A very excellent & sweet exposition upon the XXII. Psalm of David called in Latin: Dominus regit me, etc. ¶ Translated out of high Almaigne into english by Miles Coverdale. Anno MDXXXVIII. The xxii psalm of David called in Latin Dominus regit me, et nihil i The LORD is my shepherd, I shall lack nothing. two He feedeth me in a green pasture, and leadeth me to the fresh water. iii He quickeneth my soul, and bringeth me forth in the way of righteousness, for his name's sake. iiii Though I walk in the valley of the shadow of death, yet fear I no evil, for thou art with me: Thy staff and thy sheephooks do comfort me v Thou preparest a table before me against mine enemies, thou anoynteste my head with oil, and fillest my cup full. vi Oh let thy loving kindness and mercy follow me all the days of my life, that I may dwell in the house of the LORD for ever. ¶ An exposition upon the xxii Psalm. The effect of this Psalm IN this Psalm doth David and every christian heart give thanks & praise unto God for his most principal benefit, namely, for the preaching of his dear & holy word, whereby we are called, accepted, and numbered among the multitude, which is the congregation or church of God: where only (and in no place else) the pure doctrine, the true knowledge of God's will, and the right service of God is found and had. But this same noble treasure doth holy David praise and extol marvelous excellently with goodly, sweet, fair, & pure words, ye & that with likenesses, borrowed out of the God's service of the old Testament. first, he likeneth himself to a sheep, whom God himself (as a faithful diligent shepherd) doth wondrous well take heed unto, A sheep feedeth him in a pleasant green pasture, which standeth full of good thick grass, where there is abundance also of fresh water, & no scarcenesss. Item he likeneth God also unto such a shepherd, The shepherd as with his staff leadeth & bringeth the sheep the plain right way, that it can not go amiss, and defendeth his flock so with the shepehooke, that the wolf can not break in. After this doth he make himself a geste, A geste for whom God prepareth a table, where he findeth both strength and comfort, refreshing and joy, and that plenteously. And thus the Prophet giveth the word of God diverse names, The word of God hath many names. calleth it goodly pleasant green grass, fresh water, the right way, a staff, a shephook, a table, balm or pleasant oil, and a cup that is alway full. And this he doth not without a cause: for the power of God's word is many fold For why? Like as a sheep in a fair pleasant meadow, beside the green grass and fresh water in the presence of his shepherd (which leadeth it with the staff or rod, so that it can not go astray: and defendeth it so with the sheephook that no harm can hap unto it) hath his food & pleasure in all safeguard. Or like as a man lacketh nothing that sitteth at a table, where there is plenty of meat and drink, and all manner of comfort & gladness: So much more, they that be the sheep of this shepherd (whereof this psalm singeth) lack no good thing, are richly provided for, not only in soul but also in body. As Christ sayeth in the sixth of Matthew: Seek first the kingdom of God, and the righteousness thereof, so shall all these things be ministered unto you. For as they that want bodily food live in great straightness and pensyfnesse, not being able to fulfil the bodies request in this behalf: even so also those that want this wholesome and necessary word of god, can not rejoice nor be pacified inwardly. Ye even as bread and wine refresh a man's fleshy heart, and make him joyful: even so the word of God quickeneth & refresheth a man's soul inwardly. The preaching of god's wood bringeth prosperity For when the word of God is truly & sincerely preached, look how many diverse names the prophet giveth it here, so many commodities and fruits doth it bring. Unto them that are diligent and earnest to hear it (whom our LORD God knoweth only for his own sheep) it is a pleasant green grass, a fresh water, wherewith they are satisfied and refreshed. It keepeth them also in the right way, and preserveth them, that no misfortune nor harm happen unto them. Moreover, it is unto them a continual wealth, where there is abundance of meat & drink, and all manner of joy and pleasure. That is, they are not only instruct and guided, refreshed, strengthened and comforted by the word of God, but ever more & more preserved in the right way, defended in all manner of trouble both of body and soul. And finally they have the victory & prevail against all temptations and troubles, whereof they must abide right many, as the fourth verse doth specify. Shortly, they live in all manner of safeguard, as they, unto whom no misfortune can happen, for as much as their shepherd doth feed them and preserve them. The doctrine to be taken of this psalm. Therefore should we take instruction out of this Psalm, not to despise the word of God, but gladly to hear, and learn the same, to love it, and to make much of it, & to resort unto the little flock, where we may have it. And again on the other side, to fly and eschew those that do blaspheme and persecute it. For where this blessed light doth not shine, there is neither prosperity nor health, neither strength, nor comfort, either in body or soul, but utter dysquietnesse, terror and despair, specially when trouble, distress, and painful death is at hand. How be it the ungodly (as the prophet sayeth) have never rest, Isaiah. 57 whether they be in wealth or wo. For if they be in prosperity, than are they presumptuous, proud, and high minded, forget our LORD god utterly, boast, & crack only of their own power, riches, wisdom, etc. And take thought beside, how they may maintain and increase the same, and how they may persecute and oppress other men that lie in their ways. But if the leaf turn about with them, as doubtless it must needs do at the last: (For that sweet virgin mary is a very sure prophetess, Deposuit potentes de sede, & divites dimisit inanes. which yet hath not failed in her song) then are they of all the most miserable & careful lest people, which immediately fall to despair and mistrust. What aileth them? They know not where nor how they shall seek comfort, saying they have not the word of God, which only teacheth the right way how to be patient, and to have a good hope, even in adversity. Roma xu This thing ought to warn us & move us, that we esteem nothing more excellent nor worthy upon earth, than this benefit, An ensample for us. namely to have that dear blessed word, and that we can be in a place, where it may be freely preached, and professed openly. A Christian man therefore that belongeth unto a church, wherein the word of god is taught, as oft as he goeth in, should think upon this Psalm, & out of a joyful heart with the prophet to give God thanks for his unoutspeakable grace, that he hath set him (as his own sheep) in a pleasant green meadow, where there is plenty of good grass and fresh water. That is, that he may be in a place where he may hear & learn the word of God, & conceive rich comfort thereout, both in body, and soul. This blessed David did well understand, how worthy a treasure it is, when it may so be had, therefore can he boast & sing so well of it, & magnifyethies benefit above all that is in onye estimation or worship upon earth. At him ought we to learn this science, What we ought to learn here of David. and (according to his ensample) not only to be thankful unto God our loving and faithful shepherd, & to magni fie his unout speakeable gift, which he of very loving kindness hath given us (as David doth here in the first five verses,) but also earnestly to desire and pray him (as he doth in the last verses,) that we may abide by this riches, and never to fall away from his holy Christian church. And such a prayer is exceeding necessary: For we are very weak, and (as the Apostle saint Paul sayeth) we carry this treasure about in earthen vessels. 2. Cor. 4. The devil also our adversary beareth deadly hate unto us for this treasure's sake. Therefore doth he not rest, but goeth about as a roaring Lion, & seeketh how he may devour us. Beside all this he hath a quarrel unto us, because of our old sack which we carry yet upon our necks, wherein there be yet also diverse concupiscences and sins. More over, the dear flock of Christ is spotted & filed with so many horrible offences (or sklaunders) that because of the same there do many fall away from them. Therefore (I say) it is necessary that we pray, and put this uncorrupt doctrine still in practice, & defend ourselves therewith against all sklaunders, that we may continued unto the end & be saved. This mad and blind world knoweth utterly nothing of this treasure and precious stone, The blindness of the world. but imagineth only (even as a swine or unreasonable beast) how they may here fill the belly: Or else (when it cometh to the point) they follow lies & ypocrisye: As for the truth and faith, they set it pass. Therefore do they sing no Psalm unto God for his holy word, but rather (when he offereth it unto them) they blaspheme it, and condemn it for heresy. And as for those that teach it, or will be known of it, the world persecuteth them, and putteth them to death, like as if they were deceivers, and the most ungracious wretches that are in the world. It shallbe good therefore for this small flock to knowledge such a benefit, & with the prophet to sing a Psalm or song of thanksgiving unto God for it. Of them the would, and can not have the word of God. But what say ye of them that can not have the preaching of God's word? As namely, they that dwell here and there among tyrants and enemies of the truth? No doubt, where as the word of God is preached, there can it not pass away without fruit, as Esay sayeth in the lu Chap. The good christian people also of the same place have one vantage, which in deed is dear unto them. For they that be Christian men, count it a very great thing, that they may be in a place where the word of God is freely and openly taught and knowledged, and the sacraments ministered after Christ's institution. But as for these, they be sown very thin. The false christian are alway more than the good. The great multitude careth nothing for God's word, neither do they knowledge it for a benefit, that they may hear it without all harm & parel. Ye they are soon filled and weighed of it, and esteem it but a pain to hear it, and to receive the holy sacrament. Again, they that suffer under tyrants, complain day and night, and long greatly for it. And if a small morsel of our bread that Christ hath given us so richly doth come unto them, they receive it with great joy and thankfulness, and do themselves much good withal, Men beware weighed of the word of God. where as our swine in the mean season having the worthy bread themselves so richly, and many whole baskets full thereof, can not reach unto it, they are so weighed of it. Ye they cast it down, wallow themselves therein, tread it under their feet, and run over it. Therefore goeth it even after the proverb. When a thing beginneth to be common, it is no more set by, but despised, be it never so precious. And such proverbs are specially found true in the word of God. Where men have it, there will they not away withal. Again, where men have it not, there would they be gsad to have it. Where men have a church at their doors wherein the word of God is taught, there go they up & down in the market in the preaching time, and lurk about the graves. Where they be ten or twenty mile from it, there would they be glad to go with the multitude, and to pass over with them unto the house of God with joyfulness, and thanksgiving, as it is in the xli Psalm. Of them the dwelunder tyrants. Therefore shortly this is mine answer unto the question, concerning them that dwell under tyrants: Blessed be they which are now scattered abroad under the Turk or Pope, being desritute of God's word, & would yet be glad with all their hearts to have it, & in the mean season receive with thanksgiving such morsels as they can get, till the meal be better. Now if they be not far from the place where the word of God is preached, and the blessed sacrament mynyfired according unto Christ's institution, they may well go thither, & enjoy the same treasure, like as many do, and are therefore punished of their wicked rulers, both in body, and goods. But if they dwell far from such places, yet do they not cease at the least to sigh thereafter. No doubt Christ our LORD will hear their sighing, & in process of time will he turn back their captivity. Again, unhappy, ye and unhappy agayna are they, that have this treasure plenteously at their doors, and yet care not for it. On them shall the word of Christ be fulfilled where he sayeth. Mathei. 