he calleth the heauenly father the God of all consolation in thys psalme a shepheard or heardman fâ—dynge hys flâ—oke and the people wyth hym selfe he cauleth sheepe pastured and â—edde by the shepehearde And by these two meanes as by a most conuenient allegory or translaâ—ion meâ—e for the pourpose frome the office of a shepheard and the nature of shepe he setteth out meruaylously the safgard of man by Goddes prouâ—dence and good wyll towards man And in the same allegory or translatyon he occupyeth the foure fyrst verses of thys psalme In the fyrst verse and so to the ende of the psalme he declareth styll one matter and argumente of gods defence towards man and how man is preseruâ—d But yet it semeth that he expresseth the same by oâ—her wordes and by an other translation shewynge the nature of God almightye in feding and nourishing of man vnder the name of a Lorde or kynge that hath prepared a table and plenty of meates to feâ—de the hongry and nedye and setteth fâ—orth man poore and destytute of consolation and necessarye helpe vnder the name of gestes and bydden folkes too a kynges table where is plentye of all things necessarye not onely to satisfy honger and to quenche thurste but also too expell and remoue them that the poore manne shall neuer honger nor thyrâ—te agayne And not onelye that but also for euer worlde withoute ende thys poore manne shall â—well and inherete by the mercy of hys heauenlye kynge the ioyes euerlastinge And thys laste translation or allegorye is in manner not onelye a repetytion of the fyrste in other woordes but also a declaration and more plaine openings of the prophets mynde what he meaneth in thys celestiall hymne The texte of the psalme  ¶ The partes of the psalme The Lord feedeth me c. 1. Who it is that hathe the cure and charge of mannes lyfe and salvation In pleasaunte pastures 2. Wherein the lyfe and saluatyon of manne consysteth He shal conuert my soule 3. Howe man is broughte to the knowledge of lyfe and saluation For his names sake 4. Wherefore man is broughte too lyfe and saluatyon Althoughe I walke throughe the valley 5. What trouble maye happen too suche as haue lyfe and saluation For thou arte wythe me 6. Whereby the trouble of Goddes people is ouercome I wyll dwel in the house of the Lorde 7. What the ende of Gods troubled and afflycted people shall be ¶ The first part of the psalme .1 Who it is that hathe the cure and charge of mannes life and saluation The Texte ¶ The Lorde feedeth me and I shall want nothinge The explanation KYng Dauid saith the lord feedeth him wherfore he can lack nothing to liue a vertuous and Godlye lyfe In this first parte some thynges are to be consydered First of God that feedeth and nexte of man that is fedde God that feedeth Dauid calleth by the name of a shepeheard and his people he calleth by the name of sheepe By this name of a shephearde the prophete openeth and disclosethe the nature of God to all his miserable and lost creatures that he is contente not onely to wish and desire manne that is loste to be founde and restored agayne but also doth seke and trauayle to restore and bringe hym home agayne As it is written in Esay the porphet he shall gather togeyther hys lambes in hys arme And in Ezechiell the prophet the lord sayth behold I wyl requyre my flocke of the sheepeheardes c. And I wyll delyuer my slocke frome theyr mouthe and they shall be no more their meate for thus sayth the Lorde beholde I wyll searche oute my sheepe and wyll vysit them as a shepehearde doeth visite hys sheepe when he is in the myddes of his scattered sheepe so wyll I visit my shepe and delyuer them frome all places where as they haue bene scattered c And Ieremy the prophet in the same sorte declareth the nature of God towards the loste flocke saying he that despersed Israel shall gather him together agayne and keepe him as the shepehearde kepeth his flocke Christ our sauiour nameth him selfe a good shepehearde and sayeth that he was sent to call such as were not sheepe of the vttâ—r marke signe in y e world to be his shepe This nature of the heauenly father saw kinge Dauid when he said at the beginninge of this heauenly himnâ— The lord feedeth me c. When he is assured of Gods mercifull nature that seketh the lost shepe he openeth farther the nature of god what he will do wÌ„t the shepe which he findeth feade hym sayth the prophet Dauid and putteth him selfe for an exsample Here is the mercye of the great sheepehearde farther declared that he killeth not his shepe robbeâ—h them not but seedeth and nourisheth them Of this speaketh the prophet Ezechiell in the parson of almightye God I my selfe wyll feede my shepe and make that they shall rest quietly saieth the Lorde God That whiche is lost I wil seeke such as go astray I wyl bringe agayn such as be wounded I wyl binde vp such as be weake I wil make strong but such as be fat strong those wil I roote out I wil feede my shepe in reason iudgemeÌ„t And the great shepeherd Christ saith whether his shepe go in or oute they shal finde paâ—ture After that this kynge hathe opened in this hymne y â— Gods nature is not onelye to seeke the loste shepe but also when he hath founde him to feede him then he addeth in his hymne after what sorte hee feedethe hym So that I shall lacke nothinge saith the prophete Heare is the declaring of the greate shepeheardes pasture wherewith he feedethe the flocke of his pasture Christe expresseth the same wonderfullye in the openinge of hys offyce and doctryne vntoo the worlde in Sayncte Iohn sayinge I came that they mighte haue lyfe and haue it moste aboundauntelye And talkinge with the poore woman of Samaria â—olde her that the drinke he woulde geue her shoulde be water of life And to y â— capernattes he said y t meat which he wold geue them shuld worke eternall saluation As theese properties be in God the shepeherd as the prophet hath marked euen in the lyke sorte be the contrarye condicions in man the sheepe he speakethe of For as the nature of God is too seeke so is the nature of man to go a straye As the pâ—ophet saieth I haue strayed like a wandringe sheepe And euen so doeth Esaye write of al man kynde All we haue erred sayeth he as sheepe goinge a straye Christ our sauiour also in sainte Mathewe doth bewayle the people of the world that stray as shepe that had no shepeherd Saint Peter likewise sayth vnto his cuntremen that he wryteth vnto ye were as shepe that went a stray but ye be conuerted now vnto the shepehearde and pastoure of your soules And as the nature of man is to stray from God so
is it likewise to feede vppon all vnholsome and infected pastures too beleeue euerye false prophet that canne doe nothinge but lye In the prophete Esay the Lorde sayeth the nature of sheepe is too be deceaued and theyr pastoures to be droncke that nether knowe nor see the pastures of the woorde of God And in the same prophete there is a most horrible plague vppon man for synne for the pastoures shall be vnable to feede and all the foodâ— of lyfe shall be as a boke fasâ— clasped shut This goinge a stray and seeding vpon euyll pasture is wonderfully set foorthe by Sainte Paule for when men wyll not feede vppon the truth it is Goddes iuste iudgemente they shoulde feede vppon falsehode And as Goddes nature is not onelye too feede but fullye to satisfye and to replenyshe wyth all goodnesse so that nothynge maye lacke for a Godlye and vertuous life In lyke manner the nature of manne is not onelye to feede but also to replenyshe it selfe with al infected and contagious doctrine vntyll suche time that he despise and contemne God and all hys holesome lawes This we maye see in y t holy prophet Esay The people sayth the Lorde prouoketh me vnto anger a lyinge nacion that wyll not hear the law of god they say to theyr prophetes prophecye not looke not oute for vs things y â— be right speake pleasaunt thynges vnto vs c. And thys replenishynge of manne wyth corrupt pasture is horribly set foorth in Saincte Iohn when the wycked priestes and phariseis would not beleue the shepeheardes voyce Christe no not theyr owne seruauntes that tolde them the truth nor yet Nycodemus one of their owne courte and profession Thus in the fyrst part of this celestiall hymne is the nature of God and manne described vnder the