Certeine comfortable expositions of the constant martyr of Christ, M. Iohn Hooper, Bishop of Glocester and Worcester written in the time of his tribulation and imprisonment, vpon the XXIII. LXII. LXXIII. and LXXVII. Psalmes of the prophet Dauid.

¶The first part of the Psalme.

1 Who it is that hath the cure and charge of mans life and saluation.

THE FIRST VERSE.

The Lord feedeth me, and I shall want nothing.

KIng Dauid saith,* 1.1 the Lorde fée∣deth him: wherfore he can lacke nothing to liue a vertuous and godly life. In this first part some thinges are to be considered. First, of God that féedeth: and next of man that is fed. GOD that féedeth, Dauid calleth by the name of a shep∣herd, and his people he calleth by the name of shéep. By this name of a shepheard, the Prophet openeth and discloseth the nature of God to al his miserable and lost creatures, that he is content, not onely to wish and desire man that is lost, to be found and re∣stored againe: but also doth séeke and trauell to re∣store and bring him home againe: as it is written in Esaie the Prophete,* 1.2 He shall gather together his lambes in his arme.* 1.3 And in Ezechiel the Prophet, the Lorde saith, Behold, I will require my flocke of the shepheards, &c. And I will deliuer my flocke from

their mouth, and they shall be no more their meate: for thus saith the Lord: Behold, I will search out my sheepe, and will visite them as a shepheard doth vi∣site his sheepe, when he is in the middest of his scatte∣red shepe, so will I visite my shepe, and deliuer them from all places whereas they haue bene scattered, &c. And Ieremie the Prophet in the same sorte,* 1.4 decla∣reth the nature of God towards the lost flocke, say∣ing: He that dispersed Israel shal gather him together againe, and keepe him as the shepheard keepeth his flocke. Christ our Sauiour nameth him selfe a good shepheard,* 1.5 and saith, that He was sent to call such as were not shéepe of the vtter marke and signe in the world, to be his shéepe. This nature of the hea∣uenly father sawe king Dauid, when he saide at the beginning of this heauenly Hymne: The Lord fee∣deth me, &c.

When he is assured of Gods mercifull nature, that séeketh the lost shéepe, he openeth further the nature of God, what he wil do with the shéep, which he findeth: féede him (saith the Prophet Dauid,) and putteth him selfe for an example. Here is the mercy of the great shepheard further declared, that he kil∣leth not his shéepe, robbeth them not, but féedeth and nourisheth them.* 1.6 Of this speaketh the Prophet E∣zechiel, in the person of almightie God: I my selfe will feede my sheepe, and make that they shall rest quietly, saith the Lord God. That which is lost I wil seeke, such as goe astray I will bring againe, such as be wounded I will binde vp, such as be weake I will make strong, but such as be fat and strong those will I roote out, and I will feede my sheepe in reason and iudgement.* 1.7 And the great shepheard Christe saith, whether his shéepe goe in or out, they shall finde pa∣sture.

After that this king hath opened in this Hymne, that Gods nature is not only to séeke the lost shéep, but also when he hath found him to féede him, then he addeth in his Hymne, after what sort he féedeth him: So that I shal lacke nothing, saith the Prophet. Here is the declaring of the great shepheards pa∣sture, wherwith he féedeth the flocke of his pasture. Christ expresseth the same wonderfully, in the ope∣ning of his office and doctrine vnto the world in S. Iohn saying:* 1.8 I came that they might haue life, and haue it most abundantly. And talking with the poore woman of Samaria, he told her y^t the drink he would giue her should be water of life. And to the Caper∣naites he said, that meate which he would giue them should worke eternall saluation. As these proper∣ties be in God the shepheard, (as the Prophete hath marked,) euen in the like sort be the contrarie con∣ditions in man, the shéepe he speaketh of: for as the nature of God is to séeke, so is the nature of man to go astray.* 1.9 As the Prophete saith: I haue strayed like a wandering sheepe.* 1.10 And euen so doth Esaie write of all mankind: All we haue erred (saith he) as shepe going astray.* 1.11 Christe our Sauiour also in S. Mat∣thewe doth bewayle the people of the worlde, that stray as sheepe that had no shepheard. S. Peter like∣wise saith vnto his countrimen that he writeth vn∣to, Ye were as sheepe that went astray,* 1.12 but ye con∣uerted now vnto the shepheard and pastoure of your soules.* 1.13 And as the nature of man is to stray from GOD, so is it likewise to féede vpon all vnholsome and infected pastures: to beléeue euery false Pro∣phete that can do nothing but lye. In the Prophete Esaie the Lorde saith,* 1.14 The nature of sheepe is to be deceiued, and their pastours to be dronke, that ney∣ther knowe nor see the pastures of the word of God.

And in the same Prophete, there is a most horrible plague vpon man for sinne,* 1.15 for, The pastours shal be vnable to feede, and all the foode of life shall be as a booke fast clasped and shut. This going astray and féeding vpon euill pasture, is wonderfully set foorth by Saint Paule:* 1.16 for when men will not féede vpon the truth, it is Gods iust iudgement they should féed vpon falshoode. And as Gods nature is not onely to féede, but fully to satisfie and to replenishe with all goodnesse, so that nothing may lacke for a godly and vertuous life:* 1.17 in like manner, the nature of man is not only to féede, but also to replenish it selfe with all infected & contagious doctrine,* 1.18 vntill such time y^t he despise and contemne God and al his holesome laws. This we may sée in the holy Prophete Esaie:* 1.19 The people (saith the Lorde) prouoketh me vnto anger, a lying nation that will not heare the lawe of GOD, they say to their Prophets, Prophesie not, looke not out for vs things that be right, speake pleasant things vnto vs, &c. And this replenishing of man with cor∣rupt pasture,* 1.20 is horribly set foorth in Sainte Iohn, when the wicked priestes and Phariseis would not beléeue the shepheardes voyce Christe, no not their owne seruaunts that tolde them the truth, nor yet Nichodemus one of their own court and profession. Thus in the first part of this celestial Hymne, is the nature of God and man described, vnder the name of a shepheard and of shéepe.

Of this part of the Psalme,* 1.21 what the Prophete hath saide of God and of man, we must for our owne doctrine and learning, gather some thinges to be the better by. For S. Paule saith, What so euer is writ∣ten, is written for our learning. Two thinges we learne of this first place: The one, a certeintie that God hath the cure and charge of vs: and the other, a

consolation and comfort, that we & all ours be vnder his protection and gouernaunce. The first doctrine to be certein and sure of Gods defence, and care ouer vs, maketh vs constant and strong to suffer & beare all aduersities and troubles that God shall sende vs. And the second doctrine shall cause vs patiently and thankfully to beare our crosse, and to follow Christ. Both these doctrines the Prophet Dauid expresseth in the third and fourth verse of this Psalme: If I should (saith he) trauel and passe through places con∣tagious and infected, where appeareth nothing but the image and shadowe of death, or be compelled to passe through the handes and tyrannie of mine eni∣mies, I wil not feare, for thou art with me (O GOD) and defendest me.* 1.22 In the 91. Psalme, he setteth foorth the assurance and felicitie of all them that put their whole trust in the mercy of God, and therein also the Prophet reckoneth vp a wonderfull sort of dangers, and layeth them before the eyes of the faithfull, that he may by the sight and knowledge of the daungers, fixe and place the more constantly his faith and trust in God, that hath the charge and cure of him: Hee shal (saith he) defend vs from pestilence most infec∣tiue: from fleeing arrowes in the day, &c. By the which the Prophet vnderstandeth all kinde of euils, that may come vnto vs, by the meanes of the diuell, or of wicked men. And these things the faithful shall escape (saith the Prophet) bicause they say from their hearts vnto GOD,* 1.23 Quoniam tu es spes mea, that is to say, For thou art my hope: euen as he saide in the beginning of this Psalme, The Lorde feedeth me, and I shall want nothing. Such certeintie and assu∣rance of Gods defence, and such consolation in trou∣bles of this life, we must learne & pray to haue out of Gods word, or else it were as good neuer to heare

nor to reade it.

And from this first part of the Psalme, euery estate of the world may learne wisedome and consolation. If the Lorde féede and gouerne him, he shall haue God to his maister and teacher, that shall giue him holesome and commodious doctrine, meete for the state of the life he hath chosen to liue in this world. For all that shall be saued in time to come, followe not one kinde of life, Some be Magistrates and Ru∣lers, & appointed to sée both the laws of the realme, and the goodes and commodities thereof, to be vsed and applyed to the vse and profit of such as be vnder them. Some giue them selues to studie and contem∣plation of heauenly and diuine things, not busying them selues with trauels of the body, but to knowe them selues the way of life, and to be teachers of the same to others. Some be giuen to apply the lawes of the Common wealth: some to exercise the trade and course of merchandize: some one kinde of liuing, and some an other. But of what art, facultie, science or kinde of liuing so euer he be, that is not contrarie to Gods honour or honestie, he may vse therein to serue God, to obserue iustice, to exercise truth, kéepe temperance, and be acceptable to God, who hath gi∣uen lawes méete and conuenient to Publicans and Souldiers, seruants and maisters, parentes & chil∣dren, husbandes and wiues, and so to all other: but all these sortes of people must assuredly knowe, that in euery of these vocations be more daungers, then he that must liue in them is able to beare. Therfore from the bottome of his heart, he must be assured of this beginning of king Dauids Hymne: The Lord feedeth me, and I shal lacke nothing. And in déede the Lorde hath not only saide, He will féede and defende him from all daungers, but also saith, He wil teach

him howe to liue vertuously & reuerently towards God, and honestly and quietly towardes man, what state or vocation so euer he choose to liue in, so it be not against Gods lawes, and the lawe of nature. So saith king Dauid:* 1.24 God hath appointed a lawe to rule and teach the man that feareth him, what soe∣uer kind of liuing he appointeth him selfe to liue in. What treasure is there to be compared vnto this, that man is not onely fed and mainteined by God, but also taught and instructed in euery craft and science that he appointeth him selfe to liue in? Bles∣sed therefore is the man, that in the entrailes and déepe cogitations of his hart, can say, beléeue, & féele this to be true, that Dauid saith: The Lorde ruleth me, and careth for me, and I shall lacke nothing. But yet there is almost nothing spoken, that this king would haue chiefly knowne. Howbeit doubtlesse, they be wonderfull things, that preserue and teache all persons both men and women, in what so euer kinde of liuing honestly they appoint themselues to liue in. He him selfe knew this to be true right wel, as it appeareth when he saith:* 1.25 Blessed be the Lorde my strength, that taught my handes to battel. For if the Lord had not taught and ruled him, he had bene ouerthrowne many times, bycause there was not onely more strength then he had of him selfe against him: but also more wit, more policie, more experi∣ence. But what things can ouercom that man, that is couered with this shielde, Dominus regit me, The Lord ruleth me? Doubtlesse nothing at all, whether it be in heauen aboue, or in the earth beneath, or in hell vnder the earth. Notwithstanding, this is not all that this doctrine, The Lord ruleth me, doth for the poore shéepe that is ruled. But here must the rea∣der and hearer of this Psalme followe king Dauid,

and desire to haue the eye of his minde purged and made cleane: for if the scales of infidelitie, and the loue and delight to sinne remaine, or else the minde be otherwise occupied then vpon the vnderstanding of the Hymne: he shall heare it, or sing it, as the vn∣godly Colleges of Priestes doe, that daily bo-o and rore the holy Scriptures out of their mouthes, and vnderstand no more the meaning thereof, then the walles which they sing and speake vnto. We must therfore do as king Dauid did, lift vp the eyes of our mindes into heauen, and fire our faith (as he saith) fast in the Lord:* 1.26 and then shall we sée the vnspeak∣able treasures and wisedome, that lyeth hid in this meruellous and comfortable head and beginning of this Psalme: The Lord feedeth me, &c.

Our Sauiour Christ openeth plainely in Saint Iohn, what it is to be the shéepe of God, and to be fed by him, and saith, They wil heare the shepheards voyce, but no straungers voyce: and bycause they heare the shepheards voyce, the shepheard will giue them euerlasting life, and no man shall take them out of the shepheards hands.* 1.27 There is the greatest treasure and most necessarie riches for the shéepe of God vttered, which is not the knowledge of God a∣lone to be preserued in this life, and to lacke nothing that is expedient and necessarie for the preseruati∣on thereof: but also to vnderstand, which wayes the heauenly father teacheth and leadeth vs to the mansion and dwelling place of life euerlasting. And if man were wise, he might soone perceiue, how much the life to come is better then the life present: yea, be it neuer so fauourably fed and preserued by the heauenly father our shepheard and gouernour. For his tuition here of vs, although it be sure, and so strong, that none can take vs out of his handes:

yet is our safegard and life troubled and mingled with aduersities, subiect to persecution and also vn∣to death: but in the life to come, Gods tuition is all ioy, all myrth, all solace, with all perpetuitie, and endlesse felicitie. And of this treasure Dauid chiefly meant in the forefront of the Psalme, when he said: And I shal lacke nothing.* 1.28 For as we sée (vntill this life be taken from vs) most troubles and most care beginneth and tarrieth in the house of GOD a∣mongest his shéepe, whiche be as lambes among woolues.* 1.29 Wherefore, the voyce and teaching of the shepheard, doth heale the mindes of the shéepe, Gods deare elect, and pulleth from them all vnprofitable feare and carefulnesse: it quencheth all flames of lust and concupiscence: it maketh and giueth a man a noble and valiant minde, to contemne al worldly things: it bringeth a man in loue with Gods true honour, maketh him ioyfull in trouble, quiet in ad∣uersitie, and sure that the end of Gods people shal be glorious and ioyfull: and also that this fauour of the shephearde shall be his guide into the place of blisse, whereas be crownes of euerlasting glorie, for such as haue bene led by the Lorde, and there they shall lacke nothing. For there is neither eye can sée, nor toung can speake, nor minde can comprehend these ioyes and glorie. And therefore the Prophete both constantly and chearefully saide: The Lorde feedeth me, and I shal lacke nothing: for all thinges of this world be but trifles, in comparison of things to come. Although it be a singular fauour of God, to vnderstand his goodnesse and mercie towards vs, in things belonging to this life: yet is it not to be com∣pared to the other, as Dauid wonderfully declareth in the 25. Psal. When he hath numbred a great ma∣ny of Gods benefites, which he doth bestow vpon his

poore seruants in this life, he in y^e end maketh men∣tion of one specially that passeth them all, in these woordes, Arcanum Domini timentibus illum, & tes∣tamentum suum manifestabit illis: That is to say, The Lord openeth to suche as feare him his secretes, and his testament, The Lorde openeth to his faithfull seruaunt the mysteries and secretes of his pleasure, and the knowledge of his lawes. And these treasures, the knowledge and right vnderstanding of Gods moste holie woorde, he sayth, was more swéete vnto him, then honie or the honie combe, and more he es∣stéemed the vertue of it, then he did precious stones. Of all giftes this was the principall, that God gaue vnto him a right and true knowledge of him selfe: Wherefore, it shall be moste expedient and necessa∣rie, for euerie Christian man, to labour, studie, and pray, that he may earnestly, and with a faithfull heart knowe him selfe to be no better, then a séelie poore shéepe, that hath nothing of him selfe, nor of a∣ny other, to saue his bodie and soule: but onely the mercie of his shéepehearde, the heauenly father, and to be assured also, that his only mercie and goodnesse alone in Christ, and none other besides him, is able to féede him, so that he shall lacke nothing necessarie in this life, nor in the life to come.

