An Exposition upon the .23. psalm of David full of fruitful and comfortable doctrine, written to the City of London by john Hooper, bishop of Gloceter and Worceter, and holy Martyr of God for the testimony of his truth. ¶ Whereunto is annexed an Apology of his, against such as reported that he cursed Queen Mary, with certain Godly and comfortable letters in the end. prover. 11 ¶ By the blessing of the righteous the city prospereth: But when the ungodly have the rule it decayeth. Anno. 1562. ¶ To the faithful and lively members of our saviour jesus Christ, inhabytinge the city of London, grace and peace from the heavenly father through our lord jesus Christ. Your faith and firm hope of eternal life (dearly beloved) which of long time ye have learned and thoroughly persuaded yourselves in, by the truth & unfallible verity of the heavenly word, sealed with Christ's most precious blood, is very sore and dangerously assaulted, and by all means possible attempted to be taken from you, that ye should have no longer credit to god's truth but believe man's lies, no more to have salvation by Christ the once died, & offered himself once for all forsyn, but the ye must believe now your salvation in Christ many times offered by wicked men every day in the abominable mass, to the v●ter conculcasion & oppressing of Christ's death, as the wicked Pope and his adherentes would persuade you, and not as Christ your saviour ●athe taught you. But this sudden and miserable change from the truth unto falsehood and from God and Christ to the devil and antichrist, doubtless cometh of god for our manifold sins towards the heavenly father our shepherd, that taught us a long time with his blessed word, and we were neither than●kful for it, nor yet put our trusts in him, as in one that only could save and defend his own word: but we thought in our foolishness that the world was so much and so many ways with the word of God, that even by man's strength it might have been defended: where as the truth of Goods word is permanent● and never faileth saying, cursed be the● that make flesh their defence and shield. For as king david when God ●adde brought him to possess his kingdom p●aceablye, said (like a fool as he was) I shall never be more vngu●eted, but yet the Lord turned his face from him, and he found straight way such an alteration as he never found before, with increase of new dangers more troublous than ever he had before: even likewise when god had given us a blessed and holy king, and such magistrates (although they were sinners) as wished the glory of God only to be preferred by true doctrine: we like carnal men thought ourselves so sure, and so established, that it had not been possible to have seen such a piteous and miserable change, and the truth of God's word oppressed as we see at this present day. But we be most worthily punished, and even the same wa●es that we offended. We put our trust in flesh, and where as God's spirit in flesh dwelled, as in our holy and blessed king departed Edward the sixth (who is dead in the flesh, and his holy soul reffeth with the heavenly father in joys for ever) he is taken from us now and can not help us, and such as in his time, seemed much to fovoure the glory of God, are become God's enemies, and can both hear other to proceed against the glory of God, and also set forth the same themselves as much as they may: So that such spiritual and Godly persons as sought in the flesh God's glory, are taken from us, or else in such case as they can do no good. And such flesh as followed and loved God in the sight of the world, and had great vantage by his word, are become his very enemies, and not only his, but also enemies too his members. But yet as king david knew his foolish folly and with repentance repent and found grace: So it may please God to● give us of his grace and holy spirit, to amend our faults in the like offences, and help us as he did him. But doubtless great is our iniquity. For there was never so great abomination red of and so quickly to prevail, as this abomination of the wicked mass hath prevailed in England. And all Christian men know that the Turks and heathen neither have nor yet had ever any so sensibly known, and manifest an idol. Wherefore that almighty God of his mercy may preserve his people in this noble city of London, I have written upon this. 23. psalm of king David, to advertise men how they shall beware of heresies and false doctrine, and so to live to his honour and glory. And ● know (dearly beloved) that these godly people which seek God's honour, and all other that wish them well, be accounted the queens enemies, although we daily pray for her grace & never think her barm: But we must be content to suffer slander, and give god thanks for them. Nevertheless this is out of doubt, that the queens highness hath no authority to compel any man to believe any thing contrary too God's word, neither may the subject give her grace that obedience: in case he do his soul is lost for ever Dure bodies, goods and lives be at her highness commandment, and she shall have them as of true subjects: but the soul of man for religion is ●ounde too none but unto God and his holy word. ¶ The argument or matter which the prophet chiefly entreateth of in this psalm. IT should seem by the merua●lous and wonderful description and setting forth of almy●htye God, by the prophet & king David in this psalm, that he was inflamed with the holy ghost being delivered from all his enemies, to declare unto all the world how faithful and mighty a defender and keeper God is of as many as put their trust in him. He was in great danger, and specially in the wars that he made against the Ammonytes, the event and success whereof it seemeth by the. 20. psalm his subjects greatly scared. Wherefore they commended their king (as true subjects always use) with earnest prayer unto God. And that battle and many other dangers more ended (wherein the Godly king found always the protection and defence of the heavenly father ready and at hand) now Being at rest, he would have this merciful defence of God known to all others, that as he in all his adversities put his trust in the Lord, and had the overhand of all his enemies: even so by his example all other men should learn too do the same, and assure themselves to find (as he found) the Lord of heaven to be the succour and deface of the troubled, and their keeper from all evil. And because the hearers and readers of this his moo●●e divine and Godly hymn, should the better understand the same, and the sooner take credit thereof in the heart, he calleth the heavenly father (the God of all consolation) in this psalm, a shepherd or herdman f●dynge his fl●oke, and the people, with himself he cauleth sheep pastured and ●edde by the shepherd. And by these two means, as by a most convenient allegory or translation me●e for the purpose, from the office of a shepherd and the nature of sheep, he setteth out marvelously the safgard of man by God's providence, and good will towards man. And in the same allegory or translation he occupieth the four first verses of this psalm. In the first verse, and so to the end of the psalm he declareth still one matter and argument of god's defence towards man, and how man is preseru●d. But yet it seemeth that he expresseth the same by o●her words, and by an other translation, showing the nature of God almighty in feeding and nourishing of man under the name of a Lord or king that hath prepared a table and plenty of meats to fe●de the hungry and needy, and setteth forth man poor and destitute of consolation and necessary help, under the name of gests and bidden folks too a kings table, where is plenty of all things necessary, not only to satisfy hunger, and to quench thirst, but also too expel and remove them, that the poor man shall never hunger nor thyr●te again: And not only that, but also for ever world without end, this poor man shall ●well and inherete, by the mercy of his heavenly king, the joys everlasting. And this last translation or allegory is in manner not only a repetytion of the first in other words, but also a declaration, and more plain openings of the prophet's mind, what he meaneth in this celestial hymn. The text of the psalm. ¶ The parts of the psalm. The Lord feedeth me etc. 1. Who it is that hath the cure and charge of man's life and salvation. In pleasant pastures. 2. Wherein the life and salvation of man consisteth. He shall convert my soul. 3. How man is brought to the knowledge of life and salvation. For his name's sake. 4. Wherefore man is brought too life and salvation. Although I walk through the valley. 5. What trouble may happen too such as have life and salvation. For thou art with me. 6. Whereby the trouble of God's people is overcome. I will dwell in the house of the Lord. 7. What the end of Gods troubled and afflicted people shall be. ¶ The first part of the psalm .1. Who it is that hath the cure and charge of man's life and salvation. The Text. ¶ The Lord feedeth me and I shall want nothing. The explanation. King David saith the lord feedeth him: wherefore he can lack nothing to live a virtuous and Godly life. In this first part some things are to be considered. First of God that feedeth, and next of man that is fed. God that feedeth David calleth by the name of a shepherd, and his people he calleth by the name of sheep. By this name of a shepherd the prophet openeth and disclosethe the nature of God to all his miserable and lost creatures, that he is content not only to wish and desire man that is lost, to be found and restored again, but also doth seek and travail to restore and bring him home again: As it is written in Esay the porphet, Esa. 40. he shall gather togeyther his lambs in his arm. And in ezechiel the prophet the lord saith, Ezech. 44. behold I will require my flock of the shepherds. etc. And I will deliver my slocke from their mouth, and they shall be no more their meat, for thus saith the Lord: behold I will search out my sheep, and will visit them as a shepherd doth visit his sheep, when he is in the mids of his scattered sheep, so will I visit my sheep and deliver them from all places where as they have been scattered. etc. And jeremy the prophet in the same sort declareth the nature of God towards the lost flock, jere. 31. saying: he that despersed Israel shall gather him together again and keep him as the shepherd keepeth his flock. Christ our saviour nameth himself a good shepherd, and sayeth that he was sent to call such as were not sheep of the utter mark & sign in the world, Io●. 10. to be his sheep. This nature of the heavenly father saw king David, when he said at the beginning of this heavenly hymn: The lord feedeth me etc. When he is assured of God's merciful nature that seeketh the lost sheep, he openeth farther the nature of god, what he will do with the sheep, which he findeth: feed him saith the prophet David, and putteth himself for an example. Here is the mercy of the great shepherd farther declared, that he killeth not his sheep, robbe●h them not, but seedeth and nourisheth them. Of this speaketh the prophet ezechiel in the parson of almighty God: Ezech. 34. I myself will feed my sheep and make that they shall rest quietly, saith the Lord God. That which is lost I will seek, such as go astray I will bring again, such as be wounded I will bind up, such as be weak I will make strong, but such as be fat & strong those will I root out, & I will feed my sheep in reason & judgement. And the great shepherd Christ saith, joh. 10. whether his sheep go in or out they shall find pa●ture. After that this king hath opened in this hymn, that God's nature is not only to seek the lost sheep, but also when he hath found him to feed him, than he addeth in his hymn, after what sort he feedethe him: So that I shall lack nothing, saith the prophet. Hear is the declaring of the great shepherds pasture, wherewith he feedethe the flock of his pasture. Christ expresseth the same wonderfully in the opening of his office and doctrine unto the world in saint john saying: I came that they might have life and have it most aboundauntelye. joa. 10.4.6 And talking with the poor woman of Samaria ●olde her that the drink he would give her should be water of life. And to the capernattes' he said that meat which he would give them should work eternal salvation. As these properties be in God the shepherd, (as the prophet hath marked) even in the like sort be the contrary conditions in man the sheep he speaketh of. For as the nature of God is too seek, so is the nature of man to go a stray, As the prophet saith: I have strayed like a wandering sheep. psal. 119. Esa. 53. And even so doth Isaiah write of all man kind: All we have erred (sayeth he) as sheep going a stray. Christ our saviour also in saint matthew doth bewail the people of the world that stray as sheep that had no shepherd. Mat. 9 Saint Peter likewise saith unto his cuntremen that he writeth unto, 1. Pet. 2. ye were as sheep that went a stray, but ye be converted now unto the shepherd and pastor of your souls. And as the nature of man is to stray from God, 3. regu. 22. so is it likewise to feed upon all unwholesome and infected pastures: too believe every false prophet that can do nothing but lie. Esa. 28. In the prophet Esay the Lord sayeth, the nature of sheep is too be deceived, and their pastors to be drunk, that neither know nor see the pastures of the word of God. And in the same prophet there is a most horrible plague upon man for sin, for the pastors shall be unable to feed, Esa. 29. and all the foody of life shall be as a book fas● clasped, & shut. This going a stray and seeding upon evil pasture, 2. Thes., 2. is wonderfully set forth by Saint Paul: for when men will not feed upon the truth, it is God's just judgement they should feed upon falsehood. And as God's nature is not only too feed but fully to satisfy and to replenish with all goodness, so that nothing may lack for a Godly and virtuous life: joa. 4.6. In like manner the nature of man is not only to feed but also to replenish itself with all infected and contagious doctrine, Rom. 1. until such time that he despise and contemn God and all his wholesome laws. This we may see in that holy prophet Esay. Esa. 30. The people saith the Lord, provoketh me unto anger, a lying nation that will not hear the law of god, they say to their prophets prophecy not, look not out for us things that be right, speak pleasant things unto us, etc. And this replenishing of man with corrupt pasture, Iho. 7. is horribly set forth in Saint john when the wicked priests and Pharisees would not believe the shepherds voice Christ, no not their own servants that told them the truth, nor yet Nycodemus one of their own court and profession. Thus in the first part of this celestial hymn is the nature of God and man described under the name of a shepherd and of sheep. Of this part of the psalm what the prophet hath said of God and of man, What is to benoted out of this part of the psalm we must for our own doctrine and learning gather some things to be the better by. Rom. 15. For saint Paul sayeth, what so ever is written, is written for our learning. Two things we learn of this first place: The one a certainty that God hath the cure and charge of us. And the other a consolation and comfort, that we and