hys psalmes alwayes when hee entreateth of â—â—ddes mercye and of mans synne set foorthe manne so naked and vyle as a thynge mooste desâ—ituâ—â— of all braâ—â—he and saluatyon and she wâ—th that none of these gyfts remyssion of synne acceptation in to Goddes loue and fauoure pasturinge of â—hâ—m wyâ—h his moste blessed worde canne happen vnto anye other sauinge vnto suche as do knowe and earnestlye confesse that they bee synners and infected wyth manye contagious and daungerous infirmâ—tyes And therefore he sayeth in the seconde verse of the psalme aboue mencioned blessed is he to whom the Lorde imputeth no synne and in whose spirite there is no guyle For there is no geater guyle nor more daunger in man than to thynke hym selfe to be somewhat when he is nothinge in dede or elles to thinke hym selfe to be of such purity of mynd as thoughe he needed not thys free remission and fauoure of God And as there is nothinge more proude and arrogant then such a mind so ther is nothing in man more detestable and miserable Of the contrary part they be blessed that honger and thurst for iustice for God fylleth the hongrye with good thyngs but the proude he sendethe a waye emptye And that knewe this holy prophet right well that it was humility and the casting doune of him selfe y â— was most acceptable vnto God and the seekinge of wealth and saluation onelye for hys names sake that is too saye for his mercye promysed in the deathe and passion of his onely sonne oure sauioure Christe In the ende of the. xxxii psalme kinge Dauid that hadde thus humbled hym selfe bringeth in god that speaketh vnto him whyles he is thus makinge his complaynte of his corrupte nature and synfull lyfe saying in this maner intellectum tibi dabo c. that is to say I wyll geue thee vnderstandinge and instructe thee in the waye thou shalte go and wyll haue myne eyes euer vppon thee Wherin he declareth that such humbled menne and lowelye persons as knowe theyr iniquitye shall haue vnderstandinge of God and shal not swarue from the right waies not for theyr dedes and their deseruings but for his mercye that vouchsafeth to instruct and teach theÌ„ And so lykewise doeth this godlye kinge shew in this psalme The Lorde rulethe me and I lacke nothynge he â—eedeth me in sweete pastures and leadeth me by the riuers syde he tourneth my soule and bringeth me in too the pathes of righteousnes and all for his names sake When he hathe opened the saluation of manne and also the cause thereof and wherein it consisteth he procedeth to the v. parte of his oration and holy himne ¶ The .5 parte of the psalme ¶ What trouble maye happen too suche as God geueth lyfe and saluation vnto The texte ¶ Althoughe I walke thorowe the valley and shadowe of death I wyl feare no euyl for thou arte with me ¶ The explanation SEinge I haue suche a guyde and defendour ther is no difficultye of perryll nor feare of death that I wyll passe of For what harme can death do to him that hath God the authoure of all lyfe wyth hym Or what can the tyrany of man do where as God is the defendoure In this first parte kynge Dauid sheweth how the Lorde God doeth exercise his shepe that he fedeth with his blessed worde in daungers and troubles and also howe he wyll defende them in the myddes of theyr troubles what so euer they bee In the firste wordes of the. v. parte of this sacrate and holye hymne the prophet declareth that the lyfe of Gods sheepe and people in thys worlde canne not bee wythonte daungers and troubles Therefore Christ sayth that he came too â—ut fyre in the worlde and that the same fyer should burne meaning that he came too preache suche a doctrine as â—â—oulde moue dissention and dyscorde betwene frende and frende the father and the sonne and sette them at debate Not that his worde is a learninge or doctrine of dissention and discorde of it selfe but that by the malice of men that can not abyde tâ— be rebuked by the woorde of God they wyll be alwayes at discorde and variaunce with the woorde of God and wyth anye freende or â—oo that teacheth it And the same doth Christ onre heauenly shepehearde shewe vs both in his doctrine and in his lyfe who was hated and troubled more then anye manne before or sythens hys tyme and assurcthe all hys too haue troubles in this world yea and death also But it forceth not for he fayeth I haue ouercome the worlde And what so euer the daunâ—ers bee and â—owe horrible so euer they seme Christ beynge wyth vs we nede not to feare Therefore in thys â—â—ynte the prophet correcteth the foolishe opinonion of manne that would lyue as one of the sheepe of God in thys world wythoute troubles It is contrarye both to the personne that professeth God and also to the religion that he is professed vntoo for in the worlde bothe shall be as Christe sayeth hated Of whych hatred cometh persecution and troubles so that the people of God shall whether they wyll or wyll not passe throughe manye daungers and no lesse perylous then the shadowes and verye