¶The second part of the Psalme.

Wherein the life and saluation of man consisteth.

THE SECOND VERSE.

He shall feede me in pleasant pastures, and he shall leade me by the riuers side.

HE shal set me in the pastures most plea∣sant and rich of his doctrine, and in the contemplation of heauenly thinges, wherewithall the minds of godly men are nourished, and fed with vnspeake∣ble ioy, & néere vnto the plentious flouds of the holy Ghost, and the swéete waters of the holy Scriptures he will féede me: in the which places the shéepe of the Lord are nourished to eternall life, abounding with milke, and bringing foorth most blessed fruite.* 1.30 The Scripture of God vseth this word (feede) in many significations. Sometime to teach and instruct,* 1.31 some time to rule and gouerne,* 1.32 as magistrates rule their people as wel by lawe,* 1.33 as by strength.* 1.34 Sometime to punish and correct,* 1.35 &c. But in this place, the Prophet vseth (feeding) as wel for instruction by Gods word, as also for defence and safegard of Gods people, by Gods most mightie power.* 1.36 He vseth this word (pa∣sture) for the word of God it selfe,* 1.37 as a thing which is the onely foode of a mans soule to liue vppon,* 1.38 as the meate and drinke is for the body.* 1.39 He vseth this word (leade) for conducting, that the man which is ledd,* 1.40 at no time goe out of the way,* 1.41 but alwayes may know where he is, and whither he is going: as in many other of his Psalmes, he vseth the same manner of speaking. The (riuers of refection) he vseth, for the plentifull giftes of the holy Ghost, wherewithall the faithfull man is replenished. His saying therefore is as much,* 1.42 as if he had spoken without Allegorie or Translation thus, He instructeth me with his word,* 1.43 and conducteth me with his holy spirite,* 1.44 that I can∣not erre nor perish.* 1.45

In this part of the Psalme be many things wor∣thie to be noted. First, it is declared, that the life of man consisteth in the foode of Gods word: then, that

there is none that giueth the same to be eaten, but God our heauenly shepheard: the next, that none can eate of this meate of Gods word, but such as the ho∣ly Ghost féedeth with the word.* 1.46 Our sauiour Christ declareth, that Man liueth not by bread alone, but of euery woord that proceedeth out of the mouthe of God.* 1.47 Whereby he teacheth vs, that as the body li∣ueth by externall meates, so doeth the soule by the word of God. And no more possible is it for a man to liue in God without the word of God, then in the world without the meate of the world. And S. Pe∣ter confesseth the same. For when the Capernaites, and many of Christes owne disciples had satisfied their bodies with externall meates, they cared not for their souls, neither could they abide to be fed nor to heare the meate of the soule spoken of, althoughe Christ did dresse it most holsomely with many godly and swéet words: they would not tarrie vntil Christ had made that meate readie for them: they could be contented to féede their bellies with his meates, but their soules they would not commit to his diet, but departed as hungrie as they came, thorough their owne follie. Christ was leading them from the fiue barlie loaues and two fishes, wherwith they had fil∣led their bellies, vnto the pleasaunt pastures of the heauenly word, that shewed neither barlie loaues nor fishe, but his owne pretious bloud and painefull passion to be the meate of their soules: how be it, they could not come in to this pasture, nor tast in any case of the swéet herbes and nourishment of their soules. When Christ perceiued they would not be ledd into this pleasaunt pasture, he let them goe whither they would, and to féede vppon what pasture they would, And then he asked of his twelue that tarried, saying: Will ye depart also? Peter, as one that had fedd both

body and soule, as his fellowes had, perceiued that the body was but halfe the man, and that béeing fed, there was but halfe a man fedd, and also that such meates as went into the mouth, satisfied no more then the body, that the mouth was made for: he felt moreouer, that his soule was fedd by Christes doc∣trine, & that the hunger of sinn, the ire of God, the ac∣cusation of the lawe, and the demaund and claime of the diuel, were quenched and taken away: he percei∣ued likewise, that the meat which brought this nou∣rishment, was the heauenly doctrine that Christe spake of, touching his death and passion: and he vn∣derstoode also, that this meate passed not into the bo∣dy by the mouth, but into the soule by faith, and by the presence of Gods spirite with his spirite, that the body also should be partaker as wel of the grace that was in it, as of the life. So that he felt himselfe not onely to haue a body and a soule aliue, but also that they were gratiously replenished with the pastures & food of Gods fauour. Wherefore he said vnto Christ, To whom shal we go? thou hast the words of euerla∣sting life. Which wordes in effecte sound no other thing then this Psalme doeth, where Dauid saith: The Lord feedeth me and I shal want nothing, for he leadeth mee into his pleasant pastures, and pastureth mee by the riuers side. Wherein it appeareth mani∣festly, that the word of God is the life of the soule.

The Prophete Dauid doeth meruellously open this thing, in the repeating so many times the word of God, in a Psalme worthie much reading, and more marking of the thinges conteyned therein. For he intreateth all the Psalme thorough, that a godly life doeth consist in the obseruation of Gods lawes, and therefore doth he so many times in the Psalme,* 1.48 pray God to illuminate and indue his spirite and

hearte with these two vertues, Knowledge and Loue of his word, wherewith he may both knowe howe to serue God, and at all times to be acceptable vnto him. And our sauiour Christ himselfe in Saint Luke saith vnto a woman,* 1.49 Blessed be they that heare the word of God and kepe it. And in S. Iohn,* 1.50 Christ exhorteth all men to the reading and exercising of the Scripture.* 1.51 For the ignorance of Gods word brin∣geth with it a murren and rott of the soule: yet for the sinnes of the people, God said, He would sende a hunger and famine amongst men, not a hunger of bread nor water, but of hearing Gods word. King Dauid therefore, as one assured both of the Authour of life, & also of the foode wherewith the life is main∣teyned, stayeth himselfe with Gods benediction and fauour, that he is assured God féedeth him with his word. And he sheweth also that none is the authour of this word, neither can any giue it, but God alone. For when the first fall of Adam and Eue by eating forbidden meates, had poysoned & infected both bo∣dy and soule with sinne and Gods displeasure, so that he was destitute both of Gods fauour & wisedome: none but God could tell him where remedie and help lay, nor yet could any deliuer him the help but God. For till God made promise that the séed of a woman should make whole, and saue that which the diuel and man had made sicke and lost, by reason of sinne, and also made open the remedie vnto Adam, and in∣clined his heart to beléeue the remedie: Adam was dead in sinne and vtterly cast away. Then the pittie of the heauenly shéepheard said, He should notwith∣standing in time be brought into the same pasture a∣gaine, * 1.52 and none should deceiue him, nor bring him any more out of the pastures of life.

But onely God gaue this meate, which was his

holy word and promise,* 1.53 and also the mouth of fayth to eate these promises of Gods onely gift. And the same appeareth throughout the whole Bible, that onely God, by sending of his worde and preachers, brought knowledge of euerlasting life, to the people that were in ignoraunce. As Saint Paule sayth:* 1.54 God before time spake vnto our fathers by the Pro∣phets, and in these latter dayes vnto vs, by his sonne, and after the ascension of his sonne, by his Apostles and Euangelistes,* 1.55 in so much that none of the Pro∣phetes-euer spake of Gods worde, that mainteined the life of the soule, otherwise then they receiued it of the high shepheard, almightie God, as Saint Pe∣ter saith:* 1.56 Prophesie came not by the wil of man, but the holy men of God spake as they were taught by the holy Ghost. So that God is the onely authour and founteine of his true word,* 1.57 the foode of all mens soules. In like manner, he is the onely giuer of the same: as he is the giuer of it, and none but him selfe: so none can eate it, but such as haue the same deliue∣red vnto them by the holy Ghost. So our Sauiour Christ likewise in the Gospell of Saint Iohn telleth Nichodemus,* 1.58 that it was not possible to vnderstand and to knowe the grace of redemption, except he were borne from aboue. And when Saint Paule preached the worde of God at Philippos, amongest the women by the water side, the Lorde opened the heart of Lidia, to vnderstande the things spoken of by Paule.* 1.59 And when Christe preached among the Iewes, and wrought wonderfull miracles, yet they vnderstoode nothing, neither were they anything the better. And Christe sheweth the cause, Proptereà vos non auditis,* 1.60 quia ex Deo non estis, that is to say, Therefore ye heare not, bicause ye be not of GOD. But the fault was not in God, but in the obstinacie

and frowardnesse of their owne heartes, as ye may sée in Saint Matthewe.* 1.61 Christ offered him selfe, but yet the malice of man rebelled at all times. Sainte Paule to the Corinthians wonderfully setteth foorth mans vnablenesse,* 1.62 and saith: The naturall man is not able to comprehend the thinges that be of God.* 1.63 And in Saint Iohn, Christ saith, No man can come vnto him, except the heauenly father drawe him, for they must be all taught of God. Nowe as the Pro∣phete sawe these things for him selfe and his salua∣tion in Gods worde: euen so must euery Christian man take héede, that he learne the same doctrine, or else it were no commoditie to haue the scripture of God deliuered and taught vnto vs. And euery rea∣der and hearer must learn of this Psalme, that there is none other foode nor meate for the soule, but Gods word, And who so euer doe refuse it, when it is offe∣red or preached: or when they knowe the truth ther∣of, doe yet of malice, feare, lucre and gaine of the world, or any other way repugne it, they be vnwor∣thy of al mercy and forgiuenesse. Let euery man and woman therefore examine their owne conscience, without flattering of them selues, and they shal find that the most part of this realme of England in the time of our holy and blessed king Edward the sixt, were fed with this holy foode of Gods worde, or else might haue bene fed with it. For it was offered and sent vnto them, as well by most godly statutes and lawes of Parleament, as by many Noble men, and vertuous learned Preachers. If they fed not vpon it accordingly, or now their téeth stand on edge, and their stomachs be cloyed with it, to their perill be it. Thus Christ saith:* 1.64 They haue nothing wherby iust∣ly to excuse them selues of their sin. And likewise he faith, that Whosoeuer hateth him, hateth also his fa∣ther.

By which words it appeareth manifestly, that no man can hate Christes doctrine, but he must hate Christe him selfe: and no man can hate Christe, but he must also hate the father of heauen. Wherefore, it is expedient for euery man to marke such places. For it was not Christes name, nor Christes person, that the Iewes hated so mortally Christe for: but they hated him to death for his doctrine sake, and it was Christes doctrine that condemned the world, and shewed the life and learning of the worlde to be euill,* 1.65 and could not abide the light of Gods worde, and therefore in no case they could abide to heare of it: as ye sée the like in his poore Preachers.* 1.66 For his wordes sake they be lesse passed of, then dogges or brute beastes: for they be hated to death, and more fauour doeth Barrabas the murtherer finde, then Peter the preacher of Christe, that would leade the flocke redéemed with Christes pretious bloud, into the pastures of Gods word with the Prophete Da∣uid: and yet in this hatred of Gods worde the foode of Gods shéepe, they would be séene, and none but they, to loue and honour God, but it is not so in their heartes: for they haue a contempt of God, as their fruites well declare. And Christe saith, They hate both him and his father, yea, and that without cause.

But thou (Christian reader) sée thou féede thy* 1.67 soule with no other meate,* 1.68 then with the holesome pastures of Gods word, what so euer the world shal say or doe.* 1.69 Looke vppon this text of Saint Iohn: When the comforter shall come, whome I shall send from my father, euen the spirit of trueth, which doth proceede from the father, he shall testifie and beare recorde of me. Weigh that place, and thinke, wherefore the sonne of man referred him selfe to the witnesse of the holy Ghoste, and ye shall knowe,

that it was for no vntruth that was in the authour being Christe, or in the doctrine that he preached: but only to make the disciples to be of good comfort, and that they should not estéeme the Gospel he prea∣ched vnto them any thing the lesse, although it had many aduersaries and enimies, and was spoken a∣gainst in maner euery where: for against the furie and false iudgement of the world that cōtemned the Gospell, they should haue the testimonie of the holy Ghoste, to allowe and warrant the Gospell. Let vs therfore pray to the heauenly shepheard, that he will giue vs his holy spirit, to testifie for the word of God the only foode of our soules, that it is true that God saith, and onely good that he appointeth to féede vs. And this we may be assured of, that in this heauie and sorrowfull time, there is nothing can testifie for the truth of Gods word, and kéepe vs in the pleasant pasture thereof, but the very spirite of God, whiche we must set against all the tumults and daungers of the world. For if we make this veritie of GOD subiect to the iudgement of the world, our faith shall quaile and faint euery houre as mens iudgements varie. Wherefore, let vs pray to haue alwayes in vs the spirite of adoption, whereby when our faith shall be assaulted, we may cry, Father, father, and the same helpe for the maintenaunce of trueth, God promised by his holy Prophete Esaie, saying:* 1.70 This is my couenant with them (saith the Lord,) my spirit which is in thee, and my wordes which I haue put in thy mouth, shall not depart from thy mouthe, nor from the mouth of thy seede, nor from the mouth of the seede of thy seede, from hencefoorth vntill the world end.

