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
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
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