8 Many shall come from the east, and west, & shall sit with Abraham, Isaar, and jacob in the kingdom of heaven, but the children of the kingdom shallbe cast out. etc. Let this be said for an introduction. Now will we shortly go over the Psalm. ¶ The LORD is my shepherd, I shall lack nothing. first of all the prophet and every faithful heart, calleth God his shepherd. Now though the scripture giveth God many loving names, Yet this which the Prophet giveth here unto God, is a much more sweet and gracious name, where he calleth him a shepherd, and sayeth: A swet● name. The LORD is my shepherd. It is very comfortable when the scripture calleth God our hope, our strength, our stony rock, our castle, our shield, our comfort, our deliverer, our king. etc. For verily he declareth the thing so still in deed unto his own, that he is even so as the scripture describeth him. But exceeding comfortable is it that he is called here (and many times else in the scripture) a shepherd. For in this only word Sheep heard, is almost all comprehended together, what good and comfortable thing so ever is spoken of God. The cause the mo●ed the prophet to call God his shey herds. Therefore doth the prophet speak this word with a joyful and sorowlesse heart, which is full of faith, and for very great gladness & comfort, exceedeth. And sayeth not: The LORD is my strength, castle. etc. Which were a marvelous comfortable saying: But the LORD is my shepherd As if he would say: If the LORD be my shepherd, and I his sheep, then am I wondrous well provided for, both in body & soul, he shall get me a competent living, he shall defend me & keep me fro misfortune, he shall care for me, he shall help me out of all trouble he shall comfort me, he shall strength me. etc. Summa, he shall do for me what so ever a good shepherd ought to do. All these benefits and more doth he comprehend in this only word Shepherd, as he expoundeth it himself immediately, where he sayeth: I shall lack nothing. Besides this some of the other names which the scripture ascribe unto God, sound partly to glorious and to high, & bring in a manner a fear with them, when men hear them to be named. As when the scripture calleth God our LORD, King, Maker. etc. Of such a nature is not this word Shepherd, but soundeth very friendly, and unto them the be godly, it bringeth in a manner a confidence, comfort and trust with it when they read or hear it, like as this word Father, and other more, when they be appropriated unto God. A v●●●y conforta● le similitude. Therefore is this one of the most loving and comfortable similitudes (& yet very comen) in the scripture, that it likeneth the majesty of god, to avertuous, faithful, or (as Christ sayeth) a good shepherd: and us poor, weak, and wretched sinners to a sheep. Now can not this comfortable & loving similitude be better understand, than to go into the creatures themselves (whereout the prophets took this & such other like similitudes,) and to learn diligently thereby, what the condition and property of a natural sheep is, and the office, labour and diligence of a good shepherd. Who so taketh good heed thereunto, may not only with ease understand this and other similitudes in the scripture concerning the shepherd and the sheep: but also they shallbe unto him exceeding sweet and comfortable. A sheep must live only by the help, defence and diligence of his shepherd: The condition of a sheep. as soon as it loseth him, it is compassed about with all manner of apparel, and must needs perish: for it can not help itself. For why, it is a poor, weak and innocent beast, that can neither feed nor guide itself, nor find the right way, nor keep itself against any unhappiness or misfortune. Saving this that of nature it is fearful, flieth & goeth astray. And if it go but a little out of the way, and come from his shepherd, it is not possible for itself to find him again, but runneth ever farther and farther from him And though it come to other shepherds and sheep, yet is it nothing helped therewith. For it knoweth not the voice of strange shepherds, therefore flieth it from them, and runneth so long astray, till the wolf ravish it, or till it perish some other ways. Nevertheless as weak a beast as it is, yet hath it this condition, The property of a sheep. that with all diligence it bideth with his own shepherd, and seeketh comfort at his help and defence: And how or whether so ever he leadeth it, it followeth. And if it can but be with him, it careth for no more, neither feareth it any man, but is careless and merry, for it lacketh nothing. It hath also this good virtue in it, which is well to be marked: (for Christ doth specially praise the same in his sheep) this virtue, I say, it hath, that it will be earnest and sure to hear and know the voice of his shepherd, and ordereth itself thereafter, and will for nothing go from it, but followeth straight the same. Again, it regardeth no strange shepherds voice. And though they call and whistle upon it never so friendly, yet careth not it therefore: much less doth it follow them. Again, The office of a shepherd. this is the office of a good shepherd, that he doth not only provide for his sheep pasture, and other more things that belong thereto, but defendeth them also that no harm chance unto them. Besides this he taketh diligent heed that he lief none. If any go astray, he runneth after it, seeketh it, and fetcheth it again. As for such as be young, feeble, and sick, he dealeth gently with them, keepeth them, holdeth them up, and carrieth them, till they be old, strong & whole. etc. Even thus goeth it also in the spiritual shepfolde, that is to say, How it goeth in the shep fold of Christ. in the flock of Christ. Look how little a natural sheep can keep, guide, rule, save or defend itself against danger and misfortune (for it is a feeble and wapenlesse beast:) So little can we poor, weak, and miserable people keep & rule ourselves spiritually, walk and endure in the right way, or of our own strength to defend us against all evil, and to get us help and comfort in trouble and distress. For how should he have skill to guide himself after a godly fashion, The misery of our nature. that knoweth nothing of God, that is conceived and borne in sin (as we all are), and of nature the child of wrath, and the enemy of God? How should we find the right way and continued therein, saying that (as the prophet Esay sayeth) we can do nothing but go astray. How is it possible that we should defend ourselves from the devil (which is a prince and lord of this world, whose presoners also we be every one,) saying that with all our power and might, we can not do so much as to hinder a small leaf to hurt us, or a poor flee from grieving us? Why will we poor wretched people boast so much of great comfort, help, and counsel against the judgement of God, against God's wrath, and everlasting death, scing that by ourselves and other, we have experience daily and hourly, how we can neither counsel, nor comfort ourselves in small bodily necessities? Therefore conclude thus hardly: I plain comparison. As little as a natural sheep can help itself in the things that be least of all, but must look for all benefits at his shepherds hand: much less can a man rule, comfort, help or give counsel unto himself in things belonging to salvation, but must look for all such at the only hand of God his shepherd, with to fulfil any thing for his sheep that is to be done, is a thousand times more willing and diligent, then any other virtuous shepherd in the world. As for this shepherd of whom the prophet had spoken so long before, Christ is our shepherd. it is even Christ our loving master, which is far an other manner of shepherd than Moses, which is hard and extreme unto his sheep, &. driveth them back in to the wilderness, where they find neither pasture, nor water, but playnescarcenesse, Exod. iii But christ is the gracious and loving shepherd, which runneth after the famy shed and lost sheep in the wilderness, and seeketh it there: And when he findeth it, he taketh it up gladly upon his shoulders. Luc xu Ye & geneth his life also for his sheep. Io ten This must needs be a loving shepherd. Who would not be glad then to be a sheep of his? This shepherds voice wherewith he speaketh and calleth unto his sheep, The shepherds voice. is the holy gospel, whereby we be taught that we obtain grace, remission of sins and everlasting salvation, not by Moses law (where thorough he putteth us in the more fear, dread and despair, which were to fearful, to sore afraid and despaired to much afore,) but by Chryst, which is the shepherd and bishop of our souls i Pet. it which hath sought us miserable and lost sheep, and fetched us out of the wilderness, that is to say, from the law, from sin, from death, from the power of the devil, from everlasting damnation: And in that he gave his life for us, obtained he us grace, remission of sins, comfort, help and strength against the devil and all misfortune, ye and everlasting life also. This is now unto the sheep of christ, a loving sweet voice, which they are heartily glad to hear, which they know right well, and order them selves thereafter. As for a strange voice that soundeth otherwise, they neither know it, nor hearken unto it, but avoid & fly away from it. etc. joh. x. The pasture wherewith christ feedeth his sheep, The pasture. is also the comfortable gospel, whereby the souls are fed and strengthened, kept from error, comforted in all temptations and troubles, defended against the craft and power of the devil, and finally delivered out of all trouble. Nevertheless for as much as his sheep are not all alike strong, but some yet lost, and scattered here and there abroad, wounded, sick, young and feeble, he doth not therofre cast them away but hath much more respect unto them, & careth more diligently for them, then for the other, that have not such need. For as the prophet Ezechiel sayeth in the xxxiiii Chap. He seeketh them that be lost, bringeth together them that be scattered abroad, bindeth up such as be wounded, looketh to them that be sick. And the weak lambs that be but young at the first (sayeth Isaiah) he taketh up into his arms, and beareth them, and such as be with young ones, doth he drive forth fair and softly. All this doth our loving master Christ by the office of preaching and distributing of the holy sacrament, as it is oft and with many words taught in other places. For to set it forth here word by word as need should require, it were to long. The prophet also himself will declare it afterward in the Psalm. We have been deceived. By this than may we easily perceive, how shamefully we have been seduced under the papacy. For Chryst was not so lovingly set forth unto us, as the dearly deloved prophets, Apostles, and christ himself doth: but so fear fully was he described unto us, that we have been more afraid of him, then of Moses, ye we thought Moses' doctrine much more lighter, and to have much more sweetness in it, than the doctrine of Chryst. And so we knew nothing else, but that Chryst had been a wrathful judge, whose displeasure we might have reconciled with our good works and with our holiness, & whose pardon we might have obtained through the merits and intercessions of saints. This is not only a shameful losing, and a miserable deceiving of poor consciences, but also the highest blasphemy of the grace of god, a denying of the death, resurrection, and ascension of christ. etc. and of all his unoutspeakable benefits, sclaundering and condemning of his holy gospel, a destroying of faith, and (in stead thereof) a setting up of utter abominations, lies, and errors, etc. If this be not darkness, then can not I tell what darkness is. Blindness. Yet could no man in a manner perceive it, but every man took it for the plain verity, & yet unto this day will our papists needs take it for the right way, and shed much innocent blood for the same. Go to then, if we can keep and guide our selves, if we can preserve ourselves from error, if we can obtain grace and remission of sins, resist the devil & all misfortune, overcome sin and death by our own merits: Then must all the scripture be false, which testifieth of us, how that of our selves we are but lost, scattered abroad, wounded, weak, and feeble sheep. And so should we have no need of christ to be shepherd, to seek us, to bring us together, to guide us, to bind us up, to look unto us, & to strength us against the devil. And so hath he also given his life for us in vain: For if we cambring all this to pass, & obtain it through our own strength and goodness, then have we no need of Christ'S help. this well. But here thou hearest the contrary: namely that thou art but a lost sheep, & of thyself canst not come to the shepherd again, but to go astray only that canst thou well do. And if Chryst thy shepherd did not seek and fetch the again, thou must needs be a pray unto the wolf. But now he cometh, seeketh, findeth, and bringeth the unto his fold, that is to say, into his christian congregation, through the word & sacrament, giveth his life for thee, and holdeth the still by the right hand, lest thou shouldest fall in to any error. There hearest thou nothing of thine own strength, of thine own good works and merits, except thou wilt call it strength, a good work and merit to go astray, to be feeble and lost. Chryst worketh, deserveth, and showeth here his power only. It is he that seeketh, beareth and guideth the. He thorough his death deserveth life for the. He only is strong, and defendeth the lest thou shouldest perish and be taken away out of his hands. joh. x. Unto all this canst thou do nothing, save apply thine ears to hear, and with thanksgiving to reccave such an unoutspeakable treasure, and to learn to know well the voice of thy shepherd, to follow him, and to eschew the voice of strangers. Wherefore if thou wilt be richly provided for, Take heed to thy shepherds voice. both in body and soul, above all things take good heed than to the voice of this shepherd, hearken well what he sayeth unto thee, let him feed thee, rule thee, guide thee, defend thee, comfort the. etc. That is to say, keep the unto his word, be glad to hear it and to learn it, & so no doubt thou shalt be well provided for, both in body and soul. By this that hath been spoken of hither to, I think it but easy to understand these words: The LORD is my shepherd. Ye and all the whole Psalm beside. They are but few words: The LORD is my shepherd, but of a great weight and pith. The world maketh great boasting and craking of honour, power, riches, favour, of men etc. But the prophet maketh his boast of none of these: for they be all uncertain and transitory. He speaketh but few words and good: The LORD is my shepherd. Thus speaketh a sure and constant faith, which turneth her back upon every thing that is temporal & transitory, how high and precious so ever it be, and turneth the face and heart straight unto the LORD, which is only and altogether and doth it himself alone. Even he, & else none whether he be King or Emperor (sayeth he) is my shepherd. Therefore goeth he forward in all quietness and sayeth. I shall lack nothing. A genera●● sentence. This doth he speak in general of all the benefits bodily and ghostly, that we receive by the office of preaching. As though he would say: If the LORD be my shepherd, then doubtless I shall lack nothing. I shall have abundance of meat drink, clothing, alyving, defence, peace, and all manner of necessaries what so ever serveth for the sustentation of this life. For I have a rich shepherd, which shall not suffer me to lack. Nevertheless he doth speak most specyasly of the spiritual goods and gifts that the word of God bringeth with it, and sayeth: For as much as the LORD hath taken me among his flock, & provideth for me with his own pasture. that is: for as much as he hath richly given me his holy word, he shall not suffer me to have scarcenesss in any thing. He shall give his blessing unto the word, that it may have strength, & bring forth fruit in me. He shall likewise give me his spirit to stand by me, & to comfort me in all temtations and troubles, to make my heart also sure and certain, and that I doubt not therein, but that I am one of my shepherds dear sheep. And he my faithful shepherd, which will deal gently with me, as with a poor weak sheep, and will strength my faith, endue me also with other spiritual gifts, comfort me in all troubles, hear me when I call upon him, defend me from the wolf, that is from the devil, so that he shall not be able to do me harm. And finally deliver me from all misfortune. This meaneth he when he sayeth: I shall