Here doth the almightie God set foorth, what a treasure and singular gift his worde is, and that it

shall not depart from his people, vntill the worldes end. And in these wordes is this parte of Dauids Psalme meruellously opened and set foorth. It is the Lorde alone that feedeth and instructeth (saith Esaie the Prophet.) It was not mans owne imagination and intention, nor the wisedome and religion of his fathers (what so euer they were:) but it was the Lord that spake, and made the couenant with man, and put his spirite in man, to vnderstande the coue∣naunt, and by his worde, and none other worde, he instructed man and saide, that by this meanes all men should till the worldes ende,* 1.71 féede and eate of Gods blessed promises. For in his word he hath ex∣pressed and opened to euery man what he shal haue, euen the remission of sinne, the acceptation into his fatherly fauour, grace to liue well in this life, and at the end to be receiued into the euerlasting life. Of these things the reader may knowe what maintei∣neth life, euen the word of God,* 1.72 as Christe saith:* 1.73 If ye abide in me and my words abide in you,* 1.74 aske what ye will, and ye shall haue it.* 1.75 He shall learne also, that it is not Generall counsell, Prouinciall counsell,* 1.76 the determination and agréement of men, that can be the authour of this foode, but only God.* 1.77 And as God is the only authour of this foode: euen so is his holy spirite, he that féedeth the poore simple soule of the Christian man with his blessed pasture,* 1.78 and not the wisedome of man,* 1.79 mens sacrifices, or mens doings. But as touching the foode of mans soule,* 1.80 to be the only word of God, I will (if it be Gods blessed plea∣sure, to whom in the bitter and painefull passion of Christe, I commit my will, with my life and death) open vnto the shéepe and lambes of God at large in an other booke.

¶The third part of the Psalme.

Howe man is brought to the knowledge of life and salua∣tion: which part sheweth what man is of him selfe, and howe he is brought into this life, and to feede in the pleasant pastures of Gods worde.

THE THIRD VERSE.

He shall conuert my soule, and bring me into the pathes of righteousnesse, for his names sake.

MY soule erred and went astray from the right way of godly liuing, but the Lord conuerted me from mine errors & faultes of liuing, and brought me to the obseruation of his holy lawes, wherein is conteined all iustice, trueth, and godli∣nesse. Here is to be noted, what degrées and orders the Lord and heauenly shepheard doth vse, in bring∣ing his shéepe vnto the pasture of life. First, he con∣uerteth the man that is gone astray, by his wicked wayes and sinnefull maner of liuing. If he were an Infidel, he bringeth him first to knowe, féele, and hate his infidelitie, and afterwardes to a true faith. If he be a persecuter, he sheweth him first his tyran∣nie, and afterward how to vse him selfe méekely. If he be a sinful man that liueth cōtrarie to his know∣ledge & profession, he bringeth him first to the know∣ledge and hatred of his sinne, and afterwards to the forgiuenes of the same. As Christ our sauiour won∣derfully teacheth in Saint Iohn,* 1.81 where he saith: The holy Ghost, when he commeth, shall rebuke the world of sinne, iustice, and iudgement. By the which wordes he declareth, that the faithfull of God, can not profite in the Gospell of Christ, neither loue nor exercise iustice and vertue, except they be taught, and

made to féele the burthen and daunger of sinne, and be brought to humble them selues, as men that be of them selues nothing but sinne. And therefore the lawe and threatenings of God be verie wholesome, whose nature and propertie is to cite and call mens conscience vnto the iudgment of God, and to wound the spirite of man with terrour and feare. Where∣fore, Christe vseth a wonderfull way, and teacheth the same vnto his Apostles, that neither him selfe for that present time, nor they in time to come, could preach profitably the Gospell, wherewith men are led into the swéete and pleasant fieldes of Gods promises by his word, except they vse this order: to leade them from sinne to iustice, and from death to life. And as iustice and life commeth by Christe, shewed vnto vs in his bitter passion,* 1.82 death, and glo∣rious resurrection: so doeth sinne and death both appeare and be felt by the spirite of God, shewed vn∣to vs in the lawe. This order also fawe the holy Prophet, when he saide: The Lorde conuerteth my soule, and leadeth me into the pathes of righteousnes. This is a wonderfull sentence, and much and déepe∣ly to be considered and weighed of the Christi∣an man. The Lorde conuerteth my foule, saith Dauid. He féeleth in him selfe, that as long as the diuell and sinne haue the rule and kingdome in man, the soule of man being Gods creature, is deformed, foule, horrible, and so troubled, that it is like vnto all things, more then vnto God and ver∣tue, whervnto it was created: but when the wicked diuel & deformed sinne, be by the victorie of Christ o∣uercome & expelled, the soule waxeth faire, amiable, swéete, louing, pleasant, & like vnto God againe, and cōmeth into order & obeisance vnto his creatour, & so brought into y^e pathes of righteousnes, féedeth with

the rest of Gods well ordered flocke vppon she pa∣stures and foode of his holy worde, to doe his blessed will.

Oh that we would, in the glasse of Gods worde, looke vpon our owne soules, when they be in the ty∣rannie of the diuell, vnder the kingdome of sinne, as this king did: we should more loathe and detest our owne soule, and the companie that our soule is ac∣companied withall, then if we should for all our life time, be put into sties with hogges, and alwayes be bound during our life, to liue with them, féede as they féede, sléepe and wake as they do, and be as they be in all things.* 1.83 Looke in the Gospel of Saint Luke, and there shall ye sée a man by sinne, so foule, so dis∣ordered, so accompanied with swine, so hungerba∣ned, so rent and torne, so beggerly, so wretched, so vile, so loathsome, and so stinking, that the very swine were better for their condition, then he was. But sée howe the heauenly shepheard behelde from his heauenly throne, the place of the euerlasting ioyes, this poore strayed shéepe, féeding not amongst shéepe, but amongest swine, and yet could not be sa∣tisfied therewith. And no meruell, for swine féede not vpon the meate of shéepe, nor yet doe shéepe fill them selues with hogges draffe and swillinges: but this shephearde vsed his olde wonted clemen∣cie, and strake the heart of his shéepe, making him to wéepe and bewayle his condition, a man to come to suche dishonour to be coupled and matched with swine, to féede like swine, eate like swine such meate as swine eate, remembring that the worst in his fathers house was a Prince and noble King, in com∣parison & respect of him: then also being persuaded of his fathers mercy, he returned, & his father brought him into his pleasant & swéete pastures, & gaue him

his old fauor & accustomed apparel againe, as a man to kéepe companie with men, & no more with adulte∣rous men, and vncleane swine: howbeit, he came not to his old honour againe, till the Lord had prac∣tised in him, that he practised in this Prophete king Dauid, Ammam meam conuertit, He conuerted and turned my soule.

It is but a follie for a man to flatter himselfe, as though he were a Christian man, when his hart and soule is not turned vnto the Lord. He shal neuer féed in the pastures of life, but be an hypocrite all the days of his life, as the most part of the world be that professe Christes name at this present day. They say they be conuerted from the world to God, when there is nothing within the pastures of Gods word, but that they wil contemne rather, then to haue as much as an euil looke of the world for it. They say they be conuerted 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 haue taught and beléeued, these thousand and fiue hundreth yeares and more. Oh Lord, be these men turned to thée? Be these the men that shall dwell with thée, in thy ho∣ly mount of Sion,* 1.84 and stand in thy holy place? Nay doubtlesse, for they be not turned to thée, but from thée, & be not with thée, but against thée. They speak with thée, and yet their déedes dishonour thée, they talke of trueth and practise lies. What (good Lord) shall thy simple & poore vnlearned shéepe do? Where shall they séeke thy trueth? For the shéepeheards say and sing this Psalme euery wéeke, and at euery di∣rige for the dead, and yet they be not conuerted in their spirits to thée, that thou mightest lead them in∣to the pathes of righteousnes. But (Lord) there is no

man nowe (in manner) that dare accuse them: they destroy themselues and thy shéepe, and no man can be suffered with Gods word to remedie it. Notwith∣standing, (good Lord) although in this world none may accuse them, yet they in the world to come shal haue king Dauid (whose Psalmes they daily reade, and in whom they most glorie,) to accuse them, both of heresie and blasphemie: as Moses shall accuse the wicked Iewes, whome they most glorie of. For as the Iewes read the scripture of Moses, and yet were neuer the better: so these priests of Antichrist reade the holy scripture, & yet neither the people, nor they themselues, are any thing the better. And in this they passe y^e abhomination of the Iewes & Turkes: for they were, and yet be content, that their bookes of religion shal be vsed in their churches in the vul∣gar and common tongue: but these enimies of God and man, would not haue the word that God hath appointed for all mens saluation, to be vsed in any tongue but in the Latine.

The God therefore of peace, that brought a∣gaine from death to life, the great shéepheard of the shéepe, by the bloud of the euerlasting testament, our Lord Iesus Christ, conuert the soules and heartes of all those, that cause the shéepe of God thus to eate and féed vppon the carrine and infected pastures of mens traditions. Amen.

Nowe, as king Dauid in this text hath wonder∣fully set foorth y^e miserable nature of al Gods shéepe, and put himself for an example, that the nature and condition of all men is corrupt, wicked, and damna∣ble, so that it cannot be partaker of Gods benedicti∣on and euerlasting grace, except it be borne a newe, amended, restored, and instructed: so likewise he she∣weth, that none conuerteth the soule of man, but

the heauenly father the great shéepeheard, that both séeth the loste state of his shéepe, and willeth of his mercie the saluation and calling of the shéepe home againe: and then he procéedeth further, and sheweth what the heauenly shéepeheard will doe with his shéepe. He saith, Hee will lead them into the pathes of iustice. Wherein the Prophete declareth, that it is not onely God that conuerteth the man from e∣uill, but also he alone that kéepeth him in goodnes and vertue. And therein is shewed a wonderfull miserie and wretchednesse in the soule and body of man, that can neither beginne nor yet continue in a life acceptable vnto God, except that GOD wholy worketh the same himselfe.

And as it declareth the wonderfull wretchednes of man, so doeth it manifest and set foorth a wonder∣ful and vnspeakeable mercie and compassion of God towardes man, that so meruellously and gratious∣ly he canne be content to helpe and saue his enimie and very aduersarie. But herein is required of as many as the Lorde conuerseth from iniquitie and sinnefull liuing, that they walke in the same lawe, and vse their conuersation in equitie and iustice, as it béecommeth obedient men and wo∣men redéemed with the shéepeheardes most preti∣ous bloud.

For the Lord doth not teach his shéepe the truth, that they should liue in falsehood: neither giueth he them the remission of their sinnes, that they should returne to the same againe: but because they should studiously applie and diligently exercise themselues in vertuous woorks,* 1.85 to the honor of almightie God.* 1.86 There be two sortes of people that the Lorde will iudge and punish in the latter day, with extreme ire and iustice.

The one sort be called vpon to learne the knowledge of God and of Gods honour, as Gods word comman∣deth: but they will not heare, nor obey the calling, but knowe God and learne God, as the custome and maner of the world is to know him and learne him, though it be neuer so farre from the trueth. And the other sort be contented to heare and learne to knowe God, and to serue him as he teacheth in his holy and most pure word, but in their heartes consent not to their knowledge: but contrary to it they do outward seruice to a false God, and frame their conuersation, both in religion toward God,* 1.87 and their maners to∣ward men, as men of the world do. So that God hath no more reuerence of him that knoweth the trueth, then of him that is ignorant of the trueth.

Esaie the Prophet speaketh against the first sort of men, that will not heare when they be called, nor learne when they be taught, and saith: When other men shall laughe, they shall weepe: when other bee merrie, they shal be sorrie: when other be whole, they shalbe sicke: when other men shal liue, they shall die: and when other men reioyce in mirthe, they shall la∣ment in sorowe. And good cause why saith S. Paule: For,* 1.88 the Lord hath stretched forth his hand alwayes to a rebellious and obstinate people, that will not learne nor knowe his holy will. Againe, the other sort that knowe and haue learned the Lordes will and pleasure, and yet prepare not themselues to doe his will,* 1.89 shall be beaten with many stripes (saith our sa∣uiour Christ.) And the Lord in S. Matthewe doeth wonderfully charge both such as ignorantly doe of∣fend, and those that doe with knowledge offend, those also that be called vppon to amendment in faith and charitie, and those that be not called vppon by prea∣ching of the trueth, and saith: The greater damna∣nation

is vppon such as know or might knowe, or els when they do knowe, they be nothing the better for their knowledge. He putteth foorth there foure cities, Chorozaim and Bethsaida, Tire and Sidon: two of them many times admonished by Christ to amend: the other two not so called vppon, neuerthelesse both of them the Lord will iudge, but most seuerely such as neglect the word of God when it is offered. Ther∣fore, it is not ynough for a man to hearken or heare, read or learne Gods word, but he must be ruled by Gods word, frame his whole life after Gods word, and before all things auoyd idolatrie by Gods word: as king Dauid saith in this Psalme, that The Lord did not onely conuert his soule, but brought him into the pathes of iustice.