ymage of death as here kinge Dauid sheweth in this hoolsome and blessed hymne And as he seeth righte well that the state and condicion of Gods people and shepe is too be troubled for Christes sake and his woorde Euen so dyd Zacharye the prophet speake of Christ and his people howe that not onelye the shepe shoulde be troubled and scattered abroade but also the shepehearde shoulde be strycken with the swearde that bothe sheepe and shepehearde shoulde be condemned in this world But nowe as Dauid and Zacâ—arye declare that thâ— lyfe and condicion of Christe and his shepe be troublous in the worlde So do they bothe declare that what so euer the troubles bee they be bothe knowen and appointed vpon whom they shall fall and in what time they shall trouble the shepe of God so that they canne come no sooner then God appointeth nor do anye more harâ—â— then the heauenlye shepehearde shal appoynte them to doo And this we may see and learne as well in Christ as in hys sheepe How manye tymes dyd the priestes and Phariseys conspyre Christes death Yet because his tyme was not come they hadde not theyr purpose but when the tyme of God was come Christe sayed too his sheepe ye shall be all troubled this night for my cause for the shepeâ—earde shall bee strycken and the sheepe shall bee scattered abroade Then as God hadde appoynted the tyme it could be no longer differred And because they shoulde not mysse of hym whose death they sought he came and mette them and offred hym self vnto them and said that he was the same manne Iesus of Nazareth whom they soughte And when they had taken him and vsed as much crueltye towards hym as theyr wycked malyce and deuylyshe
to the Corinthyans as often as ye eate of this breade drinke of this cuppe shewe ye the Lordes deathe vntyll he come Wherein S. Paule requyreth a knowledge of Christe in the receauer not onlye in his mynde that hee knowe Christe dyed for hys synne and the synne of the worlde and too speake and declare the same deathe wyth his â—onge vnto others but this is the chefest and moste principall commoditye of Christes holye supper whiche men nowe vngodlye call the masse that the vertue and benefyte of Christes deathe as it is appoynted for the remyssion of hys synnes be sealed and fullye consented vnto in his conscience And this knowledge of Christes death wyth the assurannce of the vertue strengthe and power thereof in the harte wil and ought to inflame vs to thankes geuynge and too preache and teach vnto others those comodities of Christes death that we know feele fyrste in oure selues within our own spirit and harte This I haue taryed longer then I thoughte in thys matter because I would bringe my selfe and all others as muche as lyethe in mee too feele that knowledge and talke of vertue and vyce of Goddes fauoure and of Gods punishmente is not sufficyâ—nte and to bringe my selfe and all men frome knowledge and talke to feelinge consentinge and a full surrendrynge of oure selues vntoo the profytte and vauntage of the things whiche we speake and knowe or â—ls knowledge and speakinge please nâ—t God nor profit our selues as Christ sayth Not euery man that saith lord lorde shall enter in to the kingdome of heauen Therfore did Dauid both know speake and feele signed in his harte the faucure healpe and assistaunce of God to be with him in too what troubles so euer he should fall and in that feelinge sayde he woulde not fear But it may fortune I haue so written of vertue vice to be knowen of in the mynde spoke of with the mouth and feite in the hart that ye may iudge and fele in your selues neuer to haue come to this perfectioÌ„ For this is out of doubt he that hath gods loue and fear thus sealed in his hart liueth in this life rather an Angelicall life then the life of a mortall maÌ„ yet it is euident by king Dauid in thys psalme by his 111. psalme in manye more that he was so sure so wel ascertained of Gods presente helpe in his troubles that hes cared nothinge for death or anye other aduersityes y â— could happen And doutlesse we perceaue by his psalmes in many places that his faith was aâ— stronge as steele and he trembled not nor doubted anye thinge but was in maner without all kind of mistrust nothing troubled whatsoeuer he saw contrarye to gods promises and he passed ouer theÌ„ as thinges that could not once withdrawe his cogitacions froÌ„ the truth verity of gods promises which he beleued As AbrahaÌ„ likewise did he staggered not but w t constancy of faith would haue killed his sonne so stronge was his fayth But as the gifte of fayeth is a treasure incomparable thus to know and feele fayth too ouercome all daungers so maketh it y t hart of him that is sealed with suche a faith to feele the ioyes mirth vnspeakable But as this faith is the gift of god cometh only from him so is it in him only to apoint the tyme when it shall come and howe muche and howe strongly it shall bee geuen at all tymes whiche is not at all tymeâ— lyke but some tymes so stronge