name of a shepehearde and of sheepe Of this parte of the psalme what the prophet hath sayed of God and of man we must for our owne doctrine and learninge gather some things to be the better by For Sayncte Paul sayeth what so euer is wrytten is written for oure learninge Two thinges we learne of this fyrst place The one a certaintye that God hath the cure and charge of vs. And the other a consolation and comforte that we and all oures be vnder his protection and gouernaunce The first doctryne too be certayne and sure of Goddes defence and care ouer vs makethe vs constante and stronge to suffer and beare all aduersityes and troubles that God shall sende vs. And the seconde doctrine shall cause vs patientlye and thanckefullye too beare our crosse and to folow Christ. Bothe these doctrines the prophette Dauyd expressethe in the. 3. and 4. verse of this psalme If I should sayeth hee trauaâ—le and passe thorowe places contagious and infected wher appeareth nothynge but the ymage and shadowe of death or be compelled to passe thorowe the bandes and tyrannye of mine ennemies I wyll not feare for thou arte wyth me O God and defendesâ— me In the 91 psalme hee settethe foorthe the assuraunce felicity of all them that put theyr whole truste in the mercye of God and therein also the prophete reckeneth vppe a wonderfull sorte of daungers and layeth them before the eâ—es of the fayethfull that he maye by the syghte and knowledge of the daungers fyxe and place the more constantlye his faith and trust in god that hath the charge cure of him he shal saith he defend vs from pestyleÌ„ce mooste infectiue frome â—lyinge arrowes in the daye c. By the whiche â—â—e prophet vnderstandeth all kynde of euyls that maye come vnto vs by the meanes of the deuil or of wicked men And these thinges the faythfull shall escape sayeth the prophete because they saye from their harts vnto God Quoniam tu es spes mea that is to saye for thou art my hope euen as hee sayed in the begynnynge of this psalme the Lorde feedeth me and I shall wante nothinge Such certaintye and assuraunce of Gods defence and suche consalation in troubles of this life we must learne and pray to haue out of gods word or els it were as good neuer to heare nor to read it And frome thys fyrtie parte of the Psalme euerye estate of the worlde maye learne wysedome and consolation If the Lorde feede and gouerne him he shall haue God too his mayster and teacher that shall geue him holesome and commodious doctrine mete for y t state of the life he hath chosen to liue in this world For all that shal be saved in time to come folow not one kinde of life Some be magistrates and rulers and appoâ—â—ted too see bothe the lawes of the reâ—alme and the gooddes and commodities therof to be vsed and applied to y t vse and profitte of suche as be vnder them Some geue them selues to studye and contemplation of heauenlye and diuine things not busying them selues w t trauayls of the body but to know theÌ„ selues the waye of life be teachers of the same to others Some be geuen too applye the lawes of the common wealth some too excercise the trade and course of marchandise some one kinde of liuynge and some another But of what arte facultye science or kinde of liuinge so euer he be that is not contrarye to Gods honour or honestye he may vse therin to serue God to obserue iustice to excercise truth kepe temperaunce be acceptable to God who hath geueÌ„ lawes meete conuenient to publycanes and soldiours seruaunts masters parents and children husbands and wiues and so to all other but al these sortes of people must assuredly knowe that in euerye of theese vocations be more daungers then he that must liue in theÌ„ is able to beare Therfore froÌ„ the botome of his hart he must be assored of this beginning of kinge Dauids himne The Lorde feedeth me and I shall lacke nothing And in dede the lorde hath not onely said he wyll feede and defende hym from all daungers but also sayth he wyll teache him how too liue veriuouslye and reuerently towards god and honestlye and quietlye towardes man what state or vocation so euer he chuse to liue in so it be not against Gods lawes and the lawe of nature So saith kinge Dauid God hath appointed a lawe to rule and teache the man y t feareth him what so euer kind of liuinge he appointeth him selfe to liue in What treasure is there to be compared vnto this that man is not only fed and maintained by God but also taughte and instructed in euerye craft science that he apointeth him selfe to liue in Blessed therefore is the man that in the entrailes deepe cogitacions of his hart canne saye beleue and feele this to be true that Dauid sayeth The Lord ruleth me and careth for mee and I shall lacke nothinge But yet there is almoste nothynge spoken that thys kynge woulde haue chieflye knowne How be it doubtelesse they be wonderfull thinges
frome thy mouthe nor frome the mouthe of thy seede nor from the moâ—th of the seede of thy seede from hence foorth vntyll the worldâ— ende Heare doth the almightye God set foorth what a treasure and singuler gift his worde is and that it shal not deparxe frome his people vntyll the worlds ende And in theese words iâ— this part of Dauids psalme maruaâ—lously opened and set foorth It is the Lorde alone that feedeth and instructeth faith Esaye the prophet It waâ— not mannes owne imaginatyon and intention nor the wysedome and religion of his fathers what so euer they were but it was the Lorde that spake and made the couenaunt with man and put his spirit in manne to vnderstande the couenaunte and by his worde and none other woorde he instructed manne and sayde that by these meanes all men should tyll the worldes ende feede and eate of gods blesseâ— promises For in his woorde he hath expressed and opened to eueriman what he shal haue euen the remission of sinne the acceptation in to his fatherlye fauoure grace to lyue well in this life and at the ende too be receaued in too the euerlastinge life Of these things the reader may know what maintayneth lyfe euen the word of God as Christe sayth if ye abyde in me and my wordes abide in you aske what ye wyll and ye shall haue it He shall learne also that it is not genenerall counsayle prouinciall counsayle the determynaâ—â—on and agreemente of menne that can be the authour of this foode but onelye God And as God is the only authour of this foode euen so is hys holye spirite he that fâ—edeth the poore simple soule of the Christyan manne myth his blessed pasture and not the wysedome of man mens sacrifyces or mennes doyngeâ— But as touchinge the foode of mans soule too be the onelye woorde of God I wyll if it be Goddes blessed pleasure to whome in the bytter and paynefull passion of Christe I commytte my wyll wyth my lyfe and death open vntâ—o the sheepe and lambes of God at large in an other booke ¶ The .3 parte of the psalme ¶ Howe manne is broughte too the knowledge of lyfe and saluatyon Which part sheweth what man is of him self and how he is broughte in to this life to fede in the pleasaunt pastures of gods word THe Texte He shal conuert my soule bring me in to the pathes of righteousnes ¶ The explanation MY soule erred and wente a stray from the righte waye of godly liuinge but the Lorde conuerted me frome my errours and faultes of liuinge and broughte me to the obseruation of his holy lawes wherein is contayned all iustice truthe and godlines Here is to be noted what degrees and orders the Lord heauenlye shepehearde doeth vse iâ— bringing his shepe unto y â— pasture of life First he conuerteth the man y e is gone astraye bye his wicked wayes and sinfull manner of liuynge If he were an infidele he bringeth him first to know feele hate his infidelity and afterwardes to a true faith If he be a persecutour he sheweth him first his tyraÌ„nye and afterwards how to vse him selfe meekelye If he be a sinfull man that liueth contrary to his knowledge professioÌ„ he bringeth him first to the knowledge hatred of his syn and afterwards to the forgeuenes of y â— same As Christ our sauyour wonderfully teacheth in S. Iohn wher he satih The holy ghost when he commeth shall rebuke the worlde of synne iustyce and iudgemente By the whiche wordes he declareth that the faythfull of God can not profyt in the gospel of Christ nether loue