one as all the reaâ—t â—aye bee assured he vseth his staffe and force too comforte one kynge Dauyd as hee sayeth thy rodde and thy staffe they comforte me as all other shoulde assure them selues too be safe vnder hys protection In this metaphore and translation vnder the name of a staffe kynge Dauyd hathe declared the power of God too be suche that in case he should passe by and thorowe thousandes of perilles he woulde not care for Godde is wyth hym wyth hys rodde and staffe Then hee settethe foorthe the thyrde allegoâ—ye and expresse the an oâ—her meanes whyche God vsethe for the defence and consolation of hys poore shepe and saith that god hathe prepared a taâ—le in hys syghte agaynste all these that trouble hym By the name of a table he settethe foorthe the famylyare and in maner fellowelyke loue that the God omnypotente hathe towardes hys sheepe wyth whome he vsethe not onelye frendeshyppe but also famylyaritye and dysdaynethe not beynge the kyng of kynges too admytte and receaue vntoo hys table vyle and beggarlye synners scabbed and rotten shepe That frendship and famylyaritye is maruayloussly set foorth in this that hee made a table for Dauid as though Dauid had sayd who is he that can hurt me whiâ— the Lorde of lords doth not only louâ— mee but admytteth me to be alwayes familiarlye in his companye Thâ— same maner of speach is vsed of king Dauid towards Miphâ—boseth Ionathas sonne when he sayde he should not onelye haue the feeldes agayne of Saule hys grandefather but also be entertayned at hys owne table that is to saye vsed frendely honourablye and familiarlye This worde table is diuerslye other wayes taken many tymes in the scripture but in this place it is nearest too the mynde of kinge Dauid to take it in this signification that I haue noted And oure sauioure Christe taketh it in the same signification in Saints Lukes gospell where he sayeth his dysciples shall eate wyth him at hys table in the kingdome of god The fourth meanes that the heauenlye shepehearde vseth in kepinge of his sheepe the prophete setteth foorth vnder the name of oyle and a full cuppe In the word of God these wordes haue also comofrtable significations and meaninges extendinge to Dauids purpose Isaac when hee had geuen the blessinge frome Esau to Iacob sayde to Iacob God shall geue the of the dewe frome heauen and from the frutefull grounde thou shalte haue abundaunce of corne of wyne and oyle c. By the whyche blessinge he meatne that Iacob shuld lacke nothinge too serue his needes and to make him merye And if wee take Dauid that he meaneth by oyle as Isaac did that at the Lordes table was all plentye myrthe and solace we take him not amysse for so manye tymes oyle is taken for consolatioÌ„ and ioy in the scripture When Christe had pourged the hurte mans woundes first with smartinge wine be afterwardes put in to them swete oyle to ease the smarte and sharpenes of the wine And so likewise saith our sauioure Christe to Simon the Pharisey that gaue him meate enoughe to his dinner but gaue him no mirth Synce I came in too thy house thou gauest me no water for my feete nor oyle for my headde this poore woman neuer ceassed to washe my feete wyth the teares of her eyes and toâ— anoynte them wyth oyle But in manye psalmes kinge Dauyd vsethe this worde oyle too signifye the holy ghoste as when he speaketh of oure Sauioure Christe Thou haste loued iustice and hated iniquitye therfore hathe God anoynted thee wyth the oyle of ioye aboue thy fellowes And this oyle is not y â— materiall oyle that kings and priestes wer anointed with al in the olde time of the law of whose coÌ„feccion we reade in the boke of the Leuites but this is the oyle by whose efficacy strength and power all thinges were made that is to say the holy ghost And in his 89. psalme he speaketh of oyle in the same signification Therfore I take kinge Dauyd here when he sayeth God hath anoynted his headde with oyle that God hathe illuminated hys spiryte with the holye ghoste And so is thys place taken of godlye men his heade taken for his mynde and oyle for the holye ghost And as oyle nourishe the lyghte mytigateth labours and paines and exhilerateth the countenaunce so doth the holye ghost nouriâ—he the lighte and knowledge of the mynde replenisheth it with goddes giftes and reioyseth the hart Therfore the holye ghost is called the oyle of myrth and consolation And thys consolation cometh vnto kinge Dauid and to all gods liuely members by the meanes of Christe as Saincte Peter saith we be