in the book of the Psalms, whereas this matter is plainly set forth. 
Psal. 1.  Blessed is the man that hath not walked in the counsel of the wicked, nor stood in the way of sinners: nor sat in the chair of scorners. But his delight was in the law of God, etc. And in an other Psalm he saith: 
Psal. 119.  Blessed are they that be clean of life, and walk in the law of God.  
Out of these places we learn, that knowledge and innocency of life, worketh felicity and beatitude. We must therefore beware, that we judge not felicity to be in these inconstant, and uncertain riches of the world: but we must contemn them, and also beware we fear not the trouble that may happen, for such virtues wherein felicity doth stand. And we must understand also, that although these virtues, wherein felicity consisteth: and such as be friends of God dwelleth, be afflicted and troubled: that neither the felicity, nor the person in whom it dwelleth, is any thing the worse for troubles and adversities before God, but rather the better. As ye may see by the word of God that saith, 
Matth. 5.  Blessed be ye when men speak evil of you, and persecute you, and speak all evil against you, lying, for justice sake. Be glad and rejoice, for your reward is great in heaven. So did they persecute the Prophets before you. 
Matth. 10.  And in an other place it is said: 
Matth. 16.  He that will come after me, let him deny himself, and take his cross and follow me. The Psalm therefore in this part, amendeth the judgement of weak and wavering Christian men, that be offended with the prosperity of the wicked: because they do not know, nor mark by God's word, wherein felicity doth consist, and that it remaineth in such virtues as be not diminished, nor drowned in the adversities of this world, what so ever dangers happen. When was Moses stronger, than when he saw of the one side the mountains of Egypt, 
Exod. 14.  and of the other side Pharaoh and his army, and before him the red sea, and in the midst of these enemies, he and his people standing like sheep, ready for the wolves to be slain: He was never more strong, nor in this life more blessed, then at that time. 
Dan. 3.  Daniel was never better than amongst the Lions. We must therefore know the virtues, wherein felicity doth consist, to be nothing diminished by sorrow and trouble: nor any thing increased by voluptuous pleasures, and brittle honours of this world. 
Philip. 3.  As S. Paul most godly setteth forth in his Epistle to the Philippians: The things (saith he) that I thought profit and gains, for Christ's sake, I esteem as hurt and damage: for whose love, I esteem all things as nothing, so that I may win Christ. 
Hebr. 11.  And Moses esteemed the treasures of Egypt hurtful, and preferred them not before the reproaches and rebukes of the Lord: neither thought he himself rich nor blessed with the riches of Egypt, ne cursed when he was in need, and lacked them. Elias the Prophet, 
3. Reg. 1  if he had considered his need and danger, he might have accounted himself very miserable and unhappy: but because he knew it was appointed him of GOD, he complained not of God's doings: for he was as well contented to have bread from God by the Raven in the morning, and water at night from the fountain: as though he had had all the world. And he was nothing the less blessed, although he was poor, but rather more blessed: because he was rich to God ward. Read the Gospel of S. Matthew, 
Matth. 17.  and see the practice of this felicity. Moses that was so destritute of all worldly help, and Helias void of all worldly consolation, do talk with Christ in the mount of Thabor, where as Peter would have tarried with all his heart, although he knew both Christ, and those that he talked with, in the estimation of this world, were accounted most unhappy, and miserable of all men: yet he saw, that transitory honours, riches, and felicity holp nothing to the life everlasting. As Christ plainly teacheth in S. Luke, 
Luke. 6.  Blessed are the poor: for theirs is the kingdom of God. Blessed be they that hunger and thirst for justice: for they shall be satisfied. Blessed be ye that now weep: for ye shall laugh. Therefore the poverty, misery, and affliction that the Prophet was in, when he spoke this Psalm and most godly Hymn, hindered nothing at all his felicity, and blessing of God: but rather furthered it, if he had wist wherein truly and verily felicity had consisted: as ye may see hereafter, how he came to the knowledge of it.  
another thing is to be noted out of these six verses, containing the third part of the Psalm: 
●. Tim. 6.  That such treasures, riches, and honours, as men set most by in this world, be rather (unto men that have not grace) let's and impediments to everlasting felicity, and to the atteinment of virtue in this life, than furtherers. As the scripture saith: 
Luke. 6.  Woe be unto you rich men: which have your consolation. Woe be unto you that are nowefull: for ye shall hunger. And such as laugh, shall weep. 
3. Reg. 25.  Achab the wicked king not contented with his kingdom, would take Naboths' vineyard from him: but it had been better for him that he had been a swincheard: for his lands and riches abused, made him to kill an innocent man, and his true subject. Plentifulness of God's gifts abused, bringeth contempt of God and man: 
Dan. 4.  as ye may see how Nabuchodonozer in wealth and riches, envied the living God, and came into bestiality. 
Exod. 32.  The children of Israel, when they had filled themselves with gifts, were not thankful, but unthankful: and fell from unthankfulness to idolatry, and all abomination. And as men contemn God in prosperity: so do they also their neighbours. As ye may see by this part of the Psalm, whereas the Prophet saith: Their eyes swell for fatness, that is to wit: Their riches and honour puffeth them up in such pride, that they contemn and despise all men.  
The third thing to be noted is, that all things that the felicity and joys of wicked men consist in, 
Deut. 40.  be but worldly and transitory things, 
Psal. 92.  and as uncertain as man is himself: 
isaiah. 40.  which is to be marked. Because no man can be happy or blessed, 
Matth. 6, 1. Pet. 1,  by any such vading and inconstant things: neither can any man come to the beatitude of joys permanent, by such things as God giveth indifferently, as well to the bad as to the good, and to the vicious as to the virtuous. 
Eccle. 3. 4. 5.  As Solomon in the book of the Preacher marvelously setteth forth, and matcheth equally the good with the bad, in such things as happen under the sun. The good & the bad (saith he) be rich and poor, in trouble & in prosperity, have friends & foes, be merry and sorry, do live and die all in like. But neither the things that bring them to life everlasting, nor yet life everlasting itself, be one thing. For there is nothing that leadeth to everlasting life but the knowledge and fear of God, and the doing of his blessed will: the which virtues come not by nature, 
3. Reg. 8.  but by grace. As Solomon declareth: when he prayed so earnestly to have wisdom & understanding from God. And as these virtues come not from nature: even so be they not the riches of all men, but of virtuous and godly men only. And as they dwell & inhabit only in such as fear God: so do they only conduct, and lead such as be godly (and none other) to eternal life. The which differeth as far, and as much from the wickeds eternal life, as joy differeth from sorrow, ease from pain, pleasant consolation from fiery flames, love from hatred, God from the devil, and heaven from hell. For these riches, wherewith the ungodly are endued in this life, be not the things that can make any man blessed or cursed before God. Therefore no more to be cared for, then need is to have them, if GOD will: if not, to lack them: to have them with God's grace, well to use them: or else to pray to lack them, lest they abuse us. Better it were to have too little in the world with God's favour: then too much with his displeasure. If we have meat, 
1. Tim. 6.  drink, and cloth, let us be contented with it, as with sufficient things to pass this life: if any more than these come, to take heed they make us not to swell in pride, and take from us the remembrance and service of God. Oh that godly eyes would look upon this Psalm, & namely upon this part of it, that declareth, wherein the glory, honour, & felicity of wicked men consisteth: then I know, his eyes shall hardly escape tears and weepings, to see and hear a wicked and cursed creature of God, pampered with such a sort of vain fléetinges, that when he would most gladly flee from sorrow, 
Luke. 12.  the least be able to carry him away. Mark the wicked man's riches, and ye shall perceive, that God hath given no more, than he hath unto the clay, moolde, 
Matth. 6.  and stony earth: wherein lieth both gold and precious stones. His beauty and amiableness of vesture and apparel, is not like the Rose of the garden, nor the Lily of the field. His strength much inferior to brute beasts. His wisdom less than horse or mule, that use in meats and drinks enough for necessity, and not too much for sensuality. If lack and need oppress them, patiently they lack until order provide for them: but if the wicked lack, he beareth not lack with patience, nor seeketh enough by truth. The courageous horse fiercely in fight contemneth death: and the meek swan feeling the life to pass, 
That is to say, Death.  with sweet tunes welcometh Atropos: and striveth not, but willingly is contented to surrender that, which will not be kept with force. But what doth the rich wicked man? Forsooth, as the wiseman saith: 
Eccle. 41.  Oh death, how bitter is the remembrance of thee, to such as have confidence in their riches. Lord what a canell house of stinking carrion is this body and life of wicked man puffed up with riches? Inferior, with all that ever he hath, to the birds of the air, the beasts of the fields, and unto the barren clay that he was made of: and the soul itself within that wicked body cursed of God, and ordained to eternal pains.  
Who is he that can read or behold the state and honour of man, in whom is not mentioned one virtue to dwell, without sorrow & heaviness? What a cursed nature is man made of, that can see an other thus pampered up with God's displeasure, and can not rather bewail and mourn to see his brother by these riches lost, and cast away, then to envy or disdain at his person? Oh woe befall them, that fall into this sin of ours, that thus rather with malice and disdain, envy the miseries and curses of God upon other: then charitably do go about to amend them, or ruthfully to bewail them? Read (my dear beloved in the Lord) this place, and mark well the wicked men, and learn to pray for them, as GOD give us all grace to do.   

¶ The fourth part.  10 Therefore fall the people unto them, etc. 
Out of this part is to be noted, how dangerous a thing it is, to be continually assaulted with temptation: and that the end of it (for the most part) is the conquest and overthrow of as many as be assaulted. As we may see by the examples of our forefathers. Temptation not resisted at the beginning, 
Gene. 3.  prevailed against the innocent fathers Adam and Eve in Paradise: against Cain in murder: 
Gene. 4.  against Aaron & the people in idolatry: 
Num. 17.  against Nembroth in pride: against David in adultery: 
2. Reg. 11.  against judas in avarice: against Aaron and Marie his sister in envy: 
Matth. 26.  against Esau in gluttony: 
Hebr. 11.  against Pharaoh in pride: against Herode in hypocrisy: 
Exod. 3.  against the Phariseis in blindness and obstinacy of mind: 
Matth. 14.  against the jews in the slander of Christ's death: 
john. 7. 8. 9  
1. Cor. 1.  against the Gentiles in ignorance of God's word: 
Rom. 1.  against the most part of Christians now a days in cowardness and fear: and against all the world, in looking more how to profit itself, then to serve and fear God.  
The Prophet said before, He was almost gone, to see the wicked so prosper: but he saith now, that The people fall utterly unto them, and learn both wicked opinions and wicked life of the wicked.  
The second is, that the people fall not into the wicked blasphemy of iniquity one by one, but by clusters in great number. Wherein is much to be noted, that so few so hardly turn to God, and so many so quickly to abomination. But as Christ said, 
Matth. 7.  The way to heaven is narrow and strait, and few enter: and the way to hell is broad and plain, and many enter in it.   

¶ The fift part.  14 Then have I cleansed my heart in vain, etc. 
OUt of it we be admonished, that our nature is to be offended by and by with troubles, for the glory of God. And even as we be unquiet with the troubles: so be we inconstant and unstable in the knowledge and truth, that we suffer trouble for: and begin to repent, that ever we began to favour or embrace the truth: and wish also, that we had used ourselves, as other men did: and then, to have suffered with other men the common lot and fortune of the world, and not thus to have been given to a singular knowledge of God's word, which bringeth with it a singular hatred and punishment in this world. 
jere. 20.  Such is our nature, if we be by afflictions and troubles, but for a days space, made like unto Christ, we think it too long: but if we be by sin, for all our life time, made like unto the dinel, we think the time too short, and wish longer to live: because we would longer work and delight in sin and abomination. Great and heinous is our offence in this respect: for a little time spent in well doing, we judge too long: and all time spent in evil doing, we judge too short. All labours and pains be too little, if they be bestowed in worldly things: but if they be appointed to heavenly things, (be they never so few and slender,) we think them too much.  
There is not sea nor land with all the perils within them, but men dare adventure both their goods and their lives, to win increase of worldly goods: but to win towards God and godliness, scarce one of a great many without danger will labour or take pains to gain it. So doth the Prophet say in this place, that He had cleansed his heart in vain: because he saw cleanliness and virtue persecuted, and filth with iniquity honoured and exalted. Christ in the Gospel of S. john perceiving, that when virtue & well doing should be troubled, men would wax weary of well doing, and virtue: he said unto his disciples, 
john. 16.  Remember when they come that I spoke of them and warned you before.   

¶ The sixth part.  15 Yea, and I had almost said, even as they, etc. 
OUt of it we learn, that no man should judge of God's works, nor God's people, but by the word of God. In this behalf we do many times grievously offend the Almighty God. For when the world damneth God's word, then doth the most part of men the same. If the world say it is true, we say so to. If the world say it is untrue, we say it is untrue. And if the world condemn it, we condemn it also. Likewise, if the world account them cursed and damned, that be persecuted for God's sake, and for the testimony of his name: we do so to. Yea, and moreover, if the world slander and lie upon poor men and poor women, that suffer for God's sake: we speak as they do, & sometimes persecute also the good with them. This is an horrible thing, to reprove, (after such a carnal and worldly sort,) God, and all his blessed people: which will be at length (doubtless) a just condemnation of the world.   

¶ The seventh part.  16 Then thought I to understand this, but it was too hard for me, etc. 
WE learn out of this part, that until reason be amended and removed from her natural blindness, it can do none other, but condemn both God, and God's people. And no marvel: for the Prophet in the 83. Psalm, & also in the 31. Psalm hath these words: 
Psalm. 83. and 31.  Consultaverunt adversus absconditos tuos, They have consulted against thy hidden people. As though he had said: The merciful father of heaven, keepeth the godly people in most sure and strong defence and protection: but this kind of protection is hid from the eyes of man's reason. So that it seemeth many times, that God hath the less care of the godly, and passeth more of the wicked then of them. Yet, howsoever the world judgeth, God sleepeth not. Further, how blessed the state and life of the godly is, and how cursed the life and state of the wicked is, only the virtuous and godly do perceive. Therefore the Scripture calleth those that be godly and virtuous, The hidden of God. Moreover, the godly do perceive, that all the vanity of worldly things, which be the treasures of the wicked: and the permanent state and condition of heavenly things, which be the treasures of the godly: be only seen of such as enter into the holy Sanctuary and secret treasures of Gods most holy word, without that which worldly things seem to be riches, and heavenly things poverty, wicked men to be blessed, and godly men cursed, falsehood to be truth, and truth falsehood, death to be life, and life death.   

¶ The eighth part.  23 Nevertheless I am always by thee, for thou hast holden me always by my right hand. 
THe Prophet out of this part declareth that, which Saint Paul writeth to the Romans. 
Rom. 8.  If God be with us, who can be against us? If he love us, what is he that can separate us from his love? which spared not his only son for our redemption, but gave him for us unto the death. Therefore, there is neither life nor death, things present nor things to come, that can separate us from him.  
Unto this place is referred all the diliverance from trouble and danger that God used from the beginning of the world, unto our time. And when we understand and know God's mercy, towards ourselves, and others: we must give ourselves wholly to laud and praise his holy name, and be thankful. For, There is nothing more unnatural in man, than forgetfulness of God's great and innumerable gifts towards us. To whom be all honour and praise, world without end. Amen.     

¶ AN EXPOSITION upon the 77. Psalm, made by the constant Martyr of Christ, Master JOHN HOOPER, Bishop of Gloucester and Worcester.  

THE ARGUMENT.  
WHen this Prophet Asaph, (being a man appointed to the service and teaching of God's word unto the people,) perceived, that such as were under his cure & charge, were many times troubled and brought into great heaviness, for the fear and dread they had conceived of Gods most just ire and strait punishment for sin, & transgression of his holy laws: and in himself felt especially the burden of God's displeasure against sin intolerable: he received, from the holy ghost (the spirit of consolation,) what was the best remedy and help for every troubled conscience, to appease and quiet the poor spirit of man, that knoweth and feeleth not only that God is justly angry for sin: but also will straightly punish the iniquity and abomination of the same. And when he had learned himself by God, how a troubled and desperate conscience might be quieted, he spoke it to such as were alive and with him, and wrote it to all such as should come after him until the worlds end, that troubled sinners might see their sins for given in the mercy of God, and they themselves accepted, as Gods most dear children, into eternal friendship, and endless joys of salvation.   