all ours be under his protection and governance. The first doctrine too be certain and sure of God's defence, and care over us, maketh us constant and strong to suffer and bear all adversities and troubles that God shall send us. And the second doctrine shall cause us patiently and thanckefullye too bear our cross and to follow Christ. Both these doctrines the prophet david expresseth in the. 3. and 4. verse of this psalm: If I should sayeth he, travail and pass thorough places contagious and infected, where appeareth nothing but the image and shadow of death, or be compelled to pass thorough the bands and tyranny of mine enemies, I will not fear, for thou art with me (O God) and defendes● me. Psal. 91. In the 91 psalm he setteth forth the assurance, & felicity of all them that put their whole trust in the mercy of God, and therein also the prophet reckoneth up a wonderful sort of dangers, and layeth them before the e●es of the faithful, that he may by the sight and knowledge of the dangers, fix and place the more constantly his faith and trust in god that hath the charge & cure of him: he shall saith he defend us from pestilence most infective: from flying arrows in the day. etc. By the which ●●e prophet understandeth all kind of evils that may come unto us by the means of the devil, or of wicked men. And these things the faithful shall escape (sayeth the prophet) because they say from their hearts unto God, Quoniam tu es spes mea, that is to say, for thou art my hope: even as he said in the beginning of this psalm, The assurance of god's defence and comfort in troubles must be learned out of god's word. the Lord feedeth me and I shall want nothing. Such certainty and assurance of God's defence, and such consalation in troubles of this life, we must learn and pray to have out of god's word, or else it were as good never to hear nor to read it. And from this fyrtie part of the Psalm, every estate of the world may learn wisdom and consolation. If the Lord feed and govern him, he shall have God too his master and teacher, that shall give him wholesome and commodious doctrine, meet for that state of the life he hath chosen to live in this world. For all that shall be saved in time to come, follow not one kind of life. Some be magistrates and rulers, and appo●●ted too see both the laws of the re●alme, and the goods and commodities thereof to be used and applied to that use and profit of such as be under them. Some give themselves to study and contemplation of heavenly and divine things, not busying themselves with travails of the body, but to know themselves the way of life & be teachers of the same to others: Some be given too apply the laws of the common wealth: some too excercise the trade and course of merchandise: some one kind of living and some another. But of what art, faculty, science or kind of living so ever he be, that is not contrary to God's honour or honesty, he may use therein to serve God, to observe justice, to excercise truth, keep temperance & be acceptable to God, who hath given laws meet & convenient to publycanes and soldiers, servants & masters, parents and children, husbands and wives, and so to all other: but all these sorts of people must assuredly know, that in every of these vocations be more dangers, than he that must live in them is able to bear. Therefore from the bottom of his heart he must be assored of this beginning of king David's hymn: The Lord feedeth me and I shall lack nothing. And in deed the lord hath not only said, he will feed and defend him from all dangers, but also saith he will teach him how too live verivouslye and reverently towards god, and honestly and quietly towards man, what state or vocation so ever he choose to live in, so it be not against God's laws and the law of nature. So saith king David: psal. 25. God hath appointed a law to rule and teach the man that feareth him what so ever kind of living he appointeth himself to live in. What treasure is there to be compared unto this, that man is not only fed and maintained by God, but also taught and instructed in every craft & science that he appointeth himself to live in? Blessed therefore is the man that in the entrails & deep cogitations of his heart, can say, believe and feel, this to be true that David sayeth: The Lord ruleth me and careth for me and I shall lack nothing. But yet there is almost nothing spoken, that this king would have chiefly known. How be it doubtless they be wonderful things, that pres●rue and teach all persons both men and women in what so ever kind of living honestly they appoint themselves to live in. He himself knew this to be true right well, ●as it appeareth when he sayeth: blessed be the lord my strength that taught my hands to battle. Psal. 144. For if the lord had not taught and ruled him, he had been overthrown many times, because there was not only more strength than he had of himself against him: but also more wit, more policy, more experience. But what things can overcome that man that is covered with this shields, dominus regit me, the lord ruleth me? doubtless nothing at all, whether it be in heaven above or in the earth beneath, or in hell under the earth. Not withstanding this is not all that this doctrine, the Lord ruleth me, doth for the poor sheep that is ruled: but hear must the reader and hearer of this psamle follow king David, and desire too have the eye of his mind purged & made clean. For if that scales of infidelity, and the love and delight to sin remain, or else the mind be otherwise occupied then upon the understanding of the hymn: he ●hall hear it or sing it as the ungodly colleges of priests do, that daily boo and roar and holy scriptures out of their mouths, and understand no more the meaning thereof, than the walls which they sing and speak unto. We must therefore do as king David did, lift up the eses of our minds in to heaven, and fix our faith as he sayeth fast in the Lord, psal. ●●. 128. And then shall we see the unspeakable treasures and wisdom, that lieth hid in this marvelous & comfortable head and beginning of this psalms▪ The Lord feedeth me. etc. Our saviour Christ openeth plainly in. S. john what it is too be the sheep of God, and to be fed by him, and saith they will bear the shepherds voice, but no strangers voice, and because they hear the ●hepeherds voice the shepherd will give them everlasting life, & no man shall take them out of the shepherds hands. There is the greatest treasure & most necessary riches for the sheep of god uttered, The inward and spiritual comfort, treasure & riches, which this doctrine bringeth. which is not the knowledge of God alone to be preserved in this life, and to lack nothing that is expedient, & necessary for the preservation thereof: but also to understand which ways the heavenly father teacheth and leadeth us to the mansion, & dwelling place of life everlasting. And if man were wise he might soon perceive, how much the life to come is better than the life present, yea be it never so favourably fed & preserved by the heavenly father ou● shepherd & governor. For his tuition here of us, although it ●●●sure, & so strong that none can tak●●s ●ute of his hands: yet is our safeguard & life troubled and mingled with aduersyt●es, subject to persecution and also unto death, but in the life to come gods tuition is all toy, all mirth, all solace, with all perpetuity, & endless felicity. And of this treasure David cheeflye meant in the forefront of the psalm, when he said: And I shall lack nothing. 1. pet. 4. For as we see (unytl this life be taken from us) most troubles and most care beginneth and tarrieth in the house of God amongs his sheep, which be as lambs among wolves. Wherefore the voice and teaching of the shepherd doth heal the minds of the sheep, Mat. 10. God's dear elect, and pulleth from them all unprofitable fear & carefulness: It quencheth all flames of lust and concupiscence: it maketh and giveth a man a noble and valiminde to contemn all worldly things: it bringeth a man in love with gods true honour, maketh him joyful in trouble, quiet in adversity, and sure that the end of god's people shall be glorious and joyful: and also that this favour of the shepherd shall shall be his guide in too the place of bliss, whereas be crowns of everlasting glory for such as hauè been led by the Lord, and there they shall lack nothing. For there is neither eye can see nor tongue can speak, nor mind can comprehend these joys and glory. And therefore the prophet both constantly and cheerfully said: The Lord feedeth me and I shall lack nothing. For all things of this world be but tryfelles in comparison of things to come. Although it be a singular favour of god to understand his goodness and mercy towards us in things belonging to this life: yet is it n●t to be compared too the other, as david wonderfully declareth in the. xxv. psalm. when he hath numbered a great many of God's benefits, which he doth bestow upon his poor servants in this life, he in the end maketh mention of one specially that passeth them all, in these words, Arcanum domini timentibus illum, et testamentum s●um manifestabit illis. That is to say, the Lord openeth to such as fear him his secrets, and his Testament, the Lord openeth to his faithful servant the mysteries and secrets of his pleasure, and the knowos his laws. And these treasures, the knowledge and right understanding of Gods most holy word, be sayeth was more sweet unto him, than honey or the honey comb, and more he esteemed the virtue of it, than he ●yd precious stones. Of all gifts this was the principal, that God gave unto him a right and true knowledge of himself. Wherefore it shall ●e most expedient and necessary, for every Christian man to labour, study, and pray, that he may earnestly, and with a faithful heart know himself to be no better than a silly poor sheep that hath nothing of himself nor of any other to save his body and soul, but only the mercy of his shepherd, the heavenly father, and to be assured also that his only mercy & goodness alone in Christ and none other besides him is able too ●eede him, so that he shall lack nothing necessary in this life, nor in the life to come. ¶ The .2. part of the psalm. ¶ Wherein the life and salvation of man consisteth. The Text. ¶ He shall feed me in pleasant pastures, and he shall lead me by the rivers side. etc. ¶ The explanation. He shall set me in the pastures most pleasant and rich of his doctrine, and in the contemplation of heavenly things, wherewithal the mynde● of godly men are nonrished, and fed with unspeakable toy, and near unto the plenteous floods of the holy ghost, and the sweet waters of the holy scriptures he will feed me: In the which places the sheep of the lord are nourished to eternal life abounding with milk and bringing forth most blessed fr●te. job. 2● Act. 20. jere. 3. ●zech. 34.2 regu. 57 Mich. 5. The scripture of God useth this word feed in many significations: some time too teach and instruct: sometime too rule and govern, as magistrates rule their people as well by law as by strength: Sometime to punish and correct etc. But in this place the prophet useth feeding as well for instruction by God's word, as also for defence and safeguard of God's people by Gods most mighty power. job. 10. Psal. 74.79 95. jere. 3. Ease. 34. joel. 1. Mat. 4. He useth this word pasture for the word of God itself, as a thing which is the only food of a man's soul to live upon, as the meat and drink is for the body. He useth this word lead for conducting, that the man which is led at no time go out of the way, but always may● know where he is, and whether he is going: as in many other of his psalms he usethe the same manner of speaking. Psal. 60.73.76. The rivers of ref●ction be useth for the plentiful gifts of the holy ghost wherewithal the faye●hfull man is replenished. Apo. 7. Esa. 55. joa. 4.7. His saying therefore is as much as if he had spoken without allegory or translation thus He enstruc●e●h me with his word, and conducteth me with his holy spirit that I cannot err nor perish. In this part of the psalm be many things worthy to be noted. First it is declared, that the life of man consisteth in the food of god's word: then that there is none that giveth the word to be eaten, but God our heavenly shepherd. The next, that none can rate of this meat of god's word, but such as the holy ghost feedeth with the word. Mat. 4. Our saviour Christ declareth that man liveth not by bread alone but of every word that proceedeth out of the mouth of God. We can no more live in God without Gods word, then in the world without worldly food. Whereby he teacheth us that as the body liveth by external meats, so doth the soul by the word of god. And no more possible is it for a man to live in God without the word of God, then in the world without the meat of the world. And S. Peter confesseth the same. john. 6. For when the Caparnaites and many of Christ's own disciples has satisfied their bodies with external meats, they cared not for their souls, neither could they abide too be fed nor too hear the meat of the soul spoken of, although Christ did dress it most holsomlye with many godly and swet● words: they would not tarry until Christ had made that meat ready for them. They could be contended to feed their bellies with his meats but their souls they would not commit to his diet, but departed as hungry as they came, thorough their own folly. Christ was leading them from the five barley loves and two fishes wherewith they had filled their bellies unto the pleasant, pastures of the heavenly word that showed neither barley loves nor fish, but his own precious blood and painful passion to be the meat of their souls: how ●e it they could not come in to this pasture, nor taste in any case of the sweet herbs and nourishment of their souls. When Christ perceived they would not be led in this pleasant pasture, he let them go whether they would, and to feed upon what pasture they would, and then he asked of his. xii. that ●ar●ed saying: will ye departed also? Peter as one that had fed both body and soul as his fellows had, perceived that the body was but half the man, and that being fed, there was but half a man fed, and also that such meats as went in to the mouth satisfied no more than the body that the mouth was made for: he felt moreover that his soul was fed by Christ's doctrine, and that the hunger of sin, the ire of God, the accusation of the law, & the demand & claim of the devil, were quenched & taken away: be perceived likewise that the meat which brought this nourishment was the heavenly doctrine that Christ spoke of touching hi● death & passion, & he understood also that this meat passed not in to the body by the mouth, but in to the soul by faith, & by the presence of god's spirit with hi● spirit, the body also should be partaker as well of the grace that was in it, as o● the life. So that he felt himself not only to have a body & soul alive, but also the they were graciously replenished with the pastures & food of god's favour. Wherefore he said unto Christ, to whom shall we go? Thou hast the words of everlasting life. Which words in effect sound no other thing than this psalm doth, where David saith: The lord feedeth me & I shall want nothing. for he leadeth me into his pleasant pastures, & pastureth me by the rivers