lack nothing. Thou wilt say: An objection Ye but whereby shall I perceive that the LORD is my shepherd? I can not perceive that he dealeth so lovingly with me, as the Psalm speaketh, ye the contrary do I well perceive. David was an holy prophet, and a man dearly be loved unto God, therefore could he easily talk of the matter, and believe well as he said. As for me, I shall not be able to do it after him, for I am a poor sinner. An answer I have declared above, that a sheep hath this good condition & proper virtue in it, that it knoweth well the voice of his shepherd, and ordereth itself rather after the ears, then after the eyes. The same virtue doth christ praise also in his sheep, when he sayeth joh. x. My sheep know my voice. Now his voice soundeth after this manner: I am a good shepherd, and give my life for my sheep. And I give them everlasting life, and they shall never perish, & no man shall pluck them out of my hand. Take good heed now unto this voice, and order thyself thereafter. If thou so do, then be sure that thou art one of Christ'S sheep, & he thy shepherd, which knoweth the right well, and can call the by name. Now if thou hast him for thy shepherd, then shalt thou verily lack nothing, ye thou hast already that thou shouldest have, even everlasting life. Item thou shalt never perish, neither shall there be any power so great & mighty, as to be able to pluck the out of his hand. Only be thou sure of this. For doubtless this shepherds voice shall never fail the. What wilt thou more? Leave not the voice of thy shepherd. But if thou lettest this voice go, and orderest thyself after the sight of the eyes, and after the feeling of that old Adam, them lesest thou the faith and confidence, which thou as a sheep shouldest have unto him as to thy shepherd. And so falleth there upon the now one imagination, now another, so that thou canst not be in quiet, but disputest by thyself and sayest: If the LORD be my shepherd, why suffereth he then the world to plague me and persecute me so my serably, contrary to all my deserving? I sit among wolves, and am not sure of my life the twinkling of an eye, but I see no shepherd that will defend me. Item, why giveth he the devil licence to do me so much harm, with fear and despair? Besides this, I find myself all unapt, feeble, unpatient, and laden yet with many sins: I find no certainty, but doubtfulness, no consolation, but fearfulness and quaking for the wrath of God. When beginneth he to declare in me, that he is my shepherd? what good followeth when one rieveth fast to god's word. such and many other more wonderful cogitations shalt thou have, if thou let his voice and word pass. But if thou cleave still fast unto it, than sufferest thou neither the deceatfulnesse of the devil, the displeasure & madness of the world, neither thine own infirmity and unworthiness to over come the by temptation: but goest on boldly, and sayest: Whether the devil, the world, or mine own conscience do take part against me never so fearfly, yet will not I therefore take overmuch thought. It must and shallbe thus, that who so ever is a sheep of the LORD, he can not remain untempted. Let it go with me as it may, ye whether they seeth me, or roast me, yet is this my comfort, that my shepherd hath given his life for me. Besides this, he hath also a sweet and loving voice, wherewith he comforteth and sayeth: I shall never perish neither shall theridamas any man pluck me out of his hand, but I shall have everlasting life. This promise will he faithfully keep with me, what so ever become upon me. And though sometime their chance a sin or other impediment by the reason of mine in fyrmite, yet will he not therefore cast me away, for he is a loving shepherd, which looketh to the weak sheep, bindeth up their wounds, and healeth them. And to the intent that I should be the surer of this, & not to doubt thereon, he hath left me here the holy Sacrament for a token that it is so in deed. Even thus hath the prophet done. He was not merry alway, neither could he at all hours sing: The lord is my shepherd, I shall lack nothing. He hath been sometime at many a great exigent, ye all to many: so that he neither felt the righteousness, comfort, nor help of god, but plain sin, the wrath of God, fearfulness, despair, the pains of hell etc. as he complaineth himself in many Psalms. Nevertheless he turneth him from his own feeling, and taketh hold of God by his promise concerning Messiah that then was for to come, and casteth this in his mind: How so ever it stand with me, yet is this the comfort of my heart, that I have a gracious & merciful LORD, which is my shepherd, whose word and promise doth strength and comfort me, therefore shall I lack nothing. And even therefore hath he written this and other Psalms, to the intent that we should be sure, that in very temptations there is else where no counsel nor comfort to be found. And that this is the only golden science, namely, to cleave unto the word and promise of God, and to judge after the same, and not aster the feeling of the heart. And so (no doubt) there shall follow help & comfort, and not fail in any thing. ¶ Now followeth the second verse. He feedeth me in a green pasture, and leadeth me to the fresh water. In the first verse hath the Prophet shortly comprehended the meaning of the whole psalm, namely that who so ever hath the LORD for his shepherd, shall lack nothing. More than this doth not he teach in this Psalm, but only setteth forth the same more at large with goodly ornate words and similitudes how it chanceth that they which are the lords sheep, lack nothing, and sayeth: He feedeth me. etc. But almost thorough out the whole Psalm (as his manner is oft times to do) he useth words, which signify somewhat else than they sound. As when he maketh mention of the shepherd, of the feeding, of the green pasture, of the fresh water, the staff, the sheep hook etc. it is easy to perceive that he will have somewhat else understand thereby, than we men use to speak thereof. Such manner of speaking is very common in the scripture, and therefore should men take diligent heed thereunto, that they may be accostumed withal, and learn to understand it. But see how well favouredly he can speak. I am (sayeth he) a sheep of the lords, which feedeth me in a green pasture. etc. A natural sheep can not be better, than when the shepherd feedeth it in a pleasant green pasture, and beside fresh water. If it can have this, it thinketh no man upon earth is more rich or happier than it. For there it findeth every thing that it can desire. A goodly thick plentiful grass, whereof it waxeth strong and fat: A fresh water, wherewith it can refresh, and quicken itself. There hath it pleasure and joy: Even so will David say herelyke wise, that God never showed him a greater grace and benefit upon earth, than this, that he might be in the place and among the people, where the word and dwelling of God, and the right God's service was. For where that treasure is, there goeth it well both in the spiritual and wordly regiment. As if he would say: All the nations and kingdoms upon earth are nothing. They are (in deed) richer, mightier, and more glorious than we jews, and make great boasting thereof. They boast also of their wisdom and holiness, for they have gods also whom they serve: yet with all their pomp and glory, they are but even a plain wilderness and desert. For there is neither shepherd nor pasture, therefore must the sheep needs stray, be famished & perish: As for us, though we have many wildernesses about us, yet sit we here at rest, safe, and merry in paradise, and in a pleasant green pasture, where there is plenty of grass and fresh water, and have with us our shepherd, which feedeth us, leadeth us to the drink, defendeth us etc. Therefore can we lack nothing. The chiefest good upon earth is to have gods word This man had ghostly eyes, and therefore saw he rightwell, what is the best and noblest good upon earth. He maketh no boast of his kingly worship and power, he knowledgeth well that such goods are also the gifts of God: neither runneth he from than & letteth than lie: but useth them unto the honour of god, and giveth him thanks therefore. But of this maketh he specially his boast, namely, that the LORD is his shepherd, and he in his pasture and feeding: That is, that he hath God's word. This benefit can he never forget, but speaketh thereof marvelous excellently, and with great joy, and praiseth it far above all the goods upon earth. And this he doth in many Psalms, as in the cxviii where he sayeth. The law of thy mouth is dearer unto me then thousands of gold & silver. Item I love thy commanndementes above gold and precious stone. O how sweet are thy words unto my throat? Ye morethen honey unto my mouth. What we ought here to learn. This science should we learn also, namely, to let the world boast of their great riches, honour, power, etc. For it is louse, uncertain and transitory ware, which God casteth into the doungeon. It is a small matter for him to give an ungracious person (that blasphemeth and dyshonoureth him again for his reward) a kingdom, a dukedom, or any other worship, and good upon earth. These worldly goods are his draff and swillynges, wherewith he filleth the hogs bellies, that he is disposed to kill. But unto his children (as David speaketh here thereof) he giveth the right treasure. Therefore should we as the dear children and heirs of God, neither boast ourselves of our wisdom, strength nor riches: but of this, that we have the precious pearl: even that worthy word, whereby we know God our loving father and jesus Christ whom he hath sent. The word of God is our treasure. This is our treasure & inheritance, which is sure and everlasting, and better than all the good of the world. Who so hath this, let him suffer other men to gather money together, to live voluptuously, to be proud, and high minded. But though he himself be despised and poor in the sight of the world, yet let not that tempt him, but let him thank God for his unoutspeakable gift; & pray that he may abide thereby. It maketh no matter how rich & glorious we be here upon earth. If we keep this treasure, we have plenty of riches & honour. Saint Paul was a man of little reputation, and poor upon earth, having the devil & the world very fierce against him: But in the sight of God he was a man right dear & greatly set by. Besides this he was so poor, that he was fain to get his living with the labour of his hands. And yet for all the great poverty, he was richer then the emperor of Rome: having nevertheless none other riches, but the knowledge of Christ. For the which (sayeth he Phil. 3.) I count all things (nothing upon earth except,) very loss and dung. The God of mercy grant us grace, that we also after the ensample of David, Paul & other holy men, may count our treasure (which is even the same that they had) as great & magnify it above all the goods upon earth. and heartily to give God thanks therefore that he hath wetesafed it upon us, God hath done more for us, than for many other. afore many thousands of other. He might have suffered us to go astray as well as the Turks, Egypcians, jews, and other idolaters, which know not of that treasure. Or else he might have suffered us still to be hard hearted, as are the papists, that blaspheme and condemn this treasure of ours. Where as he hath set us now in his own green meadow, and provided us so richly with good pasture and fresh water. It cometh even of his grace, therefore have we the more to thank him for. The meadow. As for the people of God or the holy congregation of Christ, the prophet calleth it a green meadow. For it is Gods pleasant garden, garnished and bewtyfyed with all manner of spiritual gifts. The grass The pasture or grass therein, is the word of God, whereby the consciences are strengthened and refreshed. In the same green meadow doth our LORD God gather his sheep together feedeth them therein with good grass, and refresheth them with fresh water. That is, he committeth unto the holy Christian church the shepherds office, delivereth and giveth her the holy gospel, and the Sacraments, to take charge and look to his sheep therewith, that they may be richly provided for, with doctrine, with comfort, with strength, what they be that fede sheep in the wilderness. and with defence against all evil, etc. As for those that preach the law of Moses or the commandments of men they feed not the sheep in a green pasture, but in the wilderness (where they famish) and lead them to foul stinking waters, whereof they perish and die. By this allegory of the green pasture, will the the prophet declare the great abundance and riches of the holy gospel and of the knowledge of Chryst among the faithful. The great riches of such as believe. For like as the grass in a green meadow standeth goodly thick and full, and ever groweth more and more: Even so have the faithful not only God's word with all plenteousness, but also the more they use it, and meddle withal, the more it increaseth and groweth among them. Therefore setteth he the words marvelous plainly. He sayeth not: he bringeth me once or oft into a green pasture, but feedeth me still therein, that I may lie, take my rest, and dwell even in the mids of the grass, and need never to suffer hunger or any scarcenesss beside. For the word that he here useth, may be called dying or resting, as a beast lieth and resteth upon his four feet. After the same manner doth Solomon speak also in the lxxi Psalm, where he prophesieth of the kingdom of christ and the gospel, that it should mightily go thorough and come in to all places, and sayeth: There shall be an heap of corn in the earth high upon the hills. etc. & shallbe green in the city like grass upon the earth. That David also in this Psalm speaketh likewise of the gospel, he declareth himself afterward, where he sayeth: He quickeneth my soul. Icen Thy staff & thy sheephooks do comfort me. The first fruit of God's word. This is now the first fruit of the word of God, that the christian are so instruct thereby, that they increase in faith & hope, learn to commit all their doings unto God, & what so ever they have need of, either in soul or body, to look for it at his hand, etc. And leadeth me to the fresh water. The second fruit of God's word. This is the second fruit of god's word It is unto the faithful not only pasture and grass, whereby they are filled & strengthened in faith. But it is also unto them a goodly cold fresh water, where by they take refreshing and comfort. Therefore leaveth he not there where he said: He feedeth me in a green pasture, but addeth this also unto it: And leadeth me to the fresh water. As if he would say: In the great heat when the Son