¶ The parts of the Psalm.  
1 In whom a man should put his trust, and to whom he should resort in the days of sickness, troubles, and adversity.  
2 How a man should use himself towards him, in whom he putteth his trust, in the time of trouble.  
3 What great and perilous dangers the man that is troubled shall suffer for the time of his trouble.  
4 How a man taketh consolation in the time of his trouble.  

¶ The two first verses of the Psalm, containing the two first parts.  
1 I will cry unto God with my voice: even unto God will I cry with my voice, and he shall hearken unto me.  
2 In the time of my trouble I sought the Lord: my hand I held up all night, and it was not weary, my soul refused comfort.    


¶ The first part.  
¶ In whom a man should put his trust, and to whom he should resort in the days of sickness, troubles, and adversity.  1 I will cry unto God with my voice: even unto God will I cry with my voice, and he shall hearken unto me. 
FIrst out of this text it is to be noted, that God only is to be trusted unto in the days of trouble: as our Saviour Christ exhorted in heaviness and anguish of body and soul, all people to resort unto him, saying: 
Matth. 11.  Come unto me all ye that be laden and burdened, and I will refresh you. And the same is spoken of God by isaiah the Prophet: 
Esaie. 55.  Ye that be a thirst come unto the waters, and ye that have no money come & take it freely. S. john likewise 
john. 7.  in the midst among troubled and afflicted persons, reciteth the words of Christ, 
Esaie. 18.  saying, If any be dry, let him come to me and drink: He that believeth on me, (as the Scripture saith,) floods of water of life, shall flow out of his belly.  
Of this knowledge and surety in the soul of man, 
Rom. 5. 14.  that God is, can, and will be an ease and remedy for the troubled conscience, cometh justice, peace, and joy of the conscience. Not that any man shallbe by and by without all fear, trembling and dread of his sins, & of God's just judgement against sin: but that this fear and trembling shall not come to desperation: neither shall he be more afraid of his sins, then comforted by God's mercy and grace in Christ. Therefore saith our saviour Christ, 
Matth. 5.  Blessed be they that weep, for they shallbe comforted. Blessed be they that hunger and thirst for justice, for they shallbe replenished.  
In this that he saith, 
Of those that weep & mourn who be blessed.  Blessed be they that weep, He noteth such as do know and feel with sorrow and heaviness of conscience, that they be sinners, and the filthiness of their sins maketh them sorrowful and heavy hearted: yet shall they in Christ be comforted. Again, the poor, sensible, feeling, and troubled sinner doth wish his sins away, and would gladly have virtue and justice to rule and do altogether in him God's holy will and pleasure. This hunger and thirst (saith Christ,) shallbe quenched for the merits of his own death and passion: as it shall not miss, if men in their thirst, hunger, persecution, and trouble, do know and use only God for their help and consolation: as this Prophet did, and teacheth us to do the same in this Psalm.  
In this first part be two sorts of people condemned. 
Two sons of people condemned.  The one is such as plainly despair, and in their troubles, neither look for consolation, nor yet believe that there is any consolation to be hoped for in Christ. The other is such as seek consolation, but not only at God's hand & power, but at the Saints departed, at witches, conjurers, hypocrites, and the works devised and done by man.  
The first sort be left comfortless, because they seek no consolation: and the second sort find no comfort, because they seek it where it is not, contrary unto God and his holy word. Happy therefore is the troubled, that seeketh consolation at God's hands, and no where else: 
Esaie. 45.  For he is (as it is written by the Prophet isaiah,) the God alone, that doth save, and none but he. 
Two impediments keep God from helping the troubled.  But there be two manner of impediments that keep the Almighty God from the helping and comforting of people that be in trouble. 
1. Ignorance.  The one is ignorance of God's nature and property towards the afflicted: 
2. Fear of God's justice.  and the other is fear and dread, whereas God is most justly angry for sin, lest that in his anger and just punishment, he will not be merciful.  
Of the first impediment, which is ignorance, is sprung into the world horrible blasphemy, 
Of ignorance is sprung horrible blasphemy.  that neither seeketh help at God's hand, nor yet is thankful unto God for any thing that God giveth: but rendereth all things to such Gods and Saints as he hath devised out of his own imagination, or else learned (as S. Peter saith) out of the traditions of his Elders. 
1. Peter. 1. The remedy against ignorance.  So that ignorance taketh away the honour of God, & also the salvation of them that be ignorant. The remedy against this great impediment is only the reading, 
2 Peter. 1.  meditating, hearing, and learning of God's holy word, which is as a candle light in a dark place, to keep and preserve a man from danger and peril. 
Psalm. 119.  And so saith king David, that, It is a candle unto his feet, and a light unto his steps. And in an other place of his Psalms he saith: The law of God is so perfect, that it turneth souls unto the Lord. Wherefore (saith he) it is the part of every man that will be virtuous and godly, 
Psalm. 1.  to have his desire and cogitations in the law of God both day and right. And to preserve the people from this horrible impediment of ignorance, God spoke by his prophet isaiah, 
Esaie. 59  these words: My spirit which is in thee, and my words which I put in thy mouth, shall not departed from thy mouth, and from the mouth of thy seed (saith the Lord) from henceforth for evermore. And in the same prophesy Christ prayeth the heavenly father to seal his word in his disciples, 
Esaie. 8.  whereby the dangerous impediment of man's salvation, which is ignorance, might be eschewed & avoided. The same remedy against ignorance, 
Deut. 6.  commandeth Almighty God also by Moses in Deut. and by S. Paul to the Ephesians, 
Ephes. 6.  whereas the fathers and the mothers be not bound themselves alone, to know the law of God: but also bound to teach it to their children, that by ignorance they offend not God.  
Of the second impediment, 
What cometh of the fear of God's justice.  which is fear and dread of God's justice, cometh trembling and terror of the conscience, and many times also the extremest evil of all evils, very desperation, that never looketh who can help, neither yet trusteth to find any help. But of these fruits of terror and fear, and also of their remedies how they may be cured and helped, it shallbe showed hereafter in the Psalm, as it followeth, whereas both terror of conscience and tranquillity of the same, be marvelously and divinely set forth. Only, until I come to those points I do note, that this fear and terror of conscience in the faithful, be the very hunger and thirst that Christ saith shallbe quenched: 
Matth. 5.  and they that feel them, shallbe replenished with grace and consolation, as the blessed Virgin the mother of Christ saith: 
Luke 1.  and they that feel them not, shall depart empty without grace.  

Rom. 3. 5. 6. 7. 8. God's spirit worketh the knowledge of sin by preaching of the law.  And the cause of this terror and fear, is the spirit of God that worketh the knowledge of our sin by preaching, reading, or thinking of God's Law, that openeth and detecteth, how wretched and sinful we be by nature in the sight of God. But of this matter is better occasion ministered afterwards in the Psalm, then in this place.   

¶ The second part.  
¶ How a man should use himself towards him, in whom he putteth his trust in the time of trouble.  2 In the time of my trouble I sought the Lord: my hand I held up all night, and it was not weary: my soul refused comfort. 

How we should use ourselves in the time of trouble.  IN this part is taught us, both by doctrine and by example, how we should use ourselves in the time of trouble. When we know there is no help nor helper but God alone, it is not enough for a man to know that God can help: but also we must believe constantly, that he hath as prompt a will to help, as a sufficient power able to help: and then being assured that he both can and will help, we must call upon him for help, according to his commandment unto us, Call upon me in the days of trouble, etc. 
Psalm. 50. 15.   
But of this place we may mark and learn, 
The fear and terror of sin is an intolerable butthen.  what an intolerable burden and unspeakable sorrow, the terror and fear of sin is: and how grievous a thing the sight and contemplation of God's displeasure and just judgement is against every sinner for his sin and transgression of Gods most holy Law. The text saith, That the Prophet, when he felt the displeasure of God against sin, 
The conscience being admonished of the filthiness of sin, bringeth the body into a trembling and fear.  cried out with a loud voice unto the Lord. Whereby we learn, that the conscience of man admonished by the word of God, of the filthiness and abomination of sin, bringeth all the body into a trembling and fear, lest God should use rather justice, and justly punish sin: then mercy, and mercifully forgive sin.  
And thus being made afraid thoroughly of sin, the mind is occupied with sorrowful and heavy cogitations: 
What ensueth after the fear of conscience for sin.  and the tongue by vehemency of the spirit, brought into clamours and cries. As we may see commonly by examples left unto us in the word of God, that where sin is thoroughly felt in the conscience, the feeling sinner is not only troubled within in spirit, but also outwardly in all the members and parts of his body: as it is to be seen most manifestly in king David.  
In what a sea of heaviness was king David in his conscience, when he spoke to his own soul: 
Psalm. 42.  Why art thou so heavy and sorrowful, o my soul, and why dost thou thus trouble me? Again, How long wilt thou forget me (o Lord?) for ever? And in other Psalms we may see, into what trembling and fear outwardly he was brought by the knowledge and feeling of his sin.  
In one place he saith, The fear of his sins did not only overlay his conscience: 
Psalm. 38.  but also crushed and (in manner) all to broke his bones. 
Psalm. 6.  And in another place, His visage was all defaced with weeping tears: and so abundantly they gushed out of his eyes, that he watered, or rather overflowed his bed with them where he lay. Into what horrible cries and wailings many times he fell for fear of sin: 
Psalm. 77.  this Psalm and many other do declare. The like horror and fear also of the sight and feeling of sin we see to have been in Saint Paul, when he cried out upon himself: Oh wretched man that I am, who shall deliver me from this body subject unto death? 
Rom. 7.  And Marry Nagdalene with the sight and feeling of God's displeasure against her sin, made tears and weepings enough to wash the fountain of mercy's feet, jesus Christ. But blessed is that conscience feared by the Law, 
Note.  whose fear by the sweet promises of the Gospel, is turned into mirth: and blessed be those tears and weepings, that end in consolation: 
Psalm. 126.  and happy is that troubled body, 
Matth. 5.  whose end is immortality in the resurrection of the just. 
1. Cor. 15.  Further, as we see here king David a sinner for fear of God's judgement, break out into loud cries for help and preservation: the same anguish and trouble of mind and of body, for fear of God's punishment for sin towards man, was likewise in Christ without sin, 
Matth. 26.  which said: My soul is heavy unto death: and in such an agony was his body, that he burst out and swett both water and blood.  
So that of this second part, first we learn, that such as be truly & unseignedly brought to a knowledge, 
No trouble to the trouble of conscience.  feeling, and repentance of their sins, have it with great heaviness of mind, terror of conscience, and trouble also of the body many times: that no sickness nor troubles, may be compared to the trouble of the conscience, for fear of due and condign punishment for the sin perpetrated and committed against God's laws.  
The second doctrine that we be taught out of this second part, 
Difference between the penitent, desperate, and contemptuous man. The penitent man.  is to declare what difference there is between the penitent Christian in adversity, and the desperate person that looketh for no help, or else the presumptuous person that contemneth help.  
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. 
The desperate man.  The desperate man feeleth all troubles and no consolation, is wholly overcome with mistrust, full of incredulity, and clean void of hope: 
The contemptuous man.  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, 
Note. The Christian afflicted.  & 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 than the least mercies of God: 
The wicked afflicted.  the wicked afflicted seeth the least of his sins, greater than the greatest mercies of God. The one, in trouble by faith glorifieth the Lord, 
Note.  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 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 third thing to be noted in this second part is, 
God's nature and man's, differ much.  that God's nature and man's differ much one from the other. For man (for the most part) is no more serviceable unto God, nor longer friendly unto man, than God's condition upon the earth is fortunate and quiet with the world. 
Man for the most part is unstable & followeth religion as the world favoureth.  For if stornies arise for God's 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, 
Idols set up again in Queen Mary's time.  and that great livings, gains, friendship and love of the world rose for God's 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, than once of Christ's most holy Gospel: so that now men's natures, for adversities sake, be clean turned from God.  
How long the love of man continueth towards men, daily experience showeth within one month. 
How long man's love continueth towards man.  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 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.  
Oh God, 
God loveth and helpeth the poor afflicted.  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. 
Psalm. 77. Consolation.  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: 
Psalm. 91.  For I am (saith the Lord) with him in trouble, I will deliver him, and set him in honour, etc.  
Of this doctrine we learn two things. 
God hateth not the troubled for his trouble but for his sin. Man hateth man for trouble and not for sin.  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-gard, if he come into company. Yea rather than 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.  
The fourth thing to be noted in this second part, 
Continuance in prayer.  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 patiented expectation, and willing sufferance until God send redress and ease. To the first the Scripture exhorteth us, that we pray both hearty and continually unto God: not because he is ignorant of our troubles, but because we should thoroughly 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 second virtue patiented expectation in troubles, 
Patiented expectation.  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 of man, that many times for lack of patiented expectation and thankful sufferance, waxeth weary of his cross and punishment, and also murmureth against God, because he helpeth not when man's wisdom judgeth most meet to be helped. But patiented expectation prescribeth God no time, when to help, nor yet means how to help, but saith: 
Matth. 6. 8  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 third part.  
What great and perilous dangers the man that is troubled shall suffer for the time of his trouble.  
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 himself 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?  
9 Hath God forgotten to be gracious? and will he shut up his loving kindness in displeasure?  
HEre in these verses it appareth 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.  
Of this adversity and anguish of the soul, 
As long as sin is not felt, man is jocund & pleasant.  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 God's commanundements, 
2. Samu. 1.  neither passing any thing at all of sin, 
Rom. 8.  nor evil conversation: but rather delighting in things that displease God, 
Act. 9  then in any virtue or honesty. But when trouble, sickness, or death cometh, 
When the horror of a man's sin is felt to desperation no worldly joys can comfort the afflicted person.  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 kill of his brother Abel. 
Gene. 3. 4.  Peter could not stint weeping for his denial of Christ, 
Note.  until Christ looked upon him. 
Matth. 26.  Marry Magdalene could not put up her head from under the table, 
Luke. 7.  for shame of her sin, 
john. 8.  until Christ had forgiven her: nor the poor woman that was taken in adultery, until her offences were pardoned. Neither yet could this prophets spirit take any consolation, 
Psal. 77.  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 itself, rather than to put the soul in danger towards God: 
1. Tim. ●.  as Saint Paul writeth to Timothy his disciple: and not without cause. For as the spirit that contemneth God, and feeleth (for his contempt) God's displeasure, can not take comfort, but is full of anguish & heaviness inward, and in the outward man full of pain and sorrow: 
isaiah. 66.  so likewise shall the soul in the life to come inwardly feel unspeakable grudgings and sorrows, 
Apoc. 14.  and outwardly the unquenchable and everlasting fire of hell. 
The dearest friends of Christ be not void of trouble & anguish of mind for their sins. Consolation.  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. 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, 
An ordinari way that God useth to call sinners to repentance, and from repentance to forgiveness.  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, 
Psal. 51.  yet can I not excuse it before God, nor hide it from mine own conscience. And every man's 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 marvelously in this second verse of his Psalm.  
There is to be noted out of this comfortless spirit of the Prophet Asaph, 
Two manner of discomforts.  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 doth many times, and in many places and persons, no good at all.  
There is a discomfort inwardly, and a discomfort outwardly in the scripture. 
An inward discomfort.  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: 
Matth. 3.  Agite poenitentiam, Repent ye: so the man that is commanded by the law to be sorry and heavy for his sins, 
Mark. 1.  is sorry and heavy in deed, by the working of God's spirit: 
Gene. 3. 4.  as we may see in Adam, what inward fear and discomfort he had, 
2. Samu. 11  when he heard the voice of God after the doing of his sin: Cain the like, 
Matth. 27.  David the same, 
Act. 9  with Peter, Paul, and others in the word of God, This discomfort inwardly is felt of all Gods elect, that be able to learn and know the nature of God's law, and the damnation and curse of God upon sin. 
Matth. 3.  For this is a general commandment to all flesh borne and conceived in sin: 
Mark 1.  Agite poenitentiam, Repent ye. It is also many times felt of such as die, 
Saul and judas.  and lived wickedly. As Saul and judas, 
1. Samu. 31.  whose spirits in their discomforts refused all consolation, 
Matth. 27.  and so died without comfort in great anguish and perturbation of mind. 
Mark. 14.  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, 
Pharaoh.  to go to hell. As Pharaoh, whilst he followed the Israelites in persecution into the red sea, 
Exod. 14.  suddenly was drewned. Chore, Dathan and Abiron, whilst they were doing their sacrifices, God killed them, 
Num. 16.  in opening the earth that swallowed them alive down into hell. Now this inward discomfort, 
Rom. 3. 5.  although it eude 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. 
Outward discomfort  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: 
Gene. 5. 6.  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 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. 
Matth. 11. Luke. 7.  God by his Prophet isaiah saith the same: 
isaiah. 65.  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 than the outward ear. 
isaiah. 53. 6.  Whereof both the Prophets and Christ himself grievously complain, 
Matth. 13.  in this sort: 
john. 12.  They have ears and hear not, and they have eyes and see not. 
Rom. 11.  Saint Paul rebuketh men also, 
Rom. 1.  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 amongst ourselves. 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, than our outward ear. If Asaph the author of this Psalm were amongst us, he would say, His spirit would take no consolation. And this is an horrible plague, that weekly this Psalm is read amongst the Popish Clergy, and yet it bringeth their spirits to no 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. Whereof cometh the contempt of God, 
Sin not felt, bringeth the contempt of God, etc.  the love of ourselves 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.  
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 itself. 
Unquietness of the spirit is a veri image of eternal death.  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, 
Psal. 104.  for sin vnforgiuen, should for ever be disquieted in the unquenchable fire of hell.  
Here may we learn the circumstances and causes, 
The cause of all trouble is sin.  how the trouble of the Prophet Asaphes' spirit was increased. 
Psal. 39  It was trouble engendered by sin, (the occasion only of all men's miseries,) 
Rom. 5. 7. 8  opened and revealed unto the conscience by the law, condemned by justice to eternal fire, and it continued all night: yea, 
The night representeth hell prison. The bed representeth the grave. The sheets of man's flesh is earth.  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 sheeets of man's 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.  
This whole night in discomfort of the spirit, declareth two notable things. 
Two things to be noted.  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 marvelously in the next verse.  
3 When I am in heaviness I will think upon God: when my heart is vexed I will complain. Sela.  
Whilst Asaph was thus troubled in spirit, he remembered the Lord, 
No comfort to the afflicted but GOD alone.  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 than 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, 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 midst of them, he did remember and put his trust in the Lord.  
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 God's grace, the greater is the damnation, and the more is the danger thereof: as we may see in the examples of the scripture.  
Adam fell into anxiety and discomfort of spirit, 
Gene. 3.  and God immediately told him of his fault, and by God's grace his discomforted spirit was quieted in the promises of God: 
Note.  Cain by the murder of his brother Abel, 
Gene. 4.  felt the discomfort of the spirit, and by neglecting of God's calling, died in the same. 
2. Samu. 12  David being admonished by God's grace, found rest for his unquieted spirit: 
1. Samu. 31  Saul in deferring the remedy of God's grace, died comfortless. Peter, at the beginning, through God's grace with one look of Christ, 
Matth. 27.  put away discomfort: judas with contemning Christ's admonitions, died in horrible despair.  
Whereof we learn to beware, (as much as may be,) that temptations grow not so far, that God's admonition, or the remembrance of God's name be forgotten: but that we do in the midst 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 show and reveal unto man his sins. 
What manner of man Asaph was.  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: 
1. Paral. 6.  Yet now, (as we see) he is not able to solace himself 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 Christ's sentence, written in S. Luke: 
Luke. 9  What doth it profit a man to win all the world, and to lose his own soul? What external riches can comfort the inward spirit, troubled with sin and transgression of God's law? None at all doubtless: as the scripture showeth examples every where. 
Note.  All king David's kingdom was not able to appease his troubled and discomforted spirit, when he said to his troubled soul: 
Psal. 42. 43  Why art thou so heavy and sad my soul, and why dost thou trouble me?  
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.  
I said, there was two kinds of consolations in the word of God. 
Two kinds of consolations in the word of God.  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 died for the remission of sin, that shall have the consolation of the redemption promised in Christ's 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, 
Gene. 4.  as Abel his younger son 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 josua and Caleb. There was in the outward letter promised consolation unto all Abraham's children: 
Who be the children of Abraham.  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, 
Consolation offered unto England in K. Edward's days.  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 God's commandments.  
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 God's word: but in their consciences they feel not in deed the consolation thereof. 
judas.  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 himself. So did the Phariseis, 
Phariseis.  when the scripture was read every Saturday in their Synagogues, show that Messiah should come to redeem the world: yet they themselves (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 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 itself, and that it pleaseth God Ex opere operato, as they term 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 God's 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. 
Prayer.  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 letter of the Psalm, but also thoroughly 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 God's displeasure troubled him: so inwardly Gods holy name & promises comforted him. And this is to be noted, lest 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.  