nor exercise iustice and vertue excepte they be taughte and made too feele the burden and daunger of synne and be brought to humble them selues as menne that be of them selues nothinge but synne And therefore the lawe and threateninges of god be verye holsome whose nature and prosperity is to cyte and call mennes conscience vntoo the iudgemente of God and too wounde the spyrite of manne with terroure and fcare Wherefore Christe vseth â— wonderfull waye and teacheth the same vnto his Apostles that nether him selfe for that presente tyme nor they in time to come coulde preache profitablye the gospell wherewyth menne are ledde in to the sweete and pleasaunte feeldes of Goddes promises by his word except they vse this order to leade them frome synne to iustice and frome deathe to life And as iustice and life commeth by Christ shewed vnto vs in his bytter passion death glorious resurrection so doth synne and death both appeare and be seâ—te by the spirit of God shewed vntoo vs in the lawe This order also sawâ— the holy prophet when he said the Lorde conuerteth my soule and leadeth me in to the pathes of ryghteousenes This is a wonderful sâ—ntence and muche and deepelye to be considered wayed of thee christiaâ— man The Lord conuerteth my soule sayth Dauid he feleeth in him selfe that as longe as the deuyl and sinne haue the rule and kingdome in man the soule of man beinge Gods treasure is deformed foule horrible and so troubled that it is like vntoo all things more then vnto god vertue wherunto it was created but when the wicked deuil and deformed sinne be by the victorye of Christ ouercome and â—xpulsed the soule waxeth faire amiable swete louinge pleasant like vnto God agayne and cometh in to order and obeysauce vntoo hys creatoure and so broughte in to the pathes of righteousnes feedeth with the rest of Gods well ordered flockâ— vppon the pastures and foode of hys â—olye worde to be his blessed wyll Oh that we would in the glasse of gods word loke vpon our own soules when they be in the tyrannye of the deuyll vnder the kingdome of synne as this kinge dyd we shoulde more loeth and detest our own soule the company that our soule is accompanyed with all then if we shuld for all oure lyfe tyme be put in too styes wyth hogges and alwayes be bound â—urynge oure lyfe too lyue wyth them feede as they feede slepe and wake as they do and be as they be in all thinges Looke in the gospell of Sayncte Luke and there shall ye see a man by synne so foule so disordered so accompanied wyth swine so hongerbaned so rent torne so beggerly so wretched so vile so lothsome so stincking y â— the very swyne wer better for theyr condycion then hee was But se how the heauenly shepeherd beheld froÌ„ his heauenly throne the place of the euerlastynge ioyes thys poore strayed sheepe feedinge not emonges sheepe but emonges swyne and yet coulde not be satysfyed therewyth And no maruayle for swyne feede not vppon the meate of shepe nor yet do shepe fyl theÌ„ selues with hogâ—draffe swillings but this shepehearde vsed his olde wonted clemencye and strake the harte of this sheepe making him to weepe and bewayle his condicion a men to come to suche dishonour to be coupled
An Exposition vpon the .23 psalme of Dauid full of frutefull and comfortable doctrin written to the Citye of London by Iohn Hooper bushop of Gloceter and Worceter and holye Martyr of God for the testimonye of hys truth ¶ Whereunto is annexed an Apology of his agaynst such as reported that he cursed Quene Mary wyth certaine Godlye and comfortable letters in the ende Prouer. 11 ¶ By the blessinge of the righteous the cytye prospereth But when the vngodly haue the rule it decayeth Anno. 1562. ¶ To the fayethfull and liuely members of our sauiour Iesus Christ inhabytinge the city of London grace and peace from the heauenlye father throughe our lord Iesus Christ. YOure fayeth and firme hope of eternall life dearelye beloued whyche of longe time ye haue learned and throughly perswaded your selues in by the truth vnfallible verity of the heauenly word sealed with Christes moost precious blood is very sore and daungerously assaulted and by all meanes possible attempted to be taken from you that ye shuld haue no loÌ„ger credit to gods truth but beleue mans lies no more to haue saluation by Christ y e once dyed offered him selfe once for all forsyn but y e ye must beleue nowe your saluatioÌ„ in Christ many times offred by wycked men euery day in the abhominable masse to y â— vâ—ter conculcasion opressing of Christs death as y â— wycked Pope and hys adherentes woulde perswade you and not as Christ youre sauioure â—athe taughte you But this sodayne and miserable chaunge from the truth vnto falshod and from God and Christe to the deuyll and Antichriste doubtlesse cometh of god for our manifold synnes towardes the heauenlye father oure shephearde that taughte vs a longe tyme wyth hys blessed word and we were neither thanâ—kful for it nor yet put our trusts in him as in one that onelye coulde saue and defende hys owne worde but we thought in our foolyshenesse that the worlde was so muche and so many wayes wyth the worde of God that euen by mannes strength it myghte haue bene defended where as the truthe of Goodes worde is permanentâ— and neuer fayleth saying cursed be theâ— that make fleshe theyr defence and shylde For as kynge Dauyd when God â—adde brought him to possesse his kingdom pâ—aceablye sayde lyke a foole as he was I shall neuer be more vnguâ—eted but yet the Lord turned his face from him and he found streight way such an alteration as he neuer found before wyth increase of new daungers more troublous theÌ„ euer he had before euen likewise when god had geuen vs a blessed and holye kinge and suche maiestrates although thei were synners as wyshed the glorye of God onely to be preferred by true doctrin we lyke carnal men thought our selues so sure and so stablished that it had not bene possible to haue seene suche a pitious and myserable chaunge and the truthe of Goddes worde opressed as we see at this presente daye But we be most worthely punished and euen the same waâ—es that we offeÌ„ded We put our trust in fleshe and where as Gods spirite in fleshe dwelled as in oure holye and blessed kynge departed Edwarde the syxte who is deadde in the fleshe and hys holy soule reffeth wyth the heauenlye father in ioyes for euer he is taken from vs now and can not healpe vs and suche as in hys tyme semed muche to fououre the glory of God are become Goddes enemyes and can both heare other to proceede against the glorye of God and also sette foorthe the same them selues as muche as they maye So that suche spirituall and Godlye personnes as soughte in the fleshe Gods glory are taken from vs or els in suche case as they can do no good And suche fleshe as folowed and loued God in the syght of the worlde and hadde greate vauntage by his woorde are become hys very enemies and not only his but also enemyes too hys members But yet as kynge Dauyd knewe his foolyshe foly and wyth repentaunce repented and found grace So it may please God toâ— geue vs of his grace and holy spirit to amende oure faultes in the lyke offences and helpe vs as he did him But doubtlesse greate is oure iniquitye For there was neuer so greate abhomination redde of and so quickly to preuail as this abhomination of the wicked masse hath preuailed in England And al Christen men know that the Turkes and hethen neither haue nor yet had euer any so sensiblye knowen and many fest an idoll Wherefore that almightye God of his mercye maye preserue his people in thys noble citye of London I haue written vpon this 23. psalme of kinge Dauid to aduertise men how thei shal beware of â—eresies and false doctryn and so to lyue to his honour and glorye And â— know dearly beloued that these godly people which seke Gods honour and all other that wyshe them well be accompted the quenes enemyes although we daylye pray for her grace neuer thinke her barme But we must be content to suffer slaunder and geue god thankes for them Neuertheles this is out of doubte that the quenes highnesse hath no autority to compell any man to beleeue anye thinge contrary too Gods worde neyther maye the subiecte geue her grace that obedience in case he do his soule is loste for euer