side. Wherein it appeareth manifesly that the word of god is the life of the soul. The prophet David doth marvelously open this thing in the repeating so many times the word of God in a psalm worthy much reading, & mor● marking of the things contained therein. psal. 119. For he entreateth all the psalm thorough, that a godly life doth consist in the observation of gods laws, and therefore doth he so many times in the psalm pray God to illuminate and endue his spirit and heart with these two virtues, knowledge and love of ●is word, wherewith he may both know how to serve god, and at all times too be acceptable unto him. ●n●e. 11. And our saviour Christ himself in saint Luke saith unto a woman, blessed be they that hear the word of God and keep it. joa. 5. And in saint john Christ exhorteth all men to the reading and exercising of the scripture. And yet our blind gides say that ignorance is the mother of godliness For the ignorancy of god's word bringeth with it a murryne & rot of the soul: yet for the sins of the people God said, he would sen●e a hunger and samyn among men, not a hunger of bread nor water, Amos. 8. but of hearing God's word. Kin●e David therefore as o●e assured both of the author of life, and also of the food wherewith the life is maintained, stayeth himself with God's benediction and favour, that he is assured God feedeth him with his word. And he showeth also that none is the author of this word neither can any give it but God alone. For when the first fall of Adam and Eve by eating forbidden meats had poisoned and infected both body and soul with sin and God's displeasure, so that he was destitute both of god's favour & wisdom: none but god could tell him where remedy and help lay, nor yet could any deliver him the help but God. For till god made promise that the seed of a woman should make whole and save that which the devil and man had made sick and lost by reason of sin, and also made open the remedy unto Adam, and inclined his heart to believe the remedy: Adam was dead in sin and utterly cast away. Then the pity of the heavenly shepherd said, he should notwithstanding in time be brought in to the same pasture again, and none should deceive him nor bring him any more out of the pastures of life. joh. 10. But only God gave this meat, Ephe. 2. which was his holy word and promise, And also the mouth of fayet● to eat these promises of Gods only gift. And the same appeareth thoro● out the whole Bible, that only god by sending of his word and preachers brought knowledge of everlasting life to the people that were in ignorancy. As S. Paul saith: god befor● time spoke unto our fathers by the prophets, ●eb. 1. and in these later days ●nto us by his son, and after the ascension of his son, by his Apostles, and euangelis●es, in so much that non of the prophets ever spoke of God's word, Math. 28 that maintained the life of the soul, other wise than they received it of the ●ighe shepherd, almighty god, 2. Peter. 1. as. S. Peter sayeth: prophecy came not by the will of man but the holy men of God spoke as they were taught us the holy ghost. So that God is the only author and fountain of his true word the food of all men's souls. Iac● 2. In like manner he is the only giver of the same, as he is the giver of it, and none but himself: So none can eat it, but such as have the same delivered unto them by the ●●●ye ghost. So our saviour Christ likewise in the gospel of saint john telleth Nicodemus that it was not possible to understand and to know the grace of redemption, job. 3. except ●e were borne from above. And when saint john preached the word of God at Philippos amongs the women by the water side, the lord opened the heart of Lid●a to understand the things spoken of by Paul. Act. 16. And when Christ preached among the jews & wrought wonderful miracles, yet they understood nothing, neither were they any thing the better. job. 8. And Christ showeth the cause. Proptere●uos non ●uditis, quia ex deo non estis, that is to say, therefore ye hear not, because ye he not of god. But the fault was not in god but in the obstinacy & frowardness of their own hearts, Mat. 23. as ye may see in S. Matthew. Christ offered himself, but yet the malice of man rebelled at all time●. S. Paul to the Corinthians wonderfully setteth forth man's unableness, 1 Cor. ●. & saith: the natural man is not able to comprehend the things that be of god. joh. ●. And in S. john Christ saith no man can come unto him, except the heavenly father draw him, for they must be all taught of God. Now as the prophet saw these things for himself and his salvation in God's word: Even so must every Christian man take heed that he learn the same doctrine, or else it were no commodity to have the scripture of god delivered and taught unto us. And every reader & hearer must learn of this psalm that there is none other food nor meat for the soul● but God's word. And who so ever do refuse it when it is offered or preached, or when they know the truth thereof, do yet of malice, fear, lucre and gain of the world, or any other way repugn it: they be unworthy of all mercy and forgiveness. let every man and woman therefore examine their own conscience, with out flattering of themselves, and they shall find that the most part of th●s realm of England in the time of our holy and blessed king Edward the sixth, were fed with this holy food of God's word, or else might have been fed with it. For it was offered and sent unto them, as well by most godly statutes & laws of parliament, as by many noble men, and virtuous learned preachers. If they fed not upon it accordingly or now their teeth stand on edge, and their stomachs be closed with it, to their peril be it. Thus Christ saith: joh. 15. they have nothing whereby justly to excuse themselves of their sin. And likewise he sayeth, that who so ever hateth him, hateth also his father. By which words it appeareteth manifestly that no man can hate Christ's doctrine but he must hate Christ himself, and no man can hate Christ, but he must also hate the father of heaven. Wherefore it is expedient for every man to mark such places. For it was not Christ's name nor Christ's person that the jewas hated so mortally Christ for, but they hated him to death for his doctrines sake, and it was Christ's doctrine that condemned the world, and showed the life & learning of the world to be evil, and could not abide the light of god's word, joh. ●. and therefore in no case they could abide to hear of it: As ye see the like in his poor preachers. Mar●ewhi y● p●eacher● of God are contemned ●f the world. For his words sake they be less passed of then dogs or brute beasts. For they be hated to death, and more favour doth Barabas the murderer find, than Peter the preacher of Christ that would lead the flock redeemed with Christ's precious blood, in to the pastures of gods word with the prophet David: & yet in this hatred of God's word the food of god's sheep, they would ●e seen and none but they to love and honour god, but it is not so in their hearts. For they have a contempt of God, as their fruits well declare. And Christ saith they hate both him and his father, yea & that without cause. But thou Christian reader, see thou feed thysoule with no other meat, Psal. 35. joh. 15. than with the wholesome pastures of gods word whatsoever the world shall say or do. Look upon this text of saint john: when the comforter shall come, whom I shall send from my father, even the spirit of truth, joh. 1●. which doth proceed from the father, he shall testify and hear record of me. W●y that place and think wherefore the son of man referred himself to the witness of the holy ghost, and ye shall know that it was for no untruth that was in the author being Christ, or in the doctrine that he preached: but only to make the disciples to be of good comfort, and that they should not esteem the gospel he preached unto them any thing the less, although it had many adversaries & enemies and was spoken against in manner every where: for against the fury and false judgement o● the world that contemned the gospel, they should have the testimony of the holy ghost to allow and warrant the Gospel. Let us therefore pray to the heavenly shepherd that he will give us his holy spirits to testify for the word of God the only food of our souls, that it is true that God sayeth, and only good, that he appointeth too feed us. And this we may be assured of, that in this heavy and sorrowful t●me, there is nothing can testify for the truth of God's word and keep us in the pleasant pasture thereof, but the very spirit of God, which we must set against all the tumults and dangers of the world. For if we make this verify of Good subject to the judgement of the world, our faith shall quail and faint every hour as men's judgements vary. Wherefore let us pray to have always in us the spirit of adoption, whereby when our faith shallbe assaulted, we may cry father father, and the same help for the maintenance of the truth, God promised by his holy prophet Esay sayingd: This is my covenant with them (saith the lord) my spirit which is in thee, ●sa. 59 and my words which I have put in thy mouth, shall not depart from thy mouth, nor from the mouth of thy seed nor from the mo●th of the seed of thy seed from hence forth until the world● end. Hear doth the almighty God set forth, what a treasure and singular gift his word is, and that it shall not deparxe from his people until the world's end. And in these words i● this part of David's psalm marvellously opened and set forth. It is the Lord alone that feedeth and instructeth faith Isaiah the prophet. It wa● not man's own imaginatyon and intention, nor the wisdom and religion of his fathers (what so ever they were) but it was the Lord that spoke and made the covenant with man, and put his spirit in man to understand the covenant, and by his word and none other word, he instructed man and said, What things we receive by feeding upon gods promises in this life. that by these means all men should till the worlds end, feed and eat of god's blesse● promises. For in his word he hath expressed and opened to everiman what he shall have, even the remission of sin, the acceptation in to his fatherly favour, grace to live well in this life, and at the end too be received in too the everlasting life. Of these things the reader may know what maintaineth life, even the word of God, Mut. 4. psal. 19.119 2. Timo. 3 ●eb. 1.1. Pet. 1. as Christ saith: if ye abide in me and my words abide in you, ask what ye will, and ye shall have it. He shall learn also, that it is not general counsel, provincial counsel, the determyna●●on and agreement of men, that can be the author of this food, but only God. Gala. 1. And as God is the only author of this food: even so is his holy spirit he that feeds the poor simple soul of the Christian man myth his blessed pasture and not the wisdom of man, joh. 6. Esa. 54. joh. 15. men's sacrifices, or men's doing. But as touching the food of man's soul too be the only word of God, I will if it be God's blessed pleasure (to whom in the bitter and painful passion of Christ, I commit my will, with my life and death) open vnt●o the sheep and lambs of God at large in an other book. ¶ The .3. part of the psalm ¶ How man is brought too the knowledge of life and salvation. Which part showeth what man is of himself, and how he is brought in to this life to feed in the pleasant pastures of gods word. THe Text. He shall convert my soul & bring me in to the paths of righteousness. ¶ The explanation. MY soul erred and went a stray from the right way of godly living, but the Lord converted me from my errors and faults of living, and brought me to the observation of his holy laws, wherein is contained all justice, truth and godliness. Here is to be noted what degrees and orders the Lord & heavenly shepherd, doth use i● bringing his sheep unto the pasture of life. First he converteth the man the is gone astray, buy his wicked ways and sinful manner of living. If he were an infidel, he bringeth him first to know, feel, & hate his infidelity, and afterwards to a true faith. If he be a persecutor, he showeth him first his tyranny, and afterwards how to use himself meekly. If he be a sinful man that liveth contrary to his knowledge & profession, he bringeth him first to the knowledge & hatred of his sin, and afterwards to the forgiveness of the same. As Christ our saviour wonderfully teacheth in S. john, joh. 16. where he satih: The holy ghost when he cometh shall rebuke the world of sin, justice, and judgement. By the which words he declareth that the faithful of God, can not profit in the gospel of Christ, neither love nor exercise justice and virtue, except they be taught, and made too feel the burden and danger of sin, and be brought to humble themselves as men that be of themselves nothing but sin. And therefore the law and threatenings of god be very wholesome, whose nature and prosperity is to city and call men's conscience unto the judgement of God, and too wound the spirit of man with terror and fcare. Wherefore Christ useth ● wonderful way, and teacheth the same unto his Apostles, that neither himself for that present time, nor they in time to come, could preach profitably the gospel, wherewith men are led in to the sweet and pleasant fields of God's promises by his word, The conscience that feeleth the fringe of death by s●●ne, thur●teth for life except they use this order, to lead them from sin to justice, and from death to life. And as justice and life cometh by Christ showed unto us in his bitter passion. death & glorious resurrection: so doth sin and death both appear and be se●te by the spirit of God showed unto us in the law. This order also saw● the holy prophet when he said: the Lord converteth my soul, and leadeth me in to the paths of righteousness. This is a wonderful sentence, and much and deeply to be considered & weighed of thee christia● man. The Lord converteth my soul saith David: he feleeth in himself that as long as the devil and sin have the rule and kingdom in man, the soul of man being God's treasure is deformed, foul, horrible, and so troubled, that it is like unto all things more than unto god & virtue, whereunto it was created: but when the wicked devil and deformed sin be by the victory of Christ overcome and expulsed, the soul waxeth fair, amiable, sweet, loving, pleasant, & like unto God again, and cometh in to order and obeysauce unto his creature, and so brought in to the paths of righteousness, feedeth with the rest of Gods well ordered flock● upon the pastures and food of his bolye word to be his blessed will. Oh that we would in the glass of god's word look upon our own souls when they be in the tyranny of the devil under the kingdom of sin, as this king did: we should more loeth and detest our own soul, & the company that our soul is accompanied with all, then if we should for all our life time be put in too sties with hogs and always be bound ●urynge our life, too live with them, feed as they feed, sleep and wake as they do, and be as they be in all things. Luc. 15. Look in the gospel of saint Luke, and there shall ye see a man by sin, so foul, so disordered so accompanied with swine, so hongerbaned, so rend & torn, so beggarly, so wretched, so vile, so loathsome & so stinking that the very swine were better for their condition than he was. But see how the heavenly shepherd beheld from his heavenly throne, the place of the everlasting joys, this poor strayed sheep, feeding not amongs sheep but amongs swine, and yet could not be satisfied therewith. And no marvel, for swine feed not upon the meat of sheep, nor yet do sheep fill them selves with hog●draffe & swillings: but this shepherd used his old wont clemency, and struck the heart of this sheep, making him to weep and bewail his condition, a men to come to such dishonour to be coupled and matched with swine, too feed like swine, eat like swine such meat as swine eat, remembering that the worst in his father's house was a prince and noble king in comparison and respect of him: then also being persuaded of his father's mercy, he returned and his father brought him in to his pleasant & sweet pastures, & gave him his old favour and accustomed apparel again as a man to keep company with men, and no more with adulterous men, and unclean swine: How be it be came not to his old honour again, till the Lord had practised in him that he practised in this prophet king David, animam meam convertit, h● converted and turned mysoule. It is but a folly for a man to flatter himself, as though he were a christian man, when his heart and soul is not turned unto the Lord, he shall never feed in the pastures of life, but be an hipocryte all the days of his life, as the most part of the world be that profess Christ● name at this present day. They say they be converted from the world too God, when there is nothing within the pastures of God's word, but that they will contemn rather than too have as much as an evil look of the world for it. They say they be converted to God when they be contented with the world to honour that for God, that is b●t bread and wine in the matter and substance, as the scripture of God, and the holy church of Christ have taught believed these. 