Man in trouble without God's presence is miserable.  In the end of this verse is put this word (Sela.) And it doth note unto the Reader or Hearer, what a miserable and comfortless thing man is in trouble, if God be not present with him to help him. It is also put as a spur & prick for every Christian man and woman, to remember and call upon God, in the days of their troubles. For as the jews say, where so ever this word (Sela) is, if doth admonish and stir up the Reader or Hearer, to mark what was said before it: for it is a word always put after very notable sentences. Then followeth the rest of such pains & troubles, as this Prophet suffered, whilst the Lord laid his cross upon him: after this sort.  
4 Thou holdest mine eyes waking: I am so feeble I can not speak.  
Before, he said his spirit could take no consolation, which was a grief unspeakable. For no thought is able to comprehend the anguish of the mind, much less is the tongue able to express it. But now he showeth a further increase of discomfort, and saith: that The terror of his mind was such, that he was not only comfortless, but the Lord also to the increase of sorrow, kept sleep from him. And as the greatness of God's punishment, suffered him not to sleep: so would it not permit him to speak, 
Note.  but made him speechless: such was the great punishment of God towards him.  
Here is the tyranny and violence of sin to be perceived and seen: 
What sin worketh in man.  which is first in this verse to be noted. It taketh all mirth from the spirit, and bringeth in heaviness and discomfort. It taketh away sleep, and placeth for it tediousness and sorrowful watch. It taketh away also the speech of the tongue, and leaveth the man mute and speechless. If sin can do so painful things in the body and soul, whilst they be yet conjoined together, and there is hope of remission: what can it do, when the one is in the earth, and the other in hell separated, or else both of them conjoined again in the resurrection of the wicked, where there is no hope of redemption, but assurance of everlasting pain? Besides this, it is to be noted in this verse, 
A peaceable conscience, precious jewel.  containing the increase of the prophets heaviness, what a precious jewel man or woman hath: that hath a quiet heart and peaceable conscience. For where so ever they be, there be all the members of man & woman, wholly bend unto the service and honouring of God. The eyes shall never be turned from their service: neither shall the tongue cease (if it be able to speak) to sound forth always the glory of God. As David saith: 
Psal. 25. 121.  Mine eyes be always towards the Lord. Again: 
Psa. 123. 131  I lifted up mine eyes unto the Lord. As the eye of the handmaid attendeth upon her Mistress: so our eyes attend upon the Lord. Again: 
Psal. 132.  Mine eyes Lord be not proud. And in another Psalm he saith, There should come neither sleep ne slumber in his eyes, until he had provided a place for the ark of God to rest in. In case the spirit be troubled, or in a contempt of God's laws, not liking his holy devices: the eyes be either troubled with overmuch watch, (as in this Psalm we see:) or else bend to see vanity, the lusts and concupiscence of the flesh and the world. Wherefore David prayed the Lord, 
Psal. 119.  to turn his eyes that they looked not upon vanity. 
Prou. 17.  For the eye of him that hath not a right spirit, is insatiable. And many times the eye (whereas the spirit is without the favour of God) abhorreth God's own good gifts. As the eyes of the Israelites loathed Manna in the desert, saying: Our eyes see nothing but Manna: 
Num. 11.  even so the tongue also of the godly spirited man will sound the glory of God, 
Psal. 35. 39 71.  as king David used his tongue, and will not hinder it by naughty speech.  
If the spirit be void of God's fear, then doth it speak of malice falsely to slander the good, as king David doth declare: or else for trembling or quaking, 
Psal. 6. 12. 14. 140.  it can speak nothing at all, as ye may perceive by the Prophet Asaph in this place. He that will therefore consider accordingly, the greatness of this fear in the spirit, and how it taketh away the office of every member external: doubtless must labour to have the spirit that David prayeth, 
Psal. 51.  in this sort: Cor mundum crea in me deus, & spiritum rectum innova in visceribus meis, Create in me a clean heart, O Lord, and renew in me a right spirit. In the which verse the Prophet prayeth first, to have such an heart, as by faith in Christ may be clean and purged from sin: and next, to have a certain and sure spirit, that doubteth nothing of God's promises towards him. For, such a spirit within the body of man or woman, maketh the heart so joyful, that no sorrow can molest it: and it strengtheneth so every member, that they will be given to nothing so much as to the service of God. But if the spirit be wicked, doubtless the outward members will serve nothing but iniquity: if it be troubled, the outward members can not be quiet. For as the soul giveth life to the body: 
Note.  so doth the virtue of God in the soul, draw the outward parts of the body unto the obedience of virtue. And contrariwise, 
Rom. 7. 8. 12.  the vice of the soul draweth the members of the body unto the service of sin and iniquity. And as the ears and eyes of man were made by God, 
Unto what use the eyes & ears of man were created.  to be instruments to hear and see Gods will and pleasure, 
Rom. 10.  & by them (sith man fell in Paradise) knowledge might come into the soul and spirit of man, by hearing God's word preached, & seeing his sacraments ministered: so by them abused, in hearing and seeing of sin and abomination, there entereth into the soul much vile filthiness and transgression. The Prophet Asaph (therefore) doth admonish us to beware that we bring not our spirits into discomfort, by sin and transgression of God's laws: for if we do, whether the offence be done in the spirit, by the evil that naturally is in it, by original sin, by the temptation of the devil, or by the means of any member of the body: doubtless the trouble of the spirit shall not only take away the office of the members, (as ye see in this place the speech of the tongue, and the closing of the eyes, be taken away:) but at the length also, God shall make the same body and the same members to rise again at the general resurrection, 
jacob. 19  and they shall suffer with the wicked spirit eternal pains. 
1. Cor. 15.  Let this doctrine therefore teach all men to know and feel the cruelty of sin, that so painfully unquieteth doth body and soul, and think that if these grudgings, discomforts, terrors and fears be so great, that death itself is more tolerable and easy to bear: how much more intolerable and unspeakable be the pains of hell, which God hath ordained for all impenitent sinners? 
Esaie. 66.  After this verse of trouble and anguish, 
Matth. 25.  whereas we see sleep taken from the eyes, and speech from the tongue: followeth next, how these great sorrows were mollified and somewhat diminished.  
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.  
I did (saith the Prophet) in this great discomfort and heaviness, consider with myself the times and worlds of old, wherein the Lord had helped and delivered my fathers before my time, from such troubles as I am in, and also from greater. And in the night, while I was sléeplesse, I remembered that many times I lauded and exalted the goodness of God in my Psalms and Hymns, giving him thanks for his great mercy and goodness used towards his Church at all times: and in remembering Gods accustomed clemency and pity, my spirit was much given to debate things.  
Out of these two verses we may note divers doctrines for our consolation in the days of our trouble. 
Consolation in trouble.  And the first (after my mind) shallbe concerning the two brightness and the two darkness in the word of God. The one brightness is in the letter outwardly, and the other brightness is in the spirit and heart of the reader of the Scripture. This brightness or clarity of the letter is this, when by reading, hearing, or thinking of God's word: men learn and know that God made all things, and that he preserveth all things, and that jesus Christ his only son is the mediator between God and man, and that he pacified Gods just ire against man by his bitter death and passion. Also he knoweth by the external histories of the Scripture, that GOD hath delivered many times his people from dangers and perils, in manner impossible to be helped.  
This clarity and brightness of the Scripture, although it be necessary: yet it is not sufficient: for if standeth alone in bare and naked knowledge, which before God saveth no, neither illuminateth the man that hath the knowledge in a sufficient clarity and brightness of faith, and of God's promises due in Christ unto faith. 
Gene. 12. 13. 15. 16. 17  As we may see, how the children of Israel had the external clarity and brightness of God's promises unto Abraham, Isahac, and jacob, that they and their posterity should inherit the land of Canaan, that flowed with all plenty and abundance: yet notwithstanding such as came out of Egypt, for the most part, 
Num. 14.  perished in the desert & wilderness. The Phariseis and learned men amongst the jews, 
Mich. 5.  had the clearness and brightness of Christ's coming, 
Matth. 2.  & of the place he should be borne in, and told in that part the truth unto Herod: yet did they for all this knowledge and clarity, abhor Christ when he came, and put him to death most wrongfully. The people in like sort saw an external brightness in Christ, 
Matth. 27.  that by his miracles and wonders, they thought him worthy to be made a king: 
Mark. 15. Luke 20. john. 19 john. 6. Luke 4.  and yet for all this, they cried out against him: Crucifige eum, crucifige eum, Crucify him, crucify him. The devil himself said he knew who Christ was, the son of the most highest: and yet for all this knowledge and clearness shall he never be saved. 
Matth 7.  And Christ himself also perceived that this external brightness was amongst a great many that called him Lord, Lord: Yet notwithstanding he said, they should not enter into the joys of heaven. So likewise be there very many at this present time, that see the clarity and brightness of Christ outwardly in the letter, and yet follow it not here in living, neither shall they have the effect of their knowledge in the life to come: for their clearness is only knowledge, without feeling or practise of the brightness inwardly: 
Luke 12.  which deserveth more stripes than obscurity or darkness doth.  
There is another clarity or brightness, which is an inward understanding and spiritual knowledge and sight of God's truth, which no man hath but he that is possessed with the spirit of God: that whatsoever he readeth in God's word himself, or heareth preached of other men, he understandeth it, and consenteth unto it gladly, and willingly. As for example: God spoke unto Adam, 
Genes. 3.  and his words made him afeard, so that he trembled for fear. Christ spoke unto Paul, and he fell down flat, 
Acts. 9  and could not abide the peril of Christ's voice: So that as the law rebuked sin in the voice and letter, it wrought also rebuke and discomfort in the hearts of Adam and Paul, and made them afraid inwardly, as the voice and letter was terrible outwardly. Wherefore they had not only an external clearness of God's hatred against sin, but also an internal sight and feeling of the same, as the Scripture doth record.  
The like is also in the promises of God, when they be preached or read, that promise remission of sin. The inward clarity and brightness of the same, is to feel privately every man and woman in his own conscience (through faith in Christ) that the same promises do appertain and belong unto himself. As the Prophet Abacuc saith: 
Abacuc. 2.  The just man liveth by his own faith. 
Rom. 1.  Also Christ said unto the woman of Canaan, that it was not good to cast the bread that appertained to the children, unto dogs: 
Matth. 15.  she said, Yes Lord: for the dogs do eat of the crumbs that fall from their masters table. And so doth Christ himself use the brightness of his promises to Marie Magdalene: 
Luke 7.  Thy sins be forgiven thee. Applying the clearness of the letter, unto the inward comfort of her soul.  
The same is likewise marvelously expressed in the common creed, whereas every man saith: He believeth in God the father, God the son, and God the holy Ghost, and that he believeth the remission of sins: meaning, that whosoever saith his creed, should see & feel in his soul the clarity and brightness of his salvation, that is contained in the letter and words of the creed. But this clearness is not seen of all men, nor yet of the most part of men: As Christ declareth: 
Matt. 20. 7.  Many be called and few chosen. Many say: Lord, Lord, and few do the Lords will. Therefore Christ saith marvelously concerning the clarity and brightness of God's word inwardly, in S. Luke: Blessed be they that hear the word of God and keep it. 
Luke 11.  By the which words he declareth, that many hear and see the outward light and truth of God's word: but very few there be that see the inward light and profit thereof. Of this is learned what the cause is that Christians bear the name of Christ, and yet be not Christ's in deed: for because a great many be contented with the name, and few do understand what the name truly and verily containeth in it.  
And as there is in the Scripture this double brightness, whereof the one lieth in the letter, and many see what it meaneth by the external word, and the other lieth in the meaning of the letter, and is perceived only by such as have the spirit of God: so is there two kinds and sorts of darkness and obscurity in the Scripture: the one in the letter, and the other in the sense and taking of the letter. The outward obscurity is to be seen in such as contemn the word of God, and will not read it nor hear it. As the Turks and heathen, and also the common sort that bear the name of Christ, be christened in Christ's name, and outwardly be taken to be very Christians in deed, and yet they know not so much as the letter of Christ's laws, that prescribeth them what they should do, and what they should not do. And this obscurity is a brutish, beastly, and external darkness.  
The other is obscurity or darkness inwardly in the text. 
The inward obscurity.  For although the letter be well known, and the sound thereof seemeth to be plain: yet the sense is not so common nor so manifest as the letter soundeth. Whereupon S. Paul bindeth all men in the understanding of the letter, unto the Analogy and proportion of faith, that no one place be taken contrary to many places. Whereof was gathered the abridgement of our common creed, accepted at all times and of all Christian men, for an infallible truth: so that whosoever believed it, was accounted a good Christian man. And of this obscurity of the Scripture in the sense and spirit, is risen this troublesome contention about transubstantiation of bread and wine in the sacrament of Christ's body and blood. For the ungodly sort would have no substance of bread and wine to remain in the Sacrament, and yet a corporal presence of body and blood: contrary, not only to the articles of our faith, 
Matth. 26.  that telleth us he is in heaven, and shall abide there until he come to judge the quick and the dead: 
Mark 14.  but also contrary to many other places of the scripture. 
Luke. 12.  And this is no new thing, 
1. Cor. 10. 11.  to have and record the text and letter of the Scripture, and yet lack the effect and the very consolation of the Scripture in deed. 
Acts 3.  For here in these two verses the Prophet Asaph doth record and remember God's doings mercifully 
Coloss. 3.  in time past, and yet taketh no more consolation thereof: then he findeth in the bark of the letter, or in the rehearsal of the histories. And the same he doth of his own Psalms and Hymns, whereof he maketh mention, and yet by the same mean his spirit is brought into no further considerations of God's truth than it was before: with much heaviness and sorrow, as the verses following do declare: So that in the affliction of the spirit he could repeat and call to his remembrance the truth, how God had dealt mercifully with his forefathers, but felt not at that present the like mercy of God towards himself: neither could he see nor feel for his consolation the ease and secure of God's promises which he saw in others: as all the elects of God at length shall doubtless feel: As it is said by the Prophet, 
Psalm. 48.  Sicut audivimus, sic vidimus, As we have heard, so have we seen: and at length (as the Psalm saith) he felt himself. Whether he wrote the Psalm of his own sorrows and troubles, or of the sorrows and troubles of the Israelits, it maketh no matter: let every man in that case use his own judgement, so that he mark the doctrine of the Psalm.  
There is to be noted of these verses also this doctrine, that what soever trouble the spirit was brought unto, whatsoever watch had taken his eyes, & what soever vehemency of disease had taken his speech from him: yet under all these crosses he cursed not God, nor grudged against his plagues, but as a man contented, gave himself to record and to call to memory, how God was wont to be unto men afflicted, and took account how in times past he had spent his years, and found that he had made certain Psalms or Hymns to the glory of God, and to the praise of his holy name. Of the which we learn not only patience in the time of trouble and persecution, but also how to spend our youth and transitory life in doing or making some things, that may be records and remembrances when we be gone, that we lived here to serve God, and not to serve ourselves. And it is a great help and no small consolation for a man that is in trouble & heaviness, to think that he in his life before sought the glory of God: & that testimony of conscience is more worth in the time of trouble, than all other men's deeds for him. Not in that his seeking God's glory & setting forth of the same, can be his gage and ransom before God: but because it is a very testimony, that God once loved him, and gave him of his blessed spirit, to indite something to God's praise and honour. And as godly Psalms and virtuous Hymns, be testimonies of a virtuous spirit: so be wanton and adulterous ballads, records of a vicious and sinful spirit. And as the remembrance of good & virtuous works in the time of sickness and trouble, be joyful and comfortable: so is the remembrance of wicked doings sorrowful and painful.  
We be therefore taught by this Prophet to be circumspect and wary, how we accumulate & heap upon our soul's infidelity, and the wicked works thereof: for as they be the only cause of trouble, so do they not only work trouble, but also increase trou- and augment the heaviness of the spirit and pains of the body, as is declared marvelously by the grave and profound sentences following. Wherein he declareth what it was that his spirit searched so diligently for. It was this.  
7 Will the Lord absent himself 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?  
9 Hath God forgotten to be gracious? And will he shut up his loving kindness in displeasure?  
10 And I said, It is mine own weakness: but the right hand of God can change these things.  
These verses declare what minds and cogitations do happen to men that be in sickness or trouble: 
The troubled spirit is overwhelmed with grievous cogitations.  and how grievous they be unto the patiented.  
Out of these verses first we see a common rehearsal of the great terror and fear of the feeling of God's displeasure and anger towards the woeful spirit for sin. The first meditation of the sinful spirit was this: Will the Lord absent himself for ever? This may be understood two manner of ways. For this English word (ever) hath two meanings in the Hebrew tongue. Sometime it is taken for continuance and time everlasting: 
The remembrance of God's justice for sin: is greater pain than the death of the body.  sometime for certain years, and the life of men. If it be taken in this place for time everlasting, the sorrows of the Prophet were the greater, when he revelued with his spirit, that God justly for sin might cast him into everlasting pains: the remembrance whereof is greater pain, than the mortal death of the body. If this word (ever) be taken for a certain time, and the life of man, then meaneth the Prophet thus: Will God as long as I live absent himself? And thus continue me in heaviness of spirit and sorrows, as long as I live? Which sense soever be taken, there be profitable things to be learned of it. But I suppose the latter sense to be the better for divers causes. First in this, that the Psalm containeth the complaint and prayer of the Prophet, a man of God, that cannot be brought to this desperation, that he should be cast away for ever from the favour of God unto eternal pains. And the text that saith: It is mine own infirmity, and the right hand of the Lord can change this: doth bear with this latter sense and explanation. For the words be of great weight, and of marvelous wisdom and consolation, and do declare, that although the Prophet felt the judgement of God against sin, and was in a marvelous terror & fear with the horror and sight of his sins: yet the spirit of God did testify with his spirit, 
Rom. 8.  that he was the child of God, 
A godly consolation.  and that it was a pain and punishment of the soul and body, and not a desperation and through casting away and absenting of God's mercy. For the very elects of God be chosen, so ordained, 
john. 6. 10.  so preserved and kept, that nothing is able to take them out of God's hand. For the godly men in the Scripture, did rejoice, with the assurance of God's certain promise: and did not presume to do evil, as S. Paul in sundry places doth give testimony: Once to the Romans, where as he felt and perceived the filthiness of sin, & the just judgement of God against the same: 
Rom. 7.  as it appeareth by his woeful cry and complaint, Oh wretched man that I am, who shall deliver me from this body subject unto death? He felt (as we may perceive) the heavy burden and weight of God's displeasure, and yet in the midst of terror and fear, he stayed assuredly in the mercy of God through Christ. 
2. Cor. 15.  And the same he writeth also to the Corinthians, 
2. Tim. 4.  & to his disciple Timothy: that his death was at hand, & that he knew (although his quarrel were never so good,) that he of himself was a sinner, and by sin worthy rejection & casting away from God: yet he said that Christ had in keeping for him a crown of justice, which he should assuredly receive at the day of his death. God is contented that his chosen people, shall suffer and bear the burden and heaviness of temptation and fear of everlasting pain, 
Genes. 3.  as Adam did first in Paradise, David many times, 
Psalm. 42. 43.  job, and others: yea Christ himself, 
job 3.  that said his soul was heavy even unto death, 
Matth. 26.  which made him sweat both water and blood. 
Nothing can hurt him that is in Christ john. 6.  But these temptations and terrors shall never overcome and cast away the person that hath his faith in Christ: for none is able to take his sheep out of his hand. Yet God withdraweth his hand many times, and suffereth his to be tempted and to be comfortless, and as it were clean overthrown: not that in deed their election can be altered, 
Note.  or they themselves left comfortless until the end of their lives, 
job. 3. 42.  but for a time: as ye may see by job, who spoke as horrible words, and as desperately as might be. Yet see in the end of his book, and mark what a joyful outgoing his grievous temptations had. What pitiful cries were these of Christ our Saviour upon the cross? My God, my God, why hast thou forsaken me? Yet the end was, Father into thy hands I commend my spirit. 
Matth. 27. Mark. 15. Luke 22. john. 19   