that nothynge can make the fayethfull manne afearde no not death it selfe and some tymes it is so strong that it maketh the man afflicted to bee contented too suffer yea deathe it selfe rather then too offendâ— God But yet it is wyth muche conflycte greate troubles manye heauye and meruaylouse cogytacions and some tyme with suche a feare as the man hath muche a doo to see and feele in the later ende of his heauye conflicte the victory and vpper hand of the temptation And at an other tyme the Christian man shall fynde suche heauines oppression of synne and troubles that he shall not feele as muche in manner as one sparke of fayeth to comforte him selfe in the trouble of hys mynd as he thinketh but that all the flouds and dreadefull assaultes of desperacion haue theyr course thorowe his conscyence Nothyng feeleth he but his owne mind and poore conscyence so one too eate the other that the conflicte is more payne to him then death it selfe hee vnderstandeth that god is bable to do all thinges he confesseth wyth the knowledge of his mynde and wyth his tonge in his headde that God is true and mercifull he woulde haue his conscyence and hearte too agree thereunto and be quyet but the conscience is prycked and oppressed so muche wyth feare and doubtefuldes of Gods tre for synne that he thincketh God can be mercifull vnto other but not vntoo him And thus doeth his knowledge for the tyme of temptation rather trouble him then ease him because his harte doeth not or rather can not consent vnto the knowledge yet woulde he rather then his lyfe he could consent vnto god loue god hate synne and be Gods altogether althoughe he suffered for it all the paynes of the worlde I haue knowen in many good men and many good women this trouble and heâ—ines of the spirite for the time as though God had cleane hyd him selfe from the afflicted personne and had cleane forsaken him yet at lengthe the daye of lyghte frome aboue and the comforte of the holye spirit hathâ— appeared that laye couered vnder the velle and couert of bitter cogitacions of gods iust iudgâ—ments against synne Therefore seynge that faieth at all tymes hathe not lyke strengthâ— in manne I doe nâ—t speake too dyscomforte suche as at all tymes fynde not theyr fayeth aâ— stronge as Dauyd dyd in thys psalme For I know in the holye Saynctes them selues it was not alwayes lyke but euen in them as in others And although we canne not compare wyth them in all thynges in the perfection of theyr fayeth yet maye they compare them sâ—lues wyth vs in the weakenâ—s of oure fayeth as ye maye see by the scripture In thys psalm and in manye other ye shall perceaue that Dauyd by the conâ—â—ancyâ— and suertye he felte in the promises of God was so stronge so ioyful comfortable in the myddest of al dauÌ„gers and troubles of death that he dyd not only contemne troubles and death but also desired death and to be dissolued out of this world â–ª as S. Paul others dyd At an other tyme ye shall perceaue hym too be stronge in fayeth but not so ioyfull nor yet the troubles so easy vnto him but that hee suffered greate battayle and conflicte with his troubles of the cause of all troubles synne and transgressyon of Goddes lawes as ye maye see in the syxt psalme wheras he cryed oute and
whome thou hast geuen me Heare hathe euery one of goddes people suche learninge as teachethe that our helpe is onelye in the name of the Lorde who made â—eaâ—en and earth And in this learninge he shall vnderstande two necessarye lessons The fyrst that none canne defend vs but God alone who is oure protectoure and none but hee And by this learnynge hee wyll beware too aske or sâ—eke healpe anye other where sauing of God as we bee instructed by hys holye woorde And herein wee honoure hym to knowe and â—onfesse that there is none that canne preserue nor saue vs but hee alone The other lesson is that our conscyence vnderstandinge that God canne and wyll helpe vs shal cause vs in al trouble to commende our selues vnto him and so more strongelye and pacientlye beare and suffer all troubles and aduersities beinge assured that we shall ouercome them thorow him or â—lles be taken by them from this worlde in to a worlde where as is no trouble at oll So sayde this holye prophet and kinge Dauid if I walke in the shadowe of death I wyl not feare for thou art with me Now in y â— he saith he wyl not feare he meaneth not that a man may se and suffer these perylles wythout all perrilles for then were a man rather a perfecte spirit then a mortall creature but he meaneth the feare shall not ouercome him For Christe him selfe feared deathe neyâ—her is there anye man that shall suffer imprisonmente for Christes sake but that he shall feele the paynes Neuerthelesse gods pirite shall geue strengthe too beare them and also in Christe too ouercome them There is no manne that can haue fayeth but some tymes and vpon some occasion it maye be troubled and assaulted wyth mystrust no manne suche charity but that it may be