people chosen and a princely priesthode c. By the word cuppe in this verse he meaneth that hee is fulley instructed in all Godlye knowledge too liue verâ—uouselye and Godlye for the tyme of his mortall life and so is the cup in the scripture takeÌ„ for any thing that can happen vnto vs whether it be aduersitye or prosperity for they be called cups As Christe sayde of his deathe father if it bee possyble take this cuppe froÌ„ me And Dauid in the. 16 psalme vseth it for mans prosperity in God The Lorde sayeth he is the porcion of myne enheritance and of my cup. And therein he speaketh in the name of Christe whose inheritaunce is the whole number of the fayethfull and sayth that his enheritaunce which is the churche by Gods appoyntment is blessed and happye for no aduersitye can destroye it This is meante by Dauids woordes the rodde the staffe the table the oyle and the cuupe and he vseth all these wordes to declare the carefulnes loue and defence of God towardes miserable man And he coulde the better speake thereof vntoo others because he had so manye tymes â—ealte and had experience that God was both stronge and fayethfull towardes hym in all tyme of daunger and aduersity And here is to be noted that the dauÌ„gers that man is subiect vnto in this lyfe be not alone suche as heretofore kinge Dauid hath made mencion of as sickenes treason sedicion warre pouertye banishmente and the death of the bodye but he fealte also as euerye man of god shall feele and perceaue that there be greater periles and daungers that man standeth in ieopardye of then these be by occasion of synne the mother of all mans aduersity Synne bringeth a manne in to the displeasure and indignation of god y â— indignation of god bringeth a man in to y e hatred of god y e hatred of god bringeth a maÌ„ in to despaire doubtfulnes of gods forgeuenes dyspaire bringeth a maÌ„ in to euerlasting pain euerlasting payne continueth and punisheth the damned creature wyth fier neuer to be quenched with Gods anger and displeasure whiche can not be reconciled nor pacified These be the troubles of all troubles and sorowes of all sorowes as oure sauioure Christ declareth in his most
hath stretched foorthe his hande alwayes to a rebellious and obstiâ—ate people that wyll not learne nor knowe his holye wyll Agayne the other sorte that knowe and haue learned the Lordes wyll and pleasure and yet prepare not them selues to do hys wyl shall be beaten wyth manye stripes sayeâ—â— oure sauâ—oure Christ. And the Lorde in Sayncte Mathewe doeth wondeÌ„â—fully charge both suche as ignoâ—â—ntly do offende and those that doâ— with knowledge offende those also that be caâ—led vppon to amendemente in fayth charity and those that bâ— not called vpon by preachinge of the truthe and sayteh the greater dâ—â—natyoâ— is vppon suche as knowe or â—yghte knowe or â—s when they do knowe they be nothynge the better for theyr knowledge He putiethe foorth there foure cityes Choroâ—aim and Bethsaida Liâ—e and Sâ—â—one â—wâ— of them manye â—ymes admonyâ—heâ— by Christ to amend The other 〈◊〉 noâ— so called vppon neuerthelâ—ssâ—â—othe of them the Lorde wyll iudge but most seuerlye such as neglâ—â—t the worde of God when it is offered Therfore it is not enough for a man to â—arken or beare reade or learne Goddes woorde but â—e must be ruled by Gods worde frame his whole life after Gods worde and before all thinges avoyde ydolatrye by Gods worde as kynge Dauyd sayth iâ— thiâ— psalme that the Lorde dyd not oâ—elye conuerte his soule but â—roughte him in to the pathes of iustyce Let euery man and woman therfore â—â—â—nke wyth them selues what knoâ—ledge they haue receyued of God For â—e that hath receaued most shall make accompte for moste and the more he knoweth and abuse thâ— his knowledge the more shall be his damnation and in case they knowe nothynge at all and he neuer the better for all the preachynge of the Lordes woorde let them take heede what persons they bee and in what place they haue dwelled In case theyr pouertye was suche that they coulde not heare and theyr dwelling where as was no preachinge at all yet be they vnder the iudgement and damnation of God because the know not as Liâ—e and Sydon were If they were of such state as they might haue come if they woulde and hadde preachers to tell them the truthe in case they woulde haue harde the truthe suche menne and women shall be the more in daunger of Gods seuere iust iudgement For God doth not onelye take an accompte of that menne haue receaued if