Psalm. 34. Acts. 14.  It is written that we must enter into heaven by many troubles. 
The trouble of the mind is the greatest.  Now, of all troubles, the trouble of the mind and of the spirit is the greatest. Who then can enter into heaven without such troubles? Doubtless no man. For the judgement of God must begin at his house, as Saint Pater saith: That is to say, 
1. Peter. 4.  None shall in this life more feel God's displeasure for sin in the spirit, 
prover. 12.  nor suffer more adversity in the body, 
Heb. 12.  than such as be of Gods own household and very elects. Wherefore we be admonished in the troubles and sorrows that this Prophet Asaph sustained in his soul that could not rest, and in his body that could not sleep nor speak, that good men be not free from adversity, 
God hideth his consolation for a time to try us.  and that adversities (be they never so great) shall not separate men from God for ever, but for a time he punisheth sin and hideth the consolation of God from us: As the scripture saith: 
Esaie. 54.  For a time, a little while I have forsaken thee, but I will gather thee together in wonderful mercies. In a short time of my wrath I hid my face a while from thee, but I will have mercy upon thee for ever: saith the Lord thy redeemer.  
All men that shall profitably know and feel the certainty of God's promises in this life, and enjoy them in the life to come, shall be troubled with some pain of doubtfulness of them, 
Genes. 3.  before he come to perfection. For as by sin death entered into the flesh, 
Rom. 5.  and also the flesh is subject unto sickness and adversity: so is there entered into the soul and powers thereof, 
Rom. 7. 8.  by reason of sin, great imperfection. As the mind of all men is burdened with ignorance, 
Ephes. 2.  the heart with contumacy, 
Psalm. 53.  and the will with frowardness, so that as they be before regeneration and knowledge of God in all godly matters stark blind, very obstinate, and naturally altogether froward: even so after regeneration and the knowledge of God, they continually resist and fight against the spirit, not only of man, in whom these powers dwell: 
Rom. 8.  but also against the spirit of God, 
john. 3.  that teacheth and leadeth the spirit of man to eternal salvation: So that it is not man that is able to overcome the wickedness of his own soul. 
Phil. 1. 2.  And therefore seeing life through grace dwelled in a body naturally full of sin, Saint Paul said, 
Galath. 2.  I do live: yet not I, but Christ liveth in me. So this Prophet Asaphe seemeth in words to be stark dead from grace, 
Psalm. 77.  but it was not for ever: for he felt the spirit of God that told him, that such heavy and ungodly thoughts of his spirit came of his own infirmity, and that Gods right hand could alter and change them. And this is the difference between the affliction of the godly and ungodly: as it is wonderfully set forth in the Psalm next before this saving one, where it is said: 
Psalm. 75.  There is a cup in the lords hand full of red wine, and he poureth out of it, but the wicked shall drink the dregs thereof, and the ungodly of the earth shall receive the bottom of it. The cup in the Scripture is taken many times for adversity, 
Matth. 26.  whereof God filleth a quantity and a certain measure unto all his elect and chosen servants: 
Mark. 14.  but the wicked shall drink the bottom and all, 
Esaie. 66.  and never come to rest nor ease. 
Matth. 25.   
Out of this temptation we may learn how foolish and how impatient we be. When God sendeth troubles, 
Proverb. 3  we think such to be best at ease that want them: 
Apoca. 3.  whereas the Lord's book declareth, that it is necessary, 
Heb. 12.  and also very expedient, that we should have them. Again, there is to be noted how that the Prophet in the cogitations of his mind, 
The Prophet maketh no mention of the grief of the body.  maketh no mention of the grief of the body, whereof he spoke before at the beginning of his troubles. For in the second and fourth verse he declareth how he held up his hands all night, cried with his voice until he was speechless, and lay waking & could not sleep. Of the which sorrows now he maketh no rehearsal, but saith: his spirit was searching and inquisitive, Whether God would absent himself for ever, with divers like interrogatories of God's nature, as follow in the Psalm. Whereof we learn the vileness of our own nature, and also the treason and subtlety of the devil. For as long as we sin, we have such delight and pleasure therein, as though it were but a play to transgress and break Gods holy commandments. 
Note.  But when sickness and trouble have laid the wicked the body abedd. 
Rom. 7.  and made it weak and feeble: 
Gal. 2. 3.  our conscience is waked by the Law of GOD, and we put in such terror and fear, that nothing can quiet us. Also, as long as we do sin, the devil beareth us in hand that God is so merciful, (do what we will,) that he will not be angry: but when sickness or death invadeth, then turneth the devil his tale, and persuadeth with us, that GOD is only extreme just, and nothing at all merciful. And this grief of the mind is so sore and vehement, that all the pains of the body seem nothing in comparison thereof: as we see in this place by the holy Prophet Asaph, that was very sore unquieted in his body, yet did his spirit make no account of it, but still he stayed and staggered, trembling and quaking at the heaviness and sorrow of the spirit, that could not feel, for the time of his trouble, any certainty or consolation in the promises of God.  
Of this we be admonished, that whatsoever we have, if God's favour lack, we have nothing able to rejoice us. And of the other side, if we lack all things, and have assuredly God's favour, there is nothing able to make us heavy and sorrowful: As we see king Saul, having a noble kingdom, and lacking the favour of God, was always unquieted: Poor David having the grace and favour of God, was quiet and contented with all things, saying: If God will, he may restore me: if he will not, his will be done. 
1. Reg. 16. 1. Reg. 24. 2. Reg. 16. 15. 2. Tim. 4.   
The assurance of God's promises made Paul glad to die: and the mistrust & desperation of God's promises, 
Matth. 26.  made judas weary to live. The certainty of God's truth made Saint Steven quietly to die in the assurance of eternal life: 
Acts 7.  the uncertainty and doubtfulness of God's mercy caused Saul to die in the fear of eternal death. 
1. Reg. 31.  Riches of this world be treasures much esteemed and made of: friends and lovers much sought for and warily kept, and health of body highly regarded and preserved with much care: yet, if the soul be destitute of the assurance of God's grace, the rest seem to be of no valour at all. 
1. Reg. 16.  As we see, Saul in his kingdom with riches, strength, and friendship: yet his mind vexed still an evil spirit, and God's spirit departed, his sorrows were incomparable. So that we learn that not only the goods appertaining to the body be nothing worth, whereas the spirit wanteth the grace of God: but also, whereas the spirit is troubled, the goods of the body be little felt and nothing passed of: as we see by this Prophet in this Psalm.  
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 seeketh by saith, mercy, as he hath in time passed forgiven all men that asked it with repentance in faith? The first sense and taking of the text generally, is marvelous wicked and blasphemous, to think that God once offended with any man, will never for give again? Of this opinion was Cain, 
Genes. 4.  when he said his sins were greater than they might be forgiven: and he thought God would be no more entreated, because he judged his fault greater than 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.  
And as every man that is privately thus minded, that his own sins be greater than can be forgiven: even so hath he the like mind and judgement also of all other men's sins that be like unto his, 
A wicked judgement.  thinking them to be greater than they may be forgiven. For he that despaireth of his own faults, cannot think well that other men's faults as great as his own, 
Matth. 27. 26.  be remissible. As judas that hanged himself for betraying of Christ, could not think well of Peter that denied Christ: but rather judged of Peter as he did of himself, saying: God will be entreated no more.  
Of this wicked judgement of God's mercy, Whether he will be entreated any more of a sinner, after that he hath sinned: I will speak no more. But they that lust to read how horrible a thing it is, may have many Psalms that do declare it: namely Psalm 10. 
Psalm. 10▪ and 73.  and 73. In the one of them it is said by the wicked, that God hath forgotten the earth, and careth neither for the godly life of the godly and virtuous, nor the ungodly life of the ungodly and wicked. And in the other Psalm they make a doubt, Whether there be any knowledge in God of man and of his life, or not. But these sorts of people be too horrible and blasphemous, and not to be rehearsed or much spoken of.  
The other sense of this place that is more particular, is the better sense for the argument and meaning of the Psalm: that is, to ask whether God will be entreated no more, as touching the remission of his own sin: or else whether God will be no more merciful to help him out of trouble, that specially and particularly suffereth the trouble. And this question so asked, is very common and familiar to the Christians, and putteth them to great trouble, and heaviness. As we may see that this Prophet Asaphe considered the years before him, and what God did to his elders, and found that they received remission of their sins, and great benefits in this world at God's hand. So do a great number of men in hearing and reading the Scripture of God, see and perceive the remission of many men's sins, and how mercifully God dealt with them: yet when they feel their own sin, and suffer their own cross and trouble, they have much a do, and with great difficulty do they believe that God will be as good unto them, being private sinners and privately afflicted, as he was unto the great number of those, of whom they read in the Scripture, that God forgave them their sins, and preserved them in most horrible and dangerous troubles.  