yea and is troubled wyth hatred no manne suche pacience but that it may at times fele impaciency no maÌ„ suche veriâ—y but that it may be troubled with falshode How be it in the people of God by Goddes healpe the best ouercometh the worste and the vertue the synne But in case the woorste preuayle and ouercome the man of God is neuer quiet vntyll hee be restored vntoo God agayne and vnto the same vertues that he loste by synne as ye maye see in this king by manye of his psalmes that he beleued and found God to defende him how so euer his state was therfore attributeth vnto him the whole victory prayse of his deliueraunce sayinge Thou art wyth mee and dorst â—uercome But nowe the prophet declarethe howe and by what meanes God is with him and doth delyuer him from all troubles And thys meanes of Gods presence and deâ—ence he openneth by dyuers allegories and translations wonderfull meete and apte to expresse the thingâ— that he woulde shewe vntoo the worlde The fyrste tâ—anslation or allegorye he taketh of the nature of a rod. The seconde of a staffe and sayeth they did comforte him and defende him The thyrde he taketh of a table whiche he sayeth the greate shepehearde prepared before hys face agaynste as manye as troubled hym The fourthe he taketh frome the nature of oyle and of a cuppe that was alwayes full wherwyâ—h hee was not oâ—clye satisfyed but also ioyefullye replenyshed in all tymes and all troubles what so euer they were By the rodde is manye â—ymâ—â— in the scripture vnderstand the punishemente and correction that God vseâ—h too call home agayne and too amende his electes and beloued people when they offende hym He punysheth them and yet kylleth them not he beateth them vntyll they knowe theyr faultes but casteth them not away As he sayed to kynge Dauyd that when he dyed his kingedome shoulde come vntoo one of hys owne chyldren and in case hee wente asâ—raye frome hys lawe he woulde correcte hym with the rodde of other prynces and with the plagues of the sonnes of menne but my mercye sayeth God I wyll not take frome hym as I dyd frome Saule Thys same manner of speathe maye ye reade also in hys lxxxix psalme and in the prouerbes of hys sonne kynge Salomon ye haue the same doctryne Hee that wantethe a harte muste haue hys backe beaten wyth a rodde And in the same booke hee sayeth he that sparethe the rodde batethe the chylde So doeth kynge Dauyd heare confesse that it is a verye necessarye and requysyte way too keepe the sheepe of God from perishinge to be chastened and corrected whan they waxe wanton and wyl not heare the voyce of theyr shepehearde And it is the parte of euerye wyse Godlyâ— man to loue thys correction and chastysmente of the Lorde as Salomon sayethe he that loueth discipline and correction loueth knowledge be that hateth to be rebuked is a foole And kynge Dauid saieth it is to my grete good and commodity that the Lorde chasteneth mee This rod of correction Dauid sayth is one of the instrumentes and meanes wherewithall god preserueth his shepe from strayinge Nowe in the scripture sometyme the rodde is taken not for a correction that amendeth a manne but for the punishemente and vtter dâ—struction of manne as Dauid sayth of Christe thou shalâ—e breake them with an yron rod and in the Apocalipse ye may see the same But I wil speake of the metaphors and translacions none otherwyse then â—auyd doeth vse them in thys place for hys purpose The staffe whiche he speakethe of in the scripture is taken for strengthe power and dominion Whyche staffe is spoken of as ye maye see in the bookes of the kinges howe the Embassadoures and men of warre sent from the king of the Assirians to Ezechias at Ierusalem called the strength and power of y â— Egiptians and also of the almighty god a staffe of reede and a broken weapon not able to wythstand the king of the assirians and of suche maner of speache ye maye reade manye tymes in the prophets But in this place Dauid confesseth that the staffe of the Lord that is to saye Goddes power is so stronge that nothinge is hable to ouercome it his wisedome is suche that no man can make it foolyshnes his truthe is so true that no man can make it false his promyse is so certayn and sure that no man can cause him too breake or alter it his loue is so constant that no man can withdraw it his prouideÌ„ce is so wise that no manne canne beguyle hym hys care is so greate for his flocke that they canne wante nothinge his fold is so stronge that no beaste canne breake it he letteth his sheepe so in and oute that no manne can disceaue hym hee hathe suche a care of all as he neglecteth not one hee so louethe the one that he hateth not the oâ—her he so teacheth all as none is lefte ignoraunte hee so calleth one as all shâ—ulde bee aduertysed he so chastenâ—the one as all shoulde beware hee so receauethe one as all shoulde take hope and consolatyon he so preseruethe
