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
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
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
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
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