1500. years and more. Oh. Lord be these men turned to thee; be these the men that shall dwell with thee, in thy holy mount of Sy●n, Psal. 24. and stand in thy holy place? May doubtless, for they be not turned ●o thee, but from thee, and be not with thee but against tho● They speak with the and yet their deede● dishonour thee, they talk of truth and practice lies. What (good lord) shall thy simple and poor unlearned sheep do? Where shall they seek thy truth? For the shepherds say & sing this psalm every week & at every dirige for the dead & yet they be not converted in their spirits too thee that thou mightest lead them in to the paths of righteousness. But lord there is no man now (in manner) that dare accuse them: they destroy themselves and thy sheep, and no man can be suffered with god's word to remedy it. Notwythstandyng● (good Lord) although in this world none may accuse them, yet they in the world to come shall have king David (whose psalms they daily read and in whom they most glory) too accuse them both of heresy and blasphemy, as Moses shall accuse the wicked jews, whom they most glory of. For as the jews r●dd● the scripture of Moses, and yet w●●●neuer the better: so these priests of Antichrist read the holy scripture and yet neither the people, nor they themselves, are any thing the better. And in this they pass the abomination, of the jews and Turks. For they were, and yet be content, that their books of religion shall be used in their churches in the vulgar and common tongue, but these enemies of god and man would not have the word that God hath appointed for all men's salvation, to be used in any tongue but in the latten. The God therefore of ●eace that brought again from death to life, the great shepherd of the shrepe, by the blood of the everlasting tement, our Lord jesus Chris●, converie the souls and hearts of all those, that cause the sheep of God thus to eat and feed upon the carine and infected pastures of meunes traditions. Amen. Now as king David in this text hath wonderfully set forth the miserable nature of all God's sheep, and put himself for an example that the nature and condition of all men is corrupt, wicked and damnable, so that it can not be partaker of god's benediction and everlasting grace, except it be borne a new, amended, restored and instructed: So likewise he showeth that none converteth the soul of man but the heavenly father the great shepherd, that both seeth the lost state of his sheep, & willeth of his mercy the salvation and calling of the sheep home again, and then he proceedeth further & showeth what the heavenly shepherd will do with his sheep: he sayeth, he will lead them in to the paths of justice. Wherein the prophet declareth that it is not only God that converteth the man from ●uyll, but also he alone that keepeth him in goodness an virtue. And therein is showed a wonderful misery and wretchedness in the soul and body of man, that can neither begin nor yet continue in a life acceptable unto God, except that God wholly wooreke the same himself. And as it declareth the wonderful wretchedness of man, so doth it many felt and set forth a wonderful and unspeakable mercy and compassion of god towards man▪ that so marvelously and graciously he can be content to help and save his enemy and very adversary. But herein is required of as many as the Lord converteth from iniquity and sinful living, that they walk in the same law, and use their conversation in equity and justice, as it becometh obedient men and women redeemed with the shepherds precious blood. For the Lor● do●th not teach his sheep the trut● that they should live in falsehood, neither g●ueth he them the remission of their sins that they should return to the same again, but because they should ●tudiouslye apply and ●●lygentlye exercise the● selves in virtuous works too the honour of almighty God. Psal. 1. Mat. 5. There be two sorts of people that the Lord will judge and punish in the later day, with extreme ire and ●ustice. The one sort ●e called upon to learn the knowledge of god and of God's honour as god's word co●maundethe, but they will not hear nor obey the calling but know god & learn God as the custom and manner of the world is to know him and learn him, though it ●e never so far from the truth. And the other sort be contented to hear and learn to know God, and too serve ●im as he teacheth in his holy and most pure word, but in their hearts consent not to their knowledge, but contrary to it they do outward service to a false god & frame their conversation, both in religion ●owards God and their manners toward men, Woeful are these days when in so clear light of the truth y● professor● thereof are ●o faithless & 〈◊〉. as men of the world do. So that god hath no more reverence of him that knoweth the truth, them of him that i● ignorant of the truth. Isaiah the prophet speaketh against that first sort of men, that will not hear when they be called, nor learn when they be taught, and saith: when other men shall laugh they shall weep, Esa. 65. when ●ther be merry they shall be sorry, when other be whole they shall be sick, when other men shall live they shall die, and when other men rejoice in mirth, they shall laments in sorrow. Rom. 10. And good cause why saith saint Paul, for the Lord hath stretched forth his hand always to a rebellious and obstinate people, that will not learn nor know his holy will. Again, the other sort that know and have learned the Lords will, and pleasure, and yet prepare not themselves to do his will, shall be beaten with many stripes saye●● our saviour Christ. Luc. 12. And the Lord in saint matthew doth wondē●fully charge both such as ignorantly do offend, and those that do● with knowledge offend, those also that be ca●led upon to amendment in faith & charity, and those that b● not called upon by preaching of the truth, and sayteh: the greater d●●natyo● is upon such as know or ●yghte know, or ●s when they do know they be nothing the better for their knowledge. He putiethe forth there four cities, Choro●aim and Bethsaida, Li●e and S●●one: ●w● of them many ●ymes admony●he● by Christ to amend: The other 〈◊〉 no● so called upon, neuerthel●ss●●othe of them the Lord will judge; but most severely such as neglect the word of God when it is offered. Therefore it is not enough for a man to ●arken or bear, read or learn God's word, but ●e must be ruled by God's word, frame his whole life after God's word, and before all things avoid idolatry by God's word: as king david saith i● thi● psalm, that the Lord did not only convert his soul, but wrought him in to the paths of justice. Let every man and woman, therefore ●●●nke with themselves, what knowledge they have received of God. For ●e that hath received most shall make account for most, and the more he knoweth and abuse th● his knowledge, the more shall be his damnation, and in case they know nothing at all, and he never the better for all the preaching of the lords word, let them take heed what persons they be and in what place they have dwelled. In case their poverty was such that they could not hear, and their dwelling where as was no preaching at all: yet be they under the judgement and damnation of God because the know not, as Li●e and Sydon were. If they were of such state as they might have come if they would, and had preachers to tell them the truth, in case they would have hard the truth, such men and women shall be the more in danger of God's severe & just judgement. God requireth not only a count of that hath been received but of that might have been received. For God doth not only take an account of that men have received, if they use not gods gifts well: but also straightly requireth of them that might have learned, the thing that either ●yllingelye or obstinately they re●●sed too learn: as ye may see by Chorozaim and Bethsaida. God will as well take an account of him that refused too receive the gift of God's word, as he requireth an account of him that hath received it, Mat. 11. Luc. 12. and abbused it. Whereby we learn that not only the man that abuseth God's word shall be damned, but also be that will not learn God's word. King David had the word offered, he received it, and was carried thereby in too the paths of justice, and lived Godly thereafter. Now he goeth forth and showeth wherefore man is brought to life and salvation. ¶ The .4. part of the psalm. ¶ Wherefore man is brought to life and salvation. The Text. ¶ For his name's sake. The explanation HE brought not me to life and salvation sayeth the prophet, for any m●rytes or deserninge of mine, but for his own infinite goodness sake. And what so ever evil hath been done and sin committed, all these things I ascribe to my corrupt nature, and accuse myself too be the do't of them▪ but if any thing have been thought, said, or done, that is virtuous and Godly, that I wholly ascribe and attribute unto the mercy of God that gave me a good mind to wish too do well, and also strength to do the things, that he gave me will too wish. Of this part of the psalm we learn, that man can neither wish, nor speak, nor do any thing, nor yet understand any thing that good is but only through the mercy of God, who maketh of an ignorant man a man of knowledge, of an vnwilling● man a willing man, of an evil speaker a good speaker, & of an evil doer, a good doer. Therefore. S. Paul, when he seeth that the nature of man will take upon her to be the author of any good thing, he acuseth and condemneth her of arrogancy & pride, saying, what hast thou that thou hast not received? 1. Cor. 4. If thou hast received, why dost thou glory as though thou receavedest not? And in the same Epistle he sayeth that he preached Christ crucified, 1. Cor. 1. which was a slander too the jews and a foolishness to the gentiles: ye● saith he the foolishness of God is wiser than men, and the weakness of God stronger than men. And that had king David good experience of when he said, the Lord ruleth me, and I lack nothing, he putteth me in a sweet pasture and leadeth me by the rivers side, he turneth my soul, and conducteth me in too the way and path of justice for his name's sake and for his mercy's sake. He saw the devil, the world, his flesh, and sin all conquered by the power of God, and for his name's sake brought both to live and also virtuously to live to his honour that gave the life, and too his own salvation that received the life. All our teaching a great many of years and also your whole labours have been ch●fely too know the misery of man and the mercy of almighty God. Wherefore it shall not need long too tarry in opening of this place of the psalm, for ye be rich in God in these two points, God give you grace well to use them: Yet in any case we must remember that our souls be turned from sin, and we accepted as the people of everlasting life, only for God's mercies sake. So doth king David wonderfully open unto us in the. xxxii. psalm, where as he sayeth blessed be they whose sins are forgiven, and whose transgressions be covered: blessed is the man to whom the Lord imputeth not his sin. Of the which words we learn that the Godly king called those happy and blessed, not that be clean and pure without sin (for there is no ●uche man in this life) but those be blessed whose sins the mercy of God forgevethe, and they be only such as unfeignedly acknowledge their sin, and stedfastelye fr●me their heart's bellue that the death and passion of jesus Christ is the only expiation & purging thereof: As S. Paul wonderfully expoundeth David's words in his Epistle to the Romans. Rom. 4. As the prophet by these words, for his name's sake, declareth that there is nothing in him, nor in any other man, wherefore God should turn the soul of man from death to life, from error ●o truth, from the hatred of God to gods love, fr●●e wandering a stray to a stablished continuance in the verity of God's word, but only God's mercy: So doth he in other of his psalms always when he entreateth of ●●ddes mercy and of man's sin, set forth man so naked and vile as a thing most destitute of all branch and salvation, and she w●th that none of these gifts, remission of sin, acceptation in to God's love and favour, pasturing of ●h●m wy●h his most blessed word, can happen unto any other saving unto such as do know and earnestly confess that they be sinners and infected with many contagious and dangerous infirmities: Psal. 32 And therefore he sayeth in the second verse of the psalm above mentioned, blessed is he to whom the Lord imputeth no sin, and in whose spirit there is no guile. For there is no geater guile, nor more danger in man than to think himself to be somewhat when he is nothing in deed, or else to think himself to be of such purity of mind, as though he needed not this free remission and favour of God. And as there is nothing more proud and arrogant, than such a mind: so there is nothing in man more detestable and miserable. Of the contrary part, they be blessed that hunger and thirst for justice, for God filleth the hungry with good things, Mat. 5. Luc 1. but the proud he sendeth a way empty. And that knew this holy prophet right well, that it was humility and the casting down of himself that was most acceptable unto God, and the seeking of wealth and salvation only for his name's sake, that is too say, for his mercy promised in the death and passion of his only son our saviour Christ. In the end of the. xxxii psalm king