one as all the reaâ—t â—aye bee assured he vseth his staffe and force too comforte one kynge Dauyd as hee sayeth thy rodde and thy staffe they comforte me as all other shoulde assure them selues too be safe vnder hys protection In this metaphore and translation vnder the name of a staffe kynge Dauyd hathe declared the power of God too be suche that in case he should passe by and thorowe thousandes of perilles he woulde not care for Godde is wyth hym wyth hys rodde and staffe Then hee settethe foorthe the thyrde allegoâ—ye and expresse the an oâ—her meanes whyche God vsethe for the defence and consolation of hys poore shepe and saith that god hathe prepared a taâ—le in hys syghte agaynste all these that trouble hym By the name of a table he settethe foorthe the famylyare and in maner fellowelyke loue that the God omnypotente hathe towardes hys sheepe wyth whome he vsethe not onelye frendeshyppe but also famylyaritye and dysdaynethe not beynge the kyng of kynges too admytte and receaue vntoo hys table vyle and beggarlye synners scabbed and rotten shepe That frendship and famylyaritye is maruayloussly set foorth in this that hee made a table for Dauid as though Dauid had sayd who is he that can hurt me whiâ— the Lorde of lords doth not only louâ— mee but admytteth me to be alwayes familiarlye in his companye Thâ— same maner of speach is vsed of king Dauid towards Miphâ—boseth Ionathas sonne when he sayde he should not onelye haue the feeldes agayne of Saule hys grandefather but also be entertayned at hys owne table that is to saye vsed frendely honourablye and familiarlye This worde table is diuerslye other wayes taken many tymes in the scripture but in this place it is nearest too the mynde of kinge Dauid to take it in this signification that I haue noted And oure sauioure Christe taketh it in the same signification in Saints Lukes gospell where he sayeth his dysciples shall eate wyth him at hys table in the kingdome of god The fourth meanes that the heauenlye shepehearde vseth in kepinge of his sheepe the prophete setteth foorth vnder the name of oyle and a full cuppe In the word of God these wordes haue also comofrtable significations and meaninges extendinge to Dauids purpose Isaac when hee had geuen the blessinge frome Esau to Iacob sayde to Iacob God shall geue the of the dewe frome heauen and from the frutefull grounde thou shalte haue abundaunce of corne of wyne and oyle c. By the whyche blessinge he meatne that Iacob shuld lacke nothinge too serue his needes and to make him merye And if wee take Dauid that he meaneth by oyle as Isaac did that at the Lordes table was all plentye myrthe and solace we take him not amysse for so manye tymes oyle is taken for consolatioÌ„ and ioy in the scripture When Christe had pourged the hurte mans woundes first with smartinge wine be afterwardes put in to them swete oyle to ease the smarte and sharpenes of the wine And so likewise saith our sauioure Christe to Simon the Pharisey that gaue him meate enoughe to his dinner but gaue him no mirth Synce I came in too thy house thou gauest me no water for my feete nor oyle for my headde this poore woman neuer ceassed to washe my feete wyth the teares of her eyes and toâ— anoynte them wyth oyle But in manye psalmes kinge Dauyd vsethe this worde oyle too signifye the holy ghoste as when he speaketh of oure Sauioure Christe Thou haste loued iustice and hated iniquitye therfore hathe God anoynted thee wyth the oyle of ioye aboue thy fellowes And this oyle is not y â— materiall oyle that kings and priestes wer anointed with al in the olde time of the law of whose coÌ„feccion we reade in the boke of the Leuites but this is the oyle by whose efficacy strength and power all thinges were made that is to say the holy ghost And in his 89. psalme he speaketh of oyle in the same signification Therfore I take kinge Dauyd here when he sayeth God hath anoynted his headde with oyle that God hathe illuminated hys spiryte with the holye ghoste And so is thys place taken of godlye men his heade taken for his mynde and oyle for the holye ghost And as oyle nourishe the lyghte mytigateth labours and paines and exhilerateth the countenaunce so doth the holye ghost nouriâ—he the lighte and knowledge of the mynde replenisheth it with goddes giftes and reioyseth the hart Therfore the holye ghost is called the oyle of myrth and consolation And thys consolation cometh vnto kinge Dauid and to all gods liuely members by the meanes of Christe as Saincte Peter saith we be people chosen and a princely priesthode c. By the word cuppe in this verse he meaneth that hee is fulley instructed in all Godlye knowledge too liue verâ—uouselye and Godlye for the tyme of his mortall life and so is the cup in the scripture takeÌ„ for any thing that can happen vnto vs whether it be aduersitye or prosperity for they be called cups As Christe sayde of his deathe father if it bee possyble take this cuppe froÌ„ me And Dauid in the. 16 psalme vseth it for mans prosperity in God The Lorde sayeth he is the porcion of myne enheritance and of