A whole man can give good counsel to the sick: but being sick himself cannot apply the same to his comfort.  Therefore, this is a common wisdom and daily experimented sentence, Omnes, cùm valemus, bonum, consilium aegrotis damus. When other men be sick, we can give good counsel patiently to bear it. When other men be afflicted and troubled, we can speak of many means to quiet them. When they be in any mistrust of God's promises, we can comfort them with many arguments of faith: but most commonly, if we be sick ourselves, troubled, or in mistrust of God's promises, we can ease or comfort ourselves very little. And good cause why: for God that giveth of his own gist and only free liberality, wisdom, knowledge, learning, and consolation: giveth also the grace that the said virtues may work their operation, and expel the infirmities and diseases, wherefore these wisdoms and virtues were ordained. As it is marvelously noted of Saint Paul: 
1. Cor. 3.  I have planted, & Apollo hath watered: but God gave the increase. The word of God is a means to teach truth, 
Rom. 1.  and to condemn falsehood: to place virtue, and to remove vice: 
Matth. 10. 28.  to give consolation, and to banish and put away diffidence and mistrust: but God giveth and worketh the effect thereof. 
Act. 16.  Meat is made to preserve the body: but if God giveth not strength, it misseth the purpose. 
Prou. 21.  The horse and man be means to overcome: but in battle God giveth the victory. The preacher preacheth God's word: but God openeth and teacheth the mystery thereof. Man heareth: but God giveth the understanding. Asaph remembered God's works, and had in mind his own godly Psalms: but God must give the consolation. He saw the truth, and knew that God was faithful: but the joy and profit thereof, lay in the distribution and gift of God: as we may well perceive by this sorrowful interrogatory: Will he be entreated no more?  
Of this part we learn how we ought, 
When we hear or read gods promises, we ought to pray.  when we read or hear God's promises for our salvation, to pray: and how necessary a thing this prayer is that godly men made in the scripture: Lord help my incredulity: Lord increase our faith. 
Mark. 9  The poor man that heard and saw Christ's mercy and liberality 
Luke. 17.  in healing of others, desired also health for his own child, Christ said: if he believed, all things were possible: the poor man said: I believe Lord, help mine unbelief. The Apostles, when they heard Christ speak of forgiveness of one to the other, they said: Increase our faith, good Lord. As though they had said: Except thou give us strength to believe and credit thy godly lessons: we shall take no commodity nor profit by them. Therefore let the preacher of God, the reader of God's word, the hearer of God's word, & the thinker upon the same, many times before, also whilst they be speaking, thinking, reading, or hearing of God's word, pray in their spirits, that the word of God may work in them the thing, wherefore the word was instituted and appointed of God: 
2. Tim. 3.  or else we shall be (as Saint Paul saith) always learners, and yet never come to the knowledge of the truth.  
And I do verily think, and am truly persuaded, that for lack of earnest and continual prayer, with lifting up of my heart unto God, whilst I preached his most holy word unto the people, God judgeth me not worthy to see such fruits of my labours as I hoped for. And for this, that the people did not hearty pray, to understand God's pleasure by his word preached, they be accounted unworthy of such salvation, as GOD did offer them by his word, and the true preaching of his mysteries. Let all men therefore pray to God in Christ, that they may be the better for the hearing, recording, remembering, or reading of God's word. For notwithstanding they have amongst them the book of God: yet shall they be troubled (without God's singular grace) with one of these two evils: either to mock and scorn at the scripture, caring not whether they learn it or no: or else when they have learned it, to doubt whether it be true or no. And then followeth these questions: Will God absent himself for ever? And, Will God be no more entreated? with such other doubts as do follow in this Psalm: with much heaviness unto the spirit where such demands rest & have place. Then followeth the third demand by this troubled Prophet: Is his mercy clean gone for ever?  
Here in this demand first be two things to be noted: The one declaring a fault in the prophets faith: and the other expressing a verity in the prophets knowledge. The fault in his faith, was to doubt or to stand in a mammering of God's mercy, which is most sure and endureth for ever and ever: and to ask this question, Whether his mercy were clean gone for ever? The verity of his knowledge was to judge and say, that It was his mercy that forgave sins, and not his or any other men's merits that could deserve the pardoning of sin: As ye may see how sinful Saul for his sin, 
1. Reg. 15.  thought to have appeased God with sacrifice, 
Luke. 18.  and the proud Pharisée with his pretenced good works. But here in this knowledge, that the Prophet complained of the departure of God's mercy, is set forth, that only mercy appeaseth God's ire in Christ, for the sin of man. 
Exod. 34.  And what works so ever be done, except God's mercy pardon the sin, 
Deut. 5. 7.  they all can neither please God, 
Psal. 33. 51. 56. 85.  nor quiet the conscience and troubled spirit of him that doth the works. 
Psal. 130. 143.  As it may be seen in the example of saint Peter, and the rest of the Apostles. When that Saint Peter walked upon the sea coming towards Christ, 
Matth. 14.  and felt the wind strong and tempestuous, he began to fear: and when he began to sink, he cried: Lord save me. And the Lord put forth his hand and took him, & said unto him: Thou of little faith, why doubtest thou?  
Here we see, if GOD did help us no more of his mercy, 
Note.  than our own merits deserved, or else no more than the gifts of God, faith, hope, and charity, as they be qualities in us: we should surely perish. therefore this place of the Prophet Asaph, where he demandeth this question: Whether God's mercy be gone for ever? doth teach us, that of all things we should be most assured of this: that only mercy is the help of man's troubles and damnation. But as I said before, there were two manner of clarities and brightness in the word of God: so now I say, 
Two manner of mercies mentioned in the scripture.  there is two manner of mercies of God mentioned in the scripture: The outward mercy is in the letter which men read and sing every day, and speak and talk of: but the other is inward.  
When that men can not feel God's mercy in their conscience, as they hear it spoken of, and as they read it in the book, they be troubled and full of anguish and pain: and as long as they be in this case, without God's mercy, they can do nothing that pleaseth GOD, or content themselves. But as soon as the spirit is assured and feeleth, that GOD for his mercy doth forgive and forget the iniquity that the spirit and body have committed and done against God, it rejoiceth and is so glad, that it will do nothing but that, which pleaseth and is acceptable unto God, and in Christ shall content and quiet his own conscience. As for example: Adam before he inwardly felt the mercy of God promised in Christ, 
Gene. 3.  to forgive and remit his sin and offence: in what heaviness was the poor man? He hide himself, and could not abide the voice of the living God: for he felt that his doings pleased neither GOD nor himself. But when grace had assured him of God's mercy, he fell in the spirit to quietness. 
Rom. 8.  For where the spirit of God testifieth and beareth record with the spirit of man, that he is the child of God, there is joy and consolation, with this joyful song and melody: Abba pater, Father, father: So that where so ever this song is felt in the spirit: there are such joys as no tongue can express: as all the book of Solomon's ballads marvelously do declare. And whereas the mercy of God is not, there is either abomination of sin, and continuance therein, without any fear or grudge of conscience at all: or else such heaviness of spirit, that desperation utterly quaileth, and oppresseth the spirit for ever. Yet shall the spirit & soul of man feel this for a time, while God hideth his merciful face: Is his mercy clean gone for ever? Which cogitations of the mind, be full bitter and sorrowful: as all men of GOD do know that have felt them, and as the Prophet declareth in the process of his Psalm, in this sort: And is his promise come utterly to an end for evermore? Hath God forgotten to be gracious? And will he shut up his loving kindness in displeasure? These demands and questions of his own mind and spirit that was troubled, be no more in effect, then troubles that he named before. But in this that he calleth the trouble by so many names, it declareth that his spirit was for the time so disquieted, that the pains in manner could not well be named and expressed. As it is to be seen always when the mind of man is brought into an excellency and profoundness of mirth or sorrow: than it is so ravished with the vehemency of them both, that the tongue is not able to express the inward joy, nor the inward sorrow, as it is to be seen as well in profane writers, as in the holy word of God. Read ye the 18. 
Psal. 18.  Psalm of king David, which he sung to the Lord when he was quit and delivered from all his enemies, & ye shall see what shift and copy of words he used to name God, & to express what he thought of God in his heart, and with what Metaphors he expresseth the strength of God, that overcame all his enemies, the Psalm is to be read and marked. Again, read ye these Psalms 42. 43. 
Psal. 42. 43  where ye shall perceive the prayer of David, wherein is described a vehement agony and most bitter battle between faith and desperation: and there mark, what words he hath found out, to express the sorrows of his heart, that was so sore put in doubt by desperation and weakness of faith. The Heart (saith he) being wounded, was never more desirous to come to the water: then my soul desireth to come to thee o God. And at length, when he can find no more words to utter the pensiveness of his heart, he turneth his words inward to his own soul, and asketh why she is so heavy and sad. Ye may see also the very same joyful and sorrowful spirits in the ballads of Solomon, and in the lamentations of jeremy the Prophet. In the one it seemeth, that the soul annexed unto Christ, is in such joy as the tongue can not express it: and in the other for sin, the soul is afflicted in such sort, that it can not tell how to express the heaviness thereof.  
There is to be considered also in these demands of the Prophet, that he made to himself in his spirit (as the text saith, he revolved the matter with his own spirit) this doctrine, how easy a thing it is to teach and comfort other men, and how hard a thing it is for a man to teach and comfort himself in the promises of God. 
Rom. 2.  S. Paul found fault therewithal, and said to the jew: Thou teachest an other man & teachest not thyself. And judas went forth with the eleven other of his fellows, to teach God's mercy in Christ unto the lost sheep of the house of Israel: 
Mat. 10. 27  but he neither followed his own doctrine, nor yet took any comfort of remission of sins in the promises of God, but hanged himself desperately. Wherefore it is very expedient for everyman and woman that hath learned, and doth know the truth of God, to pray, that they themselves may follow the truth: and for such as know and teach others the consolations of the scriptures of God, that they may with knowledge of them feel them in deed, and with speaking of them to others for their learning, they may speak them to themselves for their own edifying.  
But doubtless it is an easy matter for a man to speak of comfort and consolation to others: but a hard thing to feel it himself. Virtue is soon spoken of to other men's instructions: but the putting thereof in practice and ure, is very hard: yea, not only in the scholar that is taught, but also in the master that instructeth. Beware of despair, can every man say: but to eschew despair in great conflicts of the mind, is an hard matter. Read the book of the Psalms well, and ye shall see the experience thereof to be most certain and true. In the 62. 
Psal. 62.  Psalm, ye shall have this commandment to all men: Trust ye always in him ye people: yet when it came to the trial in himself, ye may see with what heaviness and great trouble of mind, he came to the trust in the Lord. Ye may learn by these Psalms indicted by king David, 
Psal. 41. 43  that easily he taught God's religion, and how men should put their trust in the Lord: and yet how hard it was to do and practise the thing himself that he taught unto others? 
Psal. 73. 77  Asaph also declareth the same. For in the 73. Psalm, he teacheth what men should think and judge in adversity: that God would be good unto Israel. But in this Psalm he himself being under the rod and persecution of God, is come to questioning and demanding: Will God absent himself for ever? Will he be no more entreated? Is his mercy clean gone for ever? with many other demands, declaring unspeakable troubles and difficulties of the mind: before it be brought to a perfect consent and full agreement unto the promises of God. So that we see the excellent Prophets, and most virtuous organs and instruments amongst sinful men, knew it was an easy matter to speak of faith & virtue: and yet a very hard thing to practise true faith, and to exercise virtuous living.  
Saint Paul showeth the same to the Romans to be in himself. 
Rom. 8.  For he had more ado in Christ to get the victory of sin in himself, then to speak of the victory unto others by mouth: and more ado to mortify and kill the flesh, and to bring it in subjection to the spirit, then to practise the death of the flesh in himself, 
2. Cor. 12.  and to follow the spirit. He spoke and uttered with his mouth most godly doctrine, 
Rom. 12. 8.  to the destruction of sin: 
2. Cor. 6.  but with what prayers, 
Gala. 5.  tears, 
Ephes. 5.  and clamours to God, he did the same in himself, 
Matth. 11.  read 2. Corinth. 12.  
The old saying is, 
To such as have wrestled with sin, and in Christ got the upper hand, God's precepts be easy & sweet.  Knowledge is no burden, and in deed it is a thing easy to be borne: but to put knowledge in experience, the body and the soul shall find pain and trouble. And yet Christ's words where he saith, My yoke is light, & my, burden easy, be most true to such as have wrestled with sin, and in Christ got the upper hand. To them (I say) the precepts of virtuous living be easy and sweet, as long as the spirit of God beareth the over hand in them. But when faith waxeth faint, and the flesh strong, then can not the spirit of God command nor desire any thing, 
Rom. 7.  but both body and soul be much offended with the hearing thereof, and more grieved with the doing of it. S. Peter likewise maketh mention of the same. For when Christ bade him follow him, (meaning that he should die also for the testimony of his word) he liked not that: 
john. 21.  but asked Christ what john should do, being (doubtless) in great perplexity, when Christ told him that he should suffer the pains of death. But here are to be noted two things: The one, that as long as affliction is talked of generally, & other men's pains spoken of, so long can every man and woman hear of affliction: yea, and commend the persons that suffered affliction, as we see at this day. All men be contented to hear of the death of Christ, 
We can praise other men for well doing, but we be loath to put it in experience ourselves.  of the martyrdom of his Saints, and of the affliction and imprisonment of his godly members: but when the same or like should be experimented and practised by ourselves, we will none of it, we refuse it, and we abhor it: yea, so much, that where Christ, and those Saints (whose names be most common and usual in our mouths,) suffered the vilest death that could be devised: we will not suffer as much as the loss of a friend, or the deceivable goods of this unstable and transitory world: so that in the generality we be very godly, and can commend all godly martyrs and sufferers for God's sake: but (alas) in the particularity we be very ungodly, and will follow no martyr, nor suffer at al. Also, as long as we be without danger for Christ's sake, we can speak of great dangers, and say, that we will suffer all extremity and cruelty: but when it cometh to pass, that an enemy to God and his word shall say in deed, Forsake thy religion, or else thou shalt die (as Christ said unto Peter, 
john. 21.  When thou art old, an other shall gird thee, and lead thee whether thou wouldst not:) then a little threatening of an other man, stark quaileth this man that said he would suffer all troubles: 
Matth. 26.  as Peter said, If he should lose his life, he would not refuse his master, but when an other, yea, a poor maid but asked him, Whether he were one of Christ's servants, and made no mention at all of loss of life or goods: he would not hazard himself to bear so much as the name of Christ's disciple. Thus we see the vileness & frailty of our own nature, how weak we be to suffer in deed, when of necessity we must bear the cross, and can by no means avoid it. How troublesome also it is both to body and soul, this Psalm & place of the scripture declareth: and therefore in the end of these temptations is put, Sela. A word that maketh as it were, an outcry against the corrupt nature of man for sin. As S. Paul said: 
Rom. 7.  I know that there dwelleth in my flesh no good thing. To admonish therefore man thereof in deed, and to show him his own damnation, the word is put there to cause the reader or hearer of the place, to mark and bewail the wretchedness thereof. As the Prophet himself doth in the next verse.   