David that had thus humbled himself, bringeth in god that speaketh unto him whiles he is thus making his complaint of his corrupt nature and sinful life, saying in this manner, intellectum tibi dabo etc. that is to say, I will give thee understanding, and instruct thee in the way thou shalt go, and will have mine eyes ever upon thee. Wherein he declareth that such humbled men and lowly persons as know their iniquity, shall have understanding of God, and shall not serve from the right ways: not for their deeds and their deservings, but for his mercy that vouchsafeth to instruct and teach them. And so likewise doth this godly king show in this psalm: The Lord ruleth me and I lack nothing, he ●eedeth me in sweet pastures, and leadeth me by the rivers side, he turneth my soul and bringeth me in too the paths of righteousness, and all for his name's sake. When he hath opened the salvation of man, and also the cause thereof and wherein it consisteth: he proceedeth to the v. part of his oration and holy hymn. ¶ The .5. part of the psalm. ¶ What trouble may happen too such as God giveth life and salvation unto. The text. ¶ Although I walk thorough the valley and shadow of death, I will fear no evil, for thou art with me. ¶ The explanation. seeing I have such a guide and defender, there is no difficulty of peril, nor fear of death, that I will pass of. For what harm can death do to him, that hath God the author of all life with him? Or what can the tyranny of man do, where as God is the defender? In this first part king David showeth how the Lord God doth exercise his sheep that he feedeth with his blessed word, in dangers and troubles, and also how he will defend them in the mids of their troubles what so ever they be. In the first words of the. v. part of this sacrate and holy hymn the prophet declareth that the life of God's sheep and people in this world can not be wythonte dangers and troubles. Therefore Christ saith that he came too ●ut fire in the world, and that the same fire should burn, meaning that he came too preach such a doctrine as should move dissension and discord between friend and friend, the father and the son, and set them at debate. The wicked make the gospel of peace an occasion of discord. Not that his word is a learning or doctrine of dissension and discord of itself, but that by the malice of men that can not abide t● be rebuked by the word of God, Luc. 12 they will be always at discord and variance with the word of God, and with any friend or ●oo that teacheth it. john. 7.8.9 10.16 And the same doth Christ onre heavenly shepherd show us both in his doctrine and in his life, The cross is the 〈◊〉 badge of God's children. who was hated and troubled more than any man before or sithence his time, and assurcthe all his too have troubles in this world, yea and death also. But it forceth not, for he faith I have overcome the world. joh. 16. And what so ever the daun●ers be and ●owe horrible so ever they seem, Christ being with us, we need not to fear. Therefore in this deynte the prophet correcteth the foolish opinonion of man that would live as one of the sheep of God in this world without troubles. It is contrary both to the person that professeth God, and also to the religion that he is professed unto, for in the world both shall be as Christ sayeth hated. Of which hatred cometh persecution and troubles, so that the people of God shall whether they will or will not, pass through many dangers, and no less perilous than the shadows, and very image of death, as here king David showeth in this hoolsome and blessed hymn. And as he seeth right well that the state and condition of God's people and sheep, Zacha. 13. Mat. 16. is too be troubled for Christ's sake and his word: Even so did Zacharye the prophet speak of Christ and his people, how that not only the sheep should be troubled and scattered abroad, but also the shepherd should be stricken with the sword, that both sheep and shepherd should be condemned in this world. But now as David and Zac●arye declare, that th● life and condition of Christ and his sheep be troublous in the world: So do they both declare, that what so ever the troubles be, they be both known and appointed upon whom they shall fall and in what time they shall trouble the sheep of God, so that they can come no sooner than God appointeth, nor do any more har●● than the heavenly shepherd shall appoint them to do. And this we may see and learn as well in Christ as in his sheep. How many times did the priests and Pharisees conspire Christ's death? Yet because his time was not come, they had not their purpose: but when the time of God was come, Christ said too his sheep, ye shall be all troubled this night for my cause, for the shepherd shall be stricken and the sheep shall be scattered abroad. Then as God had appointed the time, it could be no longer differred. And because they should not miss of him whose death they sought, joh. 18. he came and met them and offered himself unto them, and said that he was the same man jesus of Nazareth whom they sought. And when they had taken him and used as much cruelty towards him as their wicked malice and devilish hatred could devise, they killed him, and made him to pass not only the shadow and image of death, but also death itself. Math. 27 Mar. 15. Luc 23. joh. 19 They thought then they had him where as they would, and said he hath saved other, let him now save himself if he can. When he was laid in the grave with his fathers, they thought too execute their plagues and tyranny towards him being dead, purposing that as they had brought him to death and killed him: so likewise they would keep him down still that he should never see life again, but rot in the earth like a wretch, until worms had eaten him. And for the performance of this purpose to do all their whole wills to the uttermost, they came to pilate and said, that the dysceaver of the people that lay in the grave, made his boast whiles he was alive, that the third day after his death he would rise again, but if it should be so, it would be worse with them after then it was before. appoint therefore soldiers said they, & wratchmen too keep the sepulchre till the third day be pas●e. Mat. 27 Whiles they ye● minded to lay as much evil and contempt upon Christ our shepherd as the● meant unto him, came the heavenly father, that sussereth no more ignomyny to faule upon his, nor will suffer them to continue any longer than him pleaseth, with this inhabition and stay of further proce●dynges in dyshonouringe and persecuting his only son and said: I am redijt lux tertia, surge sepulte meus, that is as much to say, now is come the third day, arise mine own dear son buried. And then was the sorrow and contempt of this our persecuted shepherd not only ended, but also turned in to endless and unspeakable joys: he passed with his forefather David most bitter pains, and also most vile death, but he feared not because god was with him. A Doctrine of God's providence most comfortable to all his ●●flicted. The same appointment also hath the heavenly father made with all dangers & troubles that shall happen unto us his poor & afflicted sheep taken daily (as it were to the shambles) to suffer what Gods enemies can devise. But the heavenly shepherd doth see all their doings out of heaven and mocketh them too scorn, Psal. 2 for they shall never do as much as they would, against Christ and his people, but as much as god will suffer them. David afterwards in his. 37. psalm, teacheth us the same with marvelous words and divine sentences. Commit domino viam tuam et spera in eum etc. Say (sayeth he) thy care upon the the Lord, and trust in him and he shall help thee. It is most necessary therefore for every troubled man to know in his mind and feel in his heart, that there are no troubles that happen unto man, what so ever they be, come they by chance or fortune as many men say and think, but that they come by the providence of God: Yea the very winds of the air, tempests in the cloud, trembling of the earth, rages in the sea, or any other that come, how sudden or how unlooked for so ever they appear: Psal. 29. As ye may read in the. xxix. psalm of this prophet, where as be wonderful tempests, and troublesome things spoken of, as well done in the waters, as upon the dry●lande. But here alas is our nature and knowledge much too be lamented and complained upon. For as the knowledge we have of God's favour and gentleness towards us in Christ (for the most part) consisteth in the understanding of the mind and talk with the mouth, but the virtue; strength and operation of the same favour of God is not sealed in our hearts and consciences: Even so be the troubles and adversities, which God threateneth for sin, spoken and talked of with the touge, The cause why there be so few sincere & true professors of the gospel. and known in the mind, but they be not earnestly nor feelingelye sealed in our conscience and heart. And of this cometh it, that we neither ●oue God, nor rejoice in his promises as we ought to do, when we hear● or read them, neither yet hate sinn● nor be sorrowful for gods displeasure, as sin and gods displeasure should be sorrowed and mourned for of chri●●●an man. Hereof also cometh it, (dearly beloved) that we love no farther then in knowledge and tongue, nor hate unce but in knowledge and tongue. But alas how miserable is this our state and condion that knoweth neither life nor death, virtue nor vice, truth nor falsehood, God nor the devil, heaven nor hell, but half as much as they ought o●●hristian men too be known. Read, you therefore and mark the. xxxvii. psalm, and you shall know that it is not enough, for christian men to understand and speak of virtue and vice, but that the virtue must be sealed in the conscience and loved, and that vice kept out of the conscience and hated, as david sayeth: leave doing of evil and do good. So likewise he speaketh of a feeling christian man, whose conscience hath tasted how sweet and amiable go● is. Last and feel (saith the prophet) how sweet the Lord is. And this assure yourselves, that when ye feel your sins, and bewail the daunand damnation of them, Psal. 5●. the spirit of God hath wrought that feeling, and that troubled and broken heart God will not despise, and there is no doubt nor mistrust of a sensible and feeling sinner. ●ere i● thy comfort thou broken hearted and afflicted of the Lord But in case he can find in himself no love too the obedience of God, nor desire too do his will by hearing of his word, nor any feeling at all of sin, nor desire to be rid from it by hearing of the law: he hath knowledge in the mind and speech in the mouth, but consent and feeling in hy● heart and conscience. And this knowledge liveth with sin and speaketh with virtue: where as the heart and conscience consenteth t●o good, and abhorreth evil, if the virtue and nature of god's word b● gods spirit be sealed in the conscience (& this doth. S Paul teach wonderfully) as well by faith that cometh by hearing of God's word, as also of his precious supper, the sacrament of his body and blood and passion. He sayeth that the heart believeth to righteousness, Rom. 10. That is to say, the conscience and heart of him ●● that sealed, What it is to believe unto righteousness and assured of the virtue and grace of God's promises in Christ, believeth too righteousness or is ascertained and knoweth itself to be righteous and suit before god because it hath consented, and received the mercy of God offered in the Gospel thorough the merits of Christ, and then the same sayeth which God hath sealed in the heart, Faith sealed once in the heart with th'assurance of god sinercy can be no more without the fruit of well doing than fire without heat. breaketh forth by confession, which confession is a very fruit of faith to salvation, as it is written by saint Paul in the same place. And where this faith is so kindled in the heart, there can be none other but such a fruit following it. And as possible it is too have fire without heat or flame, as this virtue faith without the fruit of well doing And that is it that Saint Paul sayeth to the Corinthyans': as often as ye eat of this bread & drink of this cup, show ye the lords death until he come. Wherein S. Paul requireth a knowledge of Christ in the receiver, not only in his mind that he know Christ died for his sin and the sin of the world, and too speak and declare the same death with his ●onge unto others, but this is the chiefest and most principal commodity of Christ's holy supper (which men now ungodly call the mass) that the virtue and benefit of Christ's death as it is appointed for the remission of his sins, 1. Cor. 11. be sealed and fully consented unto in his conscience. And this knowledge of Christ's death, When right knowledge and assured ●ese of god's mercy are joined together, note what they work with the assurannce of the virtue, strength and power thereof in the heart, will and aught to inflame us to thanks giving, and too preach and teach unto others those commodities of Christ's death, that we know & feel first in ourselves within our own spirit and heart. This I have tarried longer than I thought in this matter, because I would bring myself and all others as much as lieth in me, too feel that knowledge and talk of virtue and vice, of God's favour and of God's punishment, is not sufficy●nte, and to bring myself and all men from knowledge and talk, Knowledge it talk with out the feeling of gods frutefulle working spirit is not of God. to feeling, consenting, and a full surrendering of ourselves unto the profit and vantage of the things which we speak and know, or ●ls knowledge and speaking please n●t God, nor profit ourselves, as Christ saith: Not every man that saith lord lord, Math. 7 shall enter in to the kingdom of heaven. Therefore did David both know, speak, and feel signed in his heart, the faucure, help and assistance of God to be with him in too what troubles so ever he should fall, and in that feeling said he would not fear. But it may fortune I have so written of virtue & vice to be known of in the mind, spoke of with the mouth, and feite in the heart: that ye may judge and feel in yourselves, never to have come to this perfection. For this is out of doubt, he that hath gods love and fear thus sealed in his heart, liveth in this life rather an Angelical life, than the life of a mortal man: & yet it is evident by king David in this psalm, & by his. 111. psalm, & in many more, that he was so sure & so well ascertained of God's present help in his troubles, that has cared nothing for death, or any other adversities that could happen. And doubtless we perceive by his psalms in many places, that his faith was a● strong as steel, and he trembled not nor doubted any thing, but was in manner without all kind of mistrust, & nothing troubled whatsoever he saw contrary to gods promises, and he passed over them as things that could not once withdraw his cogitations from the truth & verity of gods promises which he believed. As Abraham likewise did, he staggered not but with constancy of faith would have killed his son, Gene. 22 so strong was his faith. But as the gift of faith is a treasure incomparable, thus to know and feel faith too overcome all dangers: so maketh it that heart of him that is sealed with such a faith to