Let euery man and woman therfore thinke with themselues, what knowledge they haue receiued of God: for he that hath receiued most, shall make ac∣compt for most: and the more he knoweth, and abu∣seth his knowledge, the more shalbe his damnation: and in case they knowe nothing at all, and be neuer the better for all the preaching of the Lordes word, let them take héede what persons they be, and in what place they haue dwelled. In case their pouer∣tie was such, that they could not heare, and their dwelling where as was no preaching at all: yet be they vnder the iudgement and damnation of God, because they knowe not, as Tire and Sidon were. If they were of such state, as they might haue come if they would, and had preachers to tel them the truth, in case they would haue heard the trueth, such men and women shall be the more in daunger of Gods se∣uere and iust iudgement.* 1.90 For God doth not onely take an accompt of that which men haue receiued, if they vse not Gods giftes well: but also straightly re∣quireth

of them, that might haue learned the thing, that either willingly or obstinately they refused to learne: as ye may sée by Choroazim and Bethsaida. God will as well take an accompt of him that refu∣sed to receiue the gift of Gods word, as he requireth an accompt of him that hath receiued it, and abused it.* 1.91 Whereby we learne,* 1.92 that not onely the man that abuseth Gods word shalbe damned, but also he that will not learne Gods word. King Dauid had the word offered, he receiued it, and was carried thereby into the pathes of iustice, and liued godly thereafter. Nowe he goeth foorth, and sheweth, wherefore man is brought to life and saluation.

¶The fourth part of the Psalme.

Wherefore man is brought to life and saluation.

THE THIRD VERSE continued.

For his names sake.

HE brought not me to life and saluation (saith the Prophet,) for any merits or deseruinges of mine, but for his owne infinite goodnes sake. And whatsoeuer euill hath béene done, and sinne com∣mitted, all these thinges I ascribe to my corrupt na∣ture, and accuse my selfe to be the doer of them: but if any thing haue béene thought, said, or done, that is vertuous and godly, that I wholy ascribe and attri∣bute vnto the mercie of God, that gaue me a good minde to wish to do wel, and also strength to doe the thinges, that he gaue me will to wishe.

Of this part of the Psalme we learne, that man

can neither wishe, nor speake, nor doe any thing, nor yet vnderstand any thing that good is, but onely throughe the mercie of God, who maketh of an igno∣rant man a man of knowledge, of an vnwilling man a willing man, of an euill speaker a good spea∣ker, and of an euill doer a good doer. Therefore S. Paule, when he séeth that the nature of man will take vppon her to be the authour of any good thing, he accuseth and condemneth her of arrogancie and pride, saying, What hast thou that thou hast not re∣ceiued?* 1.93 If thou hast receiued, why doest thou glorie as though thou receiuedst not? And in the same E∣pistle he saith, that Hee preached Christ crucified,* 1.94 which was a slaunder to the Iewes, and a foolishnesse to the Gentiles: Yet, (saith he,) The foolishnesse of God is wiser then men, and the weakenesse of God is stronger then men. And that had king Dauid good experience of, when he said, The Lord ruleth me, and I lacke nothing, hee putteth mee in a sweete pasture and leadeth mee by the riuers side, hee turneth my soule, and conducteth mee into the way and pathe of iustice for his names sake, and for his mercies sake. He sawe the diuel, the world, his flesh, and sinne, all conquered by the power of God, and for his names sake brought both to liue, & also vertuously to liue, to his honour that gaue the life, and to his owne sal∣uation that receiued the life.

All our teaching a great many of yeares, and also your whole labours, haue béene chiefly to knowe the miserie of man, and the mercie of Almightie God. Wherefore, it shal not néed long to tarrie in opening of this place of the Psalme: for ye be riche in God in these 2. points, God giue you grace wel to vse them. Yet in any case we must remember, that our soules be turned from sinne, & we accepted as the people of

euerlasting life, only for Gods mercies sake. So doth king Dauid wonderfully open vnto vs in the 32. Psalme, where he saith, Blessed be they whose sinnes are forgiuen,* 1.95 and whose transgressions be couered: blessed is the man to whome the Lord imputeth not his sinne. Of the which wordes we learne, that the godly king called those happie and blessed, not that be cleane and pure without sinne, (for there is no such man in this life:) but those be blessed, whose sinnes the mercie of God forgiueth: and they be one∣ly such, as vnfeignedly acknowledge their sinne, and stedfastly from their heartes beleeue, that the death and passion of Iesus Christ is the onely expiation and purging thereof: as S. Paule wonderfully ex∣poundeth Dauids woordes in his Epistle to the Ro∣manes. As the Prophete by these wordes, (For his names sake,)* 1.96 declareth, that there is nothing in him, nor in any other man, wherefore God should turne the soule of man from death to life, from errour to trueth, from the hatred of God to Gods loue, from wandring a stray to a stablished continuance in the veritie of Gods word, but only Gods mercie: so doth he in other of his Psalmes always, when he intrea∣teth of Gods mercie & of mans sinne, set foorth man so naked and vile, as a thing most destitute of all health and saluation, and sheweth that none of these giftes, remission of sinne, acceptation into Gods loue and fauour, pasturing of them with his most blessed word, can happen vnto any other, sauing vnto such as do knowe, and earnestly confesse, that they be sin∣ners and infected with many contagious & daunge∣rous infirmities, And therfore he sayth in the 2. verse of y^e psalme aboue mentioned, Blessed is he to whom the Lord imputeth no sinne,* 1.97 & in whose spirite there is no guile. For there is no greater guile, nor more

danger in man, then to think himself to be somwhat, when he is nothing in déede: or else to thinke him selfe to be of such puritie of minde, as though he née∣ded not this frée remission and fauour of God. And as there is nothing more proude and arrogant, then such a minde: so there is nothing in man more detes∣table and miserable. Of the contrarie part, they be blessed that hunger and thirst for iustice:* 1.98 for, God filleth the hungrie with good thinges,* 1.99 but the proud he sendeth away emptie. And that knewe this holie Prophete right well, that it was humilitie and the casting downe of him selfe that was most ac∣ceptable vnto God, and the séeking of health and sal∣uation onely for his names sake, that is to say, for his mercie promised in the death and passion of his onely sonne our Sauiour Christe. In the end of the .xxxij. psalme, king Dauid that had thus hum∣bled himselfe,* 1.100 bringeth in God that speaketh vnto him, whiles he is thus making his complaint of his corrupt nature and sinneful life, saying in this man∣ner, Intellectum tibi dabo, &c. that is to say, I will giue thee vnderstanding, & instruct thee in the way thou shalt goe, and will haue mine eyes euer vppon thee. Wherein he declareth, that suche humbled men and lowly persons, as knowe their iniquitie, shall haue vnderstanding of God, and shall not swarue from the right wayes: not for their déedes and their deser∣uinges, but for his mercie that vouchsafeth to in∣struct & teach them. And so likewise doeth this god∣lie king shew in this Psalme: The Lorde ruleth me and I lacke nothing, he feedeth me in sweet pastures and leadeth me by the riuers side, he turneth my soule, and bringeth me into the pathes of righteous∣nesse, and all for his names sake. When he hath ope∣ned the saluation of man, and also the cause thereof,

and wherein it consisteth: he procéedeth to the fifte parte of his oration and holie Hymne.

¶The fifte parte of the Psalme.

What trouble may happen to such as God giueth life and saluation vnto.

THE FOVRTH VERSE.

Although I walke thorough the vallie and shadowe of death, I will feare no euill, for thou art with me, thy rodde and thy staffe comfort me.

SEing I haue suche a guide and de∣fender, there is no difficultie of pe∣rill, nor feare of death, that I will passe of. For what harme can death do to him, that hath God the authour of all life with him? Or what can the tyrannie of man do, where as God is the defender?

In this fifte part, King Dauid sheweth, howe the Lord God doeth exercise his shéepe, whom he féedeth with his blessed worde, in daungers and troubles: & also how he will defende them in the middest of their troubles, what so euer they be. In the first wordes of the fift part of this sacred and holy Hymne, the pro∣phet declareth that the life of Gods shéepe and people in this worlde, can not be without daungers and troubles. Therefore Christ sayeth, that He came to put fire in the worlde, and that the same fire should burne, meaning that he came to preache suche a doc∣trine, as shoulde moue dissention and discorde be∣twéene friend and friend,* 1.101 the father and the sonne, and sette them at debate. Not that his worde is a learning or doctrine of dissention and discorde of it

selfe, but that by the malice of men, that can not a∣bide to be rebuked by the worde of God, they will be alwayes at discorde and variaunce with the worde of God,* 1.102 and with any friende or foe that teacheth it. And the same doeth Christ our heauenly shéepeheard shewe vs,* 1.103 both in his doctrine and in his life, who was hated and troubled more then any man before or sithens his time,* 1.104 and assureth all his to haue trou∣bles in this world, yea and death also. But it forceth not, for he sayth, I haue ouercome the worlde. And whatsoeuer the dangers bée, and howe horrible soe∣uer they séeme,* 1.105 Christe being with vs, we néede not to feare. Therefore in this pointe the prophete cor∣recteth the foolish opinion of man, that woulde liue as one of the shéepe of God in this world without trou∣bles. It is contrarie both to the person that profes∣seth God, and also to the religion that he is professed vnto, for in y^e worlde both shall be (as Christ sayth) hated:) of which hatred commeth persecution and troubles, so that the people of God shal, whether they will or will not, passe through many daungers, and no lesse perillous then the shadowes, and verie i∣mage of death, as here King Dauid sheweth in this wholesome and blessed Hymne.

And as he séeth right well, that the state and con∣dition of Gods people and shéepe, is to be troubled for Christe and his worde:* 1.106 euen so did Zacharie the prophet speake of Christe and his people,* 1.107 howe that not onely the shéepe should be troubled and scattered abroade, but also the shéepehearde should be stricken with the sworde, that both shéepe and shéepehearde shoulde be condemned in this worlde. But nowe, as Dauid and Zacharie declare, that the life and condi∣tion of Christe and his shéepe be troublous in the world: so do they both declare, that whatsoeuer the

troubles be, they be both knowen and appointed vp∣pon whom they shall fall, and in what time they shal trouble the shéepe of God: so that they can come no sooner then God appointeth, nor do any more harme then the heauenly shéepeheard shall appoint them to do. And this we may sée and learne as wel in Christ, as in his shéepe. Howe many times did the Priestes and Phariseis conspire Christes 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 shéepe: Ye shalbe all troubled this night for my cause,* 1.108 for the sheepeheard shall bee stricken, and the sheepe shalbe scattered abroade. Then, as God had appointed the time, it could be no longer deferred. And because they should not misse of him, whose death they sought, he came and met them and offered himselfe vnto them, and said, that He was the same man Iesus of Nazareth, whom they sought. And when they had taken him, and vsed as much crueltie towards him, as their wicked malice and diuellishe hatred could deuise, they killed him, and made him to passe not onely the shadowe and image of death, but also death it selfe.* 1.109 They thought then they had him where as they would,* 1.110 and said, He hath saued other, let him now saue himselfe,* 1.111 if he can.

When he was layed in the graue with his fa∣thers,* 1.112 they thought to execute their plagues and ty∣rannie towardes him being dead, purposing that as they had brought him to death and killed him: so likewise they woulde kéepe him downe still, that he shoulde neuer sée life againe, but rotte in the earth like a wretche, vntill wormes had eaten him. And for the performance of this purpose, to doe all their whole willes to the vttermost, they came to Pilate and said, that The deceiuer of the people that

lay in the graue, made his bost whiles he was aliue, that the third day after his death he would rise a∣gaine, but if it should be so, it would be worse with them after, then it was before. Appoint therefore souldiers (said they) and watchmen to kéepe the Se∣pulchre till the thirde daye be past.* 1.113 Whiles they yet minded to lay as much euil and contempt vppon Christ our shéepheard, as they ment vnto him, came the heauenly father, that suffereth no more ignomi∣nie to fall vpon his, nor will suffer them to continue any longer then him pleaseth, with this inhibition and stay of further procéedings in dishonouring and persecuting his onely sonne, and said: I am redijt lux tertia, surge sepulte meus, That is as much to say, Nowe is come the thirde day, arise mine owne deare sonne buried. And then was the sorrowe & contempt of this our persecuted shéepeheard not onely ended, but also turned into endlesse & vnspeakable ioyes: he passed with his forefather Dauid most bitter paines and also most vile death, but he feared not because God was with him.* 1.114 The same appointment also hath the heauenly father made with al dangers and troubles that shall happen vnto vs his poore and af∣flicted shéepe, taken daily (as it were to the shambles) to suffer what Gods enimies can deuise. But the heauenly shéepeheard doth sée all their doings out of heauen, and mocketh them to scorne: for they shall neuer do as much as they would, against Christ and his people, but as much as God will suffer them. Dauid afterwardes in his 37. Psalme, teacheth vs the same with meruellous woordes and diuine sen∣tences: Commite Domino viam tuam, & spera in eum &c. Laye (saith he) thy care vppon the Lord, and trust in him, and he shall helpe thee.

It is most necessarie therefore for euery troubled

man, to knowe in his minde, and féele in his heart, that there are no troubles that happen vnto man, whatsoeuer they be, come they by chaunce or For∣tune, as many men say and thinke, but that they come by the prouidence of God: yea, the very winds of the aire, tempestes in the cloudes, trembling of the earth, rages in the sea, or any other that come, howe soudaine or howe vnlooked for soeuer they ap∣peare: as ye may read in the 29. Psalme of this Pro∣phete, wherein be wonderfull tempestes,* 1.115 and trou∣blesome thinges spoken of, as well done in the wa∣tors, as vppon the drie land.