¶ The fourth part.  
How a man taketh consolation in the time of his trouble.  10 And I said, This is my infirmity: but these things the right hand of God can change. 
HEre is life and death, and the occasions of both marvelously set forth. He said that it was his infirmity that caused him to question & doubt of God's mercy. Wherein he hath disburdened God, and charged himself with sin and doubtfulness. And so much all men see and find in themselves, that damnation is of ourselves: 
Osee. 13.  and salvation only of God. There is also to be noted in thi● infirmity, that it occupieth not only the body: but also the soul. For he saith, These cogitations and questions (as touching the doubtfulness of God's mercy) were the devices and acts of his mind: so that both his body and soul were comfortless. And good cause why: for in both of them were sin and abomination against God. And of these two parts of man, the body & the spirit, came these dubitations of God and of his promises. The which fruits of corruption, engender (except sin be forgiven) eternal death. 
Rom. 8.  And here is the wisdom of the flesh seen to be very enmity unto God, working continually the breach of God's commandments, and the destruction of man's salvation, as much as lieth in it. But in the second part of the verse is life, & the occasion thereof: which is a sure trust that God can remove despair, & put in place thereof, 
The occasion of man's help is God's right hand  faith, hope, & sure confidence. And the occasion of this help is not man's merits, but the right hand of God: that is to say, God's power inclined to save man by mercy. Of this doctrine be certain things to be marked of every reader & hearer of this Psalm. First, in this verse is declared how man taketh consolation in time of his trouble, which is the 4. part of the Psalm, & in the same part the Psalm endeth. He saith, It was his infirmity, that made him to question & demand in his spirit so doubtful things of God, and of his promises. Whereof we learn, that consolation beginneth where sorrow and heaviness is first felt: for the spirit can take no solace by God's promises, until such time as it feeleth by God's law, how sinful it is for the transgression thereof. 
Prou. 18.  Therefore Solomon saith: The just man is the first accuser of himself. And so doth the Prophet Asaph in this place confess, that these cogitations and profound thoughts against God, came of his own infirmity and sin. And the knowledge of a man's own wickedness from the bottom of the heart, although it be a shame to speak or remember the vileness of sin, wherewith sinner hath most grievously transgressed Gods commandments: yet is this knowledge and confession of our sin and iniquity very necessary, and is (as it were) an induction to the remission thereof: 
True confession of sin is in manner an induction to the remission thereof.  as it is to be seen in this Prophet, and in the Prophet David. For here is first confessed, that all sins in him came of his own infirmity: and all consolation against sin, came of God's right hand. And the Prophet David saith, when he was in like trouble for sin: 
Psal. 74. Psal. 32.  I determined (saith he) to confess against myself, mine own iniquity: and thou Lord forgavest the wickedness of my sin. But here is to be noted in this, that the confession of sin is (as it were) an induction and beginning of consolation: that confession of sin is not the beginning of consolation, except he that maketh the confession be assured in his heart of God's promises in Christ, that of mercy in Christ's death, his sins be forgiven: as ye may see in these two Prophets. The one said: It is mine infirmity the worketh this doubtfulness in my soul. And the other said: I determined to condemn myself of sin.  
Thus far it is death, and an increase of diffidence in God's promises, and an induction to desperation, to feel sin, to bewail sin, to speak of sin, and to remember sin. But whereas knowledge and confession hath a certainty and assurance of God's forgiveness annexed unto it, there is confession and knowledge of sin, partly a beginning of consolation against sin. 
Rom. 7.  I call it partly, or as an occasion, because first of all, 
1. Samu. 15.  God by his word, or by his punishments, 
2. Samu. 12  through the operation of the holy Ghost, openeth the soul of the sinner, to see and know his sin: also to tremble and quake at sin, rather than to hate and abhor sin. And from these principles and originals, cometh the humble and lowly confession of sin, not to man, but unto God: except it be such an open sin done against man, as man knoweth of that the sin is committed against. 
Matt. 5. 18.  Then must the offender of man also, reconcile himself to man that is offended, 
jacob. 5.  according to the commandment of God. 
Luke. 7.  Therefore we must mark what confession and acknowledging of our own infirmities is. For every confession is not acceptable before God, nor the beginning of consolation: as these examples declare. judas said openly in the face of the court (where Christ our Saviour 
Matth. 27.  was arraigned) that he had offended in betraying innocent blood: 
Mark. 15.  but there followed no faith nor hope of forgiveness: So that for lack of faith in Christ's blood, desperation and hanging of himself ensued his confession. Whereby it is evident, that confession of sin without faith, is nothing worth, but a testimony of a desperate man's damnation.  
King Saul, 
1. Samu. 15.  after long impulsion by the Prophet Samuel, was brought to confess that he had offended in preserving alive Agag king of the Amalekites, and the fattest of his cattle. I have offended (saith Saul:) for I have broken and transgressed the commandment of God. 
Psal. 77.  But what followed? God's right hand can remedy my sin, 
Psal. 32.  as this Prophet Asaph saith? or, God hath forgiven the iniquity of my sin, 
Luke. 18.  as David said? ere else: God be merciful unto me a sinner, as the Publican said? No, but this ensueth: 
Sual would have Samuel to bear his sin.  I Pray thee (saith Saul to Samuel) bear thou my sin. In this man's confession of sin, was not the beginning of consolation, but of more sorrows: for his heaviness from that day more and more increased, 
1. Samu. 31.  with his sins: until he was slain. 
Matth. 9  And the cause thereof was this. He would that Samuel being but a man, 
Luke. 5.  should have pardoned his sin: 
Mark. 2.  whereas none can do it but God, as it is notably to be seen in king David. For when he said, he had offended the Lord, Nathan the Prophet said: 
2. Samu. 12  And God hath taken away thy sins. Wherein is declared, that the minister can but pronounce to the sinner, that God in Christ forgiveth sin. So that we see judas confession of sin was nothing worth, because he found no faith nor trust for the remission thereof: and saul's confession was of no valour, because he trusted and desired consolation at man's hand, and not at Gods.  
Yet in saul's confession was some thing good, in that he confessed (although it were long first and in manner wrested out of his mouth by the Prophet Samuel) his fault to God: and in that point he did as David did, 
Psal 51.  who said: I have offended the Lord. 
2 Samu. 12.  And this is to be noted, 
isaiah 63.  because now adays men be taught to confess their sins to the Saints 
Ecclesi 9  departed, 
3. Reg. 8.  that know not what the outward works of men be upon the earth: 
Papistical confession.  much less the inward & sinful cogitation of the heart. So that in this part, the Papists confession is worse than saul's: and in the other part it is like. 
1. Samu. 15  For as Saul trusted to the merits of Samuel, and would have him to bear his sin: 
Oh blasphemy.  so do the people trust, that the priests hand upon their head, & the penance enjoined them by the Priests, shall be a clean remission and full satisfaction for all their sin: but before God, their sins be as much forgiven them as saul's were, that is to say, nothing at all.  
But whereas sin is known and confessed from the very heart, 
1. john. 1.  unto God, although it be a bitter thing and also a shameful thing, 
Psal. 130.  to feel and bear God's displeasure for sin, the burden whereof is very death, and more grievous than death itself: yet whereas confidence and trust in the mercy of God is annexed with it, there followeth great consolation and comfort: As it is to be seen in this Prophet that spoke with a strong faith boldly: The right-hand of God can change these things. So that the latter part of this verse hath more comfort, than the first part hath discomfort. And it is a plain doctrine, that although the sins of man be many & horrible: 
isaiah. 1.  yet be they fewer and less in estimation many thousand folds, than God's mercies. Death is declared in the first part of the verse, in this, that man's infirmity is not only sinful in body & soul, but also doubtful of God's mercy & holy promises: Yet in the second part by grace is set forth life, and clean deliverance from the tyranny of the devil, the servitude of sin, the accusation of the law, and the infirmity of nature, by the strong and mighty power of God, whose mercy in Christ is always ready to help poor afflicted and troubled sinners. 
Ezech. 18.  After this confession of sin, and the great confidence that the prophet had in God for his mighty power and mercy's sake, 
1. john. 1.  that was both able by power and ready with will, to help and remedy this troubled spirit, and great adversities of the Prophet: he goeth forth in the consolation, & taketh yet more and more of God's benefits, used in times towards such as were afflicted, after this sort.  
11 I will remember the works of the Lord, and call to my mind thy wonders of old time.  
12 I will think also of thy works, and my talking shall be of thy doings.  
13 Thy way (o God) is holy: who is so great a God as our God.  
14 Thou art the God that doth wonders, and hast declared thy power amongst people.  
15 Thou hast mightily delivered thy people, even the sons of jacob and joseph. Sela.  
16 The waters saw thee, o God: the waters saw thee and were afraid: the depths also were troubled.  
17 The clouds powered out water, the air thundered, and thine arrows went abroad.  
18 The voice of thy thunder was heard round about, the lightnings shone upon the gound, the earth was moved and shook withal.  
19 Thy way is in the sea, and thy paths in the great waters, and thy footsteps are not known.  
20 Thou leadest thy people like sheep, by the hand of Moses and Aaron.  
Of these means how men take consolation in adversity, that the Prophet now maketh mention of: first we learn, what difference is between the consideration of Gods works advisedly & by faith: & the consideration of Gods works rashly & without faith. The which diversity is to be seen in this Prophet. For the one part, as touching the remembering of God's works out of faith and in faith, he spoke before in the second verse, and in the fourth verse, how that he considered the works and old doings of the Lord when he was troubled. But, as ye have heard, because his spirit was in a doubtfulness and mammering upon the certainty of God's doings: he felt no consolation thereof, but much heaviness and anguish of mind. For those demands: Will God absent himself for ever? Will he be no more merciful, and such like heavy and doubtful complaints, could never proceed but from a sorrowful and much troubled conscience. But now, after that God's spirit hath wrought in his spirit this assurance and judgement, that God can in him change the conditions of his miseries (as ye may see,) he maketh no more complaint of doubtfulness, neither remembreth any more the fearfulness of his conscience: but goeth forth with repetition and rehearsal of all things comfortably, how that God in time past holp troubled spirits and afflicted personages, that put their trust in him. So that of this we learn, that whosoever hath a sure faith in God, taketh consolation of God's word and works. And such as have not first true faith in God, cannot in the spirit receive comfort of God's word or works. Outwardly men may marvel at God and his worker, but inwardly it easeth not the heaviness, nor yet quieteth the grudge of conscience.  
Wherefore, 
Exhortation to prayer.  it behoveth us all, that we pray earnestly unto GOD, to give us faith to believe his word and works, when we hear, read, or see them: For the word and works of God do nothing comfort the unfaithful, 
Esaie. 65.  as we may see by the Scripture: where God saith, 
Rom. 10.  He stretched forth his hand all day long to a people that believed not: 
Esaie. 6.  for such as have ears & hear not, 
john. 12.  eyes & see not, be rather the worse for God's word & works then the better. Ye shall see where the spirit of David was replenished with faith, he was in assured and ascertained of God's present help, that he said he would not fear, although a thousand men environed and compassed him round about: 
Psalm. 3.  No, he would not fear, though he should walk in the shadow of death. 
Psalm. 23.  At another time, when faith quailed and waxed faint, he was trembling in his spirit, and fearful in his body: as we may see when he felt his spirit wax faint, he said: 
Psal. 6. 38.  My soul is troubled very sore, and my bones be weakened. And in other of his Psalms he showeth, 
Psal. 42. 43  that his soul was very heavy and comfortless, and could take no consolation.  
Also when the spirit is assured of God's grace, than the eyes cannot look upon any work of God. but the mind taketh by the contemplation and sight thereof, unspeakable consolation: As David declareth in his Psalms, and saith, He would see the heavens the works of God's fingers, and would mark how one day was an induction to an other: and how the heavens praised the Lord. 
Psal. 8. 19 148.   
At an other time, when the consolation and life of the spirit was over whelmed with troubles, he could not see at all with his eyes: but cried and complained that he was stark blind. 
Psal. 38.  And also in that marvelous Psalm in number 88 
Psalm. 88  whereas prayer is made to be delivered from the horror and feeling of sin, the Prophet saith, that his eyes waxed dim and blind. The same is to be seen likewise in the crosses and afflictions that God sendeth. As long as true faith and confidence remaineth in the heart, all troubles be welcome and thankfully taken: as we read. When job had news that his goods and children were taken from him, 
job. 1. 2.  in manner suddenly, he most patiently said: God gave them, and God hath taken them away, as God would so it is done. But when faith quailed, and the spirit was troubled, then followed these impatient words: 
job. 6.  I would my sin were laid in one balance, and my pain in an other. As though God had laid more upon him, than he had deserved. When the spirit was quieted, for all his poverty and nakedness, he rejoiced and was contented with his birth and coming into the world, and also with the state in the world appointed unto him by God, saying: 
job. 2.  Naked I came out of my mother's belly, and naked I shall departed hence again. But when faith fainted, then came out these words: 
job. 3.  The day, the night, and the time be cursed wherein I was borne. With many more horrible words, as the text declareth. So that we see, whereas God's spirit wanteth, there is no learning nor consolation to be had of any thing: as it is opened in this Psalm, in that at the first time the Prophet recorded God's works, and was so troubled in his mind, that he occupied his cogitations this way: Will God be no more merciful? Hath God shut up his mercy in his ire? But now in the second record of God's works, he beginneth his entrance clean contrary, and saith: Gods right hand can change his sorrow, and turn his heaviness into mirth. And upon this ground and sure hope of God's promises, he proceedeth forth to a consideration and deep record of God's facts, in this sort: I will remember the works of the Lord, etc.  
In this verse and in the next following it, be contained three kind of words: remembrance, meditation and speech. By the first we learn that it profiteth nothing to read or hear God's word, except we remember it, & bear it away with us. By the next we learn that it availeth us not, to learn and bear the word of God in remembrance, except by meditation and thinking upon it, we understand what it meaneth. And by the third we learn, that neither the remembrance it, nor the understanding thereof profiteth, except we teach and instruct other in the same, of whom we have charge, if we may.  
Now to consider further, we see how the Prophet beginneth with this word (Remembrance,) whereof it appeareth that he had learned before out of God's word, God's nature towards penitent sinners to forgive them: and towards wilful, obstinate, and impenitent sinners to be a just judge to punish them. Here is the ignorance of all people condemned, that never learn to know God's word in sickness, nor in health: but when they be troubled or sick, they send for such as they think and fancy have learned and do remember how God's word doth comfort in adversity. And then, if he that is sent for be not learned in God's word, he cannot remember how God is wont to comfort the troubled or sick: then all that ever the sick man heareth of an ignorant comforter or counsellor, is as clean void of consolation or counsel, as though he had never sent for a counsellor or comforter. For no man can have more of another, than the other hath himself, which is neither knowledge, counsel, nor consolation out of God's word. Therefore he is not able to give knowledge, consolation, nor comfort to another.  
If the Prophet Asaph, had been as the most part of people now a days be, that fall sick and into many kinds of trouble, & had sent for an ignorant fool, (which commonly is called a ghostly father,) he had been in as good taking as these wretched souls be, that being comfortless seek comfort where none is to be had, seek knowledge where none is, & seek counsel where ignorance aboundeth. Let all men therefore remember this verse, that when the Prophet was in trouble, he remembered the wisdom and marvelous works of God: (for he knew them before:) so let all men and women learn, before they come into trouble, a true knowledge of God, that in the time of trouble they may remember it to their consolation. But now to the second word, where he saith, He will meditate in all the works of God.  
Here is another notable doctrine, that neither the learning of God's word, nor the remembrance thereof profiteth any thing, except it be understanded and applied to the use that God hath appointed it for. And here be two sorts of people wonderfully condemned. The one sort be those, that for custom or bondage to their profession, do learn without the book a great part of the Scripture: or else by daily use in singing or saying their service (as it is called) they learn to sing and say a great part of the Bible. But this availeth nothing, nor they understand it not in the sense and meaning that the holy ghost appointed it for: nor perchance the Grammatical construction thereof. And these remembrances of God's word, be nothing but lip labour, and honouring of God with the mouth, 
Esaie. 29.  but the heart is far away: which before God is in vain, 
Matth. 15.  and of no estimation. The other sort of people be such as profess the Gospel, that have learned much, and can remember much, but follow very little: so that they be nothing the better for it.  
The third word is, that the Prophet saith, He will speak of God and his works, as outwardly and inwardly he remembreth them, and with his spirit doth meditate them: as it is likewise the part and duty of all Christian men so to do. For as they believe in the heart to justice: 
Rom. 10.  so will they confess it to salvation, as S. Paul saith to the Romans.  
Here in this word be three sorts of people condemned. 
Three sorts of people condemned.  The one that will not confess and teach the truth for fear of losing their advantage. The other will not confess and teach the truth for sluggishness and sloth. And the third will not confess and teach the truth for timidity and fear.  
In the first sort be such as know doctrines for the soul, or medicines for the body, and yet because they get gain thereby, they would not have too many know thereof, lest their own gains should be the less. As we fee, such a one as knoweth a good method and order to teach, would be loath it should be common, because his estimation and gain, (as he thinketh) should diminish & decrease. The excellent Physician would not have his cunning common, lest many men, as cunning as he, should part his gains amongst them.  
The second sort of men be those that come to great livings by their learning, 
Note well.  and when they have the reward of learning, they teach no more, as bishops and ministers of the Church: whom the Prophet calleth dumb dogs that cannot bark, 
Esaie. 56.  their mouths be so choked with the bones of bishoprics and benefices. I speak of such as know the truth and love it, and not of such as neither know it nor love it. For although those men speak but seldom, yet it is too much: for better it were never to speak, then to speak falsely.  
The third sort be our Nichodemes, 
Nichodemes.  that can speak of Christ in the night, or to their friends, but openly they will confess nothing with the mouth, nor do any thing outwardly for fear of the world, that should sound to God's glory. And these men be assured they shall have their reward: 
Matth. 10.  that Christ will deny them before his father which is in heaven. Of this we learn wherein our profession consisteth. 
Wherein doth our profession consist.  First, to learn God's word. Secondarily, to bear it in our heart and remembrance. Thirdly, to understand it. And four, to speak of it to the glory of God, and the edifying of our neighbours. And God's word this ways used, shall keep us humble and lowly in prosperity, and patiented and strong in adversity. But in these two verses be more words necessary to be considered, if we will take consolation in adversity. The first, I will (saith the prophet) remember the works of the Lord, and that of old time, (or from the beginning.) The second, I will think also of all the works of the Lord, etc.  
In this that the Prophet sayeth, 
We ought not to be ignorant of any book in the scripture.  He will remember the works of the Lord of old time, or from the beginning, we learn that it is expedient to know, or at the least way,) not to be ignorant of any book in the scripture. For where as we find not consolation in the one, we may find it in the other. And where he saith He will remember all the works of the Lord (meaning as many as the scripture maketh mention of:) we be instructed, that we cannot see these works for our erudition, neither yet give the almighty God thanks, except we learn them from one of his books to the other. And here is to be noted, that seeing we be bound to know and to be thankful for all the works of God contained in the scripture, we be much in danger, as well for ignorance as unthankfulness, that we know not the principal works of our own creation or redemption. We be therefore admonished, to have books to read the works of God, and to be diligent to ask better learned than we be, what Gods works do mean. As the children by God's law us bound to ask the parents, 
Deut. 4. 6. 31.  & the parents bound by the same to teach them: then shall both fathers and children find comfort and consolation against all temptations, in the time of trouble and heaviness. As we see this man's remedy (by the spirit of God) riseth from recording, meditating, and speaking of God's word and works.  
Here hath this Prophet marvelously opened, how a man in trouble cometh to consolation and comfort. First, that the spirit and heart of man must have such strong faith, as may credit God's power, and also his good will: and believe that God both can and will for his truths sake, help the troubled conscience. Therefore Solomon giveth a godly and necessary commandment: 
Proverb. 4  Keep thy heart with all circumspection, for of it proceedeth life. So did David, when the Prophet Nathan had made him afraid for the murder of Urias, and the adultery with Bersaba, his conscience was in great anguish and fear, and among other things that he prayed for to God, 
Psalm. 51.  he desired that God would create and make him a new heart: that is to wit, to give him such a steadfast and burning faith, that in Christ his sinful heart might be purged. And secondarily he prayeth, to have so right and sure a spirit, that should not doubt of God's savour towards him. Thirdly, that God would always preserve his holy spirit with the heart regenerated, that from time to time, the heart might be ruled in obedience towards God. Fourthly, he prayeth to be lead with a willing spirit, that quietly and patiently he may obey God in adversities, without impatience or grudge against God. And, where as this knowledge and feeling of the favour of God is in the spirit, there followeth recording, and remembrance of God's works, meditating and thinking upon heavenly things: and the tongue ready also to speak forth the glory of God, to God's honour and praise, and to the edifying of God's people and congregation, after this sort.  13 Thy way o God is in holiness: who is so great a God, as God, even our God? 
Here is a consolation much worthy to be learned and received of all troubled men: and it is this, To understand and perceive, 
Consolation.  that all the doings and facts of Almighty God be righteous, although many times the flesh judgeth, and the tongue speaketh the contrary, that God should be too severe, and punish too extremely. As though he did it rather of a desire to punish, then to correct or amend the person punished. As we see by jobs words, that wished his sins laid in one balance, 
job. 6.  and his punishment in another balance: as though God punished more extremely then justly. The same it seemeth king David also felt, when he said: 
Psalm. 13.  How long Lord wilt thou forget me, for ever? With like bitter speeches in the scripture: complaining of God's justice, judgement and severity. 
jerem. 20.  The same we read of jeremy the Prophet, He spoke God's word truly, and yet there happened unto him wonderful great adversities: the terror whereof made him curse the day that he was borne in. And doubtless, when he said, Why hast thou deceived me Lord? he thought, God was rather too extreme, then just in his punishment, 
Passur.  to afflict him in adversity, and to suffer Passur the high Priest and his enemy to be in quiet and tranquillity.  
This prophet Asaph was before in great trouble, as ye heard), and especially of the mind, that self not a sure trust and confidence in God's mercy: and thought of all extremities that to be (as it is in deed) the greatest, a mind desperate and doubtful of God's mercy: yet now he saith, God is holy in his way, and all that he doth is right and just.  
We learn hereby, that the pot can not say to the Potter, 
jerem. 19  Why hast thou made me after this sort? Neither may the mortal man, 
Rom. 9  in whom is nothing but sin, 
Potter.  quarrel with the Lord and say: What layest thou upon me? But think, that although he had made us both blind, lame, and as deformed as monsters: yet had he made us better than ever we deserved. And in case he laid all the troubles of the world upon one man: yet are they less than one sin of man doth deserve. Thus hath the Prophet learned now and felt, and saith: The doings of God be holy and right, and there is none to be compared unto him: and showeth the cause why none is to be compared unto God. In the declaration whereof, he continueth seven verses, and so maketh an end of the Psalm.  
The first cause why he sayeth none is to be compared unto God: is this.  14 Thou art the Lord that doth wonders, and hast declared thy power amongst people. 
first he noteth generally that God is the doer of wonders, 
God is the doer of wonders.  and miracles: and afterwards he showeth, wherein God hath wrought these miracles. Of this we learn three doctrines. The one, that some men know generally, 
Three doctrines.  that God worketh all things marvelously. The second, that other some know that God worketh in some men marvelously. The third, that other also know that God worketh in themselves marvelously.  
Of the first sort be such as know by Gods works generally, that God hath, and doth dispose all things upon the earth, and nothing hath his beginning nor being but of God: 
Rom. 1.  of whom Saint Paul speaketh to the Romans, that by God's works they knew God, and yet glorified him not. Of the second sort be such, as more particularly know and speak of God's miracles: 
Genes. 7.  as such be, that read how God of his singular favour preserved Noah & his family, and drowned all the world beside: 
Exod. 14.  how he brought the children of Israel out of Egypt, and delivered the people from the captivity of Babylon, with such like: and yet when they be in troubles themselves, these marvelous works and mercies showed unto others, cannot comfort themselves. Of the third sort be such, as know generally the marvelous works of God, and perceive that in some God is particularly merciful: and from some he findeth it in himself singularly the mercy of GOD, and from the remembrance of God's benefits unto others he findeth in himself the working of God's mercy, and findeth in his conscience such comfort in deed, that he remembreth others before him, that had of God's mercies in their time of troubles.  
The most part of men consider generally, 
Note.  that God is the worker of miracles: 
The true Christians take consolation themselves of gods miracles wrought upon others.  the common sort of Christians consider, that God hath wrought miracles particularly upon others: but the very elects and Christians in deed, see the miracles of God wrought particularly upon others, and take consolation singularly of God's mercies themselves. As we see this Prophet marvelously declareth Gods wonders, & putteth the general working of God's miracles between a singular working of wonders: and a particular working of wonders.  
The generality is this: Thou art God that doth wonders, and hast declared thy power amongst people. The singularity and particularity of Gods working of wonders, is the one before, and the other behind. The singularity is in this, that he perceived that is was his own infirmity, that made him doubt of God's promises: & yet God's singular grace made him singularly feel & perceive that God singularly would be good unto him. The particularity is in this, that he saith: With God's right hand God delivered the posterity of jacob and joseph 
jacob and joseph.  from the servitude of Egypt, etc. The way to consider the marvelous works of God is a profitable consideration & sight of them, as well to know them, as to be the better for them. For there is no man can take commodity or profit by God's goodness showed unto a multitude, except he singularly receive gain thereby himself. As we see, when a whole multitude was fed marvelously with a few loaves and fewer fishes, 
john. 6.  (almost five thousand people,) he taught the consolation and health of man's soul in his own blood: 
Every man must believe for himself.  but none was the better for it, but such as believed every man for himself that which Christ spoke. The miracles and merciful help of Christ unto others, had nothing profited the poor woman of Canaan: 
Matth. 15.  except she herself had been partaker of the same. And as it is in the works of God, that do comfort the man afflicted: so is it in the works of God, that bring men into heaviness and sorrow for sin.  
Generally, the word of God rebuketh sin, and calleth sinners to repentance: particularly it showeth unto us, how that David, Peter, Marie Magdalen and others repent. But to us those sorrows and repentance do no good: 
Repentance.  except we every man singularly, repent and be sorrowful for his sins. For it is not another man's sickness that maketh me sick, 
Notable doctrine.  nor another man's health that maketh me whole: no more is any other man's repentance my repentance, or any other man's faith my faith: but I must repent, & I must believe myself to feel sorrowfulness for sin by the law, & remission thereof by faith in Christ. So that every private man must be in repentance, sorry with the true repentant sorry: and faithful, with the true faithful. For as God himself is towards man: so be all his works and promises. 
Note.  For look to whom God is merciful, to the same be all his promises comfortable: and to whom God is severe and rigorous, to the same God's threatenings be terrible, and his justice fearful. As king David sayeth, 
Psalm. 18.  With the holy, thou wilt be holy: and with the innocent; thou wilt be innocent: with the chosen, thou wilt be chosen: and with the perverse, thou wilt be perverse.  
Such as follow virtue and godliness, 
To whom God is merciful, and to whom severe.  God increaseth with gifts and benefits: & such as have wicked manners, and by false doctrine decline from the truth, in those God is severe & sharp. And except such persons repent, God will spoil them from all judgement of truth: and being blind and destitute of knowledge, permit them to the power and dominion of most filthy lusts, and abominable desires. So that such as would not love the beauty & excellency of virtue, shall tumble & wallow themselves like swine, in the filth & vomit of sin: of the which abominations and just judgements of God, 
Rom. ●.  Saint Paul speaketh in the Epistle to the Romans. For this is to be noted, look as every man is: even so he thinketh of God. And as the good and godly man thinketh well of God: so doth he evil and wicked man think evil of God.  
Some think that man and all worldly things be ruled and governed by God, with great justice and inscrutable wisdom, 
A wicked judgement of God's doings.  with all mercy and favour. Others think that GOD ruleth not this world, and worldly things: and in case they think he do, yet do they condemn his administration and rule, of injustice and partiality: because God doth as it pleaseth himself, and not as man would have him do. And upon these diversities of judgements in men's minds: God is to the godly, merciful: and to the ungodly, severe and rigorous.  
If the spirit of man judge truly and godly of him, by and by the spirit of man shall perceive and feel the heavenly influence of God's spirit, stirring and impelling his spirit to all virtue and goodness. 
Oh horrible blindness.  If the spirit of man be destitute of spirit of God, and judge perversely and wickedly, the spirits of man shall feel the lack of God's spirit, and true judgement, to blind the eyes of his mind, & cast himself into all abomination & sin: as the iniquity of the man justly hath deserved. Of the which thing cometh this, that as the virtue & godliness of godly men daily increaseth: even so doth the iniquity and abomination of the ungodly also increase. 
Lokewhat pre-eminence God obtaineth of man: the same place hath man with God.  And look what place and pre-eminence God obtaineth with any man: in the same place and pre-eminence is the man with God. And such as do godly after God's word, honour and reverence the almighty God: judging aright of God's might and providence: they give most humble thanks unto the mercy of God: that alone, and none but he, can teach or instruct the mind of man in true knowledge, nor incline his will to godly doings, nor inflame the soul with all her powers to the desire and fervent love of godliness and virtue. As we see by this prophet Asaph in this place, that as long as his spirit, wanted the help of God's spirit, it judged doubtfully of God's mercy and promises: but, when the spirit of God had exiled and banished doubtfulness, and placed this strong fortress of confidence, 
A strong fortress.  (The right hand of GOD can change this my woeful and miserable estate,) with the judgement and feeling thereof, he was rapt and stricken with a marvelous love of God's wonders: and repeated them with great joy and consolation, what God had done generally to all men: after that, what he had done to some particular men, and private nations: naming jacob & joseph, whose offspring and succession he brought out of the land of Egypt, as it followeth in the Psalm.  15 Thou hast mightily delivered thy people, even the sons of jacob and joseph. Sela. 
Of this verse we learn two consolations. The one, that every Christian troubled, may see his elders, and also his betters troubled: 
Two consolations.  not that it is a comfort to a man that is afflicted, to see another in trouble: but to mark that God loved none so well, but in this world he sent trouble unto, 
Whom God loved he always corrected.  and excepted not his dear son. Wherefore, it is a consolation to the afflicted, to be made like unto the godly fathers, (that were before his time) by tribulation: and to remember, that although all Christian men be not brought under the captivity of Pharaoh in Egypt, 
Every Christian member hath an Egypt and a Babylon.  nor under Nabuchodonozer in Babylon: yet there is an Egypt and a Babylon for every Christian member: that is to say, the captivity of sin, the bondage of the flesh, the severity of the law, the danger of the world, the enmity of Infidels, the treason of dissembling friends, the wickedness of civil & devilish ordinances, the dissimulation of hypocrites, the perjury of inconstant persons, the breach of faithful promises, the inconstancy of the weak, the cruelty of Papists, the love of man, & the hatred of God, with many others: as the ignorance of God's laws, rebellion of the heart against it, frowardness of the will to consent unto it, diffidence & mistrust of God's mercy, boldness to sin in the time of health, faintness and mistrust of the remission thereof in sickness, love of vice and sin, hatred of virtue and godliness, souden falling from grace, slow rising unto it again, loathsomeness to die mortally, readiness to live wickedly, sorrowfulness to forsake this world, great delight to use it evil whiles we have it, loath to seek heavenly things, glad to seek earthly things, nothing feeling the poverty and trouble of the soul, always grudging at the poverty and trouble of the body, with innumerable other captivities that every Christian is entangled withal, as every man may judge by his own life.  
The next consolation is to see the truth of Gods help promised to all men, when they be troubled, to have been declared opened, and verified in others, in time past. 
The greatest consolation in trouble.  For, this is the greatest consolation that can be to any man, in trouble, or in sickness: when he is assured of such help, and such medicines, as never were used, but did help the afflicted, and heal the sick. Now, against all the troubles of man, and also against all the sickness of man. God hath promised his present and helping mercy: the which medicine and help never failed, but did help as many as put their trust therein. Therefore doth this Prophet Asaphe, establish and assure himself of God's help, against his grievous temptations and troubles that he suffered, by recording that his griefs were no greater, nor his troubles more dangerous than jacobs', josephes', and their posterities: nor yet so grievous. 
From the greater to the lesser.  In so much that, seeing the mercy of God could help the greater troubles in his predecessors: he could help and ease the less in him that was presently troubled. And being so assured of God's help, he spoke at the end of this verse, (Sela:) 
Sela.  as though he had said. It is most true that God can help and comfort me: as he holp and comforted my forefathers. And for the better consolation and more firm assurance, he showeth, how marvelously he did help the posterity of jacob & joseph, after this sort.  16 The waters saw thee, oh God, the waters saw thee, and were afraid: the depths also were troubled. 
In this that he saith, The waters were afraid, when they saw God. 
Unto insensible things be attributed sensible qualities.  First the manner of speech in the Scripture is to be noted, that attributeth unto insensible things, sensible qualities: as in this place is attributed unto the water sight and fear, whereas in deed properly the water cannot see nor fear. But, when the Scripture useth any such phrase or speech, there is to be marked divers doctrines of edifying. 
Three doctrines.  First of GOD, then insensible creatures, and thirdly of man, for whose sake the Scripture sometime speaketh unto insensible creatures, as though they were sensible, and worketh miracles in them for the instruction and amendment of sensible and reasonable man.  
The learning touching God is, 
The first doctrine touching God.  that he worketh his will, and useth his creatures, as it seemeth unto his wisdom inscrutable most meet and convenient: as here he troubleth and altereth the condition of the seas and waters. 
Gene. 1.  These waters were appointed by God, in the third day of the creation, to be in one place, and was called The Sea, a pleasant element, and a beautiful thing to see: and God said, It was good, as the effect thereof showeth in deed: for it nourisheth the earth with necessary moisture, by privy veins and secret passages, secretly passing through the earth. And when the floods, that do moisture the earth, have done their office, they return into their old lodging, the Sea again: from whence riseth the matter of showers and rain to moisture from above, that floods beneath cannot be conveyed unto. And it serveth for transporting the necessaries of one realm to the other, quietly suffering the ships of pass with great gain & pleasure. These and many more commodities God worketh by this insensible creature, when it is calm and navigable: but when he moveth it with his winds and tempests, it is so horrible in itself, that no man may, without peril and death, travel within it, so raging and fearful is that pleasant element of the water, when God moveth it. It hath (by God's appointment) his time of calm, and time of storm: time to profit men, 
Time.  and time to undo men: time to be a refuge for men in the days of peril, and time to be a grave and sepulchre for men: time to conjoin strange nations together, and time to separate them again: as it pleaseth the creator Almighty God to appoint and direct it.  
The doctrine that toucheth the insensible creature itself, 
The second doctrine touching the insensible creature.  is: that it can be no longer calm, nor any longer troubled, than it pleaseth the heavenly governor to dispose it. And here is to be noted, against such men as attribute storms and calms to Fortune: 
Psal. 29.  whereas only the voice of the Lord moveth tempests, and sendeth fair weather. It is also a doctrine against all men, that do think the waters and seas may be moved, and cease at their own pleasure: which is contrary to this Prophet's doctrine, 
Psal. 77.  that saith: The waters saw the Lord & were afraid. So that their trouble riseth from the commandment of the Lord, and they cannot do what they lust, 
Psal. 114.  but what God biddeth them to do. It is godly set forth afterwards in another Psalm, wherein the passage of the children of Israel is mentioned: as it is in this Psalm.  
The doctrine touching man, 
The third doctrine touching man.  in this verse, is a declaration of man's obstinacy and stubbornness. The insensible creature the water, that lacketh both life and reason, at every commandment be as the Lord their maker commandeth them to be. With every tempest they be troubled, and with every calm so plain and quiet: that it seemeth rather a established land, than a variable sea. 
Oh rebellion of man.  But let God send his word unto man, and the contents thereof threaten the tempest of all tempests, eternal death, hell fire, and Gods everlasting displeasure: yet man will not hear nor see them, nor yet be moved any thing at all. 
Insensible creatures shall be a condemnation unto man.  Or let God gently and favourably offer his mercies unto man, and by his word exhort him never so much to repentance: it is for the most part in vain. Therefore God by his Prophets Moses and isaiah, called Heaven and Earth to witness against man's stubbornness and hardness of heart.  
There is also out of this trouble of the water, this doctrine to be learned: how to receive consolation, and how to learn fear by the creatures of God that bear no life, and yet be thus troubled. Consolation in this sort: When the penitent man that suffereth affliction and trouble, seeth unsensible things moved and unquieted that never offended, 
Mark most diligently.  he shall judge the less wonder at his own trouble. When he seeth that a sinner, and wretched offender of God, is punished, he shall learn fear. When he seeth God doth punish his creatures that never offended, for the sin of man: what punishment is man worthy to have, that is nothing but sin itself? And what fear should this bring into Christian men's consciences, 
The devil & man be only disobedient unto God.  to know that no creature deserveth punishment, no creature disobeyeth God: but the devil and man? Oh what man or woman can with faith look upon the least flowers of the field, and not hate himself? In Summer time, when men shall see the meadows and gardens so marvelously appareled with flowers of every colour, so that he shall not be able to discern, whether their beauty better please the eye, or their sweet savour the nose: 
Oh take heed miserable man.  what may they learn, in thinking of themselves (as the truth is) that there is nothing in them but filth and sin, that most heinously stink before the face of God? And when man shall perceive that flowers vade, 
Consolation.  and lose both beauty to the eye, and sweet savour to the nose, that never transgressed: what may miserable man think he is worthy to lose that is nothing but sin, and ever offendeth? Again, when man shall perceive that God thus marvelously, after long Winter and great storms, doth raise out of the vile earth so beautiful flowers, plants, and trees: what consolation may the man take that hath his faith in Christ, to think that all his sins in his precious blood be forgiven: and after long persecution & cruel death, he shall come to eternal life. After this sort did the Prophet consider the works of God, & the troubles of his creatures, & received great consolation thereby.  
In the end of this verse the Prophet saith, 
Deapthes.  The depths were troubled. In the which words he hath aptly showed the mighty power of God, and perceiveth how the record of God's fact may be his consolation. In this that he saith, The depths were troubled: there be divers understandings. If the mean of the seas, when they are troublesome & tempestuous by soul weather, he speaketh rather after the judgement of such (as suffer the trouble and peril of the waves,) that think at one time they fall to the bottom of the sea, & at an other time they be rather upon high mounteins then upon the waters, the rages thereof be so extreme: yet in deed, the bottom of the seas be not felt, neither doth the ship that is saved descend so far: but the tempests be so sore, that it seemeth to the sufferers thereof, that no extremity can be more. In this sense it serveth marvelously the prophets purpose. 
A goodly similitude.  For as they that endure the tempests of the sea, think there could be no more extremity than they sustain: so do they that suffer the tempest of mistrust and despair (for a time) of the conscience, think they could endure no more extremity of conscience: whereas in deed, if God should suffer them to feel the extremity, it were eternal death: as the extremity of the sea in tempests, is shipwreck and loss of man and goods. But if it be understood as if standeth in the letter, then hath the Prophet relation to the mighty hand of GOD, that broke the red sea even unto the very bottom, 
Exod. 14.  and also the water of jordane: 
josua. 3.  that his people might have both a nigh way, a safe way, & a glorious way towards the land that the Lord had promised them. And then in this sense we learn, that although water and wind, with all troubles else, cover the face of the earth, in the bottom of the sea, and is not possible to come to the use of man: even so the troublesome temptations, and great terror of God's wrath against sin, covereth the soul of man, that unto the judgement of the flesh, it shall never come to have the use and fruition of God's holy favour again. 
Oh the merciful goodness of God towards man inscrutable  But now, as we see by miracle, God maketh dry the depth of horrible seas, and turneth the bottom of them to the use of man: so doth he in the blood of Christ (by the operation of the holy ghost) dry up and clean lad out, the ponds and deep seas of mistrust & heaviness out of the soul, and turneth the soul itself to the use of his own honour, in the joys everlasting. And as the water covereth the beauty of the land: so do sin & temptation cover the image and beauty of man's soul in this life. But as with a word God can remedy the one: so with the least of his mercies he can redress the other. And for the better experience and more certainty thereof, we see it proved by this prophet Asaph, in this place. For the ground was never more overwhelmed with water, nor the bright Sun with dimmie clouds: then was this poor prophets spirit, with heaviness and sorrow of sin and temptations. Therefore he feeleth how God easeth the heart, and recordeth how he banished floods and waters, to make his people a way to rest and tranquillity.  17 The clouds powered out water, the air thundered, and thine arrows went abroad. 