Dure bodyes goodes and lyues be at her hyghnesse commaundement and she shall haue them as of true subiectes but the soule of man for religyon is â—ounde too none but vntoo God and hys holye worde ¶ The argumente or matter whiche the prophet chefely entreateth of in thys psalme IT should seeme by the meruaâ—lous and wonderfulle description and settynge foorthe of almyâ—htye God by the prophet king Dauid in thys psalme that he was inflamed wyth the holye ghoste beiâ—ge delyuered frome all hys enemyes to declare vnto all the worlde how faythfull and mightye a defender and keper God is of as manyâ— as put theyr trust in hym He was in great daunger and specially in the warres that hee made agaynste the Ammonytes the euente and successe whereof it seemeth by the. 20. psalme hys subiectes greatelye â—cared Wherefore they commended theyr kyng as true subiectes alwayes vse wyth earnest prayer vnto God And that battayle and manye other daungers more ended wherin the Godly kynge found alwayes the protection and defence of the heauenlye father ready and at hand now Beinge at rest he would haue thys mercyfull defence of God knowen to all others that as he in al his aduersities put his trust in the Lord and had the ouerhand of al his enemyes euen so by hys example all other menne should learne too do the same and assure them selues to find as he found the Lorde of heauen to be the succour and defâ—ce of the troubled and theyr keper from all euyll And because the hearers and readers of thys his mooâ—â—e dyuine and Godly hymne should the better vnderstande the same and the sooner take credit therof in the hart
that presâ—rue and teache all persons bothe menne and women in what so euer kynde of lyuing honestlye they appointe them selues to liue in He him selfe knew this to be true right well â—as it appeareth when he sayeth blessed be the lord my strengthe that taught my handes to battel For if the lorde had not taughte and ruled him he had bene ouerthrowen many times because ther was not only more strength then he had of him selfe agaynst him but also more wit more policye more experience But what things can ouercome that man y â— is couered with this shields dominus regit me the lorde ruleth me doubtelesse nothinge at all whether it be in heauen aboue or in the earth benethe or in hell vnder the earth Not withstanding this is not al that this doctrine the Lord ruleth me doeth for the poore sheepe that is ruled but heare muste the reader and hearer of this psamle folowe king David and desire too haue the eye of his mynde purged made cleane For if y t scales of infidelity and the loue and delight to synne remayne or els the mynde be otherwyse occupied then vppon the vnderstandinge of the hymne he â—hall heare it or sing it as the vngodlye colleges of priestes do that dayly boo and rore and holye scriptures out of their mouthes and vnderstand no more the meaninge thereof then the walles whiche they singe and speake vnto We must therfore do as kinge David did lifte vppe the eses of oure mindes in to heauen and fyxe oure fayeth as he sayeth faste in the Lord And then shal we see the vnspeakeable treasures and wisedome that lyeth hidde in this meruailous comfortable head and beginnyng of thys psalmâ—â— â–ª The Lord feadeth me c. Our sauiour Christ openeth plainlye in S. Iohn what it is too be the sheepe of God and to be fed by hym and sayth they wyll beare the sheepeheards voyce but no strauÌ„gers voice and because they hear the â—hepeherds voice the shepeheard wyll geue them euerlasting life no man shall take them oute of the shepeheards hands There is the greatest treasure most necessary riches for the sheepe of god vttered which is not the knowledge of God alone to be preserued in this life and to lack nothing that is expedyente necessary for the preseruation therof but also to vnderstande whiche wayes the heauenlye father teacheth and leadeth vs to the mansion dwellinge place of life euerlastinge And if maÌ„ were wise he might soone perceaue how much the life to come is better then the life present yea be it neuer so fauourably fedde preserued by the heauenly father ouâ— shepeheard gouernour For his tuition here of vs although it â—â—â—sure so stronge that none can takâ—â—s â—ute of his haÌ„ds yet is our safegard life troubled and mingled with aduersytâ—es subiect to persecution and also vnto death but in y â— life to come gods tuicion is al toy al myrthe al solace with al perpetuite endles felicity And of this treasure Dauid cheeflye meant in the forefront of the psalme when he sayd And I shall lacke nothinge For as we see vnytl this life be taken from vs most troubles and most care beginneth and tarieth in y e house of God amonges his sheepe which be as lambes among wolues Wherfore the voice and teachinge of the shepeheard doth heale the minds of the sheepe Gods deare electe and pulleth froÌ„ them al vnprofitable fear carefulnes It quencheth all flames of luste and concupiscence it maketh and geueth a man a noble and valiminde to contemne all worldly thinges it bringeth a man in loue wyth gods true honoure maketh him ioyful in trouble quiet in aduersity and sure that the end of gods people shal be glorious and ioyfull and also that this fauoure of the shepehearde shall shall be his guyde in too the place of blisse whereas be crounes of euerlastinge glorye for suche as hauè bene ledde by the Lord and there they shal lacke nothinge For there is neither eye can see nor tunge can speake nor minde can comprehende theesâ— ioyes and glorye And therefore the prophet both constantlye and chearefullye sayde The Lorde feedeth me and I shall lacke nothinge For all thinges of this worlde be but tryfelles in comparison of thinges to come Although it be a singular fauour of god to vnderstand his goodnes and mercye towardes vs in thinges belonginge to this lyfe yet is it nâ—t to be compared too the other as Dauyd wonderfullye declarethe in the. xxv psalme when he hath noÌ„bred a great manye of Goddes benefites whiche he doeth bestowe vpon his poore seruauntes in this lyfe he in the ende maketh mencion of one specially that passeth them all in theese woordes Arcanum domini timentibus illum et testamentum sâ—um manifestabit illis That is to saye the Lorde openeth to suche as feare him his secrets and his Testament the Lord openeth to his faithfull seruaunâ—e the misteries and secretes of his pleasure and the knowos his lawes And these treasures the knowledge and right vnderstanding of Gods most holye worde be sayeth was more sweete vnto him then honye or the honye combe and more he estemed the vertue of it then he â—yd precyous stones Of all gyftes thys was the princypall that God gaue vntoo hym a righte and true knowlâ—dge of him selfe Wherefore it shall â—e moste expedyente and necessarye for euery Christian man to laboure â—tudye and praye that he maye earnestlye and with a fayethfull harte knowe him selfe to be no better then a selye pore sheepe that hath nothing of hym selfe nor of anye other to saue his bodye and soule but onelye the mercy of his shepeheard the heauenlye father and to be assured also that hys only mercy goodnes alone in Christ and none other besides him is able too â—eede him so that he shall lacke nothinge necessary in this life nor in the life to come ¶ The .2 parte of the psalme ¶ Wherein the life and salvation of man consisteth The Texte ¶ He shall feede me in pleasaunt pastures and he shall leade me by the riuers syde c. ¶ The explanation He shall set me in the pastures moste pleasant and rich of his doctrine and in the contemplation of heauenlye thinges wherwithall the myndeâ— of godly men are nonrished and fedde with vnspeakeable toye and neere vnto the plentuous fluddes of the holy ghost and the swete waters of the holye scriptures he wyll fede me In the which places the shepe of the lord are nourished to eternall life aboundinge with mylke and bringinge foorthe moste blessed frâ—te The scripture of God vsethe this worde fede in manye significations some tyme too teache and instructe sometyme too rule and govern as magistrates rule theyr people as well by lawe as by strengthe Sometyme to punysh and correct c. But in this place the prophet vseth feedinge as well for instruction by Gods worde as also for