doth sore burn. Psal. c. xx. and I can have no shadow, then leadeth he me to the fresh water, giveth me drink, and refresheth me, that is: in all manner of troubles, anguishes, and necessities, ghostly and bodily, when I know not else where to find help or comfort, I hold me unto the word of grace. There only and no where else do I find the right consolation & refreshing, & that plenteously. Now whereas he speaketh here of this comfort with garnished words, he talketh of it in another place with plain and manifest words, Psal. 118. & sayeth: If thy word were not my comfort and delight, I should perish in my trouble. I will never forget thy word, for in my trouble it is my consolation, yet thy word quickeneth me. Why the scripture rehearseth so oft this similitude. Nevertheless continueth still in the similitude of the shepherd and of the sheep. And (no doubt) it is commun in all the prophets. For of the sheep and other cattle had the jews their best living, and were communly shepherds, as was David and the patriarchs. Therefore is this similitude oft-times spoken of in the scripture. But David speaketh of this matter after the nature of the country. For the land of promise is an hot dry, sandy, & stony land, which hath many wildernesses & little water. Therefore in the first book of Moses it was more than once declared, how that the heathen shepherds strove with the shepherds of the patriarchs because of water. For the which cause in the same country they took it for a special treasure, if they might have water for their cattle (In our country's we know not thereof, for there is water enough every where.) Of this did David see, and he rehearseth it for a special benefit, to be under the custody of the LORD, which should not only feed him in a green pasture, but also in the heat, bringing him to the fresh water, etc. Shortly, his meaning is to declare, the as little as a man can come to the knowledge of God and the truth & to the right faith without the word of God: So little can there any comfort and peace of conscience be found without the same. Without god's word can no man's conscience be at rest. The worldly have also their comfort and joy, how be it that endureth but the twinkling of an eye. When trouble and anguish cometh (and specially the last hour) it goeth away. As Solomon sayeth: Pro. 14. After laughter, cometh sorrow: and after joy, cometh heaviness. But as for them that drink of this fresh and living water, they may well suffer trouble & disease in the world, but they shall never lack the true consolation. And specially when it cometh to the point, the leaf turneth over with them, which is as much to say, as: After short weeping cometh everlasting laughter: and after a little sorrow, cometh excellent joy. two. Cor. iiii. For they shall not weep & mourn both here and there, but as christ sayeth: Blessed are you that weep here, for ye shall laugh. Luce. vi. He quickeneth my soul and bringeth me forth in the way of righteousness for his name's sake. Spiritual pasture 〈◊〉 water. Here doth the prophet declare himself of what manner of pasture and fresh water he spoke: namely, even of the same the strengtheth and quickeneth the soul. This can be nothing else but God's word. But for as much as our LORD God hath two manner of words, the law, and the gospel, the prophet when he sayeth: He quickeneth my soul giveth suffycienlty to understand that he speaketh not here of the law, but of the gospel. The law The law can not quicken the soul, for it is a word that requireth and commandeth us to love God with all our hearts, etc. and our neighbour as ourselves. Who so doth not this, him it condemneth, and speaketh this sentence over him: Cursed be every man which doth not all that is written in the book of the law. Deut. 27. Galat. 3. Now is it certain that no man upon earth doth this: therefore cometh the law with his judgement, fearing and vexing the consciences. And if there be no help, it goeth thorough, so that they must needs fall into despair, and be condemned for ever. Of this occasion doth S. Paul say: Rmo. 3. By the law cometh but the knowledge of sin. Item, the law causeth but wrath. Rmo. 4. As for the gospel, it is a blessed word. It requireth none such of us, The gospel. but bringeth us tidings of all good, namely, that God hath given us poor sinners his only son to be our shepherd, to seek again us famished and dispersed sheep, and to give his life for us, that he might so deliver us from sin, from everlasting death, and from the power of the devil. This is the green grass and the fresh water, where with the LORD quickeneth our souls. And thus are we made louse from evil consciences and heavy thoughts. Of this shall we speak more in the four verse. He bringeth me forth in the way of righteousness. Here (sayeth he) doth not the LORD my faithful shepherd leave, that he feedeth me in a green meadow, & leadeth me to the fresh water, & so quickeneth my soul, but he bringeth me forth also in the right way, that I depart not aside, go astray, & so perish. That is, he holdeth me fast to the pure doctrine, that I be not deceived by false sprites, To be led in the right way what it is. and that I fall not away by any other temptation or offence. Item, that I may know, how I ought to lead mine outward conversation & life, & that I suffer not myself to be persuaded by the holiness and straight life of hypocrites. Item, what is the true doctrine, faith and service of God, etc. An excellent virtue of God's word. This is now again a goodly fruit & virtue of the word of God, that they which cleave fast there unto, do not only receive strength & comfort of the soul thereby, but are preserved also from untrue doctrine & false holiness. Many men obtain this treasure, but they can not keep it. For as soon as a man is to bold & presumptuous, and thinketh himself sure of the matter, it is done with him. Or ever he can look about him, he is deceived. For the devil also can pretend holiness, and transform himself into an angel of light, as saint Paul sayeth: And even so likewise can his ministers show themselves, as though they were the preachers of righteousness, & come in sheeps clothing among the flock of Chryst, but inwardly are they ravening wolves. Therefore is it good here to watch & pray (as the prophet doth in the last verse) that our shepherd may keep us by this treasure which he hath given us. They that do not this, certainly they shall lose it. And the end of that man (as Christ sayeth) shall be worse than the beginning. Luce. 11. For they shall afterward become the most poisoned enemies of Christ's flock, and do more harm with their false doctrine, than the tyrants with the sword. This had saint Paul well proved by the false Apostles, that made the Corinthians & Galathians to err so soon, and afterward made division in all Asia. We see it our selves also this day by the anabaptists and other false sprites. For his name's sake. The name of God. The name of God is the preaching of God, whereby he is magnified and known to be gracious, merciful, long suffering, true, faithful, etc. which (notwithstanding that we be the children of wrath, and guilty of everlasting death) forgiveth us all our sins, and taketh us for his own children and inheritors. This is his name, this doth he cause to be proclaimed by his word. Thus will he be known, magnified, and honoured. And (according unto the first commandment) he will even thus declare himself toward us, as he hath caused it to be preached of him. Like as he doth still, strengtheth and quickeneth our souls spiritually, and keepeth us that we fall not in to error, hetteth us living for our body, and preserveth us from all misfortune. This honour that he so is as we have now said, is given him only of them that cleave fast unto his word, these believe & confess plainly, that all the gifts & goods which they have ghostly and bodily, they receive them of God, even of his mere grace & goodness. That is to say: For his name's sake, not for their own works and deservings. For this do they give thanks unto him, and declare the same unto other. This honour can not be given unto God, of any presumptuous iusticiaryes, as heretics & false sprites, or enemies and blasphemers of God's word, for they magnify not his name, but their own. And though I walk in the valley of the shadow of death, yet fear I no evil, for thou art with me. Thy staff and thy shephook do comfort me. Hitherto hath the prophet declared, that they which have & love the word of God, can lack nothing. For the LORD is their shepherd, which doth not only feed them in a green pasture, & leadeth them to the fresh water, that they may be fat, strong, and refreshed both bodily & ghostly: but also taketh such care for them, that they be not weighed of the good pasture & fresh water, leaving the green meadow, & depart again from the right way into the wilderness. This is the first part of this Psalm. Now teacheth he farther how that they which are the sheep of this shepherd, What the prophet teacheth in this verse be compassed about with many jeopardies and misfortunes. Nevertheless that LORD (sayeth he) not only defendeth them, but delivered them also out of all temptations & troubles. For he is among them. Now after what manner he is with them, he declareth likewise well favouredly. Here thou seyft that as soon as the word of God goeth forth, and as soon as there be any that receive it, & abide by it, immediately the devil & all his angels step forth & move the world with all the power thereof against it, to put it down, & utterly to destroy them that have it & knowledge it. Persecution. For look what our LORD god speaketh or doth, it must be tried & go thorough the fire. This is very needful for christian men to know, else might they fail & think thus in their minds: How standeth this together: The prophet sayeth afore: The LORD is my shepherd, I shall lack nothing. And here he sayeth contrary, namely, that he must walk in the dark valley. And in the next verse following he confesseth that he hath enemies? Where by he giveth sufficiently to understand that he lacketh many, ye all things. For he that hath enemies and lieth in a dark valley, saith no light, that is to say, he hath neither comfort nor hope, but is forsaken of every man, and every thing is black & dark before his eyes, ye even the fair clear Son. How is this true then that he should lack nothing? We may not order ourselves after that our ward sight. Here must thou not order thyself after thine own eyes, & follow natural reason, as doth the world, unto whom it is unpossible to see this rich and glorious comfort of christian men, that they should lack nothing. Ye certainly they hold that the contrary is true, namely, that there are no people upon earth more poor, more miserable, and more unhappy than christian men: Ye with all their diligence & courage help they thereto, that they may be most abominably persecuted, banished, shamed, and put to death. And in so doing, they think they do God service therein. It appeareth therefore outwardly as though christian men were but sheep driven away and forsaken of God, and given over already in to the wolves mouths, and to be even such, as lack nothing but altogether. The servants of Mammon. Again, they that serve that great God Mammon or the belly, appear in the world, to be those good sheep which (as the Psalm sayeth) lack nothing: being richly provided for of God, comforted and preserved from all apparel and misfortune. For they have their own hearts desire, honour, good, joy, pleasure, every man's fanoure, etc. Nother need they be afraid to be persecuted or put to death for that faiths sake. For as long as they put not their trust in Chryst the only true shepherd, nor knowledge him, whether they believe on the devil or his dam, or do what so ever they will beside with covetousness. etc. they are taken not only for well doers therein, but also for the living saints, which bide still by the old faith, and will not be deceived thorough heresy, which is (as David teacheth here) that the LORD only is the shepherd. So abominable and grievous mortal sin is it to believe on this shepherd and to knowledge him, The pope will not forgive him, that putteth his whole trust in Christ. that there came never such a sin upon earth. For even the Pope's holiness which else can dispense with all sins and forgive them, can not remit this only crime. Therefore (I say) in this thing do not thou follow the world & thine own reason, which while they judge after the outward appearance, become foolish, & hold the prophet but for a liar in that he sayeth: I shall lack nothing. But (as I said afore) hold thou the fast unto the word and promises of God, hearken unto thy shepherd, how and what he sayeth unto thee, and order thyself according unto his voice, not according to that which the eye saith or the heart feeleth. And so haste thou the victory. Thus doth the prophet: He confesseth that he walketh in the valley of the shadow of death. How the Prophet behaveth himself in tentation & trouble. That is, that he is compassed about with trouble, heaviness, anguish, necessity, etc. as thou mayst see more at large in his stories, and other Psalms. Item, that he hath need of comfort, whereby it is sufficiently declared that he is in heaviness. Item, that he hath enemies. And yet he sayeth: Though my tentations were more and great, and though I were in a worse case: Ye though I were in deaths mouth already, yet do not I fear onye misfortune. Not that I am able to help myself thorough mine own provision, travail, labour or succurre. Nother do I trust to mine own wisdom, virtue, kingly power, and riches: For in this matter, the help, counsel, comfort, and power of all men is far to little. But this is it that doth it, even that the LORD is with me. As if he would say: Certainly of mine own behalf I am feeble, in heaviness, vexed, and compassed about with all manner of apparel and misfortune. My heart also and conscience is not quiet, because of my sins. I feel an horrible fearfulness of death, and hell, so that I might in a manner despair. But though all the world, ye and the gates of hell be set against me, yet will I therefore not be dyscoraged. Ye I will not be afraid for all the misfortune and pain that they are able to say upon me. For the LORD is with me. The LORD (I say) which made heaven and earth and all that therein is, unto whom all creatures, angels, devils, men, sin, death, etc. are subject. Summa, he that hath all things in his own power is my counselgever, my comforter, my defender, and helper. Therefore am I afraid of no misfortune. After this manner doth Asaph speak also in the lxxii Isaph Psalm, where he comforteth the Christian against that great