Noah.  The Prophet remembreth the marvelous inundation and drowning of the world, in the days of Noah, that drowned all the world for sin: saving such as were in the Ark or Ship with Noah. And he remembreth also the horrible thunder that was heard of the people, 
Gene. 7.  when God gave his law unto them upon mount Sinai. 
Exod. 19  Likewise, he calleth to remembrance the plagues of Egypt, 
Note.  wherewithal God punished Pharaoh, 
Exod. 5. 6. 7 8. 9 10. 11.  his people, and the whole land: which pains and plagues he calleth (after the phrase of the scripture) arrows and darts. These remembrances may be comforts to the hearers, and to the readers, two manner of ways. First, in this, that God (when he punisheth) punisheth justly: as he did the whole world for sin. 
God punisheth justly for sin.  Whereof the Prophet gathereth, If sin justly merited, do trouble all the generation of man: it is no great marvel, though sin trouble me, that am but one man, and a vile sinner. If sin brought all flesh unto death, saving those that were in the ship: is it any marvel, though sin make me to tremble & quake? Again, If God, when he gave the law of Moses, and to the people, spoke out of thunder, declaring what a thing it was, to transgress that law, in so much, that all the people were afraid to hear the Lord speak, 
Exod. 19  and desired that Moses might supply his room: what marvel is it, that my conscience trembleth, feeling that my soul hath offended the laws of God? And if Pharaoh and his realm were sore afraid of Gods outward plagues: what cause have I to fear the inward dread and sorrowful sight of sin, showed unto me by God's law? So that we may take this consolation out of this place, that God is a just judge to punish sin: 
God is no tyrant.  and not a Tyrant, that punisheth of affection or wilful desire. And so said David, 
Psal. 51. 10. 119.  When so ever, or how so ever thou punish, (let men say and judge as they list,) thou art just, 
God always preserveth pemitent sinners.  and righteous be all thy doings.  
The other consolation is, that in the midst of all adversities, God preserved penitent and faithful sinners. As in the time of the universal flood, the water hurted not Noah, nor such as were in the ship. In the time of Pharaos' plagues, the Israelites took no harm. At the giving of the law, the Israelites perished not with lightning and thunder. Even so, sorrows and anguish, diffidence and weakness of faith, they are plagues and punishments for all men by reason of sin: yet penitent sinners, by reason of faith in Christ, take no hurt nor damnation by them. As it appeareth by this Prophet that was troubled in the spirit and in the body, as marvelously as could be: but yet in Christ escaped the danger, 
Rom. 8.  as all men shall do that repent and believe. Whereof we learn, that as the rain falleth generally, and yet bettereth no earth to bring forth her fruit, but such as is apt to receive the rain (stony rocks and barren ground being nothing the better:) 
Hebr. 6. 10.  even so doth the plagues and rain of God's displeasure plague all mankind, but none be the better therefore, but such as repent and bewail their sins, that gave GOD just occasion thus to punish them. The same is to be considered also of the verse that followeth, which is this.  18 The lightning shone upon the ground, the earth was moved, and shook therewithal. 
By these manner of speeches, The lightning shone, and the earth quaked: the Prophet setteth forth the strength and might of God's power, and willeth men to love him and to fear him: For he is able to defend and preserve his faithful, and to punish and plague the wicked. And the like he saith in the verse following.  19 Thy way is in the sea, and thy paths in the deep waters: and thy footsteps are not known. 
He taketh comfort of this miracle, that GOD brought the Israelites through the red sea, 
The Israelites were conducted by God, through the red sea.  in this, that the waters knew the Israelites, & gave place unto them, that they might dry footed go through them. But when king Pharaoh and his people would have followed in the same path, persecuting God's people, the sea would make no way for him, nor yet show the steps where the Israelites trod, 
Pharaoh & his were drowned.  but overwhelmed them in most desperate deaths. So in the seas of temptations, 
Exo. 14.  such as put their trust in the Lord, 
Psalm. 121. 125. 13. 46. 54. 71.  pass, and never perish by them: whereas such as put not their trust in the Lord, perish in temptations: as Pharaoh and his army did by water. And the next verse that concludeth the Psalm, showeth by what means the Israelites were under God saved in the red sea: by the hands of Moses and Aaron, as it appeareth.  20 Thou leadest thy people like sheep, by the hand of Moses and Aaron. 
Of this verse the afflicted may learn many consolations. 
The best is not able of himself to resist temptations.  First, that the best people that be, are no better able to resist temptations: then the simple sheep is able to withstand the brier that catcheth him. The next, that man is of no more ability to beware of temptations, than the poor sheep is to aboyd the brier, 
Shepherd. They that do things at God's commandment, can take no harm.  being preserved only by the diligence of the shepherd. The third, that as the shepherd is careful of his entangled and briered sheep; so is GOD of his afflicted faithful. And the fourth is, that the people of Israel could take no harm of the water, because they entered the sea at God's commandment. Whereof we learn, that no danger can hurt, when God doth command us to enter into it: and all dangers overcome us, if we choose them ourselves, 
Math. 14.  besides God's commandment. As Peter, 
Math. 16.  when he went at God's commandment upon the water, took no hurt: but when he entered into the Bishop's house, upon his own presumption, was overcome, and denied Christ. The Israelities, when they fought at God's commandment, the peril was nothing: 
Num. 14.  but when they would do it of their own heads, they perished. So that we are bound to attend upon God's commandment, and then no danger shall destroy us, though it pain us.  
The other doctrine is in this, 
Such as be ministers of the Church, aught to attend only upon the voice of God.  that God used the ministery of Moses and Aaron, in the deliverance of his people: who did commanded them to do nothing, but that the Lord did first bid. Whereof we learn, that such as be ministers appointed of God, and do nothing but as God commandeth, are to be followed. As S. Paul saith, Follow me, as I follow Christ. And these men can by the word of God give good counsel, 
2. Cor. 11.  and great consolation, both for body and soul: as we perceive this Prophet, in marking. God's doings unto the Israelites, applied by grace the same wisdom and helping mercy unto himself, to his eternal rest, through jesus Christ in the world to come, To whom with the father and the holy Ghost, be all laud and praise world without end. Let all Christians say, Amen.     
FINIS.  