my cup. And therein he speaketh in the name of Christe whose inheritaunce is the whole number of the fayethfull and sayth that his enheritaunce which is the churche by Gods appoyntment is blessed and happye for no aduersitye can destroye it This is meante by Dauids woordes the rodde the staffe the table the oyle and the cuupe and he vseth all these wordes to declare the carefulnes loue and defence of God towardes miserable man And he coulde the better speake thereof vntoo others because he had so manye tymes â—ealte and had experience that God was both stronge and fayethfull towardes hym in all tyme of daunger and aduersity And here is to be noted that the dauÌ„gers that man is subiect vnto in this lyfe be not alone suche as heretofore kinge Dauid hath made mencion of as sickenes treason sedicion warre pouertye banishmente and the death of the bodye but he fealte also as euerye man of god shall feele and perceaue that there be greater periles and daungers that man standeth in ieopardye of then these be by occasion of synne the mother of all mans aduersity Synne bringeth a manne in to the displeasure and indignation of god y â— indignation of god bringeth a man in to y e hatred of god y e hatred of god bringeth a maÌ„ in to despaire doubtfulnes of gods forgeuenes dyspaire bringeth a maÌ„ in to euerlasting pain euerlasting payne continueth and punisheth the damned creature wyth fier neuer to be quenched with Gods anger and displeasure whiche can not be reconciled nor pacified These be the troubles of all troubles and sorowes of all sorowes as oure sauioure Christ declareth in his most
hath stretched foorthe his hande alwayes to a rebellious and obstiâ—ate people that wyll not learne nor knowe his holye wyll Agayne the other sorte that knowe and haue learned the Lordes wyll and pleasure and yet prepare not them selues to do hys wyl shall be beaten wyth manye stripes sayeâ—â— oure sauâ—oure Christ. And the Lorde in Sayncte Mathewe doeth wondeÌ„â—fully charge both suche as ignoâ—â—ntly do offende and those that doâ— with knowledge offende those also that be caâ—led vppon to amendemente in fayth charity and those that bâ— not called vpon by preachinge of the truthe and sayteh the greater dâ—â—natyoâ— is vppon suche as knowe or â—yghte knowe or â—s when they do knowe they be nothynge the better for theyr knowledge He putiethe foorth there foure cityes Choroâ—aim and Bethsaida Liâ—e and Sâ—â—one â—wâ— of them manye â—ymes admonyâ—heâ— by Christ to amend The other 〈◊〉 noâ— so called vppon neuerthelâ—ssâ—â—othe of them the Lorde wyll iudge but most seuerlye such as neglâ—â—t the worde of God when it is offered Therfore it is not enough for a man to â—arken or beare reade or learne Goddes woorde but â—e must be ruled by Gods worde frame his whole life after Gods worde and before all thinges avoyde ydolatrye by Gods worde as kynge Dauyd sayth iâ— thiâ— psalme that the Lorde dyd not oâ—elye conuerte his soule but â—roughte him in to the pathes of iustyce Let euery man and woman therfore â—â—â—nke wyth them selues what knoâ—ledge they haue receyued of God For â—e that hath receaued most shall make accompte for moste and the more he knoweth and abuse thâ— his knowledge the more shall be his damnation and in case they knowe nothynge at all and he neuer the better for all the preachynge of the Lordes woorde let them take heede what persons they bee and in what place they haue dwelled In case theyr pouertye was suche that they coulde not heare and theyr dwelling where as was no preachinge at all yet be they vnder the iudgement and damnation of God because the know not as Liâ—e and Sydon were If they were of such state as they might haue come if they woulde and hadde preachers to tell them the truthe in case they woulde haue harde the truthe suche menne and women shall be the more in daunger of Gods seuere iust iudgement For God doth not onelye take an accompte of that menne haue receaued if they vse not gods giftes wel but also straytelye requirethe of them that myghte haue learned the thinge that eyther â—yllingelye or obstinatelye they reâ—â—sed too learne as ye maye see by Chorozaim and Bethsaida God wil as wel take an accompte of him that refused too receaue the gyfte of Gods woorde as he requireth an accompt of him that hath receaued it and abbused it Whereby we learne that not onelye the manne that abuseth Gods woorde shall be damned but also be that wyll not learne Goddes worde Kynge Dauid had the worde offered he receaued it and was caried therebye in too the pathes of iustice and lyued Godlye thereafter Nowe he goeth foorthe and sheweth wherefore manne is broughte to life and saluation ¶ The .4 parte of the psalme ¶ Wherefore man is broughte to lyfe and saluation The Texte ¶ For his names sake The explanation HE brought not me to life and saluation sayeth the prophet for anye mâ—rytes or deserninges of myne but for hys owne infinite goodnes sake And what so euer euyll hath bene done and synne