stumbling block, that the ungodly have such prosperity upon earth: And that the beloved saints of God on the other side are ever plagued, etc. and sayeth: If I have but the o LORD, I pass not upon heaven nor earth. Though both body and soul should perish. Yet thou o God, art the comfort of my heart and my portion. Now after what manner the LORD is with him, he showeth farther more, and sayeth, Thy staff and thy sheephooks do comfort me. How the LORD is present with many faithful men, The LORD (saith he) is with me, but not bodily, that I may see or hear him. This presence of the LORD whereof I speak, is not comprehended with the five wits. Only faith saith it. The same is sure, that the LORD is nigher unto us, than we are to ourselves. Whereby? even by the word. Therefore sayeth he: Thy staff and thy shepehooke comfort me: As if he would say: In all my troubles and necessities I find nothing upon earth, whereby I may be helped to be at rest. Only the word of God is my staff & shepehooke where by I hold me, and stand up again. And sure I am likewise by it, that the LORD is with me, and doth not only strength and comfort me by the same word in all troubles and tentations: but also delivereth me from all mine enemies, spite of the devil, and the world. With these words: Thy staff and thy sheephooks do comfort me. cometh he again unto the similitude of the shepherd & the sheep, The similitude of the shepherd & will say thus much: Like as a bodily shepherd ruleth his sheep with the staff or shepehooke, & leadeth them to the pasture & to fresh water, where they find meat and drink, and defendeth them with the shepehooke against all apparel: Even so doth the LORD the true shepherd, guide and rule me with his staff. That is to say, with his word: to the intent that in his sight I should walk with a good belief and a merry conscience, and know to beware of untrue doctrine and false holiness. Beside this, he defendeth me also against all jeopardy and misfortune, bodily and goofily, and delivereth me from all mine enemies with his staff, that is to say, with the same word doth he strength and comfort me so rychelye, that there is no misfortune so great, whether it be bodily or goofilye, but I am able to come out of it, and to overcome it. this goeth spiritually to work. By this thou seyste that the prophet speaketh here of no help, defence, or comfort of man. Nother draweth he out any sword. etc. It goeth here all secretly and privily to work, even by the word. So that no man can spy this defence & comfort, but only they that believe. And here doth David write a general rule for all Christian men, which is well to be noted: Namely, that there is none other mean way upon earth for onye man to be delivered out of all temptations, save only to cast all his burden upon God, and to hold him fast by his word of grace, to cleave surely unto it, and in no wise to suffer it to be taken from him. Who so doth this, can be content, whether he be in prosperity or adversity, whether he live or die. And finally he can endure, and must needs prosper against all devils, the world, and misfortune. This me think is a great praise of the good word of God, and a greater power is ascribed here unto it, then is the power of all angels & men. Thus doth S. Paul praise it also Rom. i. The Gospel (sayeth he) is the power of God, for the salvation of all them that believe thereon. The office of preahige And with this doth the prophet touch the office of preaching, for by the mouthly preaching of the word which goeth in at the ears, and that the heart taketh hold upon thy faith, and by the holy sacraments doth our LORD God bring ass this to pass in his Christian congregation, namely, to the intent that the people may have faith, be strenthed in belief, and preserved in the true doctrine. Item, that they may finally endure against all temptations of the devil and the world. For sense the beginning of the world hath God dealt thus with all his saints by his word, and beside the same hath he given them outward tokens of grace. This I say because that no man should take upon him without these means to meddle with God, or to choose himself a peculiar way unto heaven, else shall he fall and break his neck, as the pope and his hath done. And as the anabaptists & other seditious sprites do yet this day. And with these words: Thy staff and thy sheephooks do comfort me will the prophet show some special thing. As if he would say: Moses is ashepherde likewise, and hath also a staff & a shephook: nevertheless he doth nothing else but compel and punish his sheep, and overladeth them with an intolerable burden, Act. xv. Esay. ix. Therefore is he a fearful & a terrible shepherd, of whom the sheep are afraid, and fly from him. Neverthesesse thou LORD with thy staff and shephook, compelest not thy sheep, neither makest them afraid, nor overchargest them, but givest them comfort. Therefore speaketh he here of the office of preaching the new Testament, whereby tiding is brought unto the world, that Christ came upon earth to save sinners: and thereby hath obtained them such a salvation, that he hath given his life for them. All they that believe this shall not perish: but have everlasting life. joh. iii. This is the staff and shephook, whereby the souls take refreshing, The staff & the shephoke. comfort, and joy. Wherefore in the spiritual sheepfold, that is to say, in the kingdom of Christ, there ought none other saw to be preached, but the Gospel, which the prophet with ornate words calleth the staff and shephook of comfort, whereby they be strengthened in faith, refreshed in their hearts, and receive consolation in all manner of troubles, and even at the point of death. what they be thatlede Christ's sheep in a green meadow They that so preach, use the spiritual shepherds office aright, feed the sheep of Christ in a green meadow, lead them to the fresh water, refresh their souls, keep them that they be not deceived, & comfort them with the staff and shephook of Christ, etc. And where thou hearest such one, be sure thou hearest Christ himself. Such men also ought to be taken for true shepherds: that is to say, for the ministers of Christ, and the stewards of God. Nother ought it to be regarded, that the world crieth out upon them, and calleth them heretics and deceivers. Again, they that teach any thing else contrary to the Gospel, causing men to trust to their own works, merits, & to their own feigned holiness, these no doubt, though they boast them never so much to be the successors of the Apostles, & deck themselves with the name and title of the Christian stenchurch, yeethough they raised up dead men, yet are they wolves and murderers: which spare not the flock of Christ, scatter them abroad, torment them, and kill them not only spiritually, but bodily also, as men mayese now before their eyes. The names that the word of God hath in this Psalm. Like as the prophet here afore doth call God's word or the gospel, grass, water, the right way, a staff, & a shephook: Even so afterward in the fifth verse he calleth it, a table prepared, an ointment, & a full cup. And this simslitude of the table, ointment, and cup doth he take out of the old testament from the God's service of the jews, and sayeth even in a manner the same that he had said afore, namely, that they which have the word of God, are richly provided for in all points, both concerning the soul, and body, save only the he speaketh it here with other figures and allegories. first bringeth he in the similitude of the table, A table. where upon the shewebreads lay continually. Exod. xxv. xl. And then declareth he what the same did signifieth, and sayeth: Thou preparest a table before me against mine enemies, thou anoyntest mine head with oil, and fillest my cup full. Here doth he knowledge plainly, that he hath enemies. But he sayeth he keepeth him from them, and driveth them back, by this means, namely, because the LORD hath prepared a table before him against those his enemies. Is not this a wonderful defender? I would have thought he should have prepared before him a strong wall, a mighty hulworke, deep dyches, armour, and other harness & weapons, where by he might be sure from his enemies, and discomfit them. And now cometh he and prepareth before him a table, to eat and drink on, and so to smite his enemies. There could I be content to fight also, if the enemies might be overcome without any teopardye, care, travail and labour. And I to do nothyngeels but to sit at a table, to eat and drink and be merry. With these words: Thou preparest a table before me against mine enemies, will the prophet declare, the great excellent, The great power of God's word. & wondered power of the word of God. As if he would say: Thou offerest me such kindness (OLORDE) and feedest me so well and richly at thy table, which thou hast prepared for me, that is: Thou enduest me so psenteously with the exceeding knowledge of thy good word, so that thorough the same I have not only plenteous consolation inwardly in my heart: against mine own evil conscience, against fear and dread of death, and the wrath and judgement of Godt but outwardly also thorough the same word I am become so valiant and so invincible a giant, that all mine enemies can bring nothing to pass against me. The more wroth, mad, and unreasonable they are against me, the less I regard it. Yet I am so much the more quiet in myself, glad & content. And that of none other occasion, save only that I have thy word. The same giveth me such power and courage against all mine enemies: So that when they rage fiercely and are most mad of all, I am better content in my mind, then if I sat at a table where I might have all that my heart could desire, meat, drink, mirth, pleasure, mynstrelsye, etc. An high commendation of God's word. There hearest thou again, how highly this holy David magnifyeth & praiseth the good word of God, namely: how that by the same, they that believe, overcome and win the victory, against the devil, the world, the flesh, sin, a man's own conscience, and against death. For if a man have the word, and take sure hold of it by faith, then must all these enemies (which else are invincible) be fain to give back, and to yield themselves. And it is a marvelous victory and power, ye and a very stout boasting of such as believe, that they subdue and overcome all these horrible (ye and in manner almighty) enemies, not with raging, not with biting, not with resisting, not with striking again, not with taking of vengeance, not with seeking of counsel and help here and there: but with eating, drinking, pleasure, sitting, being merry and taking of rest. Which things (as it is said afore) come all to pass thorough the word. To eat and drink what it is For to eat and drink is called in the scripture, to believe, to take sure hold on God's word, whereout theridamas followeth, peace, joy, comfort, strength, etc. The natural reason of man. Natural reason can give no judgement in this wonderful victory of the faithful, for here cometh the matter to pass clean contrary to the outward senses of man. The world doth alway persecute & slay the Christian, as the most hurtful people upon earth. Now when natural reason saith this, it can not think otherwise but that the Christian lie under: & again, that their enemies prevail and have the victory. Thus did the jews entreat Christ, the Apostles, and the faithful, and put them ever to execution. When they had slain them, or at the least banished them, than cried they: Now have we the victory: these fellows that have hurt us, shall now trouble us no more: Now shall we handle every thing as we will. But when they thought themselves to have been surest of all, our LORD God sent upon them the Romans, which dealt so horribly with them, that it is a terrible thing to hear. Then after certain hundredth years, as for the Romans (which thorough out all the empire of Rome had slain many thousand martyrs) God rewarded them afterward, and suffered the city of Rome in few years to be four times spoiled by the Gothies' and Vandalyes, & finally to be brent, destroyed, and the empire to decay. Who had now the victory? The jews and Romans that shed the blood of saints, like water? or the poor Christian, that suffered themselves to be ordered like slaughter sheep, and had none other harness and weapon, but the good word of God? How it goeth with the multitude of them that believe in Christ. Thus doth David declare with these words, how it goeth with the holy Christian congregation, (For he speaketh not here of his own person only) setteth her forth in her colours, and describeth her well favouredly, Namely: how that in the sights of God, she is even as a pleasant green meadow, which hath plenty of grass and fresh water. That is to say, that she is the paradise and pleasant garden of God, garnysshhed with all his gifts, and hath his unoutspeakable treasure, the holy Sacraments, and that good word, wherewith he instructeth, guideth, refresheth, and comforteth his flock. But in the sight of the world hath this congregation a far other appearance, even as though she were a black dark valley, where a man can see neither pleasure, nor joy: but trouble, sorrow, and adversity. For the devil with all his power setteth himself against it, for this treasure's sake. Inwardly plagueth he the congregation of God with his venomous fiery darts: Outwardly treadeth he her down by sects and offences. Then kindleth he also his brand upon her, even the world, which ministereth unto her all sorrow and heaviness of heart, with persecuting, sklaundring, blaspheming, condemning, and murthuring: In so much that it were no wonder that dear flock of Christ were utterly destroyed in the twinkling of an eye, by such great soltytye and might, both of the devil, and of the world. For she can not keep herself from her enemies, they are far to strong, to deceitful and to mighty for her. She is even as the prophet doth here describe her: An innocent, simple, and wapenlesse lamb, which neither will nor can do any man harm, but is always ready not only to do good, but also to take evil for good. How happeneth it then that the congregation of Christ in such weakness, How the flock of Christ winneth. can escape the craftiness and tyranny of the devil and the world? The LORD is her shepherd, therefore lacketh she nothing. He feedeth and refresheth her, ghostly and bodily, he keepeth her in the right way, he giveth her also his staff and shephook in stead of a sword, which she beareth not in the hand, but in the mouth. And not only comforteth the sorrowful therewith, but driveth away the devil also and all his apostles, be they never so subtle and spiteful. Besides this, the LORD hath prepared for her also a table, and