defence and safegarde of Gods people by Goddes moste mightye power He vseth this worde pasture for the woorde of God it selfe as a thynge which is the onlye foode of a mans soule to lyue uppon as the meate and dryncke is for the bodye He vseth thys word leade for conductynge that the manne whyche is ledde at no tyme gooe oute of the waye but alwayes mayâ— knowe where he is and whether he is goynge as in manye other of his psalmes he usethe the same maner of speakynge The ryuers of refâ—ction be vseth for the plentyfull gyftes of the holye ghoste wherewithall the fayeâ—hfull man is replenished His sayinge therefore is as muche as if he had spoken wythoute allegorye or translation thus He enstrucâ—eâ—h me wyth his word and conducteth me with his holy spirite that I cannot erre nor perishe In this part of the psalme be manye things worthy to be noted First it is declared that the lyfe of manne consisteth in the foode of gods word then that there is none that geeueth the worde to be eaten but God oure heauenlye shepehearde The nexte that none canne rate of this meate of gods word but such as the holi ghost feedeth with the woorde Our sauiour Christ declareth that man lyueth not by bread alone but of euery word that proceedeth oute of the mouth of God Whereby he teacheth vs that as the bodye liueth by externall meates so doth the soule by the word of god And no more possible is it for a man to lyue in God withoute the word of God then in the worlde wythoute the meat of the world And S. Peter confessethe the same For when the Caparnaites and manye of Christes owne disciples has saâ—isfyed theyr bodies wyth externall meates they cared not for theyr soules neither could they abyde too be fedde nor too heare the meate of the soule spoken of although Christ dyd dresse it most holsomlye wyth many godly and swetâ— wordes they would not tarye vntill Christe had made that meate readye for them They coulde be contended to fede theyr bellyes with his meates but theyr soules they would not coÌ„mitte to hys dyet but departed as hongry as they came thorowe theyr owne folye Christe was leadinge them from the fyue barley loues and two fyshes wherewith they had fylled theyr bellyes vnto the pleasaunt pastures of the heauenly worde that shewed neyther barley loues nor fishe but his owne precious bloude and paynfull passion to be the meate of theyr soules howe â—e it they could not come in to this pasture nor taste in anye case of the swete herbes and nouriâ—hmente of theyr soules When Christ perceiued thei wold not be led in this pleasaunt pasture he let them go whether they would and to feede vpon what pasture they would and theÌ„ he asked of his xii that â—arâ—ed saying wil ye depart also Peter as one y t had fed both body and soule as his felowes had perceiued that the body was but halfe the maÌ„ and that being fed ther was but halfe a man fedde and also that suche meates as wente in to the mouth satisfied no more theÌ„ the bodye that the mouth was made for he felte moreâ—uer that his soule was fed by Christs doctrine and that the honger of syn the ire of God the accusation of the law the demaund claime of the deuil wer quenched taken away be perceiued likewise y â— the meat which brought this nourishment was the heauenli doctrine that Christ spake of touching hiâ— death passion he vnderstode also that this meat passed not in to the body by the mouth but in to the soule by faith by the preseÌ„ce of gods spirit with hiâ— spirit y â— body also shulde be partaker as wel of y e grace that was in it as oâ— the life So y â— he felt him self not only to haue a bodi soule aliue but also yÌ„e thei wer graciouâ—ly replenished with the pastures foode of gods fauoure Wherfore he said vnto Christ to whoÌ„ shal we go Thou hast y e wordes of euerlasting lif Which words in effect sound no other thing theÌ„ this psalme doth wher Dauid saith The lord fedeth me I shal want nothing for he leadeth me into his pleasaunt pastures pastureth me by y e riuers side Wherein it appeareth manifesly y â— y e word of god is the life of the soule The prophet Dauid doth meruelously open this thing in the repeting so manye tymes the worde of God in a psalme worthy much reading morâ— marking of y e things contained therin For he entreateth al yÌ„e psalme thorow y â— a godly life doth consist in the obseruation of gods lawes and therforâ— doeth he so manye times in the psalme praye God to illuminate and endue hys spirit and hart wyth these two vertues knowledge and loue of â—is worde wherewith he maye both knowe how to serue god and at all tymes too be acceptable vntoo him And oure sauioure Christe him selfe in saynt Luke sayth vnto a woman blessed be they that heare the worde of God and keepe it And in Sayncte Iohn Christ exhorteth all men to the readinge and exercisinge of the scripture For the ignorancye of goddes worde bryngeth wyth it a murryne rotte of the soule yet for the sinnes of the people God sayde he woulde senâ—e a honger and â—amyn amongeâ— men not a honger of breade nor water but of hearinge Goddes woorde Kinâ—e Dauid therfore as oâ—e assured bothe of the authour of lyfe and also of the foode wherewyth the lyfe is mayntayned stayeth him selfe wyth Gods benediction and fauoure that he is assured God feedeth him with his word And he sheweth allso that none is the authour of this word neither can any geue it but God alone For when the firste faule of Adam and Eue by eatyng forbidden meats had poysoned and infected bothe bodye and soule wyth synne and Gods displeasure so that he was deâ—titute both of gods fauour wisâ—ome none but god could tel him where remedy and helpe laye nor yet coulde anye deliuer him the helpe but God For tyll god made promise that the seede of a woman should make whole and saue that whiche the deuyll and man had made sicke and loste by reason of synne and also made open the remedye vntoo Adam and enclyned hys hearte to beleue the remedye Adam was dead in synne and vtterlye caste awaye Then the pitty of the heauenlye shepehearde sayde he should notwithstanding in tyme be brought in to the same pasture agayne and none shoulde deceaue him nor bringe him anye more oute of the pastures of lyfe But onely God gaue this meate whiche was his holye word and promyse And also the mouthe of fayetâ— to eate these promises of Gods onâ—ly gift And the same appeareth thoroâ— out the whole Byble that onely god by seÌ„ding of his word and preachers broughte knowledge of euerlastinge life to the people that were in
ignorancye As S. Paul saith god beforâ— tyme spake vnto oure fathers by the prophetes and in these later dayes â—nto vs by his sonne and after the ascention of his sonne by his Apostles and euangelisâ—es in so muche that non of the prophetes euer spake of Gods word that mayntayned the lyfe of the soule other wyse then they receaued it of the â—ighe shepehearde almyghty god as S. Peter sayeth prophecy came not by the wyl of maÌ„ but the holy meÌ„ of God spake as they wer taught vs the holy ghost So that God is the onelye authour and fountayn of his true word the foode of all mens soules In like maner he is the only geuer of the same as he is the geuer of it and none but him selfe So none can eate it but such as haue the same deliuered vnto them by the â—â—â—ye ghost So oure sauioure Christ likewise in the gospell of saint Iohn telleth Nicodemus that it was not possible to vnderstand and to knowe the grace of redemption excepte â—e were borne frome aboue And when saynt Iohn preached the word of God at Philippos amongs the women by the water side the lorde opened the hart of Lidâ—a to vndersâ—aÌ„d the things spoken of by Paul And when Christ preached among the Iewes wrought wonderful miracles yet they vnderstode nothing nether wer thei any thing the better And Christ sheweth the cause Proptereâ—uos non â—uditis quia ex deo noÌ„ estis that is to say therfore ye heare not because ye he not of god But the faute was not in god but in the obstynacy frowardnes of theyr own harts as ye maye see in S. Mathew Christ offered him self but yet the malice of maÌ„ rebelled at al timeâ— S. Paul to the Corinthians wonderfully setteth forth mans vnablenes saith y â— natural man is not able to coÌ„preheÌ„d the things y â— be of god And in S. Iohn Christ saith no man caÌ„ come vnto him excepte the heauenlye father drawe him for they must be all taughte of God Now as the prophet sawe theese thinges for him selfe and his saluation in Gods worde Euen so must euery Christian manne take hede that he learne the same doctrin or els it wer no comodity to haue the scripture of god deliuered and taught vnto vs. And euery reader hearâ—r must learne of this psalme y â— there is none other foode nor meate for the soulâ— but Gods worde And who so euer do refuse it when it is offered or prâ—ached or when they knowe the truth thereof do yet of malyce feare lucre and gayne of the world or any other waye repugne it they be vnworthy of al mercy and forgeuenes let euery man and woman therefore examyne theyr own conscience with out flatteringe of them selues and they shall fynde that the moost parte of thâ—s realme of Englande in the tyme of oure holy and blessed kynge Edwarde the syxt were fedde wyth thys holy foode of Gods word or els myght haue bene fedde wyth it For it was offerd and sent vnto them as well by most godly statutes lawes of parlament as by many noble meÌ„ and vertuous learned preachers If they fedde not vppoâ— it accordingely or nowe theyr teeth stande on edge and theyr stomacks be closed with it to theyr peryll be it Thus Christ sayth they haue nothinge whereby iustly to excuse them selues of theyr synne And lykewyse he sayeth that who so euer hatethe hym hateth also hys father By whyche words it appeareteth manyfestlye that no man can hate Christes doctrine but he must hate Christ him selfe and no man can hate Christ but he must also hate the father of heaueÌ„ Wherefore it is expediente for euery manne to marke such places For it was not Christes name nor Christes personne that the Iewas hated so moâ—tallâ—e Christe for but they hated hym to death for hys doctrines sake and it was Christes doctryne that condemned the worlde and shewed the life learninge of the world to be euyll and coulde not abide the lighte of gods worde and therfore in no case they coulde abyde to heare of it As ye see the like in his poore preachers For his wordes sake they be lesse passed of then dogges or brute beastes For they be hated to death and more fauour doeth Barabas the murtherer fynd then Peter the preacher of Christ that wold lead the flock redemed w t Christes precious bloud in to the pastures of gods word with the prophet Dauid yet in thys hatred of Gods worde the foode of gods sheepe they would â—e seene and non but they to loue and honour god but it is not so in theyr hartes For they haue a contempte of God as theyr frutes well declare And Christ sayth they hate bothe him and his father yea that withoute cause But thou Christian reader see thou fede thysoule with no other meat theÌ„ w t the holsome pastures of gods word whatsoeuer the world shal say or do Looke vpon this texte of saint Iohn when the comforter shall come whoÌ„ I shal send from my father euen the spirit of truth whiche doth proceede from the father he shall testifye and heare recorde of me Wâ—y that place and thincke wherefore the sonne of man referred him selfe to the witnes of the holye ghost and ye shall know that it was for no vntruth that was in the authour beinge Christ or in the doctrin that he preached but only to make the disciples to be of good comforte and that they shoulde not esteeme the gospell he preached vnto them any thinge the lesse althoughe it had manye aduersaries enemies and was spoken against in maner euerye where for against the fury and false iudgemente oâ— the worlde that coÌ„temnâ—d the gospel they shuld haue the testimonye of the holy ghost to alowe and warante the Gospell Let vs therefore praye to the heauenlye shepehearde that he wyll geue vs his holy spirits to testifye for the woorde of God the onely foode of our soules that it is true that God sayeth and onelye good that he appointeth too feede vs. And this we may be assured of that in this heauy and sorowfull tâ—me ther is nothing caÌ„ testify for the truthe of Gods word and kepe vs in the pleasaunte pasture thereof but the verye spirite of God whiche we must set against al the tumultes and daungers of the worlde For if we make thys veriâ—ye of Gode subiecte to the iudgemente of the worlde our fayeth shall quayle and faynte euery houre as mens iudgementes varye Wherefore let vs praye to haue alwayes in vs the spirite of adoption wherby wheÌ„ our faith shalbe assaulted we may cry father father and the same helpe for the mayntenaunce of the truth God promysed by his holy prophet Esay sayingd Thys is my couenaunt with them saith the lord my spirit whiche is in thee and my wordes whyche I haue put in thy mouth shall not departe
and matched with swyne too feede like swyne eate lyke swyne suche meate as swyne eate remembringe that the worste in his fatherâ— house was a prince and noble kynge in comparyson and respecte of hym then also beinge perswaded of his fathers mercy he returned and his father brought him in to his pleasant swete pastures gaue him his old fauour and accustomed apparell again as a manne to keepe companye with men and no more wyth adulterouâ— men and vncleane swyne Howe be it be came not to his olde honoure â—gayne tyll the Lorde had practysed in him that he practised in thys prophet kynge Dauid animam meam conuertit hâ— conuâ—rted and tourned mysoule It is but a folye for a man to flatter him selfe as thoughe he were a christian man when his hearte and soule is not turned vntoo the Lorde he shall neuer feede in the pastures of lyfe but be an hipocryte all the dayes of his life as the moste parte of the worlde be that professe Christâ— name at thys presente daye They saye they bee conuerted frome the worlde too God when there is nothinge wythin the pastures of Gods worde but that they wyll contemne rather then too haue as muche as an cuyll looke of the worlde for it They saye they be conuerted to God when they be contented with the worlde to â—onoure that for God that is bâ—t breade and wyne in the matter and substaunce as the scrypture of God and the holye churche of Christ haue taught beleued these 1500. yâ—ars and more Oh. Lord be these menne turned to thee be these the men that shall dwell wyth thee in thy holye mounte of Syâ—n and stande in thy holy place Maye doubtlesse for they be not turned â—o thee but from thee and be not with thee but agaiâ—st thoâ— They speake wyth the and yet theyr deedeâ— dishonour thee they talke of truthe and practise lies What good lorde shall thy symple and poore vnlearned shepe doe Where shall they seeke thy truth For the â—hepeheards say sing this psalme euery weeke at euery dirige for the dead yet thei be not conuerted in their spirites too thee that thou mightest lead theÌ„ in to the pathes of righteousnes But lord there is no manne nowe in maner that dare accuse them they destroye them selues and thy sheepe and no man can be suffered with gods word to remedye it Notwythstandyngâ— good Lorde although in this world none maye accuse them yet they in the worlde to come shall haue kinge Dauid whose psalmes they dayelye reade and in whome they moste glorye too accuse them both of hereâ—ye and blasphemye as Moses shall accuse the wycked Iewes whome they moost glorye of For as the Iewes râ—ddâ— the scripture of Moses and yet wâ—â—â—neuer the better so these priestes of Antichrist reade the holy scripture and yet neyther the people nor they them selues are any thinge the better And in this they passe the abhomynation of the Iewes and Turkes For they were and yet be content that theyr bokes of religion shall be vsed in theyr churches in the vulgare and common tonge but these enemies of god and man wold not haue the worde that God hathe appoynted for all mens saluation to be vsed in anye tonge but in the latten The God therfore of â—eace that broughte agayne from death to life the greate shepehearde of the shâ—epe by the bloude of the euerlastinge tement oure Lorde Iesus Chrisâ— conuerie the soules and heartes of all those that cause the sheepe of God thus to eate and feede vppon the carine and infected pastures of meunes tradicions Amen Now as kinge Dauid in this text hath wonderfully set forth the miserable nature of all Gods sheepe and put him selfe for an example that the nature and condicion of