they vse not gods giftes wel but also straytelye requirethe of them that myghte haue learned the thinge that eyther â—yllingelye or obstinatelye they reâ—â—sed too learne as ye maye see by Chorozaim and Bethsaida God wil as wel take an accompte of him that refused too receaue the gyfte of Gods woorde as he requireth an accompt of him that hath receaued it and abbused it Whereby we learne that not onelye the manne that abuseth Gods woorde shall be damned but also be that wyll not learne Goddes worde Kynge Dauid had the worde offered he receaued it and was caried therebye in too the pathes of iustice and lyued Godlye thereafter Nowe he goeth foorthe and sheweth wherefore manne is broughte to life and saluation ¶ The .4 parte of the psalme ¶ Wherefore man is broughte to lyfe and saluation The Texte ¶ For his names sake The explanation HE brought not me to life and saluation sayeth the prophet for anye mâ—rytes or deserninges of myne but for hys owne infinite goodnes sake And what so euer euyll hath bene done and synne commytted all theese thinges I ascribe to my corrupte nature and accuse my selfe too be the doet of them â–ª but if any thinge haue bene thought sayed or done that is vertuous and Godlye that I wholye ascribe and attribute vnto the mercy of God that gaue me a good mynde to wyshe too do well and also strength to doo the thinges that he gaue me wyll too wyshe Of this parte of the psalme we learne that manne can neyther wyshe nor speake nor do any thing nor yet vnderstande anye thinge that good is but onlye throughe the mercye of God who maketh of an ignoraunte man a man of knowledge of an vnwillingâ— man a willinge man of an euyll speaker a good speaker of an euyl doer a good doer Therefore S. Paule when he seeth that the nature of man wil take vpon her to be y â— authour of any good thing he acuseth and condemneth her of arrogancy pride saying what hast thou that thou hast not receaued If thou hast receiued whye doest thou glory as though thou receauedest not And in the same Epistle he sayeth that he preached Christe crucifyed whiche was a slaunder too the Iewes and a foolishenes to the gentiles yeâ— saith he the foolyshenesse of God is wyser then menne and the weakenesse of God stronger then menne And that had kinge Dauid good experience of when he sayd the Lorde ruleth me and I lacke nothinge he putteth me in a swete pasture and leadeth me by the ryuers syde hee turnethe my soule and conducteth me in too the waye and pathe of iustyce for hys names sake and for his mercies sake He sawe the deuâ—ll the worlde hys fleshe and sinne all conquered by the power of God and for hys names sake broughte bothe to lyue and also vertuously to lyue to his honour that gaue the lyfe and too his owne saluation that receaued the life All oure teachinge a great many of yeares and also youre whole laboures haue bene châ—fely too knowe the miserye of man and the mercy of almightye God Wherefore it shall not nede longe too tarye in openinge of thys place of the psalme for ye be ryche in God in these two poyntes God geue you grace wel to vse them Yet in anye case we must remember that our soules be turned from sinne and we accepted as the people of euerlastinge lyfe onelye for Goddes mercyes sake So doeth kynge Dauid wonderfullye open vntoo vs in the. xxxii psalme where as he sayeth blessed be they whose synnes are forgeuen and whose transgressions be couered blessed is the man to whom the Lorde imputeth not his synne Of the which wordes we learne that the Godlye kinge called those happy and blessed not that be cleane and pure withoute synne for there is no â—uche man in this lyfe but those bee blessed whose sinnes the mercye of God forgeuethe and they be onelye suche as vnfaynedlye acknowledge theyr synne and stedfastelye frâ—me their harts belâ—ue that the death and passiâ—n of Iesus Christ is the onelye expâ—aâ—ion purginge thereof As S. Paule wonderfully expoundeth Dauids words in hys Epistle to the Romaynes As the prophet by theesâ— wordes for hys names sake â—â—clareth that there is nothing in him nor in anye other man wherefore God shoulde turne the soule of man from death to lyfe from errour â—o truth from the hatred of God to gods loue frâ—â—e wandringe a stray to a stablisshed contynuaunce in the veritye of Goddes worde but onelye Goddes mercye So doeth he in other of
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
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
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