Easter lamb. When her enemies are very wrathful, gnasshe their teeth together over her, are mad, unreasonable, in a rage, and out of their wits, and take all their sotyltye, power, and might to help them, for to destroy her utterly: Then doth the beloved bride of Christ set her down at her lords table, eateth the Easter-lambe, drinketh of the fresh water, is merry, and singeth: The LORD is my shepherd, I shall lack nothing. These are her weapons and guns wherewith she hath hitherto smitten & overcome all her enemies, and after the same manner shall she have the victory still unto domes day. The more also that the devil and the world doth hurt & vex her, the better is it with her. For her edifying and increase standeth in persecution, affliction, and death. Out of this occasion did one of the old fathers say: The blood of martyrs is a seed, A notable saying where one is cast, there rise an hundredth up again. Of this wonderful victory sing certain Psalms, as the ix x. etc. After this same manner have I also (thorough the grace of God) behaved myself this eighteen year: The author of this book I have ever suffered mine enemies to be wroth, to threaten, to blaspheme and condemn me, to cast their heads still against me, to imagine many evil ways, & to use diverse unthrifty points. I have suffered them to take wondrous great thought how they might destroy me and mine (ye gods) doctrine. moreover I have been glad and merry (but more at one time then at another,) and not greatly regarded their raging, & madness, but have holden me by the staff of comfort, and had recourse unto the lords table. That is: I have committed the cause unto God, wherein he hath so led me, that I have obtained all my will and mind. And in the mean time have I done little or nothing, but spoken unto him a pater noster, or some little Psalm. This is all my harness, wherewith I have defended me hitherto, not only against mine enemies. but also thorough the grace of god, brought so much to pass, that when I look behind me, & call to remembrance how it hath stand in the papistry, I do even wonder that the matter is come so far. I would never have thought that the tenth part should have come to pass as it is now before our eyes. He that hath begun it, shall bring it well to an end. Ye though nine hells and worlds were set on an heap together against it. Let every Christian man therefore learn this science, namely, that he hold him by this staff & shepehooke, & resort unto this table, when heaviness, or any other misfortune is at hand. And so shall he (doubtless) receive strength & comfort against every thing that oppresseth him. The ointment. The second similitude is of the ointment, whereof there is mention made oft-times in the holy scripture. It was some precious oil, as Balm, or else some other sweet smelling water, & the use was to anoint the kings & priests withal. When the jews also held their solemn feasts, and were disposed to be merry, they did anoint or sprinkle themselves with such precious ointment, as Christ declared likewise in the sixth of Mathewe, where he sayeth: when thou fastest, anoint thine head, and wash thy face, etc. The use then of this ointment was had among those people, when they were disposed to be merry & glad. Like as the Magdalene also thought to make the LORD merry, when she poured upon his head the precious water of Nardus, for she saw that he was heavy. The full cup. The third similitude is of the cup, which they brought in their God's service, when they offered drink offerings, and were merry before the LORD. With these words then: Thou anoyntest my head with oil, The rich comfort of christian men and fillest my cup full will the prophet describe the great rich comfort which they that are faithful have by the word of God, so that their consciences are quiet, glad, and at rest in the mids of all tentations and troubles. Ye even of death. As if he would say: doubtless the LORD maketh me a marvelous man of war, and harnesseth me wondrously against mine enemies. I thought he should have put material harness upon me, set an helmet upon mine head, given me asweard in my hand, & have warned me to be circumspect, & to take diligent heed to my matter, lest mine enemies should overtake me. Now cometh he and setteth me down at a table, and prepareth me a goodly banquet, anointeth mine head with precious Balm. Or (after the manner of our country) setteth a garland upon mine head, as if I should go to some pastime or dancing, and not fight with mine enemies. And to the intent that there should be no scarcenesss, he filleth my cup full, that I may drink, make, good cheer, & be drunken. The table them prepared is my harness, the precious ointment is my helmet, & the full cup is my sword, With these do I overcome all mine enemies. Is not this a marvelous preparing to war, & yet a more wonderful victory? Thus will he say: LORD, thy gests. which, sit at thy table, that is to say, the faithful shall not only be strong and valiant giants against all their enemies, but they shallbe merry also and drunken. Spiritual drunkenness For why? thou makest them good cheer, as a rich hoofed useth to do to his gests: thou feedest them well, thou makest them lusty & glad, thou fillest into them so much, that they must needs be drunken. This is all done by the word of grace. For by the same doth the LORD our shepherd feed and strength so the hearts of his faithful, that they dare defy all their enemies, and say with the prophet: I am not afraid for thousands of the people that compass me roundeaboute. Psalm. iii. And here afore in the fourth verse: I fear no evil, for thou LORD art with me. With this (ye even thorough the same) word, doth he give them also the holy ghost, which maketh them not only to take good stomachs unto them, & to be of good courage, but so quiet also in themselves and merry, that for the same great exceeding joy, they are even drunken. This must be spiritually understand. He speaketh here then of a spiritual strength, of a spiritual mirth, and of a spiritual drunkenness, which is a godly strength Rom. i. A joy (as saint Paul calleth it) in the holy ghost. Rom. xiiii. And a blessed drunkenness, when people are not full of wine, (whereout followeth inconvenience,) but full of the holy ghost. Ephe. v. This is the harness & the weapons, wherewith our LORD God prepareth his faithful against the devil and the world, namely, in their mouth giveth he them his word, and in their heart he giveth courage, that is to say, the holy ghost. With such ordinance put they from them all fear, and with gladness bukle they with all their enemies, smite them, and overcome them with all their might, wisdom, and holiness. Such soldiers were the apostles on whitsondaye, when they went up to jerusalem against the commandment of the Emperor and the high priests (and ordered themselves, as if they had been very gods, and all the other but grasshoppers) and went even thorough with all power and joy, as if they had been drunken. In so much the some had them in derision therefore, & said: They were full of sweet wine. Nevertheless S. Peter declared out of the prophet joel, that they were not full of sweet wine, but full of the holy ghost. And so he smote about him with his sword, that is: he opened his mouth, and preached the word of God, and felled down three thousand souls at once from the power of the devil. Actu. two. This strength, joy, and blessed drunkenness doth not only show itself in the faithful, when they be in prosperity & have peace, but also when they suffer and die. As when the counsel at jerusalem caused the Apostles to be beaten, they were glad of it, that they were worthy to suffer rebuke for the name of Christ, Actu. v. And in the v. to the Romans doth saint Paul say: We rejoice also in troubles. etc. afterward were there many martyrs also, The steadfast & joyful hearts of them the have fusfred death for the word of God. which with merry heart and laughing mouths went unto their death, as if they had gone to somepastyme or dance: Like as we read of saint Agnes, and saint Agatha (which were virgins xiii or xiiii year old,) and of other more, which were of such inward courage and confidence, that they did not only overcome the devil and the world by their death, but also made good cheer even then with their hearts, as though they had been drunken of very joy. And this grieveth the devil exceeding sore, namely, when men are at such quietness in themselves, that they despise his great might and guile. In our time also have there be many which for the knowledge of Christ have been glad to suffer death. We see more over that there be many, which with perfect understanding and faith die upon their beds, and say with Simeon: LORD, now lettest thou thy servant depart in peace, etc. that it is a joy to behold them, of whom I have seen many myself. And all this cometh because that (as the prophet sayeth) they be anointed with the oil, which the xliiii Psalm calleth the oil of gladness, and because they have drunk of the full cnppe which the LORD hath filled. Ye but thou wilt say: Objection I feel not myself yet so apt, that I could be content to die. etc. That maketh no matter. Answer. David also (as it is said afore) hath not been sure of that science at all hours, but sometime complained that he was cast out of god's sight. Other holy men also have not alway had an hearty confidence toward God, and a perpetual delight and patience in their troubles and temptations. Note this well. Saint Paul sometime is so sure & certain in himself, and maketh such boast of Christ, that he careth not for the curse of the law, for sin, death, nor for the devil. I live not now (sayeth he. Galat. two.) but Christ liveth in me. Item: I desire to be loosed and to be with Christ. Phillip i. Item: Who shall separate us from the love of God, which spared not is own son, but hath given him for us all? How shall he not with him give us all things also? Shall trouble, anguish, persecution, sword, etc. separate us from him? Ro. viii. There speaketh he of death, of the devil, and of all evil with such a courage, as if he were the strongest and greatest of all saints, unto whom death were but asporte. But incontinently in another place, he speaketh as though he were the weakest and greatest sinner upon earth. i Cor. two. I was with you (sayeth he,) in weakness, in fear, and in much trembling. I am carnal, sold under sin, and taken prisoner in the law of sin, which is in my membres. O wretched man that I am, who shall deliver me from the body of this death? Roma. seven. And in the fifth to the Galath. he teacheth that in the saints of God there is a continual strife of the flesh against the spirit. etc. Therefore oughtest thou not immediately to despair, though thou feelest thyself feeble and fainthearted, but pray diligently that thou mayest endure by the word, and increase in the faith and knowledge of Christ. As the prophet doth here, & teacheth other men likewise so to do, and sayeth: Oh let thy loving kindness and mercy follow me all the days of my life, that I may dwell in the house of the LORD for ever. For as much as the devil never ceaseth to plague the faithful inwardly with fear, outwardly with deceatfulnesse of false doctors or teachers, and with the violence of tyrants: he prayeth here therefore at the end earnestly, that God which hath given him this treasure, will keep him fast by it also unto the end. And sayeth: O gracious God show me such favour, that thy loving kindness and mercy may follow me all the days of my life. Why the prophet maketh this prayer. And immediately he declareth what he calleth this loving kynonesse and mercy, namely, that he may remain in the house of the LORD for ever. As if he would say: Thou haste begun the matter, thou hast given me thy holy word, and accepted me among them that are thy people, which do knowledge, praise and give thanks unto thee, grant me therefore such grace from hence forth, that I may continue still by the same word, & never to be separated more from thy holy Christian flock. Thus doth he pray also in the xxvi Psalm. One thing (sayeth he) have I desired of the LORD, which I would fain have: namely, that I may dwell in the house of the LORD all the days of my life, to behold the fair beauty of the LORD (that is to say, the true service of God) and to visit his temple. A notable ensample. The prophet then here by his ensample teacheth and exhorteth all such as put their trust in God, that they be not careless, proud, or presumptuous in themselves, but to fear and give themselves unto prayer, that they lose not this treasure. And doubtless this earnest exhortation should steer us up, and make us fervent unto diligent prayer. For saying that holy David which was a prophet, so highly endued with all manner of godly wisdom and knowledge, and with diverse great excellent gifts of God. saying he (I say) did pray so oft and with such great earnest, that he might abide by this treasure. Much more shall it be meet for us (which are utterly nothing to be compared unto him, We have most need to watch & pray. and live also now at the end of the world, when as Christ and the Apostles say, it shallbe an horrible and perilous time,) it shallbe much more convenient (I say) to watch and pray with all earnest and diligence, that we may continue in the house of the LORD all the days of our life, namely, that we may hear the word of God, and receive the manifold commodities and fruits that come of it, (as it reharsed afore,) and continue in the same unto the end. Which grant us Christ, our only shepherd and saviour. AMEN. ¶ How and whether a Christian man ought to fly the horrible plague of the Pestilence. ¶ A sermon out of the xci Psalm Qui habitat in adiuto. By Andrew Oslander. ¶ Translated out of high Almaigne into english. ¶ A Sermon out of the Psalm, Qui habitat. etc. how and unto what place a Christian man ought to fly the horrible plague of the pestilence. FOr as much as almighty God doth visit, handle, and punish the country and region with the horrible and fearful plague of the pestilence, and many folks (after an unmannerly fashion) are so afraid thereof, that there be herd and seen of them all manner of uncostumable words and works, which become not well a Christian man: And saying that all the deeds of charity which one Christian man is bound to show unto another (no less than unto Christ himself,) are perlously omitted, whereby then riseth all manner of slander to the weak, and mysreporte unto the holy Gospel: I thought it profitable and necessary to bestow upon your charity in this case a short instruction and comfort out of the holy scripture, to the intent that the ignorant may be taught, the weak strengthened, and every one counseled after his calling to serve his neighbour. And I will take for me the xci Psalm, which soundeth after this manner: Who so sitteth under the defence of the highest, and abideth under the shadow of the almighty, He sayeth unto the LORD: My hope, and my strong hold: my God on whom I trust. For he delivereth me from the snare of the hunter, and from the noy some pestilence. He shall cover the with his feathers and thy trust shallbe under his wings: his truth is spear and shield. So that thou needest not to fear for the horryblenesse of the night, for the aro was that fly by day tyme. For the pestilence that commenth privily in the dark, for the sickness that destroyeth in the noon day. Though a thousand fall at thy side, and ten thousand at thy right hand, yet shall it not come nigh the. Ye with thine eyesshalte thou see thy desire, and behold, howethe ungodly shallbe rewarded. But afore we come to the understanding of these comfortable words, your charity shall first know that it is not my meaning to for bid or inhibit any man to fly or to use physic, or to avoid dangerous and sick places in these fearful airs, What cases retain a man in dangerous places. so far as a man doth not therein against the belief, nor God's commandment, nor against his calling, nor against the love of his neighbour. For though some will say: Such plague toucheth no man, but those that be ordained of God thereunto, like as there be certain ensamples thereof found in the holy scripture: Namely how the Ezech. 