all menne is corrupt wycked and damnable so that it can not be partaker of gods benediction and euerlastinge grace excepte it be borne a newe amended restored and instructed So likewise he sheweth that none conuerteth the soule of man but the heauenly father the great shepeheard that both seeth the loste state of his shepe wylleth of his mercy the saluatioÌ„ and calling of the shepe home again and then he proceedeth further shewethe what the heauenlye shepehearde wyll doe wyth his sheepe he sayeth he wyll leade them in to the pathes of iustice Wherein the prophet declareth that it is not onelye God that conuerteth the man from â—uyll but also he alone that keepeth him in goodnes an vertue And therein is shewed a wonderfull myserye and wretchednes in the soule and bodye of man that can neither begynne nor yet continue in a lyfe acceptable vnto God exceptâ— that God wholye wooreke the same hymselfe And as it declareth the wonderfull wretchednes of man so doeth it many felte and sette foorthe a wonderfull and vnspeakeable mercy and compassion of god towards man â–ª that so meruailouslye and graciously he can be contente to healpe and saue his ennemye and verye aduersarâ—e But herein is required of as manye as the Lorde conuerteth frome iniquity and synfull lyuinge that they walke in the same lawe and vse their conuersation in equitye and iustice as it becometh obediente men and women redemed with the shepeheards precious bloud For the Lorâ— doâ—th not teache his sheepe the trutâ— that they should liue in falshode neither gâ—ueth he them the remission of theyr sinnes that they should returne to the same agayne but because they shoulde â—tudiouslye applye and â—â—lygentlye excercyse theâ— selues in vertuous woorkes too the honour of almightye God There be two sortes of people that the Lorde wyll iudge and punishe in the later daye wyth extreame ire and â—ustice The one sorte â—e called vpon to learne the knowledge of god and of Gods honoure as gods word coâ—maundethe but they wyll not heare nor obey the calling but know god learne God as the custome and maner of the world is to knowe him and learne him thoughe it â—e neuer so farre frome the truthe And the other sorte be contented to heare and learne to knowe God and too serue â—im as he teacheth in his holye and most pure worde but in theyr harts consente not to theyr knowledge but contrarye to it they do outâ—ward seruice to a false god frame their conuersation both in religion â—owards God and their maners toward men as men of the world do So that god hath no more reuerence of hym that knoweth the truth theÌ„ of him that iâ— ignoraunte of the truthe Esaye the prophet speaketh agaynst y t first sort of menne that wyll not heare when they be called nor learne when they be taught and saith when other men shall laughe they shall weepe when â—ther be merye they shall be sorye when other be whole they shall bee sycke when other men shal lyue they shal die and when other men reioyce in myrthe they shall lamentâ— in sorowe And good cause whye sayth saint Paule for the Lord
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
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
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
sayed Lorde chastene mee not in thy â—urye nor punishe me in thy wrathe my soule is sore troubled but how longe lord wylte thou dyfferre healpe And of suche troubled consciences wyth câ—nflyctes ye shall fynde often tymes in the booke of psalmes and in the reast of Gods scriptures yet shall ye fynd the end of the temptation to be ioyful and comfortable to the weake man that was so sore troubled For althoughe God suffer a longe fyghte betwene hys poore souldier and the dâ—uyll yet he geueth the victory to his seruaunte as ye may see in king Dauyd When he cryed oute that bâ—the his bodye and soule was weriâ—d wyth the crosse of Gods punishemente yet he sayed at the laste discedite a me oper arij iniquitatis quoniam exaudiuit dominus vocem fletns mei departe frome me ye woorkers of iniquitye for the Lorde hath bearde the voyce of my weepings And in other of hys psalmes ye shall perceaue hys fayeâ—h more weake and his soule troubâ—ed wyth suche angâ—yshe and soroâ—e that it shall seâ—me there is no consotion in his soule nor anye shewe of Gods carefulnes to wardes him In this state ye maye see hym in the 13. psalme where as a manne in maner destitute of al consolation he maketh his complaynte sayinge howe longe wylte thou forgette me The same may ye reade also in the. 43. psalme where he sheweth that he his moste iust cause and the doctrine that hee professed was lyke altogether too haue bene ouercome so that his spirite was in manner all coumfortles Then hee sayed too hys owne soule quare tristis es anima mea et quare coÌ„turbas me Why art thou so heauy my soule and whye doeste thou trouble mee Truste in the Lord c. And in the. 42 psalme he setteth foorth wonderfullye the bytter syghte and sorowefull conflicte betwene hope and desperation Wherein he complayneth also of his owne soule that was so much discomforted and byddethe it truste in the lord Of the whych two places ye maya learne that no manne hadde â—uâ—r fayeth at all tymes lyke but sometimes more stronge sometimes more weake as it pleased God too geue it Let no man therfore despaire although he find weakenes of faith for it shall make hym to humble him selfe the more and too be the more diligent to praye to haue helpe when he pâ—rceauâ—th his owne weakensse and doubteles at lengthe the weake manne by the stronge God shall be broughte to this poynte that he shal in all troubles and aduersities saye with the prophet if I should go thorowe the shadowe and daungers of deathe I woulde not feare what troubles so euer happen And he sheweth hys good assurance in the text that folowâ—th which is the syxt part of this holye and blâ—ssed himne ¶ The .6 parte of the psalme ¶ Whereby the troubles of Gods electe bee ouercome The texte ¶ For thou arte with me thy rodde and thy staffe comforte me thou shalte prepare a table before mee agaynst them that trouble me thou hast anoynted my heade with oyle and my cup shall be full The explanation SEinge thou art with mee at whose power will all troubles go and come I doubt not but to haue the victory and ouerhand of them how many and daungerous so euer they be for thy rodde chasteneth me when I go astraye and thy staffe stayeth me when I should 〈◊〉 Two thinges most necessarye for me good lorde the one to call me frome my faut and errour and the other to keepe me in thy truthe and veryâ—ye What can be more blessed then to be susteined and kepte from fallingâ— by the staffe and strengthe of the moste highest And what can be more profitable then too be beaten wyth hys mercyfull rodde when we go astray For he chasteneth as many as he loueth and beatethe as manye as he receaueth in too his holye profession Notwithstanding whiles we be here in this life he fedeth vs with y e swete pastures of holsome herbes of his holye worde vntyll we come too eternall lyfe and when we put of theese bodyeâ— and come in too heauen and knowe the blessed fruâ—tion and riches of his kingedome then shall we not onelye be his sheepe but also the geastes of his euerlastynge bankeâ— The whiche Lord thou settest before al them that loue thee in this world and doest so anoynt and make gladde oure myndes wyth thyne holye spirite that no adversities nor troubles can make vs sorye In thys syxte parte the prophet declareth the olde saying emongs wise menne non minor est virtus quam quererâ— parâ—a tueri that is to saye it is no lesse mastrye to keepe the thynge that is wonne then it was to wyn it Kinge Dâ—uyd perceaueth râ—ghte well the same and therefore as before in the psalme he sayed the Lorde turned his soule and ledde him in to the pleasaunte pastures where as vertue and iustice raygned for his names sake and not for anye righteousnes of his owne So sayeth he nowe that beinge broughte in too the pastures of truthe and in to the fauoure of the almightye and occompted and taken for one of hys sheepe it is onely god that keepeth and mayntayneth hiâ— in same state condicion and grace For he coulde not passe thorowe the troubles and shadowe of death as he and all Gods electe people muste do but