But here (alas) is our nature and knowledge much to be lamented and complained vppon: for as the knowledge we haue of Gods fauour and gentle∣nesse towardes vs in Christ, (for the most part) con∣sisteth in the vnderstanding of the minde, and talke with the mouth, but the vertue, strength and opera∣tion of the same fauour of God is not sealed in our heartes and consciences: euen so be the troubles and aduersities,* 1.116 which God threateneth for sinne, spoken and talked of with the tongue, and knowen in the minde, but they be not earnestly nor féelingly sealed in our conscience and heart. And of this commeth it, that we neither loue God, nor reioyce in his pro∣mises as we ought to doe, when we heare or read them, neither yet hate sinne, nor be sorrowfull for Gods displeasure, as sinne and Gods displeasure should be sorrowed and mourned for of Christian men. Hereof also commeth it, (dearely beloued) that we loue 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, vertue nor vice, trueth nor falsehood, God nor the diuel, heauen nor

hell, but halfe as much as they ought of Christian men to be knowen? Read you therefore and marke the 37. Psalme,* 1.117 and you shall knowe, that it is not ynough for Christian men, to vnderstand and speake of vertue and vice, but that the vertue must be sea∣led in the conscience and loued, and the vice kept out of the conscience and hated, as Dauid saith: Leaue doing of euill and doe good. So like wise he speaketh of a féeling Christian man, whose conscience hath tasted howe swéete and amiable God is. Taste and feele (saith the Prophete) howe sweete the Lord is. And this assure your selues, that when ye féele your sinnes, and bewaile the daunger and damnation of them, the spirite of God hath wrought that féeling,* 1.118 And that troubled and broken heart God wil not des∣pise. And there is no doubt nor mistrust of a sensible and féeling sinner:* 1.119 but in case he can finde in him∣selfe no loue to the obedience of God, nor desire to do his will by hearing of his word, nor any féeling at all of sinne, nor desire to be ridde from it by hearing of the lawe: he hath knowledge in the minde, and speache in the mouth: but no consent and féeling in his heart and conscience. And this knowledge liueth with sinne, and speaketh with vertue: whereas the heart & conscience consenteth to good, and abhorreth euil, if the vertue & nature of Gods woord by Gods spirite be sealed in the conscience. And this doth S. Paule teach wonderfully, as wel by faith, that com∣meth by hearing of Gods woord, as also of his preti∣ous Supper, the Sacrament of his bodie and bloud and passion.* 1.120 He saith, that The heart beleeuēth to righteousnesse,* 1.121 that is to say, The conscience and heart of him that is sealed, and assured of the vertue and grace of Gods premises in Christ, beléeueth to righteousnesse, or is ascerteined and knoweth it selfe

to be righteous and iust and before God, because it hath consented, and receiued the mercie of God offered in the Gospel thorough the merites of Christ: and then the same faith,* 1.122 which God hath sealed in the heart, breaketh foorth by confession, whiche confession is a very fruite of faith to saluation, as it is written by S. Paule in the same place. And where this faith is so kindled in the heart, there can be none other but such a fruite following it. And as possible it is to haue fire without heate or flame, as this vertue, Faith, without the fruite of well doing. And that is it that S. Paule saith to the Corinthians: As often as ye eate of this bread and drinke of this cupp, shew ye the Lordes death vntill he come. Wherein Saint Paule requireth a knowledge of Christ in the recei∣uer, not onely in his minde that he knowe Christ died for his sinne, and the sinne of the world, and to speake and declare the same death with his tongue vnto others: but this is the chiefest and most princi∣pall commoditie of Christes holy Supper, (whiche men nowe vngodly call the Masse,) that the vertue and benefite of Christes death, as it is appointed for the remission of his sinnes,* 1.123 be sealed and fully con∣sented vnto in his conscience. And this knowledge of Christes death,* 1.124 with the assurance of the vertue, strengthe and power thereof in the heart, will and ought to inflame vs to thankesgiuing, and to preach and teach vnto others those commodities of Christs death, that we knowe and féele first in our selues within our owne spirite and heart.

Thus I haue tarried longer then I thought in this matter, bicause I would bring my selfe and all others (as much as lyeth in me) to féele that know∣ledge and talke of vertue and vice, of Gods fauour and of Gods punishment, is not sufficient: and to

bring my selfe and all men from knowledge and talke,* 1.125 to féeling, consenting, and a full surrendring of our selues, vnto the profite and vauntage of the things which we speake and knowe, or else know∣ledge and speaking please not God, nor profite our selues, as Christe saith: Not euery man that saith Lord, Lord, shall enter into the kingdome of heauen. Therefore did Dauid both knowe, speake, and féele signed in his heart,* 1.126 the fauour, helpe, and assistaunce of God, to be with him into what troubles so euer he should fall, and in that féeling (did say) He would not feare. But it may fortune I haue so written of ver∣tue and vice to be knowne of in the minde, spoke of with the mouth, and felt in the heart: that ye may iudge and féele in your selues, neuer to haue come to this perfection. For this is out of doubt, he that hath Gods loue and feare thus sealed in his heart, liueth in this life rather an Angelicall life, then the life of a mortall man: and yet it is euident by king Dauid in this Psalme,* 1.127 and by his 121. Psalme, and in many more, that he was so sure, and so well ascertained of Gods present helpe in his troubles, that he cared no∣thing for death, or any other aduersities that could happen. And doubtlesse, we perceiue by his Psalmes in many places, y^t his faith was as strong as stéele, and he trembled not nor doubted any thing, but was in manner without all kinde of mistrust, and no∣thing troubled what so euer he sawe contrarie to Gods promises, and he passed ouer them, as things that could not once withdraw his cogitations from the trueth and veritie of Gods promises, which he beleued.* 1.128 As Abraham likewise did, he staggered not, but with constancie of faith would haue killed his owne sonne, so strong was his faith. But as the gift of faith is a treasure incomparable, thus to knowe

and féele faith to ouercome all daungers: so maketh it the heart of him that is sealed with such a faith, to féele the ioyes and mirth vnspeakable. But as this faith is the gift of God, and cōmeth only from him: so is it in him only to appoint the time when it shall come, & how much and how strongly it shal be giuen at al times, which is not at all times like, but some∣times so strong, that nothing can make the faithfull man afraid, no not death it selfe, and sometimes it is so strong, that it maketh the man afflicted to be con∣tented to suffer: yea, death it selfe, rather then to of∣fend God. But yet it is with much cōflict, great trou∣bles, many heauie & meruelous cogitations, & som∣time with such a feare, as the man hath much ado to sée, & féele, in the latter end of his heauie conflict, the victorie and vpper hand of the temptation. And at an other time the Christian man shal finde such hea∣uinesse, oppression of sinne, and troubles, that he shal not féele as much (in manner) as one sparke of faith to comfort him selfe in the trouble of his minde,* 1.129 (as he thinketh:) but that all the floudes and dreadfull assaultes of desperation haue their course through his conscience. Nothing féeleth he, but his owne minde and poore conscience, one so to eate the other, that the conflict is more paine to him then death it selfe: he vnderstandeth that GOD is able to doe all thinges, he confesseth with the knowledge of his minde, and with his toung in his head, that God is true and mercifull, he would haue his conscience and heart to agrée therevnto and be quiet: but the conscience is pricked and oppressed so muche with feare & doubtfulnesse of Gods ire for sinne, that he thinketh God can be mercifull vnto other, but not vnto him. And thus doth his knowlege for the time of temptation, rather trouble him, then ease him,

bicause his heart doth not, or rather can not consent vnto the knowledge: yet would he rather then his life, he could consent vnto God, loue God, hate sinne, & be Gods altogether, although he suffered for it al y^e paines of the worlde. I haue knowne in many good men, and many good women, this trouble and hea∣uinesse of the spirit for the time, as though God had cleane hid him self from the afflicted person, and had cleane forsaken him: yet at length, the day of light from aboue, and the comfort of the holy spirite hath appeared, that lay couered vnder the veile and co∣uert of bitter cogitations of Gods iust iudgements against sinne.* 1.130 Therefore, séeing that faith at al times hath not like strength in man, I doe not speake to discomfort such as at all times finde not their faith as strong as Dauid did in this Psalme: for I know in the holy Saints them selues, it was not alwayes like, but euen 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 them selues with vs in the weakenesse of our faith, as ye may sée by the scriptures.

In this Psalme and in many other, ye shall per∣ceiue, that Dauid by the constancie and suretie he felt in the promises of God, was so strong, so ioyfull, and comfortable in the middest of all daungers and troubles of death: that he did not only contemne troubles and death, but also desired death, and to be dissolued out of this world, as Saint Paule and o∣thers did. At an other time ye shall perceiue him to be strong in faith, but not so ioyful, nor yet the trou∣bles so easie vnto him, but that he suffered great bat∣tell and conflict with his troubles, and of the cause of all troubles, sinne, and transgression of Gods lawes,* 1.131 as ye may sée in the sixt Psalme, whereas he

cryed out and saide: Lord chasten me not in thy fu∣rie, nor punishe me in thy wrath: my soule is sore troubled, but how long Lord wilt thou deferre help? And of such troubled consciences with conflictes, ye shall finde oftentimes in the booke of Psalmes, and in the rest of Gods scriptures: yet shall ye finde the end of the temptation to be ioyfull and comfortable to the weake man that was so sore troubled. For, although God suffer a long fight betwéene his poore souldier and the diuell: yet he giueth the victorie to his seruant, as ye may sée in king Dauid. When he cryed out, that both his body and soule was wearied with the crosse of Gods punishment: yet he saide at the last, Discedite à me operarij iniquitatis, quoniam ex∣audiuit Dominus vocem fletus mei, Depart from me ye workers of iniquitie,* 1.132 for the Lorde hath heard the voyce of my weeping. And in other of his Psalmes, ye shall perceiue his faith more weake, and his soule troubled with such anguish and sorrowe, that it shal séeme there is no consolation in his soule, nor any shewe of Gods carefulnesse towardes him. In this state ye may sée him in the 13. Psalme, where as a man in manner destitute of all consolation, he ma∣keth his complaint saying, How long wilt thou for∣get me? The same may ye read also in the 43. Psal. where he sheweth that he, his most iust cause, and the doctrine that he professed, was like altogether to haue bene ouercome, so that his spirite was in man∣ner all comfortlesse.* 1.133 Then he said to his owne soule, Quare tristis es anima mea, & quare conturbas me? Why art thou so heauie my soule, & why doest thou trou∣ble mee? Trust in the Lord, &c. And in the 42. Psalm he setteth foorth wonderfully the bitter fight, and sorrowfull conflicte, betwéene hope and despera∣tion. Wherin he complayneth also of his own soule,

that was so much discomforted, and biddeth it trust in the lord. Of the which two places ye may learne, that no man had euer faith at all times like, but sometimes more strong, sometimes more weake, as it pleased God to giue it. Let no man therefore des∣paire, although he finde weaknesse of faith: for it shall make him to humble him selfe the more, and to be the more diligent to pray to haue helpe, when he perceiueth his owne weakenesse: and doubt∣lesse at length, the weake man by the strong GOD shal be brought to this point, that he shal in al trou∣bles & aduersities say with the Prophet, If I should goe through the shadowe and daungers of death, I would not feare what troubles soeuer happen. And he sheweth his good assurance in the text that fol∣loweth, which is the sixt part of this holy and blessed Hymne.

¶The sixt part of the Psalme.

Whereby the troubles of Gods elect be-ouercome.

The fourth verse continued: and the fift verse expounded.

For thou art with me, thy rod and thy staffe com∣fort me.

Thou shalt prepare a table before me, against thē that trouble me, thou hast annoynted my head with oyle, and my cup shall be full.

SEeing thou art with me, at whose power and will all troubles goe and come, I doubt not but to haue the victorie and ouerhand of them, howe many and daungerous so euer they be, for thy rod chasteneth me when I goe astray, and thy staffe stayeth me when I should fall. Two things most necessarie for me (good Lord) the one to call me from my fault and errour, and the

other to kéepe me in thy trueth and veritie. What can be more blessed, then to be susteined and kept from falling by the staffe and strength of the most highest? And what can be more profitable, then to be beaten with his merciful rod, when we goe astray? For, He chasteneth as many as he loueth, and beateth as many as he receiueth into his holy profession. Not∣withstanding, whilest we be here in this life, he fée∣deth vs with the swéete pastures of holsome herbes of his holy word, vntill we come to eternall life, and when we put off these bodies, and come into heuen, and knowe the blessed fruition and riches of his kingdome, then shall we not only be his shéepe, but also the guestes of his euerlasting banquet. The which (Lorde) thou settest before all them that loue thée in this worlde, and doest so annoynt and make glad our mindes with thine holy spirite, that no ad∣uersities nor troubles can make vs sorrie.

In this sixt part the prophet declareth the old say∣ing amongest wise men, Non minor est virtus quàm quaerere parta tueri, that is to say, It is no lesse mai∣strie to keepe the thing that is wonne, then it was to winne it. King Dauid perceiueth right well the same, and therefore as before in the Psalme he said, The Lorde turned his soule, and lead him into the pleasant pastures, whereas vertue and iustice reig∣ned, for his names sake, and not for any righteous∣nesse of his owne: so saith he now, That being bro∣ught into the pastures of trueth, and into the fauour of the almightie, and accounted and taken for one of his shéepe, it is onely GOD that kéepeth and main∣teineth him in the same state, condition, and grace. For he could not passe through the troubles and sha∣dowe of death (as he & al Gods elect people must do:) but only by the assistance of God, and therefore he

saith, he passed through al peril, bicause he was with him. Of this part of the Psalme we learne, that all the strength of man is vnable to resist the troubles and persecutions of Gods people, and that the grace and presence of God is able to defend his people, and nothing but it. Therefore doth Saint Paule bid the Ephesians be strong through the Lord, and through the might of his strength,* 1.134 for he saith, that Great and many be our aduersaries, strong and mightie, which goe about not onely to weaken vs, but also to ouer∣come vs, & we of our selues haue no power to with∣stand. Wherefore he willeth vs to depend and stay onely vpon Gods strength.* 1.135 And Saint Peter also, when he hath declared the force and malice of the diuell, he willeth vs to resist him strongly in faith. And Saint Iohn saith,* 1.136 that This is the victorie that ouercommeth the world, euen our faith. And our sa∣uiour Christ, when the time was come that he shuld depart out of the world corporally, and perceiued howe maliciously and strongly the diuell and the world were bent against his disciples, that he should leaue in the world as shéepe amongest woolues, and howe little strength his poore flocke had against such maruellous troubles: he made his most holy and effectuall prayer for them present, and them in trou∣ble, and likewise for vs that be nowe, and also in trouble in this sorte:* 1.137 Pater sancte serua eos, per nomen tuum, quos dedisti mihi, &c. That is to say, Holy fa∣ther, keepe them for thy names sake, whome thou hast giuen me.