9 and Apoca vii there was sent an angel, which aforehand marked the virtuous & elect, or ever it was charged & commanded the second angel to smite (with pestilence or other plagues) those that were not marked. Nevertheless against that it might be said: Good sir, though it went so at such a time in such places, who maketh us sure yet now, that it shall therefore chance so in all other deaths of the country? Therefore will I now at this time let all such things continue in their worthiness and fire, like as other natural things, which be subject and committed unto our reason to rule. But as for the Christian, which (by reason of office, or for poverty sake, or for other reasonable causes) can not, or be not minded to fly, I will here withal show them their best and highest comfort that they have. In like manner, I will not enter against them, that speak naturally thereof: and say: The cause of pestilence and like diseases. Such plague cometh out of the influence of the stars, out of the working of the Comets, out of the unseaasonable wether and altering of the air, out of the south winds, out of stinking waters, or out of foul mists of the ground: For such wisdom of theirs will we leave unto them undespysed, and not fight there against: But (as Christian men) we will hold us unto the word of God, the same will we suffer to be our most high wisdom, and give credence unto it, and follow it: and so shall we find much better and surer instruction: Namley, The chief causes of pestilence is God's wrath. that this horrible plague of the pestilence cometh out of God's wrath, because of the despysyge and transgressing of his godly commandments. For thus sayeth the holy prophet Moses in the fift book, the xxviii Chapter. If thou wilt not hearken unto the voice of the LORD thy God, to observe and keep all his commandments and ordinances which I command thee, then shall all these curses come upon thee, etc. And it followeth: The LORD shall cause the pestilence to endure long with thee: the LORD shall smite the with swelling, fever, heat, burning, blasting, drought, etc. and shall persecute the till he utterly destroy thee, and bring the to nought. And certainly this is the plain truth and the very original of these plagues. No man ought to doubt thereon. For though the foresaid natural causes do somewhat also thereto, yet is it sure and undoubted, that the same causes be sent and steered up out of God's wrath for our sin and unthank fullness. And truly that it is even so, the holy scripture declareth, not who bare words only, but showeth it also with notable ensamples. For in the fourth book of Moses the fourteenth Chapter, when all the spies (except josua and Caleb) spoke evil of the land of promise, and made the people unpatient and uproarish, so that they chose them a captain, and thought to go again into Egypte, and to stone Moses and Aaron, (which commanded them the contrary) we read thus: Then appeared the glory of the LORD, and spoke unto Moses: How long doth this people blaspheme me? And how long will they not believe me, for all the tokens that I have done upon them: therefore will I smytte and destroy them with pestilence, and make of the a grater nation then this. Likewise also when David caused the people to be numbered against God's commandment, he displeased the LORD God horriblely therewith. Therefore laid he the punishment upon him, so that he was fain to choose himself whether he had rather have, seven years dearth, or three months mischance in battle, or three days pestilence in the land. And when he chose the pestilence, there died in three days seventy thousand men, as it is written in the last Chapter of the ii book of Samuel. saying then that out of the word of God we know the very cause of this horrible plague: Namely, that it is the default of our sins, as unbelief, disobedience & unthankfulness: therefore before all things it shall be necessary, that we refrain from the same, repent, and aniende our lives. If we will else be preserved and delivered from this horrible plague. For if God punish us because of sin, it is good to consider that we must first knowledge and eschew our sins, in case that he shall withdraw and take awaychies wrath & punishment from us. If we amend not God continueth in puny shing. For if we continued in our evil, sinful, and culpable life, certainly he shall not cease with the punishment, but go forth more & more, till he give and recompense according to our works. But if we knowledge our sin, refrain from it, repent, and axe grace, them shall he also take away his wrath. And this horrible wrath (with other heavy burdens as war & dearth that lie upon our neck) shall he mercifully take away from us again. As holy Paul sayeth i Cor. xi. If we judged ourselves, we should not be judged: But when we are judged, we be chastened of the LORD, that we should not be damned with the world. And out of all this may your charity well perceive, how unwisely and unchristenly they do, that out of inordinate fear, of this plague leave their calling and office, maliciously withdrawing the love, help, & faithfulness, which they (out of god's commandment) are bound to show unto their neighbours, and so do sin grievously against the commandment of God. For certainly they do but steer up the wrath of God more earnestly against themselves, that he may the sooner take hold upon them, and pluck them away with this plague. For men may hear on every side, A piteous case. that some do shone and fly not only the sick, but also the whole: Ye (that yet more foolish is) even the platters and candelstyches which come out of strange houses, as though death did surely stick therein. And (out of such fond childish fear) it cometh, that not only some sick folks be suffered to die away with out all keeping, help, and comfort, but the women also great with child be forsaken in their need, or else cometh there utterly no man unto them. Ye a man may hear also, that the children forsake their fathers and mothers, and one household body keepeth himself away from another, and showeth no sove unto him: Which nevertheless he would be glad to see showed unto himself, if he lay in like necessity. howbeit I suppose there come not many such chances to pass, nevertheless I must speak thereof that it be done no more from henceforth. For certainly it is unwisely & unchristenly handled: & we need not think that the same is the way to escape this plague, but rather an occasion that it reign the more mightily over us. The more we fly the punishment, the farther danger we run in For saying it is sure (as ye have herd afore) that such plague is sent for punishment of our sins, and Christ hath given us a new commandment that we should love one another (as he hath loved us) it followeth, that the farther we depart from the love of our neighbour, the more we lad sin upon us, and deserve this plague but the more. Again the more diligently that we take heed unto the love of our neighbour, the surer shall we be from this plague: No man needeth to doubt thereof. Noman ought to press in the danger without necessity. But here withal will I also counsel or compel no man, to any unuedeful danger, (that he is not bound unto by his calling, nor by love,) but only warn those, which for fear leave that which they are bound to do before God: To the intent that for such naked fears sake, they do not transgress nor omit the commandment of God, & hope by sin to escape this plague, which nevertheless cometh because of sin. For that were a foolish unadvised counsel, if one would go about to escape the wrath of God by transgression, and by sin to avoid the punishment of sin. Besides this, doth experience show also that they which be so sore afraid, do communly miscarry. Again, they that wait upon their offices and serve their neighbours, be delivered: As it is well seen in the ministers of the church and other more, that shone not the sick, but must visit and comfort them with God's word, and provide for them with the holy sacrament: For we see no where, that they therefore must also be soon sick and must die. Ye how must the higher powers of the world do, which (by reason of their calling, and for the common profit & regiments sake) abide also in the jeopardy, and must minister because of love: specially the chiefest, on one whereof there lieth more, than on a thousand of other? And yet doth God communly preserve them also that they be delivered left still on live, and die in a good quiet age. Unbelief and mist rust in God is cause of flying Therefore certainly such inordinate fear and flying against God's commandment is nothing else, but a declaring of a great and sore unbelief, that men do not believe and trust in God, that he can and will deliver. And thus is verified the saying: The ungodly have no peace. Esay. lvii. For if we will fear and fly where no apparel is, when will we then bestow our lives for our neighbours, as Christ hath done for us? & we also be bound to do likewise i Io. iii. Who so now desireth to escape the wrath of God & this horrible plague, let him not axe his own reason how he shall do, but believe & follow the word of God: which teacheth him, not to fly evil air & infect places (which he may well do: nevertheless he remaineth yet uncertain whether it helpeth or no) but it teacheth him to leave of from sin, as from the very original cause of this plague and punishment, and (by true repentance and amendment of living) to walk again in the right way. For that is the only sure & wholesome flying in this dangerous time, whereby a man may escape this plague. But whither a man ought to fly, thereof will we hear the holy ghost by the prophet in this psalm. He knoweth it much better than we can think, and sayeth after this manner: Who so sitteth under the defence of the highest, and abideth under the shadow we of the almighty. He sayeth unto the LORD: My hope, and my strong hold: My God on Whom I hope. For he delivereth me from the snare of the hunter, and from the noisome pestilence. These words (my most dearly beloved) shall ye take to heart, and mark them well with all diligence: For they be not the words of men which can lie and deceive. Hewbeyt though they were men's words, & some old wise man spoke them (or some well learned physician) ye would not yet despise them, but receive and keep them. But now be they the very words of the high majesty of God, which the holy ghost speaketh by the mouth of the prophet. And they teach us whether we ought to fly for this plague, that we may be safe. And certainly they must needs be the very truth: For heaven and earth must pass, but my words shall not pass, sayeth the LORD. But that ye may understand them right and well, ye shall remember, that it is the use of the holy scripture (specially in the psalms) to declare one meaning with two manner of sayings, as ye have oft times heard. For so doth the prophet here & sayeth: Who so sitteth under the defence of the highest, and abideth under the shadow of the almighty. To sit under the defence of the highest For to sit under the defence of the highest, is even as much to say, as to abide under the shadow of the almighty. And with these words meaneth the holy prophet nothing else, but: who so putteth his trust in God with aright sure Christian belief, & giveth himself over into his protection and defence, (For such people doth God receive to grace) then holdeth he for his own dear children, (and even so they be) and giveth them his holy spirit, which worketh in them very salvation and godly works. Therefore remaineth he also upon them, and all things must serve for their wealth, as Paul sayeth Rom. viii. Such protection also and defence of God, is set forth unto us every where in the scripture, as an overshadowing & covering with wings. For like as the two Cherubins spread out their wings over the Ark: Exod. xxxvii. Even so doth God spread out the wings of his protection over his elect. Therefore sayeth Moses Deuter. xxxii. Like as an Eagle steereth up his nest, and flieth over his young ones: so spread he out his feathers, and bore his people upon his wings. After this manner spoke the holy angel Gabriel also unto the most blessed and pure virgin Mary, when she should be the mother of God: The holy ghost shall come upon thee, and the power of the highest shall overshadow the Luc. i. In like manner spoke Christ also unto Jerusalem: How oft would I have gathered thy children together, as an hen gathereth her chickens under her wings, & ye would not? Mat. xxiii. For though a true beseving man be in deed the temple of God, & God dwelleth in him: yet useth the scripture oft to speak thereof, as though he did fly above us (in asmuch as he doth overshadow, cover, & defend us:) and that because the heaven and the heaven of all heavens (as Solomon sayeth) can not comprehend nor contain him iii Reg. iii. But though he dwelleth in us, yet flieth he wide, high and low, not only on the outside of us, but also on the outside and over all creatures. And so in all these words there is nothing else said, but: who so ever is a right believing christian. Mark now then that he sayeth not: Who so is wise, strong, rich, whole, or well friended. Nother sayeth he also: who so keepeth himself thence, or