feel the joys & mirth unspeakable. But as this faith is the gift of god & cometh only from him: so is it in him only to appoint the time when it shall come, and how much and how strongly it shall be given at all times, which is not at all timer like, but some times so strong that nothing can make the faithful man afeard, no not death itself, and some times it is so strong that it maketh the man afflicted to be contented too suffer, yea death itself rather then too offends God. But yet it is with much conflict, great troubles, many heavy and marvelous cogitations, and some time with such a fear, as the man hath much a do to see, and feel in the later end of his heavy conflict the victory and upper hand of the temptation. And at an other time the Christian man shall find such heaviness, oppression of sin, and troubles, The state of God's children beaten down with the sense & horror of sin & dread of gods judgements that he shall not feel as much (in manner) as one spark of faith to comfort himself in the trouble of his mind (as he thinketh) but that all the floods and dreadful assaults of desperation have their course thorough his conscience. Nothing feeleth he, but his own mind and poor conscience so one too eat the other, that the conflict is more pain to him then death itself, he understandeth that god is babble to do all things, he confesseth with the knowledge of his mind, and with his tongue in his head that God is true and merciful, he would have his conscience and heart too agree thereunto and be quiet, but the conscience is pricked and oppressed so much with fear and doubtefuldes of Gods tree for sin, that he thinketh God can be merciful unto other but not unto him. And thus doth his knowledge for the time of temptation, rather trouble him then ease him, because his heart doth not or rather can not consent unto the knowledge; yet would he rather than his life, he could consent unto god, love god, hate sin, and be Gods altogether, although he suffered for it all the pains of the world. I have known in many good men and many good women this trouble and he●ines of the spirit for the time, as though God had clean hid himself from the afflicted person, and had clean forsaken him: yet at length the day of light from above, The comfort of the afflicted even when god seemeth to have forsaken them. and the comfort of the holy spirit hath appeared, that lay covered under the velle and covert of bitter cogitations of gods just judgements against sin. Therefore saying that faith at all times hath not like strength● in man, I do n●t speak too discomfort such as at all times find not their faith a● strong as david did in this psalm. For I know in the holy saints themselves it was not always like, but even in them as in others. And although we can not compare with them in all things in the perfection of their faith, yet may they compare them s●lues with us in the weakness of our faith, as ye may see by the scripture. In this psalm and in many other, ye shall perceive that david by the constancy and surety he felt in the promises of God was so strong, so joyful, & comfortable in the midst of all dangers and troubles of death, that he did not only contemn troubles and death, but also desired death, and to be dissolved out of this world▪ as S. Paul & others did. At an other time ye shall perceive him too be strong in faith, but not so joyful, nor yet the troubles, so easy unto him but that he suffered great battle and conflict with his troubles, & of the cause of all troubles sin and transgression of God's laws, as ye may see in the sixth psalm, whereas he cried out and said: Lord chasten me not in thy ●urye, nor punish me in thy wrath: my soul is sore troubled, but how long lord wilt thou differ help? And of such troubled consciences with c●nflyctes, ye shall find often times in the book of psalms, and in the rest of God's scriptures, yet shall ye find the end of the temptation to be joyful and comfortable to the weak man that was so sore troubled. For although God suffer a long fight between his poor soldier and the devil, yet he giveth the victory to his servant, as ye may see in king david. When he cried out that b●the his body and soul was wearied with the cross of God's punishment, yet he said at the last, discedite a me operarij iniquitatis, quoniam exaudivit dominus vocem fletns mei, depart from me ye workers of iniquity, Psal. 6. for the Lord hath beard the voice of my weepings. And in other of his psalms ye shall perceive his faye●h more weak, and his soul troubled with such ang●yshe and sorrow, that it shall se●me there is no consotion in his soul, nor any show of God's carefulness to wards him. In this state ye may see him in the 13. psalm, where as a man in manner destitute of all consolation, he maketh his complaint saying, how long wilt thou forget me? The same may ye read also in the. 43. psalm, where he showeth that he, his most just cause, and the doctrine that he professed, psal. 42. 4● was like altogether too have been overcome, so that his spirit was in manner all coumfortles. Then he said too his own soul, quare tristis es anima mea et quare conturbas me? Why art thou so heavy my soul and why dost thou trouble me? Trust in the Lord etc. And in the. 42 psalm he setteth forth wonderfully the bitter sight and sorrowful conflict between hope and desperation. Wherein he complaineth also of his own soul that was so much discomforted, and biddeth it trust in the lord. Of the which two places ye maya learn that no man had ●u●r faith at all times like, but sometimes more strong, sometimes more weak, as it pleased God too give it. Let no man therefore despair although he find weakness of faith, for it shall make him to humble himself the more, and too be the more diligent to pray to have help when he perceiveth his own weakensse, and doubtless at length the weak man by the strong God shall be brought to this point, that he shall in all troubles and adversities say with the prophet, if I should go thorough the shadow and dangers of death, I would not fear what troubles so ever happen. And he showeth his good assurance in the text that followeth, which is the sixth part of this holy and blessed hymn. ¶ The .6. part of the psalm. ¶ Whereby the troubles of Gods elect be overcome. The text. ¶ For thou art with me, thy rod and thy staff comfort me, thou shalt prepare a table before me against them that trouble me, thou hast anointed my head with oil and my cup shall be full. The explanation. seeing thou art with me, at whose power & will all troubles go and come, I doubt not but to have the victory and overhand of them, how many and dangerous so ever they be, for thy rod chasteneth me when I go astray, and thy staff stayeth me when I should 〈◊〉. Two things most necessary for me (good lord) the one to call me from my fault and error, and the other to keep me in thy truth and verify. What can be more blessed then to be sustained and kept from falling by the staff and strength of the most highest? And what can be more profitable than too be beaten with his merciful rod when we go astray? For he chasteneth as many as he loveth, and beatethe as many as he receiveth in too his holy profession. Notwithstanding whiles we be here in this life he feedeth us with the sweet pastures of wholesome herbs of his holy word, until we come too eternal life, and when we put of these bodye● and come in too heaven and know the blessed fruition and riches of his kingdom, then shall we not only be his sheep, but also the geastes of his everlasting banke●. The which Lord thou settest before all them that love thee in this world, and dost so anoint and make glad our minds with thine holy spirit that no adversities nor troubles can make us sorry. In this sixth part the prophet declareth the old saying amongs wise men, non minor est virtus quam querer● par●a tueri. that is to say, it is no less mastery to keep the thing that is won than it was to win it. King D●uyd perceiveth r●ghte well the same, and therefore as before in the psalm he said, the Lord turned his soul and led him in to the pleasant pastures where as virtue and justice reigned, for his name's sake, and not for any righteousness of his own: So sayeth he now that being brought in too the pastures of truth, and in to the favour of the almighty, and occompted and taken for one of his sheep, it is only god that keepeth and maintaineth hi● in same state, condition, and grace. For he could not pass thorough the troubles and shadow of death (as he and all Gods elect people must do) but only by the assistance of God, and therefore he sayeth he passed thorough all peril, because he was with him. Of this part of the psalm we learn that all the strength of man is unable too resist the troubles and persecutions of gods people, and that the grace and presence of god is able to defend his people and nothing but it. Therefore doth saint Paul bid the Ephesiians be strong through the Lord, Ephe. 6. and through the might of his strength, for he sayeth that great and many be our adversaries, strong and mighty, which go abou●e not only to weaken us, but also to overcome us, and we of ourselves have no power to withstand, wherefore he willeth us to depend and stay only upon God's strength. And saint Peter also when he hath declared the force and malice of the devyll, ●. Pet. 5. he willeth us to resist him strongly in faith. And Saint john sayeth that this is the victory that overcometh the world, ●. Ioh 5 ●uen our faith. And our saviour Chris●e, when the ty●e was come that he should depart out of the world corporally, and perceived how maliciously and strongly the devil and the world were bent against his diseyples that he should leave in the world as th●●e●monges wolves, Math. 10. and towlyttle strength his poor flock had against such merua●lous trouble●t he made his mo●te holy and effectuous prayer for them present and them in trouble, and likewise for us that be now, and also in trouble in this sort: Pater sa●cte serva eos per nomen t●um quos dedisti mihi. etc. That is to say, holy father keep them for thy name's sake whom thou hast given me. Hear hath every one of god's people such learning as teachethe that our help is only in the name of the Lord who made ●ea●en and earth. Psal. 120. And in this learning he shall understand two necessary lessons. The first that none can defend us but God alone, who is our protector and none but he. And by this learning he will beware too ask or s●eke help any other where, saving of God, as we be instructed by his holy word. And herein we honour him, to know and ●onfesse that there is none that can preserve, nor save us but he alone. The other lesson is, that our conscience understanding that God can and will help us, shall cause us in all trouble to commend ourselves unto him, and so more strongly and patiently bear and suffer all troubles and adversities, being assured that we shall overcome them thorough him, or ●lles be taken by them from this world, in to a world where as is no trouble at all. So said this holy prophet and king David, if I walk in the shadow of death I will not fear, for thou art with me. Now in that he saith he will not fear, he meaneth not that a man may see and suffer these perils without all perrilles (for then were a man rather a perfect spirit, than a mortal creature) but he meaneth the fear shall not overcome him. Mat. ●6. For Christ himself feared death, neither is there any man that shall suffer imprisonment for Christ's sake, but that he shall feel the pains. Nevertheless gods pirite shall give strength too bear them, and also in Christ too overcome them. There is no man that can have faith but some times and upon some occasion it may be troubled and assaulted with mistrust: no man such charity, but that it may be, yea and is troubled with hatred: no man such patience but that it may at times feel impatiency: no man such veri●y but that it may be troubled with falsehood. How be it in the people of God by Gods help, the best overcometh the worst, and the virtue the sin. But in case the worst prevail and overcome, the man of God is never quiet until he be restored unto God again, and unto the same virtues, that he lost by sin: as ye may see in this king by many of his psalms, that he believed and found God to defend him how so ever his state was, & therefore attributeth unto him the whole victory & praise of his deliverance saying: Thou art with me and dorst overcome. But now the prophet declareth how and by what means, God is with him and doth deliver him from all troubles. And this means of God's presence and de●ence he openneth by divers allegories and translations, wonderful meet and apt to express the things that he would show unto the world. The first translation or allegory he taketh of the nature of a rod. The second of a staff, and sayeth they did comfort him and defend him. The third he taketh of a table, which he sayeth the great shepherd prepared before his face against as many as troubled him. The fourth he taketh from the nature of oil, and of a cup that was always full, wherwy●h he was not o●clye satisfied, but also ioyefullye replenished in all times, and all troubles what so ever they were. By the rod is many ●ym●● in the scripture understand the punishment and correction that God useth, too call home again, and too amend his elects and beloved people when they offend him. He punisheth them and yet killeth them not, he beateth them until they know their faults, but casteth them not away. As he said to king david, that when he died his kingdom should come unto one of his own children, and in case he went as●raye from his law, 2. regu. ●. he would correct him with the rod of other princes, and with the plagues of the sons of men, but my mercy (sayeth God) I will not take from him as I did from Saul. This same manner of speathe may ye read also in his. lxxxix. psalm, and in the proverbs of his son king Solomon ye have the same doctrine. He that wanteth a heart must have his back beaten with a rod. prover. 10 And in the same book he sayeth, he that sparethe the rod batethe the child. So doth king david hear confess that it is a very necessary and requisite way, too keep the sheep of God from perishing, to be chastened and corrected when they wax wanton and will not hear the voice of their shepherd. And it is the part of every wise Godly man, to love this correction and chastysment of the Lord, as Solomon sayeth: prover. 12. he that loveth discipline and correction loveth knowledge, be that hateth to be rebuked is a fool. And king David saith, it is to my great good and commodity that the Lord chasteneth me. Psal. 1●9. This rod of correction, David saith is one of the instruments and means, wherewithal god preserveth his sheep from straying. Now in the scripture sometime the rod is taken not for a correction that amendeth a man, but for the punishment and utter destruction of man, as David saith of Christ: thou shal●e break them with an iron rod: Psal. 2 Apoca. 12. and in the Apocalypse ye may see the same. But I will speak of the metaphors and translations none otherwise then ●auyd doth use them in this place for his purpose. The staff which he speaketh of in the scripture, is taken for strength, power and dominion. Which staff is spoken of as ye may see in the books of the kings, 4. regu. 1●. how the Ambassadors and men of war sent from the king of the Assyrians to Ezechias at jerusalem, called the strength and power of the Egyptians, and also of the almighty god, a staff of reed and a broken weapon, not able to withstand the king of the assyrians, Esa. i●. 