onelye by the assistaunce of God and therefore he sayeth he passed thorowe all perryll because he was wyth him Of this parte of the psalme we learne that al the strength of maÌ„ is vnable too resist the troubles and persecutions of gods people and that the grace and presence of god is able to defende his people and nothinge but it Therefore doeth Saynte Paule byd the Ephesiians be stronge throught the Lorde and throughe the myght of his strengthe for he sayeth that great and manye be oure aduersaryes stronge and mightye whiche go abouâ—e not onely to weaken vs but also to ouercome vs and we of oure selues haue no power to wythstand wherefore he wylleth us to depende and staye onely vpon Gods strength And Sayncte Peter alâ—o when hee hath declared the force and malyce of y e devyll he wylleth vs to resist hym strongelye in fayeth And Saincte Iohn sayeth that this is the victorye that â—â—ercometh the world â—uen our fayeth And oure sauioure Chrisâ—e when the tyâ—e was come that hee should departe out of the worlde corporallye and perceaued howe maliciouâ—â—â— and strongly the dâ—uâ—l and the world were bente agaynste his diseyples that he shuld leaue in the world as thâ—â—eâ—monges wolfes and towlyttle â—trength his poore flocke hadde agaynst suche meruaâ—lous troubleâ—t he made his moâ—te holye and effectuous prayer for them presente and them in trouble and likewise for vs that be nowe and also in trouble in thys sorte Pater saâ—cte serua eos per nomen tâ—um quos dedisti mihi c. That is to saye holye father keepe them for thy names sake
heauenlye prayer in Saynt Iohn Non rogâ— vt tollas eos e mundo sed vt serues eos a mâ—lo That is to saye I do not sayeth Christe to his heauenlye father praye that thou shouldest take those that I praye for out of the worlde but that thou preserue them from euil And in this praier he hath wonderfullye taughte vs that a christian man is subiect to two troubles one of the bodye and an other of the soule one of the world and an of the deuyll As for the troubles of the world he saith it is not so expedient that christian men be deliuered from theÌ„ least in idlenes we shuld seke our selues and not god as the children of Israell dyd but this he knewe was most necessarye that the father shuld preserue vs in the myddes of theese troubles with his helpe from all sin and â—ransgression of his holy lawes and thys he assured his disciples of and all other that put their truste in hym not that they shoulde in thys life be preserued and kept from troubles and aduersities but that the heauenlye father shoulde alwayes geue vnto his such strength and vertue agaynste all the enemyes of God and mannes saluation that they shoulde not be ouercome wyth troubles that put theyr truste in hym For God suffereth and appointeth his to fight and make warre with synne and wyth all troubles and sorowes that synne bryngethe wyth it but God wyll neuer permytte his to be deadlye and mortallye wounded It is therefore expedyente that man know who â—e hys greatest foes and doo worke most daunger There be diuers psalmes wherein he setteth foorthe the perryll that he was in as well in hys bodye as in his soule As when he complayneth of hys banyshemente emonges not onelye cruell people but also vngodlye that soughte too take bothe hys mortall lyfe frome hym and also hys relygyon and trust that he hadde in Goddes worde Wherfore he compareth them too the Tartaryans and Arabyans men withoute pyttye and relygyon And the lyke doeth hee afterwardes in another psalme where as geeuynge thankes for hys delyuery hee sayeth that synners trode vppon hyâ— backe and manye tymes warred against him he shuld haue bene ouer throwen if god had not holpen him Wherein he speaketh not onelye of battayle wyth the sword agaynst the bodye but also of heresye and false doctrine agaynste the soule As ye maye see how Senacharib and Iulius the apostata two emperours fought against the people of god not only to take from them theyr liues but also theyr religion and true honouringe of god And of all battayls that is the cruelest and of all enemies the principall that would take the soule of man from gods worde and bringe it to the word of man And that persecution trouble openly against gods word continued manye yeares vntyl Christe was preached abroade and princes made christians Then thought the deuyll his kingdome to haue ben overthrowen and christian men might liue in Christes religion withoute any trouble or warre for religion How be it at length for sinne the deuyll entred by subtyll meanes not onelye to corrupte true religion but also persecuted the true professoures thereof vnder the name of true religion and therein vsed a meruailous policye and crafte by men that walked inordinatelye amonges the christians them selues From whose companies sectes and conuersation S. Paul wylled vs to refrayne by these wordes we coÌ„maunde you brethren in the name of our lord Iesus Christ that ye refrayne from euery one that is accompted a brother that vsethâ— him selfe inordinaâ—ly and not accordinge too the institution he receaued of vs. And because ye haue not taken heede of this holy commaundement and kepte your selues from daunger and peryll of heresye synne ydolatry and superstition by the rod and staffe of god nor haue not eaten your meate of religion at Gods table nor youre myndes haue bene anoynted wyth the holye ghoste as Dauyd in thys psalme sayeth that hee was against all troubles by theese meanes defended and maynetayned that no peril of the body y â— sword nor perryll of the soule by false doctrine cold hurte hym therefore marke a lyttle see the daungers that haue hurted both you youre conscience also not lyke to be healed as farre as I canne see but more hurt hereafter For the way to heale a man is to erpulse and put awaye sickenesse and not to increase and contynue the syckenesse From whome thincke ye that saintâ— Paul comaunded you to refrayne in the name of oure Lord Iesus Christ He sayeth from hym that behaueth self inordinately Who is that think ye Sayncte Paul sayeth he that rulethe not hym selfe after the rule and instytution that hee hym selfe hadde taughte the Thessalonyans So that we must refrayne then from all suche as conforme not them selues too the institution of Saynctâ— Paule yea althoughe he be an Aungell frome heauen This departure frome suche as haue ruled and put foorthe erroures and lyes is not newe but hathe bene vsed in Englande of Englishe men more then 20. yeares synse we departed frome the sea of Rome for the ambition of the Romishe bishoppes that transgressed both this ordinance of saint Paul and also of Christ. Of the which deadly and pestilente ambition the prophet Ezechiel prophesied so did also S. Paul if prophecies by god and commaundementes by hys holye Apostles had anye thinge preuayled in oure dull and naughty hartes Reade the places and see youre selues what is spoken of suche a wicked shepeheard I do put you in mynd of this wicked sea because I do se that contrary to the word of God contrarye to the lawes of the realme moste Godlye againste the popes supremacye agaynste all oure othes that be Englishe men and agaynst all the olde Godlye writers Thys Antichrist and member of the deuyll is not vnlyke to haue the regymente of youre soules agayne whiche God forbyd I do exhorte all men therfore to beware of him as of one that came noughtely to suche vsurped autority and whose autoritye is not onely the trouble of all Christian realmes and princes but also of all christian soules And as he hathe bene alwayes a trouble vnto the one so hath he bene a destruction to the other as I wyl a lyttle declare vnto you that ye may knowe him the better and so by the rodde and staffe of gods word defend your selues from him The greke church for this ambition of the Romyshe bishop seperated her selfe frome the churche of Rome and woulde not haue to do with her For after that the grekes knew that the bishops of Rome meante to take from them their liberties they wold not indure it yet dyd the Romish bishops alwayes to come to the supremacy pycke quarrelles and matters to fall out vppon fyrst with the clargye and then with the laity Platina writeth howe Pius bishop of Rome being deceaued by one Hermes a verye euyll man began a new