Here hath euery one of Gods people suche lear∣ning,* 1.138 as teacheth that our help is only in the name of the Lorde, who made heauen and earth. And in this learning we shall vnderstand two necessa∣rie lessons. The first, that none can defende vs,

but God alone, who is our protectour and none but he. And by this learning, he will beware to aske or séeke helpe any other where, sauing of God, as we be instructed by his holy word. And herein we ho∣nour him, to knowe and confesse, that there is none that can preserue nor saue vs, but he alone. The o∣ther lesson is, that our conscience vnderstanding that God can and will helpe vs, shall cause vs in all trouble to commend our selues vnto him, and so more strongly and patiently beare & suffer all trou∣bles and aduersities, being assured that we shall o∣uercome them through him, or else be taken by them from this world, into a world whereas is no trou∣ble at all. So said this holy Prophet and King Da∣uid, If I walke in the shadow of death, I wil not feare, for thou art with me. Nowe in that he saith (he will not feare) he meaneth not that a man may sée and suffer these perils without all perils: (for then were a man rather a perfect spirite, then a mortall crea∣ture:) but he meaneth that feare shall not ouercome him. For Christe him selfe feared death,* 1.139 neyther is there any man that shall suffer imprisonment for Christes sake, but that he shall féele the paines: ne∣uerthelesse, Gods spirit shall giue strength to beare them, and also in Christe to ouercome them. There is no man that can haue faith, but sometimes, and vpon some occasion, it may be troubled and assaulted with mistrust: no man such charitie, but that it may be, yea and is troubled with hatred: no man such pa∣tience, but y^t it may at times féele impatience: no man such veritie, but that it may be troubled with falshoode: howbeit, in the people of God, by Gods helpe, the best ouercommeth the worst, and the ver∣tue the sinne. But in case the worst preuaile and o∣uercome, the man of God is neuer quiet, vntill he be

restored vnto God againe, & vnto the same vertues, that he lost by sinne: as ye may sée in this king by many of his Psalmes, that he beléeued, and found God to defend him, howe so euer his state was, and therefore attributeth vnto him the whole victorie & prayse of his deliuerance, saying: Thou art with me, and doest ouercome.

But nowe the Prophete declareth, howe and by what means God is with him, and doth deliuer him from all troubles. And this means of Gods presence and defence, he openeth by diuers Allegories and Translations, wonderfull méete and apt to expresse the thing that he would shew to the world. The first Translation or Allegorie, he taketh of the nature of a rod: the second, of a staffe, and saith, They did comfort him and defend him: the third, he taketh of a table, which he saith the great shepheard prepared before his face, against as many as troubled him: the fourth, he taketh from the nature of oyle, and of a cup that was alwayes full, wherwith he was not onely satisfied, but also ioyfully replenished in all times, and all troubles whatsoeuer they were. By the rod, is many times in the scripture vnderstanded the punishment and correction that God vseth, to cal home againe, & to amend his elect & beloued people, when they offend him: He punisheth them, and yet killeth them not, he beateth them, vntill they know their faults, but casteth them not away: as he saide to king Dauid,* 1.140 that whē he dyed, his kingdome should come vnto one of his own children: & in case he went astray from his lawe, he would correct him with the rod of other Princes, and with the plagues of the sonnes of men, but my mercy (saith God) I will not take from him, as I did from Saule. This same manner of speache may ye reade also in his. 89.

Psalme, and in the Prouerbes of his sonne king Solomon ye haue the same doctrine:* 1.141 He that wan∣teth a heart, must haue his backe beaten with a rod. And in the same booke he saith, He that spareth the rod, hateth the childe. So doeth king Dauid here confesse, that it is a very necessarie and requisite way, to kéepe the shéepe of God from perishing, to be chastened and corrected when they waxe wanton, and will not heare the voyce of their shephearde. And it is the part of euery wise godly man, to loue this correction and chastisement of the Lord, as So∣lomon saith:* 1.142 He that loueth discipline and correcti∣on, loueth knowledge: he that hateth to be rebuked, is a foole. And king Dauid saith, It is to my great good commoditie,* 1.143 that the Lorde chasteneth me. This rod of correction, Dauid saith, is one of the instru∣ments and meanes, wherewithall God preserueth his shéepe from straying. Nowe in the scripture somtimes the rod is taken, not for a correction that amendeth a man: but for the punishment and vtter destruction of man,* 1.144 as Dauid saith of Christ: Thou shalt breake them with an yron rod:* 1.145 and in the Apo∣calypse ye may sée the same. But I will speake of the Metaphors and Translations none otherwise, then Dauid doeth vse them in this place, for his pur∣pose.

The staffe which he speaketh of in the scripture, is taken for strength, power, and dominion: which staffe is spoken of, as ye may sée, in the bookes of the Kinges, howe the Embassadours and men of warre sent from the king of the Assyrians to Ezechias at Hierusalem,* 1.146 called the strength & power of the Ae∣gyptians, and also of the almightie God, a staffe of réede,* 1.147 and a broken weapon, not able to withstande the king of the Assyrians:* 1.148 and of suche manner of

speach ye may reade many times in the Prophetes. But in this place Dauid confesseth, that the staffe of the Lorde, that is to say, Gods power, is so strong, that nothing is able to ouercome it: his wisdome is such, that no man can make it foolishnesse: his trueth is so true, that no man can make it false: his pro∣mise is so certeine and sure, that no man can cause him to breake or alter it: his loue is so constant, that no man can withdraw it: his prouidence is so wise, that no man can beguile him: his care is so great for his flocke, that they can want nothing: his folde is so strong, that no beast can breake it: he letteth his shéepe so in and out, that no man can deceiue him: he hath suche a care of all, as he neglecteth not one: he so loueth the one, that he hateth not the other: he so teacheth all, as none is left ignoraunt: he so cal∣leth one, as all should be aduertised: he so chasteneth one, as all should beware: he so receiueth one, as all should take hope and consolation: he so preserueth one, as all the rest may be assured, that he vseth his staffe and force to comfort one king Dauid (as he saith, Thy rod and thy staffe, they comfort me,) as all other should assure them selues to be safe vnder his protection.

In this Metaphore and Translation, vnder the name of a staffe, king Dauid hath declared the po∣wer of God to be such, that in case he should passe by and through thousandes of perilles, he would not care, for GOD is with him with his rodde and staffe.

Then he setteth foorth the thirde Allegorie, and expresseth an other meanes, which God vseth for the defence and consolation of his poore shéepe, 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 foorth the familiar, and (in manner) fellowlike loue, that the God omnipotent hath towardes his shéepe, with whome he vseth not only friendship, but also familiaritie, and disdaineth not (being the King of Kings) to admit and receiue vnto his table, vile and beggarly sinners, scabbed & rotten shéepe.* 1.149 That friendship and familiaritie is meruellously set foorth in this, that he made a table for Dauid: as though Dauid had saide, Who is he that can hurt me, when the Lorde of Lordes doeth not onely loue me, but admitteth me to be alwayes familiarly in his companie? The same manner of speache is vsed of king Dauid, towardes Miphibo∣seth Ionathas sonne,* 1.150 when he saide he shoulde not only haue the fieldes againe of Saule his grandfa∣ther, but also be enterteined at his owne table, that is to say, vsed friendly, honourably, and familiarly. This worde (Table) is diuersly otherwayes taken many times in the Scripture, but in this place it is néerest to the mind of king Dauid, to take it in this signification that I haue noted. And our Sauiour Christe taketh it in the same signification, in Saint Lukes Gospell where he saith, his disciples shall eate with him at his table in the kingdome of God.

The fourth meanes that the heauenly shepheard vseth in kéeping of his shéepe, the Prophete setteth foorth vnder the name of oyle, and a full cuppe. In the worde of God these wordes haue also comforta∣ble significations and meanings extending to Da∣uids purpose. Isaac, when he had giuen the bles∣sing from Esau to Iacob, sayde to Iacob, God shall giue thee of the deaw frō heauen,* 1.151 and from the fruit∣full ground thou shalt haue aboundance of corne, of wine, and oyle, &c. By the which blessing, he mea∣neth that Iacob should lacke nothing to serue his

néedes, and to make him merrie. And if we take Dauid that he meaneth by (Oyle) as Isaac did, that at the Lordes table was all plentie, myrth and so∣lace, we take him not amisse: for so many times oyle is taken for consolation and ioy in the Scrip∣tures. When Christe had purged the hurt mans woundes, first with smarting wine, he afterwardes put into them swéete oyle, to ease the smarte and sharpnesse of the wine. And so likewise saith our sa∣uiour Christ to Simon the Pharisée,* 1.152 that gaue him meat enough to his dinner, but gaue him no myrth: Since I came into thy house, thou gauest me no wa∣ter for my feete, nor oyle for my heade, this poore woman neuer ceassed to wash my feete with the tears of her eyes,* 1.153 and to annoynt them with oyle. But in many Psalmes king Dauid vseth this word (Oyle) to signifie the holy Ghoste, as when he speaketh of our Sauiour Christe:* 1.154 Thou hast loued iustice and hated iniquitie, therefore hath God annoynted thee with the oyle of ioye aboue thy fellowes. And this oyle is not the materiall oyle that kings and priests were annoynted withall in the old time of the lawe, of whose confection we reade in the booke of the Le∣uites: but this is the oyle by whose efficacie, strength and power, all things were made, that is to say, the holy Ghost.* 1.155 And in his 89. Psalme, he speaketh of the oyle in the same signification. Therefore I take king Dauid here, when he saith, God hath annoyn∣ted his head with oyle, that God hath illuminated his spirite with the holy Ghost. And so is this place taken of godly men,* 1.156 his head taken for his minde, and oyle for the holy Ghost. And as oyle nourisheth light, mitigateth labours and paines, and exhilera∣teth the countenaunce: so doth the holy Ghost nou∣rish the light and knowledge of the minde, repleni∣sheth

it with Gods giftes, and reioyceth the heart: therefore the holy Ghoste is called the oyle of mirth and consolation. And this consolation commeth vn∣to king Dauid, and to all Gods liuely members, by the meanes of Christ,* 1.157 as Saint Peter saith: We be people chosen, and a princely priesthoode, &c. By the word (Cup) in this verse he meaneth, that he is fully instructed in all godly knowledge, to liue ver∣tuously and godly for the time of this mortall life, and so is the cup in the scripture taken for any thing that can happen vnto vs, whether it be aduersitie or prosperitie, for they be called cuppes: as Christ said of his death,* 1.158 Father, if it be possible, take this cuppe from me.* 1.159 And Dauid in the 16. Psalme vseth it for mans prosperitie in God: The Lord (saith he) is the portion of mine inheritaunce, and of my cuppe. And therein he speaketh in the name of Christ, whose in∣heritaunce is the whole number of the faithfull, and saith, that His inheritance which is the Church, by Gods appointment is blessed and happie, for no ad∣uersitie can destroy it. This is meant by Dauids words (The rod, the staffe, the table, the oyle, and the cup:) and he vseth all these wordes, to declare the carefulnesse, loue, and defence of God towardes mi∣serable man. And he could the better speake thereof vnto others, bicause he had so many times felt, and had experience that God was both strong and faith∣full towards him in al time of daunger & aduersitie.

And here is to be noted, that the daungers that man is subiect vnto in this life, be not alone such as heretofore king Dauid hath made mention of, as sicknesse, treason, sedition, warre, pouertie, banish∣ment, and the death of the body: but he felt also (as euery man of God shall féele and perceiue) that there be greater perills and daungers that man standeth

in ieopardie of, then these be, by occasion of sinne, the mother of all mans aduersitie.* 1.160 Sinne bringeth a man into the displeasure and indignation of God, the indignation of God bringeth a man into the ha∣tred of God, the hatred of God bringeth a man into despaire and doutfulnesse of Gods forgiuenesse, des∣paire bringeth a man into euerlasting paine, and e∣uerlasting paine continueth and punisheth the dam∣ned creature with fire neuer to be quenched, with Gods anger & displeasure which can not be reconci∣led nor pacified. These be the troubles of al troubles, & sorrowes of al sorrowes, as our sauiour Christ de∣clareth in his most heauenly prayer in S. Iohn,* 1.161 Non rogo vt tollas eos è mundo, sed vt serues eos à malo. That is to say, I do not (saith Christ to his heauenly father) pray, that thou shouldest take those that I pray for out of the worlde, but that thou preserue them from euil. And in this prayer he hath wonderfully taught vs, that a Christian man is subiect to two troubles, one of the body, and an other of the soule, one of the worlde, and another of the diuell. As for the troubles of the world he saith,* 1.162 It is not so expedient, that Christian men be deliuered from them, least in idlenesse we should séeke our selues, and not God, as y^e children of Israel did: but this he knewe was most necessa••••e, that the father should preserue vs in the midst of these troubles with his help, from al sinne, & transgression of his holy lawes: & this he assured his disciples of, & al other that put their trust in him: not that they should in this life be preserued & kept from troubles and aduersities: but that the heauenly fa∣ther should alwayes giue vnto his, suche strength and vertue against all the enimies of GOD, and mans saluation, that they should not be ouer come with troubles, that put their trust in him.

For God suffereth and appointeth his to fight and make warre with sinne, and with all troubles and sorrowes that sinne bringeth with it: but God will neuer permit his, to be deadly and mortally woun∣ded. It is therefore expedient that man knowe who he his greatest foes, & do worke him most daunger.