14▪ 28.39 Ezech. 29. and of such manner of speech ye may read many times in the prophets. But in this place David confesseth that the staff of the Lord, that is to say God's power, is so strong that nothing is able to overcome it, his wisdom is such, that no man can make it foolishness, his truth is so true that no man can make it false, his promise is so certain and sure that no man can cause him too break or alter it, his love is so constant that no man can withdraw it, his providence is so wise that no man can beguile him, his care is so great for his flock, that they can want nothing, his fold is so strong that no beast can break it, he letteth his sheep so in and out that no man can deceive him, he hath such a care of all as he neglecteth not one, he so loveth the one that he hateth not the o●her, he so teacheth all as none is left ignorant, he so calleth one as all should be advertised, he so chasten●the one as all should beware, he so receiveth one as all should take hope and consolation, he so preseruethe one as all the rea●t ●aye be assured, he useth his staff and force too comfort one king david (as he sayeth thy rod and thy staff they comfort me) as all other should assure themselves too be safe under his protection. In this metaphor and translation, under the name of a staff, king david hath declared the power of God too be such, that in case he should pass by and thorough thousands of perils, he would not care, for god is with him with his rod and staff. Then he setteth forth the third allego●ye, and express the an o●her means, which God useth for the defence and consolation of his poor sheep, and saith that god hath prepared a ta●le in his sight against all these that trouble him. By the name of a table, he setteth forth the famylyare and (in manner) fellowelyke love, that the God omnypotente hath towards his sheep, with whom he useth not only friendship, but also, famylyaritye, and dysdaynethe not being the king of kings, too admit and receive unto his table, The friendship and familiarity of god the heavenly shepherd towards his sheep. vile and beggarly sinners, scabbed and rotten sheep. That friendship and famylyaritye is maruayloussly set forth in this, that he made a table for David: as though David had said who is he that can hurt me, whi● the Lord of lords doth not only lou● me but admitteth me to be always familiarly in his company. Th● same manner of speech is used of king David towards Miph●boseth jonathas son, 2 r●●u. ●. when he said he should not only have the fields again of Saul his grandfather, but also be entertained at his own table, that is to say used friendly, honourably, and familiarly. This word table is diversly other ways taken many times in the scripture, but in this place it is nearest too the mind of king David, to take it in this signification that I have noted: And our saviour Christ taketh it in the same signification, in Saints Luke's gospel where he sayeth, his disciples shall eat with him at his table in the kingdom of god. The fourth means that the heavenly shepherd useth in keeping of his sheep, the prophet setteth forth under the name of oil and a full cup. In the word of God these words have also comofrtable significations and meanings extending to David's purpose. Isaac when he had given the blessing from Esau to jacob, said to jacob, God shall give the of the dew from heaven, and from the fruitful ground thou shalt have abundance of corn, Gene. 27. of wine, and oil etc. By the which blessing he meatne that jacob should lack nothing too serve his needs, and to make him merry. And if we take David that he meaneth by oil, as Isaac did, that at the lords table was all plenty, mirth and solace, we take him not amiss, for so many times oil is taken for consolation and joy in the scripture. When Christ had purged the hurt man's wounds first with smarting wine, be afterwards put in to them sweet oil to ease the smart and sharpness of the wine And so likewise saith our saviour Christ to Simon the Pharisey that gave him meat enough to his dinner but gave him no mirth: Luc. 10 Since I came in too thy house thou gavest me no water for my feet, nor oil for my head, this poor woman never ceased to wash my feet with the tears of her eyes, Luc. 7. and to● anoint them with oil. But in many psalms king david useth this word oil too signify the holy ghost, as when he speaketh of our saviour Christ: Thou haste loved justice and hated iniquity, Psal. 45. therefore hath God anointed thee with the oil of joy above thy fellows. And this oil is not the material oil that kings and priests were anointed with all in the old time of the law, of whose confection we read in the book of the Levites but this is the oil by whose efficacy, strength, and power all things were made, that is to say the holy ghost: And in his. 89. psalm he speaketh of oil in the same signification. Therefore I take king david here, when he sayeth God hath anointed his head with oil, that God hath illuminated his spirit with the holy ghost. And so is this place taken of godly men, his head taken for his mind, and oil for the holy ghost. And as oil nourish the light mytigateth labours and pains, and exhilerateth the countenance: The work of the holy ghost in the hearts of th● faithful. so doth the holy ghost nourish the light and knowledge of the mind, replenisheth it with god's gifts, and rejoiceth the heart. Therefore the holy ghost is called the oil of mirth and consolation. And this consolation cometh unto king David, and to all gods lively members, by the means of Christ, 1. Pet. ●. as Saint Peter saith: we be people chosen and a princely priesthood etc. By the word cup in this verse he meaneth that he is fulley instructed in all Godly knowledge, too live ver●uouselye and Godly for the time of his mortal life, and so is the cup in the scripture taken for any thing that can happen unto us, whether it be adversity or prosperity, for they be called cups: As Christ said of his death, Mut. 2● father if it be possible take this cup from me. And David in the. 16 psalm useth it for man's prosperity in God: The Lord (sayeth he) is the portion of mine inheritance, and of my cup. And therein he speaketh in the name of Christ, whose inheritance is the whole number of the faithful, and saith, that his inheritance which is the church, by God's appointment is blessed and happy, for no adversity can destroy it. This is meant by, David's words, the rod, the staff, the table, the oil, and the cuupe, and he useth all these words to declare the carefulness, love, and defence of God towards miserable man. And he could the better speak thereof unto others, because he had so many times dealt, and had experience that God was both strong and faithful towards him in all time of danger and adversity. And here is to be noted that the dangers that man is subject unto in this life, be not alone such as heretofore king David hath made mention of, as sickness, treason, sedition, war, poverty, banishment, and the death of the body, but he fealte also (as every man of god shall feel and perceive) that there be greater periles and dangers that man standeth in jeopardy of, than these be, by occasion of sin, the mother of all man's adversity. What sin bringeth a man unto Sin bringeth a man in to the displeasure and indignation of god, the indignation of god bringeth a man in to the hatred of god, the hatred of god bringeth a man in to despair & doubtfulness of god's forgiveness, dyspaire bringeth a man in to everlasting pain, & everlasting pain continueth and punisheth the damned creature with fire never to be quenched, with God's anger and displeasure which can not be reconciled nor pacified. These be the troubles of all troubles, and sorrows of all sorrows, as our saviour Christ declareth in his most heavenly prayer in Saint john: joh. 17. Non rog● ut tollas eos e mundo sed ut serves eos a m●lo. That is to say, I do not (sayeth Christ to his heavenly father) pray that thou shouldest take those that I pray for out of the world, but that thou preserve them from evil. And in this prayer he hath wonderfully taught us that a christian man is subject to two troubles, one of the body, and an other of the soul, one of the world and an of the devil. As for the troubles of the world he saith, It is not expedyente that we be without troubles lest we seat our selves and forget God. it is not so expedient, that christian men be delivered from them lest in idleness we should seek ourselves, and not god, as the children of Israel did: but this he knew was most necessary, that the father should preserve us in the mids of these troubles with his help, from all sin, and transgression of his holy laws, and this he assured his disciples of, and all other that put their trust in him: not that they should in this life be preserved and kept from troubles and adversities, but that the heavenly father should always give unto his, such strength and virtue against all the enemies of God and man's salvation, that they should not be overcome with troubles, that put their trust in him. For God suffereth and appointeth his to fight and make war with sin, and with all troubles and sorrows that sin bringeth with it: but God will never permit his, to be deadly and mortally wounded. It is therefore expedient that man know who ●e his greatest foes, and do work most danger. There be divers psalms, wherein he setteth forth the peril that he was in, as well in his body as in his soul. As when he complaineth of his banishment amongs not only cruel people, but also ungodly, that sought too take both his mortal life from him, and also his religion and trust that he had in God's word. Wherefore he compareth them too the Tartaryans and Arabyans, psal. 12●. men without pyttye and religion. And the like doth he afterwards in another psalm, where as geeving thanks for his delivery, he sayeth that sinners trod upon hy● back, and many times warred against him, & he should have been over thrown if god had not helped him. psal. 129. Wherein he speaketh not only of battle with the sword against the body, but also of heresy and false doctrine against the soul. As ye may see how Senacharib and julius the apostata, two emperors, fought against the people of god, not only to take from them their lives: but also their religion and true honouring of god. And of all battles that is the cruellest, and of all enemies the principal, that would take the soul of man from gods word and bring it to the word of man. And that persecution & trouble openly against god's word continued many years, until Christ was preached abroad, and princes made christians. Then thought the devil his kingdom to have been overthrown, and christian men might live in Christ's religion without any trouble or war for religion. How be it at length for sin, the devil entered by subtle means, not only to corrupt true religion, but also persecuted the true professors thereof under the name of true religion, and therein used a marvelous policy and craft by men that walked inordinately amongs the christians themselves. From whose companies, sects and conversation, S. Paul willed us to refrain by these words: 2. Thes. 3. we command you brethren in the name of our lord jesus Christ, that ye refrain from every one that is accounted a brother, that vseth● himself inordinately, and not according too the institution he received of us. And because ye have not taken heed of this holy commandment, and kept yourselves from danger and peril of heresy, sin, idolatry, and superstition, by the rod and staff of god, nor have not eaten your meat of religion at God's table, nor your minds have been anointed with the holy ghost, (as david in this psalm sayeth that he was against all troubles by these means defended and maynetayned, that no peril of the body the sword, nor peril of the soul by false doctrine could hurt him) therefore mark a little, & see the dangers that have hurted both you & your conscience also, not like to be healed (as far as I can see) but more hurt hereafter. For the way to heal a man is to erpulse and put away sickness, and not to increase and continue the sickness. From whom think ye that saint● Paul commanded you to refrain in the name of our Lord jesus Christ? He sayeth from him that behaveth self inordinately. Who is that think ye? Sayncte Paul sayeth, he that ruleth not himself after the rule and institution that he himself had taught the thessalonians. So that we must refrain then from all such, as conform not them selves too the institution of Saynct● Paul, Gala. ●. yea although he be an Angel from heaven. This departure from such as have ruled and put forth errors and lies, is not new, but hath been used in England of English men more then. 20. years syns we departed from the sea of Rome for the ambition of the romish bishops that transgressed both this ordinance of saint Paul and also of Christ. Of the which deadly and pestilent ambition, Ezech. 