commytted all theese thinges I ascribe to my corrupte nature and accuse my selfe too be the doet of them â–ª but if any thinge haue bene thought sayed or done that is vertuous and Godlye that I wholye ascribe and attribute vnto the mercy of God that gaue me a good mynde to wyshe too do well and also strength to doo the thinges that he gaue me wyll too wyshe Of this parte of the psalme we learne that manne can neyther wyshe nor speake nor do any thing nor yet vnderstande anye thinge that good is but onlye throughe the mercye of God who maketh of an ignoraunte man a man of knowledge of an vnwillingâ— man a willinge man of an euyll speaker a good speaker of an euyl doer a good doer Therefore S. Paule when he seeth that the nature of man wil take vpon her to be y â— authour of any good thing he acuseth and condemneth her of arrogancy pride saying what hast thou that thou hast not receaued If thou hast receiued whye doest thou glory as though thou receauedest not And in the same Epistle he sayeth that he preached Christe crucifyed whiche was a slaunder too the Iewes and a foolishenes to the gentiles yeâ— saith he the foolyshenesse of God is wyser then menne and the weakenesse of God stronger then menne And that had kinge Dauid good experience of when he sayd the Lorde ruleth me and I lacke nothinge he putteth me in a swete pasture and leadeth me by the ryuers syde hee turnethe my soule and conducteth me in too the waye and pathe of iustyce for hys names sake and for his mercies sake He sawe the deuâ—ll the worlde hys fleshe and sinne all conquered by the power of God and for hys names sake broughte bothe to lyue and also vertuously to lyue to his honour that gaue the lyfe and too his owne saluation that receaued the life All oure teachinge a great many of yeares and also youre whole laboures haue bene châ—fely too knowe the miserye of man and the mercy of almightye God Wherefore it shall not nede longe too tarye in openinge of thys place of the psalme for ye be ryche in God in these two poyntes God geue you grace wel to vse them Yet in anye case we must remember that our soules be turned from sinne and we accepted as the people of euerlastinge lyfe onelye for Goddes mercyes sake So doeth kynge Dauid wonderfullye open vntoo vs in the. xxxii psalme where as he sayeth blessed be they whose synnes are forgeuen and whose transgressions be couered blessed is the man to whom the Lorde imputeth not his synne Of the which wordes we learne that the Godlye kinge called those happy and blessed not that be cleane and pure withoute synne for there is no â—uche man in this lyfe but those bee blessed whose sinnes the mercye of God forgeuethe and they be onelye suche as vnfaynedlye acknowledge theyr synne and stedfastelye frâ—me their harts belâ—ue that the death and passiâ—n of Iesus Christ is the onelye expâ—aâ—ion purginge thereof As S. Paule wonderfully expoundeth Dauids words in hys Epistle to the Romaynes As the prophet by theesâ— wordes for hys names sake â—â—clareth that there is nothing in him nor in anye other man wherefore God shoulde turne the soule of man from death to lyfe from errour â—o truth from the hatred of God to gods loue frâ—â—e wandringe a stray to a stablisshed contynuaunce in the veritye of Goddes worde but onelye Goddes mercye So doeth he in other of
hatred coulde deuyse they kylled hym and made hym to passe not onlye the shadowe and ymage of death but also deathe it selfe They thought then they had hym where as they woulde and said he hathe saued other let hym nowe saue hym selfe if he canne When he was layed in the graue wyth his fathers they thoughte too execute theyr plagues and tyrannye towardes him beinge deadde purposinge that as they had broughte him to death and kylled him so lykewise they wold kepe him downe styll that he shoulde neuer see lyfe agayne but rotte in the earthe lyke a wretche vntyll wormes had eaten hym And for the perfourmance of this purpose to doo all theyr whole wylles to the vttermoste they came to Pylate and sayed that the dysceauer of the people that laye in the graue made hys bost whyles he was alyue that the third daye after hys deathe he woulde ryse agayne but if it shoulde bee so it woulde bee worse wyth them after then it was before Appoynte therefore souldiours sayd they wratchmen too keepe the sepulchre tyll the thyrde daye be pasâ—e Whyles they yeâ— mynded to laye as muche euyll and contempte vppon Christe oure shepehearde as theâ— meant vnto him came the heauenly father that sussereth no more ignomyny to faule vppon his nor wyll suffer them to contynue any longer then him pleaseth wyth thys inhabition and staye of further proceâ—dynges in dyshonouringe and persecutynge hys â—nelye sonne and sayde I am redijt lux tertia surge sepulte meus that is as muche to saye nowe is come the thyrde daye arise myne owne deare sonne buryed And then was the sorowe and conteÌ„pt of this our persecuted shepehearde not onely ended but also turned in to endlesse