There be diuers Psalmes, wherein he setteth foorth the perill that he was in, as well in his body as in his soule: as when he complaineth of his ba∣nishment, amongst not onely cruell people, but also vngodly, that sought to take both his mortall life from him, and also his religion and trust that he had in Gods worde. Wherefore he compareth them to the Tartarians and Arabians,* 1.163 men without pitie or religion. And the like doth he afterwards in another Psalme, where as giuing thankes for his deliuerie, he saith, that, sinners froad vpon his backe, and ma∣ny times warred against him, and he should haue bene ouerthrowne,* 1.164 if GOD had not holpen him. Where in he speaketh, not onely of battell with the sworde against the body but also of heresie and false doctrine against the soule. As ye may sée howe Sena∣cherib and Iulius the Apostata, two Emperours, fought against the people of God, not onely to take from them their liues: but also their religion and true honouring of GOD. And of all battells that is the cruellest, and of all enimies the principall, that would take the soule of man from Gods word, & bring it to the word of man. And that persecution & trouble openly against Gods word cōtinued many yeres, vntill Christ was preached abroad, & princes made Christians. Then thought the diuell his king∣dome to haue bene ouerthrowne, and Christian men might liue in Christes religiō, without any trouble or warre for religion: howbeit at length for sinne,

the diuel entered by subtile meanes, not onely to cor∣rupt true religion, but also persecuted the true pro∣fessours thereof vnder the name of true religion, and therein vsed a meruellous policie and craft, by men that walked inordinately amongest the Christians themselues.* 1.165 From whose companies, sectes, and con∣uersation, S. Paule willed vs to refraine by these wordes: Wee commaund you brethren in the name of our Lord Iesus Christ, that ye refraine from euery one that is accompted a brother, that vseth himselfe inordinately, and not according to the institution he receiued of vs. And because ye haue not taken héede of his holy commaundement, and kept your selues from danger and peril of heresie, sinne, idolatrie, and superstition, by the rod and staffe of God, nor haue not eaten your meate of religion at Gods table, nor your mindes haue béene annoynted with the holy Ghost, (as Dauid in this Psalme saith that he was against all troubles, by these meanes, defended and mainteyned, that no perill of the bodie by the sword, nor perill of y^e soule by false doctrine could hurt him:) therefore marke a little, and see the daungers that haue hurted both you and your conscience also, not like to be healed (as farre as I can sée) but more hurt hereafter. For the way to heale a man is to expell and put away sicknesse, and not to increase and con∣tinue the sickenesse. From whome thinke ye that S. Paule commaunded you to restraine in the name of our Lord Iesus Christ? He saith, From him that be∣haueth himselfe inordinately. Who is that think ye? S. Paule saith, He that ruleth not himselfe after the rule and institution that he himselfe had taught the Thessalonians. So y^e we must refraine then from all such,* 1.166 as conforme not them selues to y^e institution of S. Paule: yea, although he be an angel from heauen.

This departure from such as haue ruled and put foorth errours and lies, is not newe, but hath béene vsed in England of English men, more then twentie yeares since we departed from the sea of Rome, for the ambition of the Romish bishops that transgres∣sed both this ordinance of S. Paul and also of Christ. Of the which deadly and pestilent ambition, the pro∣phet Ezechiel prophesied,* 1.167 and so did also S. Paule, if prophesies by God,* 1.168 and commaundements by his ho∣ly Apostles had any thing preuailed in our dull and naughtie heartes. Read the places, & sée your selues, what is spoken of such a wicked shéepeheard. I doe put you in minde of this wicked sea, because I do sée, that contrarie to the word of God, contrarie to the lawes of the realme most godly against the Popes supremacie, against all our othes that be English∣men, and against all the old godly writers: this An∣tichrist & member of the diuel, is not vnlike to haue the regiment of your soules againe, which God for∣bid. I doe exhort all men (therefore) to beware of him, as of one that came naughtily to such vsurped authoritie, and whose authoritie is not onely the trouble of all Christian realmes and princes, but al∣so of all Christian soules. And as he hath béene al∣wayes a trouble vnto the one, so hath he béene a de∣struction to the other: as I will a little declare vnto you, that ye may know him the better, and so by the rodde and staffe of Gods word, defende your selues from him.

The Gréeke Church for this ambition of the Ro∣mishe bishop, separated her selfe from the Church of Rome, and would not haue to do with her. For after that the Gréekes knewe, that the bishops of Rome ment to take from them their liberties, they would not indure it: yet did the Romish bishops alwayes,

to come to the supremacie, picke quarels and maters to fall out vpon, first with the Clergie and then with the Laitie. Platina writeth howe Pius bishop of Rome, béeing deceiued by one Hermes a very euill man, began a new order about the kéeping of Easter day, and altered the time that the Apostles and their disciples vsed, vntill Pius dayes, which was to cele∣brate and kepe the day of the resurrection of our Sa∣uiour Christ the fourtéenth moone of y^e first moneth, which is with the Iewes our March. And although it be wel done to kéepe it vpon the Sunday, yet was this an horrible presumption vpon so light a cause, to excommunicate the Gréeke Church, and to make diuision where before was vnion. It came to passe in Victors time the first, which was about the yeare of our Lord two hundred, and in the time of Iraeneus, the bishop of Lugdune the disciple of Iohn the Euan∣gelist, this Victor would haue cōdemned the Gréeke Church, & procéeded with excommunication against it, had not Iraeneus letted it: yet was it the elder Church, and had continued in the doctrine of the A∣postles from Christes time, and had Iohn the Euan∣gelist amongest them for the space of thréescore and eight yeares after Christes ascension. And notwith∣standing the Gréeke Church was the elder Church: yet the Romane Church to be equall with them, ac∣cording to the doctrine of Christ and his Apostles, & also according to the decrée that was made in the ge∣nerall Counsell at Nice. And the Gréeke Church ne∣uer contented with the Romish Church for the Su∣premacie, vntill a proud and arrogant Moncke that feigned humilitie, was preferred to be bishop of Cō∣stantinople, which came to such arrogancie of spirit, that he would haue béene taken for the vniuersall head of y^e Church: which was a very marke to know

that he was of Antichrist, and not of Christ, as Gre∣gorie the great writeth to Constantia the Empresse,* 1.169 and at length this proud Monke at a Synod kept at Constantinople, created himselfe the vniuersall head of the Church. Although before his time one Menna, and other archbishops of Constantinople, for the dig∣nitie of the imperial state being there, were called v∣niuersal Patriarches: yet that was by name alone, and without execution of authoritie in any foreigne bishopricke or Church. But such was the ambition of these bishops, that walked (as S. Paule saith) in∣ordinately, that they would haue the head and prin∣cipalitie of religion and of the Church, at Constanti∣nople, because there was the head and principalitie of the worldly kingdome, and so they began betime to confound the ciuil policie, with the policie of the Churche, vntill they brought themselues not onely to be heads of the Church, but also Lords of all Em∣perours and kings, and at the last of God and Gods word: as ruthfully it appeareth in mens conscience at this present day. Which abhomination and pride Pelagius the second bishop of Rome,* 1.170 both spake and wrote against, and would that he nor any man els should haue the name of a generall bishop.* 1.171 And S. Gregorie doeth confirme the same godly sentence of his predecessour Pelagius, and would not, when he was commaunded by the Emperour, whome Iohn the bishop had abused, take the Archbishop of Con∣stantinople for the vniuersall head, nor condescend vnto the Emperours commaundement, and wrote to the Empresse that it was contrarie to the ordi∣nance of Christ and his Apostles, and contrarie to the Counsell of Nice. He said also, that such new ar∣rogancie was a very token, that the time of Anti∣christ drew nigh. And Gregorie did not onely write

and speake against this arrogancie and pride, but suffered also great danger (as Platina writeth,) and so did al Rome by the Lombards that Mauricius the Emperour made to besiege Rome, because Grego∣rie refused to obey the Archbishop of Constantinople as the head of the Church.

But although Pelagius, Gregorie, and other god∣ly men, detested and abhorred this wicked arrogan∣cie to be the vniuersall head of the Churche: yet the bishop of Rauenna, began amongst the Latines to prepare the way to Antichrist,* 1.172 as Paulus Diaconus saith, and separated himselfe from the societie of o∣ther Churches, to the intent he might come to bee a head himselfe. But what at length came of it, Plati∣na writeth. And within a short time after, Boniface the third being the bishop of Rome,* 1.173 about the yeare of our Lord sixe hundred and seuen, Phocas the Em∣perour iudged him to be head of the Church, against both the bishop of Constantinople, & also of Rauenna, and such a sentence was méet for such an arbitrour. Phocas was a wicked man, a couetous man, an a∣dulterer, and a traiterous murtherer of his Lord & maister Mauricius:* 1.174 and this man to make God and the Romans amends, gaue sentence that the bishop of Rome should be the vniuersal head of the Church.* 1.175 But here was contemned the sentence and doctrine of Christ and his Apostles, and also the decrées of the holy Counsell of Nice. And no meruell: for they con∣demned both partes of arrogancie and vsurpation, and not only these Counsels, but all other for many yeares, which decréed, that although one seate was named before the other, yet the bishop of the princi∣pall seate should not be the chiefest priest, or head of the rest, but onely he should be called, The bishop of the chiefest seate. And how much it is against S. Cy∣prian,

they may sée that wil read works,* 1.176 and al∣so against S. Hierome. But what lawe can rule wic∣kednesse?

This wicked sea contended stil after Phocas had giuen sentence with it for the supremacie, yet were the bishops of Rome alwayes subiect to the Empe∣rours, as well of Constantinople as of Fraunce, for the time of their reigne: yea, foure hundred yeares and odde, after the iudgement of Phocas, they were in this obedience, and were made by the Emperors, vntill the time of Gregorie the seuenth, who in the time of great sedition, translated the Empire into Germanie, and neuer vsed iurisdiction in Empe∣rours and kinges, nor yet in the citizens of Rome: but onely desired to haue all bishoppes causes to be discerned by the sea of Rome, yet could not obteine so much at those dayes: as appeareth by the Coun∣sell of Africa, whereas Boniface the first, could not obteine with craft, nor with his lyes, that he made of the Cannons decreed in the Counsell of Nice, to haue causes deferred to the sea of Rome. And as for this name (Pope,)* 1.177 was a generall name to all bi∣shopps, as it appeareth in the Epistles of Cyprian, Hierome, Augustine, and of other old bishoppes and doctours, which were more holy and better learned, then these latter ambitious and glorious enimies of Christ & Christes church. Read the text. Distinct. 50. C. De eo tamen,* 1.178 &c. Absit. And there shall ye sée, that the Cleargie of Rome,* 1.179 in their letters, called Cyprian Pope, and Clodoueus the king of Fraunce named the bishop of Rome, as he did other bishops, A bishoppe.

This was the state of the primatiue Churche, which was both néere vnto Christ in time, and like vnto him in doctrine,* 1.180 and kept S. Pauls equalitie,

where as he saith, He was appointed amongest the Gentiles, as Peter was amongest the Iewes. And although the bishops in the time of Constantine the great, obteined that, amongest bishops, there should be some that should be called Archbishops and Me∣tropolitanes: yet,* 1.181 all they were not instituted to be heades generally of the Church, but to the ende they should take more paines, to sée the Church well or∣dered and instructed: and yet this preeminence was at the libertie and discretion of princes, and not al∣ways bound vnto one place and one sort of prelats, as the wickednes of our time beléeueth: as ye may sée in the Counsels of Calcedon and Africa. So that it is manifest, this superiour preeminence is not of Gods lawes, but of mans, instituted for a ciuil po∣licie: and so was the church of Constantinople equal with the Church of Rome. And in our dayes Eras∣mus Roterodame writeth and saith, this name (To be high bishop of the world) was not knowen to the old Church: but this was vsed, that bishops were all called Highe priestes: and that name gaue Vrban the first vnto 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 Gréeke Church did neuer agrée to this wicked supremacie, nor obeyed it, vntill the yeare of our Lord one thou∣sand two hundred and two, compelled therevnto by one Baldwine, that brought the Frenchmen by the helpe of the Venetians vnto Constantinople, to re∣store one Alexius vnto the Empire, vppon this con∣dition, that he should subdue the Gréeke Church to the Church of Rome. But this came to passe, that the Pope, neuer after he had gotten by almes and helpe of princes to be ouer them, passed one iote for the Emperour of Constantinople, further then he

serued his turne. So that ye may sée both his begin∣ning and procéedinges to be of the diuel, which if ye kill not with the staffe of Gods woord, and beate him from your conscience, he will double kill your soules.

Nowe within one hundred and fiftie yeares af∣ter Phocas had made the bishop of Rome head of the Church, the bishop of Rome contemned the Empe∣rour of Constantinople, and deuised to bring the em∣pire into Fraunce, and to giue the king of Fraunce the same authoritie ouer y^e bishop of Rome, that be∣fore the Emperour had, as it appeareth in Charles the great, and his successours a long time: and yet was the bishop of Rome vnder the princes, and not (as he is now) an idol exempt from all order and o∣bedience. For princes made the bishops of Rome, and all other bishops within their realmes, and so continued the making of the Pope in the Emperors authoritie, vntill it was about the yeare of our Lord one thousand one hundred & tenne. After that Hen∣rie the fift being sore molested by sedition moued a∣gainst him by the Pope Paschalis the second,* 1.182 was constreined at length to surrender his authoritie vnto him, who turned the face of his bishopricke in∣to manifest warres. What followed when y^e Pope was thus frée, and liued without obedience to the Christian Magistrates, I will not in this treatise make mention, but put you in remembraunce that for certeintie there followed such trouble amongest Christian princes, as neuer was before, as it is to be séene by the doing of the wicked man Gregorie the seuenth, who toke then vpon him to haue autho∣ritie to vse two swordes, the spirituall and the tem∣porall, in so much that Henrie the fourth was com∣pelled thréescore and two times to make warre in

his life,* 1.183 by the meanes of the bishop of Rome. And as it is written, this wicked bishop stirred vppe the Emperours owne brother in lawe Radulphus the Duke of Sueuia to warre against him, and sent him a crowne of Golde with this verse grauen in it, Pe∣tradedit Petro, Petrus diadema Radulpho. That is to say, Christ gaue the Empire to Peter, Peter giueth it to Radulphe. Meaning that Christe had giuen the Empire worldly to the bishop of Rome, and he gaue it to Radulphe. Ye may sée what a rodde the Em∣perours made for their owne tayle. For, after they had made the bishop of Rome head of the Church, the bishops made themselues shortly after the heades of Emperours and kings. A iust plague of God for all them that will exalt such to rule, as God said should be ruled.