❧ A table declaring as well the general as the special contents of this whole Book.  
¶ The figures note the number of the leaf. A. the first side. B. the second.  



❧ The argument of the 23. Psalm. fol. 9 A.  
¶ Of this Psalm, there are seven parts. ibid. B. 

1 Who it is that hath the cure and charge of man's life and salvation. 10. A.  
2 Wherein the life and salvation of man consisteth. 14. B.  
3 How a man is brought to the knowledge of life and salvation: which part showeth, what man is of himself, and how he is brought into his life, and to feed in the pleasant pastures of God's word. 19 B.  
4 Wherefore man is brought to life and salvation. 23. B.  
5 What trouble may happen to such, as God giveth life and salvation unto. 25. B.  
6 Whereby the troubles of Gods elect be overcome. 31. A.  
7 What the end of God's troubled people shall be. 41. B.      


❧ The Argument of the 62 Psalm. 43. A.  
¶ Of this Psalm there are two general parts, and six particular. ibid. A. & B.  
¶ The first general part, containing four particular parts.  
1 How that the favour of God, and his help, is able to remedy all adversities. 43. A.  
¶ The second general part containing two particular parts.  
2 How that the favour of man, and his help, is able to redress no adversities. 43. A.  
¶ A brief paraphrase upon the whole Psalm. 44. B.  
¶ The six particular parts as they follow in their order and place. 

1 What is to be done by the Christian man that is afflicted. 45. A.  
2 Why the troubled person seeketh health of God. 51. A.  
3 How the persecuters of the innocent shall suddenly perish. 58. A.  
4 Why trouble is patiently to be borne, and faithfully to be believed, that God can and will remedy it. 63. B.  
5 How man's power is not to be trusted unto. 66. B.  
6 How that God hath promised to help the afflicted. 69. A.      


❧ The Argument of the 73. Psalm. 70. A.  
¶ A Paraphrase upon the whole Psalm. Fol. 70. 71. 72. 73.  
¶ Of this Psalm there are eight parts. 74. 

1 That God loveth the good, although he punisheth them. 75. A.  
2 How weak and frail a thing the nature of man is. 77. B  
3 Wherein the felicity of wicked men consisteth, etc. 80. A  
4 How frail, brittle, and weak a thing man is, etc. 84. B  
5 How some men repeat their well doings, etc. 85 A  
6 How great a danger it is, temerously to judge of God, etc. 85. B  
7 That man's reason is but ignorant and beastly in considering of God's works, etc. 86. A  
8 The multitude & number of God's consolations, etc. 86. B      


❧ The Argument of the 77. Psalm. 87 A.  
¶ Of this Psalm there are four parts. 87. A & B. 

1 In whom a man should put his trust, and to whom he should resort in the days of sickness, troubles, and adversities. 87. B.  
2 How a man should use himself towards him, in whom he putteth his trust in the time of trouble. 89. B  
3 What great and perilous dangers, the man that is troubled shall suffer, for the time of his trouble. 93. A  
4 How a man taketh consolation in the time of his trouble. 113. B    
¶ Other points of Christian doctrine are referred to the consideration of the reader.     
FINIS.