and vnspeakâ—able ioyes he passed wyth hys forefather Dauid most bytter paynes and also most vyle death but he feared not because god was with him The same apoyntment also hath the heaneÌ„ly father made w t al daungers troubles that shal happen vnto vs his poore afflycted sheepe taken daylye as it were to the shambles to suffer what Gods ennemyes can deuise But the heauenlye shepehearde doth see all theyr doynges oute of heauen and mocketh them too scorne for they shall neuer do as much as they wold agaynste Christ and his people but as much as god wil suffer them Dauid afterwardes in his 37. psalme teacheth vs the same wyth meruaylous woordes and diuyne sentences Committe domino viam tuam et spera in eum c. Laye sayeth he thy care vpon the the Lorde and truste in him and he shall healpe thee It is moste necessarye therfore for euery troubled man to knowe in his mynde and feele in hys harte that there are no troubles that happen vntoo manne what so euer they be come they by chaunce or fortune as manye men say and thinke but that they come by the prouidence of God Yea the verye wyndes of the ayer tempestes in the cloude tremblinge of the earthe rages in the sea or anye other that come howe sodayne or how vnlooked for so euer they appeare As ye maye reade in the. xxix psalme of this prophet where as be wonderfull tempestes and troublesome things spoken of as well done in the waters as vppon the dryâ—lande But here alas is oure nature and knowledge muche too be lamented and complayned vppon For as the knowledge we haue of Gods fauour and gentlenes towards vs in Christ for the most parte consisteth in the vnderstandynge of the mynde and talke with the mouthe but the vertue strengthe and operation of the same fauoure of God is not sealed in oure hartes and consciences Euen so be the troubles and aduersyties whyche God threateneth for synne spoken and talked of wyth the touge and knowen in the mynde but they be not earnestlye nor feelingelye sealed in oure conscience and harte And of this commeth it that we neither â—oue God nor reioyce in his promises as we oughte to do when we hearâ— or reade them neyther yet hate sinnâ— nor be sorowful for gods displeasure as synne and gods displeasure should be sorowed and mourned for of chriâ—â—â—an manne Hereof also comethe it dearelye beloued that we loue no farther then in knowledge and tongue nor hate vâ—ce but in knowledge and tonge But alas how myserable is this oure state and condion that knoweth neither life nor death vertue nor vyce truth nor falshode God nor the deuyll heauen nor hell but halfe as muche as they oughte oâ—â—hristian men too be knowen Reade you therefore and marke the. xxxvii psalme and you shall knowe that it is not enoughe for christian men to vnderstand and speake of vertue and vyce but that the vertue muste be sealed in the conscyence and loued and that vyce kepte oute of the conscyence and hated as Dauyd sayeth leaue doinge of euyl and do good So likewyse hee speakethe of a feelynge christian man whose conscience hath tasted howe sweete and amiable goâ— is Last and feele sayth the prophet how sweete the Lord is And this assure youre selues that when ye feele youre sinnes and bewayle the daunand damnation of them the spirite of God hath wroughte that feelinge and that troubled and broken harte God wyll not despyse and there is no doubte nor mistruste of a sensible and feelinge sinner But in case he canne finde in him selfe no loue too the obedience of God nor desire too do his wyll by hearing of his word nor anye feelinge at all of sinne nor desyre to be rydde from it by hearing of the lawe he hathe knowledge in the mynde and speach in the mouth but consente and feelynge in hyâ— harte and conscience And this knowledge lyuethe wyth synne and speaketh wyth vertue where as the hart and conscience consenteth tâ—o good and abhorreth euyl if the vertue and nature of gods word bâ— gods spirit be sealed in the conscience this doth S Paule teache wonderfullye as well by fayeth that cometh by hearinge of Gods woorde as also of his precious supper the sacrament of his bodi and bloude and passion He sayeth that the harte beleueth to righteousenes That is to saye the conscience and harte of hym â—â— y â— sealed and assured of the vertue and grace of Gods promisses in Christ beleueth too righteousenesse or is ascertayned and knoweth it selfe to be righteous and suit before god because it hath consented and receaued the mercye of God offered in the Gospell thorowe the merites of Christe and then the same sayeth which God hath sealed in the harte breaketh foorth by confession whyche confession is a verye frute of fayeth to saluation as it is wrytten by Saynte Paule in the same place And where this fayeth is so kindeled in the harte there can be none other but such a frute folowinge it And as possible it is too haue fyer wythoute heate or flame as this vertue fayeth wythoute the frute of well doynge And that is it that Saint Paule sayeth