These bishops be not onely proude, but also vn∣thankefull. For whereas all the worlde knoweth the bishops authoritie to come from the Emperour in worldly things,* 1.184 and not from God, but against God: this monster Gregorie the seuenth saide, that Christ gaue him the Empire of Rome, and he giueth it to the Duke of Sueuia Radulphe, to kill his good brother Henrie 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 wri∣teth in his historie of the Popes, that he saw of Iohn the twentieth, Benedict the ninth, Siluester the third, Gregorie the sixte,* 1.185 Leo the ninth, Alexander the se∣conde. But in his olde dayes he sawe and writeth horrible & execrable thinges of Gregorie the seuenth. Yet was Englande free from this beaste of Rome then, in respecte of that it was before the idol was expelled in king Henrie the 8. time. But Alexander the third, neuer rested to moue men to sedition, vntil

such time as king Henrie the seuenth was content to be vnder him as other were: And all this suffered England for Thomas Becket the Popes Martyr.

When they were crept vp into this high autho∣ritie, all their owne creatures bishops of their secte, Cardinals, priestes, monkes, and friers, could ne∣uer be contented to be vnder the obedience of the princes: and to say the trueth, princes durst not (in maner) require it, for they were in danger of goods and life. And y^e Emperour Henrie the seuenth, was poysoned by a monke, that poysoned the idol of the Masse, both a god and minister méete to poyson men, and both of the Popes making. And what conscience did they make of this thinke ye? Doubtlesse none at all, for the Pope saith, and so do al his children, that he can dispense, and absolue themselues, and al men, from what othes soeuer they haue made to God or man. This enimie, with his false doctrine, is to be resisted and ouercome by the word of God, or els he wil destroy both bodie and soule. Therefore, against all his craftes and abhominations, we must haue the Rodd, the Staffe, the Table, the Oyle, the Cup that Dauid speaketh of, in a readinesse to defend our selues with all. Now followeth the last part of this holy Hymne.

¶The seuenth part of the Psalme.

What the ende of Gods troubled people shalbe.

THE SIXT VERSE.

The louing kindnesse shal followe me all the dayes of my life, and I will dwell in the house of the Lord for euer.

I Will in the middest of all troubles be strong and of good chéere, for I am assu∣red, that thy mercie and goodnesse will neuer forsake me, but will continually preserue me in all dangers of this life: and when I shall depart from this bodily life, thy mercie wil bring me into that house of thine eternal ioyes, whereas I shall liue with thée in euerlasting felicitie.

Of this part we learne, that the dangers of this life, be no more then God can and will put from vs, or preserue vs in them, when they come vnto vs without danger: also that the troubles of this world be not perpetuall nor damnable for euer, but that they be for a time onely sent from God, to exercise and proue our faith and patience. At the last we learne, that the troubles being ended, we begin and shall continue for euer in endlesse pleasure and con∣solation, as Dauid sheweth at the end of his Psalm. So doeth Christe make an ende with his disciples, when he hath committed them, for the time of this life, to the tuition of the heauenly father, whiles he is bodily absent: he saith at length they shalbe where he is himselfe in heauen for euer. For in this life, all be it the faithfull of God, haue consolation in Gods promises, yet is their ioy very darke and obscure, by reason of troubles both without and within: out∣wardly by persequution: inwardly by temptation. Therefore, Christ desireth his father, to lead and conduct his Church in trueth and veritie, whiles it is here in fight & persequution with the diuel, vntill it come to a perfect and absolute consolation, where as no trouble may molest it. For then, and not be∣fore (to what perfection soeuer we come) shall wee be satisfied, as Dauid saith:* 1.186 The plentifulnesse of

pleasure and ioy is in the sight and contemplation of thee, ô Lord. For, Then shal the minde of man fully be satisfied, when he being present, may presently be∣holde the glorious maiestie of God:* 1.187 for God hath then al ioyes present to him that is present with him, & then man knoweth God, as he is knowen of God, These ioyes in the end of troubles, should giue the troubled man the more courage to beare troubles patiently,* 1.188 and be persuaded (as S. Paule teacheth,) that The troubles of this present life, be not worthie of the ioyes to come, whiche shall be reuealed to vs, when Christ commeth to iudge the quick and the dead. To whome with the father and the holy Ghost, be all honour and praise, world without end. Amen.

Notes

• * 1.1

  Or, The Lorde is my shepheard: as saith the com∣mon, and the Gene∣ua transla∣tion.
• * 1.2

  Esaie. 40. 11.
• * 1.3

  Ezech. 34.
• * 1.4

  Iere. 31.
• * 1.5

  Iohn. 10.
• * 1.6

  Ezech. 34.
• * 1.7

  Iohn. 10.
• * 1.8

  Ioh. 10. 4. 6
• * 1.9

  Psal. 119.
• * 1.10

  Esaie. 53.
• * 1.11

  Matth. 9.
• * 1.12

  1. Pet. 2.
• * 1.13

  2. 3. Reg 22.
• * 1.14

  Esaie. 28.
• * 1.15

  Esaie. 29
• * 1.16

  2. Thes. 2.
• * 1.17

  Iohn. 4. 6. 3.
• * 1.18

  Rom. 1.
• * 1.19

  Esaie. 30.
• * 1.20

  Iohn. 7.
• * 1.21

  What is to bee no∣ted out of this part of the psalme Rom. 19.
• * 1.22

  Psal. 91.
• * 1.23

  The assu∣raunce of Gods de∣fence and comfort in troubles; must bee lerned out of Gods word.
• * 1.24

  Psal. 25.
• * 1.25

  Psal. 144.
• * 1.26

  Psalm. 25. 128.
• * 1.27

  The in∣warde and spirituall comforte, treasurie, and riches, which this doctrine bringeth.
• * 1.28

  1. Peter. 4.
• * 1.29

  Matth. 10.
• * 1.30

  Iohn. 20.
• * 1.31

  Actes. 20.
• * 1.32

  Ieremi. 3.
• * 1.33

  Ezech. 34.
• * 1.34

  2. Reg. 57.
• * 1.35

  Mich. 5.
• * 1.36

  Iohn. 10.
• * 1.37

  Psalm. 74. 79. 95.
• * 1.38

  Ieremi. 3. ••••.
• * 1.39

  Ezech. 34.
• * 1.40

  Ioel. 1.
• * 1.41

  Matth. 4.
• * 1.42

  Psalme. 60. 73. 7.
• * 1.43

  Apoc. 7.
• * 1.44

  Esaie. 55.
• * 1.45

  Ioan. 4.
• * 1.46

  Matth. 4.
• * 1.47

  We can no more liue in GOD without GODS word, then in the wor∣lde with∣out world∣ly foode. Iohn 6.
• * 1.48

  Psalm 119.
• * 1.49

  Luke 11.
• * 1.50

  Iohn. 5.
• * 1.51

  And yet our blinde guids say, that igno∣raunce is the mo∣ther of godlines. Amos. 8.
• * 1.52

  Iohn. 10.
• * 1.53

  Ephes. 2.
• * 1.54

  Heb. 1.
• * 1.55

  Matth. 28.
• * 1.56

  2. Pet. 1.
• * 1.57

  Iames. 1.
• * 1.58

  Iohn. 5.
• * 1.59

  Actes. 16.
• * 1.60

  Iohn. 8.
• * 1.61

  Matth. 23.
• * 1.62

  1. Cor. 2.
• * 1.63

  Iohn. 6.
• * 1.64

  Iohn. 15.
• * 1.65

  Iohn. 3.
• * 1.66

  Mark whi¦the prea∣chers of God are contem∣ned of the world.
• * 1.67

  Psal. 35.
• * 1.68

  Iohn. 15.
• * 1.69

  Iohn. 15.
• * 1.70

  Esaie. 59.
• * 1.71

  What thin¦ges we re∣ceiue by feeding vp¦pon Gods promises in this life.
• * 1.72

  Matth. 4.
• * 1.73

  Psal. 19. 119
• * 1.74

  2. Tim. 3.
• * 1.75

  Heb. 1.
• * 1.76

  1. Pet. 1.
• * 1.77

  Gala. 1.
• * 1.78

  Iohn. 6.
• * 1.79

  Esaie. 54.
• * 1.80

  Iohn. 15.
• * 1.81

  Iohn. 16.
• * 1.82

  The con∣sciēce that feeleth the sting of death by sinn, thir∣steth for life.
• * 1.83

  Luke. 15.
• * 1.84

  Psalme. 24.
• * 1.85

  Psalme. 1.
• * 1.86

  Matth. 5.
• * 1.87

  Woefull are these dayes whē in so cleare lighte of the trueth, the profes∣sours ther∣of are so faithlesse and fruit∣lesse. Esaie 65.
• * 1.88

  Rom. 10.
• * 1.89

  Luke 12.
• * 1.90

  GOD re∣quireth not only a compt of that hath beene re∣ceiued, but of that might haue bene receiued.
• * 1.91

  Matth. 11.
• * 1.92

  Luke. 12
• * 1.93

  1. Cor 4.
• * 1.94

  1. Cor. 1.
• * 1.95

  Psalm. 32.
• * 1.96

  Rom. 4.
• * 1.97

  Psalme. 32.
• * 1.98

  Matth. 5.
• * 1.99

  Luke. 1.
• * 1.100

  Psal. 32.
• * 1.101

  The wic∣ked make the Gospel of peace an occasion of discord.
• * 1.102

  Luke 12.
• * 1.103

  Iohn. 7. 8. 9. 10. 16.
• * 1.104

  The crosse is the sure badge of Gods chil∣dren.
• * 1.105

  Iohn. 16.
• * 1.106

  Zachar. 11.
• * 1.107

  Matth. 16.
• * 1.108

  Iohn 18.
• * 1.109

  Matth. 27
• * 1.110

  Marke. 15
• * 1.111

  Luke 23.
• * 1.112

  Iohn 19.
• * 1.113

  Matth. 27.
• * 1.114

  A doctrine of Gods prouidēce most com∣fortable to all his af∣flicted. Psalme 2.
• * 1.115

  Psalme. 29
• * 1.116

  The cause why there be so fewe sincere and true pro∣fessours of the Gos∣pel.
• * 1.117

  Psal. 37.
• * 1.118

  Psal. 53.
• * 1.119

  Here is thy cōfort thou bro∣ken harted and afflic∣ted of the Lord.
• * 1.120

  Rom. 10.
• * 1.121

  What it is to beleeue vnto righ∣teousnes.
• * 1.122

  Faith sea∣led once in the heart with the assurance of Gods mercy, can bee no more with out the fruite of wel doing, then fire without heate.
• * 1.123

  1. Cor. 11.
• * 1.124

  Whē right knowlege & assured sense of Gods mer¦cie are ioy¦ned toge∣ther, note what they worke.
• * 1.125

  Knowlege and talke without the feling of Gods fruitfull working spirit is not of God.
• * 1.126

  Matth. 7.
• * 1.127

  Psal. 121.
• * 1.128

  Gene. 22.
• * 1.129

  The state of Gods children beaten downwith the sense & horrour of sin and dread of gods iudg¦ments.
• * 1.130

  The com∣fort of the afflicted e∣uen when God see∣meth to haue forsa¦ken them.
• * 1.131

  Psal. 6.
• * 1.132

  Psal. 6.
• * 1.133

  Psal. 42. 43
• * 1.134

  Ephes. 6.
• * 1.135

  1. Pet. 5.
• * 1.136

  1. Iohn. 5.
• * 1.137

  Matth. 10.
• * 1.138

  Psal. 120.
• * 1.139

  Matth. 26.
• * 1.140

  2. Reg. 7.
• * 1.141

  Prou. 10.
• * 1.142

  Prou. 12.
• * 1.143

  Psal. 119.
• * 1.144

  Psal. 2.
• * 1.145

  Apoc. 12.
• * 1.146

  4. Reg. 18.
• * 1.147

  Esai. 10. 14 28. 39
• * 1.148

  Ezech. 29.
• * 1.149

  The frend¦ship and familiari∣tie of God the heuen∣ly shep∣heard to∣wardes his sheepe.
• * 1.150

  2. Reg. 9.
• * 1.151

  Gen. 27.
• * 1.152

  Luke. 10
• * 1.153

  Luke. 7.
• * 1.154

  Psal. 45.
• * 1.155

  Psal. 89.
• * 1.156

  The work of the holi Ghoste in the hearts of the saith full.
• * 1.157

  1. Pet. 2.
• * 1.158

  Matth. 26.
• * 1.159

  Psal. 16.
• * 1.160

  What sinn bringeth a man vnto.
• * 1.161

  Iohn. 17.
• * 1.162

  It is not expedient that we be without troubles, least we seeke our selues and forget god
• * 1.163

  Psal. 120.
• * 1.164

  Psal. 129.
• * 1.165

  2. Thes. 3.
• * 1.166

  Gala. 1.
• * 1.167

  Ezech. 34.
• * 1.168

  Actes. 20.
• * 1.169

  Antoni∣nus histor. tit. 13. 3. 23. 13.
• * 1.170

  Distinct. 99. nullus.
• * 1.171

  Antoni∣nus tit. 12. cap. 3.
• * 1.172

  De gestis Longo∣bard. lib. 3. cap. 12.
• * 1.173

  In Leon. 2.
• * 1.174

  Platina in Bonifac. 3.
• * 1.175

  Paulus Diaconus de gestis Long. lib. 4. cap. 11.
• * 1.176

  De simpli¦citate cle∣ricorum.
• * 1.177

  To be cal∣led Pope, was at the first gene∣rall to all bishops.
• * 1.178

  Histor. lib.
• * 1.179

  2. cap. 27.
• * 1.180

  Gal. 2.
• * 1.181

  Con. Ni∣cen. cap. 6.
• * 1.182

  Hee mea∣neth here authoritie to electe bishops, & to haue power of bothe swords.
• * 1.183

  Alberus Crantzius ecclesiast. histor. li. 6.
• * 1.184

  Abbas Vs∣pergensis in suo chro¦nico.
• * 1.185

  Platina in Alex. 3.
• * 1.186

  Psalm. 16.
• * 1.187

  2 Cor. 13.
• * 1.188

  Rom. 8.