34. Act. 20 the prophet Ezechiel prophesied, & so did also S. Paul, if prophecies by god and commandments by his holy Apostles had any thing prevailed in our dull and naughty hearts. Read the places and see yourselves what is spoken of such a wicked shepherd. I do put you in mind of this wicked sea, because I do see that contrary to the word of God, contrary to the laws of the realm most Godly against the pope's supremacy, against all our oaths that be English men, and against all the old Godly writers: This Antichrist and member of the devil, is not unlike to have the regiment of your souls again, which God forbid. I do exhort all men therefore to beware of him as of one that came naughtily to such usurped authority, and whose authority is not only the trouble of all Christian realms and princes, but also of all christian souls. And as he hath been always a trouble unto the one, so hath he been a destruction to the other: as I will a little declare unto you, that ye may know him the better, and so by the rod and staff of god's word, defend yourselves from him. The greek church for this ambition of the romish bishop, separated herself from the church of Rome, and would not have to do with her. For after that the greeks knew, that the bishops of Rome, meant to take from them their liberties, they would not endure it: yet did the Romish bishops always, to come to the supremacy, pick quarrels and matters to fall out upon, first with the clergy and then with the laity. Platina writeth how Pius bishop of Rome being deceived by one Hermes a very evil man, began a new order about the keeping of Ester day, and altered the time that the Apostles and their disciples used until Pius days, which was to celebrate and keep the day of the resurrection of our saviour Christ the. 14. Moon of the first month, which is with the jews our march. And although it be well done to keep it upon the sunday, yet was this an horrible presumption upon so light a cause, to excommucate the greek church, and to make division where before was union. It came too pass in Uictors' time the first, which was about the year of our Lord. 200. and in the time of Ireneus the bishop of Lugdune the disciple of john the Evangelist, this Victor would have condemned the greek church, and proceeded with excommunication against it, had not Ireneus letted it: yet was it the elder church, and had continued in the doctrine of the Apostles, from Christ's time, and had john the Evangelist amongs them for the space of. 68 years after Christ's ascension. And notwithstanding the greek church was the elder church: yet they took the Roman church too be equal with them, according to the doctrine of Christ and his Apostles, and also according too the decree that was made in the general council at Nice. And the greek church never contended with the romish church for the supremacy, until a proud and arrogant monk that ●ayned humylitye, was preferred to be bishop of Constantinople, which came to such arogancye of spirit, that he would have been taken for the universal head of the church: which was a very mark too know that he was of antichrist and not of Christ, Antoninus' histor. tit. 13 3.23.13. as gregory the great writeth to Constantia the Empress, & at length this proud monk at a sin●de kept at Constantinople, created himself the universal head of the church. Although before his time, one Menna, and other archbishops of Constantinople, for the dignity of the imperial state being there, were called universal patriarchs: yet ȳ● was by name alone, and without execution of authority in any foreign bishopric or church. But such was the ambition of these bishops that walked (as saint Paul saith) inordinately, ȳ● they would have the head and principality of religion & of the church, at Constantinople, because there was the head & principality of the worldly kingdom, & so they began betime to confound the civil policy, with the polily of the church, until they brought themselves not only to be heads of ȳ● church, but also lords of all Emperors & kings, and at the last of God & god's word: as ruthfullye it appeareth in men's conscience at this present day. Which abomination & pride, Pelagious that second bishop of Rome both spoke & wrote against, Distinc. ●9▪ nnllus. & would that he nor any man else should have the name of a general bishop. Antonimus titu. 12. ca●● And S. Gregory doth confirm the same godly sentence of his predecessor P●lagius & would not when he was commanded by the Emperor, whom john the bishop had abused, take the Archbishop of Constantynople for the universal head, nor condescend unto the emperors commandment, and wrote to the Empress that it was contrary to the ordinance of Christ and his Apostles, and contrary to the council of Nice. He said also that such new arrogancy was a very token that the time of antichrist drew nigh. And Gregory did not only write and speak against this arrogancy and pride, but suffered also great danger (as Platina writeth) and so did all Rome by the Lombard's that Mauricius the Emperor made to beseage Rome, because Gregory refused too obey the Archbishop of Constantino●le, as the head of the church. But although Pelagius, Gregory, and other godly men, detested and abhorred this wicked arrogancy to be the universal head of the church: yet the bishop of Ravenna, began amongs the Latyns too prepare the way to Antichrist, De gestis longobard. lib. 3. cap. 12. as Paulus diaconus sayeth, and separated himself from the society of other churches, to the intent be might come too be ahead himself. But what at length came of it Platina writeth. In ●eon. ● And within a short time after, Boniface the third being the bishop of Rome, about the year of our lord. 607, Phocas the Emperor judged him to be head of the church, against both the bishop of Constantinople, and also of Ravenna, and such a sentence was meet for such an arbitoure. Phocas was a wicked man, a covetous man, an adulterer, Platina in bonifac. 3. and a traitorous murderer of his lord and master Mauricius: and this man to make god and the Romans amends, Paulus dioconus de gestis Long. lib. 4. cap. 11 gave sentence that the bishop of Rome should be the universal head of the church. But hear was contemned the sentence and doctrine of Christ and his Apostles, and also the decrees of the holy counsel of Nice. And no marvel, for they condemned both parts of arrogancy and usurpation, and not Only these counsels, but all other for many years, which decreed that although one seat was named before the other, yet the bishop of the principal seat should not be the chiefest priest, or head of the rest but only he should be called the bishop of the chiefest seat. And how much it is against S. Cyprian, De simplici●ate clericorum. they may see that will read his works, and also against. S. Jerome. But what law can rule wickedness? This wicked sea contended still after Phocas had given sentence with it for the supremacy, yet were the bishops of Rome always subject to the Emperors, as well of Constantynople as of France, for the time of their reign: yea. 400 years and odd after the judgement of Phocas, they were in this obedience, and were made by the Emperors, until the time of Gregoaye the. seven, who in the time of great sedition translated the Empire in to Germanye●, and never used iurysdiction in Emperors, nor kings, nor yet in the Citysens of Rome, but only desired to have all bishops causes too be discerned by the sea of Rome, yet could not obtain so much at those days: as it appeareth by the council of afric, whereas Boniface the first could not obtain with craft, nor with his lies that he made of the Cannons decreed in the council of nice, to have causes deferred to the sea of Rome. To be called Pope was at the first general to all bishops. And as for this name Pope was a general name to all by●hoppes, as it appeareth in the Epistles of Cyprian, Jerome, Augustine, and of other old bishops and doctors, which were more holy and better learned, than these later ambitious and glory●use enemies of Christ and Christ's church. Read the text. Distinct. 50. C. De eo tamen etc. Absit. And there shall ye see that the clergy of Rome in their letters called Cyprian pope, and Clo●ou●us the king of France named the bishop of Rome as he did other bishops, ●isto 2. li. 2 Capi. 27 a bishop. This was the state of the primative church, which was both near unto Christ in time, & like unto him in doctrine, and kept S. Paul's equality, where as he saith he was appointed amongs the genitles as Peter was amongs the jews. Gala. 2. And although the bishops in the time of Constantine the great obtained that amongs bishps t●ere should be some that should be called archbishops & Metropolitans: yet all they were not instituted to be heads generally of the church, Conc. nicen Capi. 6 but too the end they should take more pains, to see the church well ordered and instructed, and yet this pre-emenence was at the liberty and discretion of princes, and not always bound unto one place and one sort of prelate's, as the wickedness of our time believeth: as ye may see in the councils of Chalcedon and afric. So that it is manifest this superior pre-eminence is not of God's laws, but of man's, instituted for a civil policy: and so was the church of Constantynople equal with the church of Rome. And in our dates Erasmus Roterodame writeth and sayeth, this name to be high bishop of the world● was not know too the old church: but this was used that bishops were all called high pryestes, and that name gave Urbane the first unto all bishops, as it is written in Distinct 59, cap. Si officia. anno. Do. 226. But as for one to be head of all, it was not admitted. And the Greek church did never agree too this wicked supremacy, nor obeyed it, until the year of our Lord. 1202, compelled thereunto by one Baldewyne that brought the French men by the help of the venetyans unto Constantinople, to restore one Alexius unto the Empire, upon this condition that he should subdue the greek church to the church of Rome. But this came to pass, that the pope never after he had gotten by alms and help of princes to be over them, passed one foot for the Emperor of Constantinople farther than he served his turn. So that ye may see both his beginning and procedings to be of the devil, which if ye kill not with the staff of God's word, and beat him from your conscience, he will double kill your souls. Now within 150 years after Phocas had made the bishop of Rome head of the church, the bishop of Rome centemned the Emperor of Constantinople, & devised to bring the Empire in to France, and too give the king of France the same authority over the bishop of Rome y● before the Emperor had, as it appeareth in Charles the great and his successors a long time: and yet was the bishop of Rome under the princes & not (as he is now) an idol exempt from all order and obedience. For princes made the bishops of Rome, & all other bishops within their realms and s● continued the making of the pope in the emperors authority, until it was about the year of our Lord. 1110. After that henry the fift being sore molested by sedition moved against him by the pope Paschalys the second, ●e meaneth here authority to elect bishops and to have power of both swordeal was constrained at length to surrender his authority unto him, who turned the face of his bishopric into manifest wars. What followed when the pope was thus free, and lined without obedience too the Christian magistrates, I will not in this treatise make mention, but put you in remembrance that for certainty there followed such trouble amongs christian princess, as never was before, as it is to be seen by the doing of the wicked man Gregory the. seven. who took then upon him to have aurity to use two sword, the spiritual and the temporal, in so much that henry the fourth was compelled 62. times to make war in his life, Alberus' crantziuse● clesiast histor. li. 6. by the means of the bishop of Rome. And as it is written, this wicked bishop stirred up the Emperors own brother in law Radalphus the Duke of Sw●upa to ware against him, and sent him a crown of gold with this verse graved in it. Petra dedit p●tro petrus diadems Radulpho. That is to say, Christ gave the Empire too Peter, Peter giveth it to Radulphe, meaning that Christ had given the Empire worldly too the bishop of Rome, and he gave it to Radulphe. Ye may see what a rod the Emperors made for their own tail. For after they had made the bishop of Rome headde of the church, the bishops made themselves shortly after the headees of Emperors and kings. A just plague of God for all them that will exalt such to rule, as God said should be ruled. These bishops be not only proud, but also unthankful. For where as all the world knoweth the bishop's authority to come from the Emperor in wordly things and not from God, Abbas ospergensis● suo chroui●o. but against God: this monster Gregory the seventh said that Christ gave him the Empire of Rome and he geeveth it to the Duke of Swevia Radulphe too kill his good brother Henrye the fourth. He that will know more of this wicked man, & of his brethren bishops of Rome let him read Benno the cardinal that writeth in his history of the pope's, that he saw, of john 20. benedict 9 Silvester 3. Gregory 6. Leo. 9 Alexander 2. But in his old days he saw and writeth horrible & execrable things of Gregory the. seven. Yet was England free from this beast of Rome then, in respect of that it was before the idol was expulsed in king Henry the, Plantina in Allex. 3. viii time. But Alexander the third, never rested to move men to sedition, until such time as king Henrye the seventh was contented to be under him as other were. And all this suffered England for Thomas Becket the pope's martyr. When they were crept up into this high authority, all their own creatures bishops of their sect, Cardinals, pricstes, monks, and friars, could never be contented too be ●nder the obedience of the princes, and to say the truth prince's dur●●● not (in manner) require it, ●or the● were in danger of goods & life. And the Emperor Henry the seventh was poisoned by a monk, that poisoned the idol of the mass, both a god and minister meet● to poison men, and both of the pope's making. And what conscience did they make of this think ye▪ Doubtless none at all, for the pope sayeth and so doth all his children that he can dispense, and absolve themselves and all men from what oaths so ever they have made to God or man. This enemy with his false doctirine is to be resisted and overcome by the word of God, or else he will destroy both body and soul. Therefore against all his crafts and abominations, we must have the rod, the staff, the table, the oil, and the cup that David speaketh of in a readiness to defend ourselves with all. Now followeth the last part of this holy hymn. ¶ The .7. part of the psalm. What the end of God's troubled-people shall be. The text. ¶ Thy loving kindness shall follow we all the days of my life, and I will dwell in the house of the Lord forever. The explanation I Will in the mids of all troubles be strong & of good cheer, for I am assured that thy merc● and goodness will never forsake me, but will continually preserve me in all dangers of this life, and when I shall depart from this bodily life, thy mercy will bring me in too that house of thine eternal joys, where as I shall live with the in everlasting felicity. Of this part we learn that the dangers of this life be no more than God can and will put from us, or preserve us in them when they come unto us without danger: also that ● troubles of this world be not perpetual nor damnable for ever, but that they be for a tym● only sent from God to exercise and prove our faith and patience: at the last we learn that the troubles being ended, we begin and shall continue for ever in endless pleasure and consolation, as david showeth at the end of his psalm. So doth Christ make an end with his disciples when he hath committed them for the time of this life, too the tuycion of the heavenly father, whiles he is bodyelye absent: he sayeth at length they shall be where he is himself in heaven for ever. For in this life, all be it the faithfulls of God have consolation in God's promises, yet is their joy very dark and obscure by reason of troubles both● without and within, outewardelye by persecution, inwardly by temptation. Therefore Christ desireth his father too lead and conduct his church in truth and verify whiles it is here in fight and persecution with the devil, until it come too a perfect and absolute consolation, where as no trouble may molest it. For then and not before (to what perfection so ever we come) shall we be satisfied, psal. 1● as david sayeth. The plentyefulnes of pleasure and joy is in the light and contemplation of thee O Lord. For than shall the mind of man fully be saty●fyed, when he being present, may presentelye behold the glorious majesty of God: 1. Cor. ● for God hath then all joys present to him that is present with him, and then man knoweth God as he is known of God. These joys in the end of troubes, should give the troubled man the more courage too bear troubles patiently, and be persuaded (as saint Paul teacheth) that the troubles of this present life, Rom. ● be not worthy of the joys too come, which shall be revealed to us when Christ cometh too judge the quick and the read, too whom with the father and the holy ghost be all honour and praise world● without end. Amen. FINIS.