flieth thither, holdeth himself well, or useth good physic: but who so putteth his trust in God. Not that the foresaid good things be evil, or may not be had or used with profit: But that they (where faith is not) may even as soon do harm as good, are in no wise able to deliver from the wrath of God. But what doth the believer: He sayeth unto the LORD my hope. They that misuse God's creatures, commit spiritual whoredom. But this do not the ungodly and unbelievers, but set their hope in the foresaid points, put their trust in them, and boast thereon, and so commit spiritual whoredom therewith, and make idols thereof. But to God do not they lift up their eyes, neither think they upon him, nor fear him. And when he cometh then with his wrath, and overtaketh them with a plague, so that of necessity they must needs think upon him: than fear they, and be afraid of him, fly away, and know not where to abide. Then vanisheth away their hope and boasting, which they (in time of prosperity) had unto the creatures. Horrible is the death and end of the unrighteous. And so cometh it to pass, that their wisdom hath been plain foolishness: their strength, their own misfortune: their riches, their own destruction: their health, their own harm: their friends, their own hypocrites & traitors. Sapie. iii. ‡ Jo. viii, a Psal. i. b Pro. x. a. and. xi. a Eccls. v, b Jacob. i. b ‡ And all that which they trusted unto, can not help them. When they would hide themselves on the backside thereof, it is even as much as when one hideth him behind a ladder. And when they would seek help thereby, it is even like as if a wolf should defend a sheep or a goose. But thus goeth it not with the believer: for who so putteth his trust in the LORD, shall not be confounded. Therefore sayeth he not only that the LORD is his hope, but also his strong hold, which he may fly unto, in the which he may shut himself close, and be delivered therein. As Solomon sayeth in the xviii chapter of the proverbs: The name of the LORD is a strong castle, the righteous flieth unto it, and shallbe defended. For the unbelievers have their hope even in their goods, but in necessity they find not refuge, as the faithful hath a strong hold and high castle in God the LORD. Extrema gaudii luctus occupat. And though the unbelievers have their whole will all their life long, yet hath it an evil end, as it had with the rich man, which was buried in the hell. Luce. xvi. For who so believeth not, shallbe damned. Again, though the faithful be plagued and persecuted all his life long, so that he can not see how he may be delivered, yet hath he this comforce, that the LORD is his God: that is, that he can help & deliver him as an almighty LORD, ye after such a fashion & way, as neither he himself, nor any man's reason can think or devise. And though he do it not, yet doth not the faithful despair, but letteth the LORD be his God, on whom he hopeth: that is, at whose hand he looketh for all good in the life for to come and everlasting. For hope saith and looketh on that which is to come, which as yet is hid. As Paul sayeth Roma. the viii Chapter. Hope that is seen, is no hope for how can a man hope that which is seen. But if we hope that which we see not, we look for it by patience. And so is this meaning: The unbelievers have their hope in the creatures, and are afraid of God. The faithful is lord of all creatures. The faithful hath his hope to God, and is lord over the creatures. The unbelievers miscarry, and by the creatures find they no help in need. The faithful myscary not, but God is unto them a strong hold. The unbelievers may well have their wills as long as they live, but at the last (thorough their despair) there followeth everlasting dastination. The faithful may their life long have disquyetnesse and tentation, but at the last (thorough their hope) there followeth everlasting life. Such hope should they have, and they have it in deed, that though they must lie under as long as they live, yet after death they shall enherete everlasting life .. But certainly it cometh not to pass, that they must alway lie under: For God is faithful, and suffereth not his to be tempted above their strength, but maketh the temptation so to have an end, that we may bear it i Cor. x. Therefore sayeth the prophet moreover: For he delivereth me from the snare of the hunter, and from the noisome pestilence. And in these words doth he shortly show unto us, that almighty God can and will deliver his own from all misfortune yet even in this life. Two manner of mischances. For all the mischances that we be troubled withal in this temporal life, are of two sorts: Some come out of the wicked device of the devil and of men, as shame and persecution. Some plainly of nature and out of the ordinance of God, as tempest and pestilence. The faithful now believeth and maketh his boast, that these mischances can not be so great and mighty, but God shall deliver him there from. And it is a goodly natural similitude, that he likeneth the evil and wicked device of the ungodly against the faithful, The similitude of the wicked unto a hunter. to a net or snare of the hunter. For like as an hunter proveth the kind and nature of every wild beast, cometh privily after him, seeketh out the course & habitation thereof, and afterward setteth the net, that he may drive it therein: Even so do the ungodly also unto the righteous. first, they look how they be minded. If any one be fire of language, then set they him on fire that he may speak somewhat sharply, as saint Steven did. Actu. the vii Chapter. If he be gentle and friendly, then imagine they some foolish thing upon him, and flatter away his heart from him, as Dalila did unto Samson. judi. xvi. If he seek the salvation of the people, then sklaunder they him, Math, xi. as the jews blasphemed Christ to be a wine supper and a companion of publicans. If he be simple, Psal. cxxxix. then lie they upon him behind his back, or ever he be ware thereof: Then follow they upon him, cry, lie, and complain, that the virtuous Christian man woteth not what point to be at, or how he hath deserved it. Nevertheless they think the bell is so cast, that at the last it must ring as they will, but it faileth them. For the LORD on whom we believe, which is our hope, ●. Cor. x. ●i. Pet. two. refuge, and God, can not only preserve us from their snares that we fall not therein: but also when we fall into them, and they think we be their captives, he can and will deliver us yet thereout. In like manner doth God the LORD preserve his faithful, not only from the noisome sickness of the pestilence, but also when they be taken therewith and infect already, he delivereth them from it, and maketh them whole again. But how that cometh to pass, and how we shall understand it, it shall follow here after more clearly. Why the pestilence is a noisome sickness. This is now well to be marked also, that the pestilence is a noisome sickness, not because it bringeth death: (for that do all other mortal sicknesses likewise, and death is no loss unto the faithful, but advantage, as Paul sayeth, Philip. the first Chapter) but because that it taketh away the people very suddenly, unlooked for, and unwares: whereout them there followeth, strife, lawing, or business among sinners, and of the common wealth, as every man by himself can lightly perceive and understand. Therefore is it also an horrible punishment over the sin of the world, Pestilence is an horrible punishment. which concerneth both them that die, and them that are left alive, as here after it shall follow. Where as is now such a faith as giveth credence unto God, he shall preserve him from all wicked imaginations of men, likewise from all noisome sicknesses. And at the last shall he save him, that continueth not without fruit, but breaketh out with right love and faithfulness toward his neighbour, and desireth also to bring him unto that point, that he may believe and be partaker of all such goods and benefits of God. Therefore doth the prophet turn his words now also unto his neighbour, and sayeth furthermore: He shall cover the with his feathers, and thine hope shallbe under his wings. That is: If thou also wilt put thy trust in him, thou shalt find it so likewise. For he showeth such his benefits unto all and every one that put their trust in him. As for the covering of his feathers, and hope under his wings, your charity hath herd enough afore what it is. Now though all faithful look for such help at God, and it happeneth unto them, yet is it not done without a special battle of faith. For such help doth he promise us in his holy word, that we should believe it. And if we believe it, it happeneth unto us according to our faith. Therefore sayeth the prophet more over: his truth is spear and shield That is his godly promises, The veapens, of faith which are sure and true, & notherlye nor deceive: Those be our weapons wherewith we fight, and overcome all adversity. But like as spear & shield are not profitable unto him that can not use them, nor will: Even so also do not the promises of God profit him, that can not fight therewith, and will not believe thereon. For that is the right science in this battle when misfortune, The science of the war of faith adversity or tentation cometh, that we look about us according unto God's word: Namely; what comfort and promise he hath made unto us in such a case, & with a right belief to take hold of the same as of a shield; and to comfort and defend ourselves there with, so can there no mischance do us harm, as the holy Saint Paul in the last chapter of his Epistle to the Ephesians teacheth and sayeth: Before all things take the shield of faith, wherewith ye may quench all the fiery darts of the wicked, etc. Against the same (namely against Satan our head enemy) is such word of God, even the right spear, wherewith we wound and overcome him. Nothing hurteth the Devil so sore as the word of God. For no bodily wapen hurteth and hindereth men so sore, as the word of God stoppeth and hindereth Satan if it be thrust under his nose against his venomous dealing and temptation. For if a servant (that dealeth wrongeously and unthriftily in his masters goods & businesses) be afraid, vexed, and pierced thorough the heart, when a simple man sayeth unto him: Thou unthrift why dost thou so? that is not thy masters will and meaning, he did not so command the. How much more goeth it thorough Satan's heart, when a virtuous Christian man holdeth the word of God under his eyes; and bringeth witness over him, that he as a wicked creature handleth against his maker, & against his chosen children? Therefore doth holy saint Paul call God's word also the sword of the spirit: Mat. iiii. And the LORD Christ defendeth himself only with the same against all temtations of Satan in the wilderness. How when thou takest hold thus of God's promises thorough faith, and usest them for spear and shield to defend thyself, and to smite Satan, then out of the same it followeth as the prophet sayeth farther: That thou needest not to fear for the horryblenesse of the night, For the arrows that fly in the day tyme. For the pestilence that cometh privily in the dark, For sickness that destroyeth in the noon day. For these four adversities set forward and shorten the life of the unbelievers: But the faithful hath such consolation and promise, The horribleness of the night. that he needeth not to be afraid. first for the horryblenesse of the night. That is, for all manner of tentation and deceit, that happen unto men by night in the darkness. For this we all perceive, that in the night and in the darkness, we are weaker minded, of more despair, and more afraid then in the light. The blood runneth to our hearts, & the hairs stand upright, and all the body waxeth cold for fear. Out of this cometh it them, that we think we see, hear & perceive somewhat, which in very deed is not so. Then goeth there one astray, another loseth his colour, the third falleth sick, the fourth is become crocked, the fifth goeth out of his wit. And so men think, that the devil hath done it, where as it is yet a plain natural working of the exceeding great fear, which would destroy a man even by day time, if it were so great. The devil is cause. of horryblenesse. howbeit true it is that the devil causeth such fear, and prynteth it in, that he may beguile and destroy us by fear, as by a natural working: Yet is it nothing but a fear. For the prophet calleth it not an evil or good spirit, but plainly the horryblenesse of the night. Nother is it any thing else also but an horror & fear. and continueth an horror and fear. Therefore where a right belief is, there is no fear. Where no fearfulness is, there is also no horror, nor fantasy of sprites, or deceatfulnesse of the night, The cause of lygtenynges and such like, but plain courage and boldness. If onye thing else be seen (as fire or light,) they be but natural things, out of the heat of the ground, like as lightenings, dragons, fallyngestarres and comets be in the air and in the heaven. But here withal will not I speak against the wouderfull visions and tokens, which god sendeth for a warning be for great mischances to come. The arrows in the day time secondarily, is the faithful sure for the arrows that fly in the day tyme. That is, all manner of mischances which overtake a man openly in the day: and yet so suddenly and unwares, that he can not escape them. As when a tile falleth from the roof of an house, when a wicked beast doth evil, or when an ungracious person doth hurt in body, name, or good. For such misfortunes come for the most part so suddenly, that a man can not prevent them, but must let them it as with an arrow, and afterward restore & heal the harm with great travail and labour. But now will God preserve his faithful from such misfortune, if they have his promises before their eyes, believe thereon, and order their lives thereafter. The pestilence. Thirdly, a faithful person needeth not also to be afraid for the pestilence, that slippeth in privily in the dark. This is verily a comfortable promise in this dangerous time, for the which we should by right put our trust in God, and thank him therefore, for as much as it is one of the most perilous and horrible plagues, wherewith he visiteth and punisheth the sin of the world. For it taketh hold of life unwares, and plucketh a man away in two or three days, (or ever he can order his business and house, & make his testament) creepeth in privily in the dark, so that no man knoweth what it is, or whence it cometh, or whither it goeth: therefore can no man keep himself surely from it. For if it were in meat or drink, it might be eschewed: If it were an evil tayst, it might be expelled with a sweet savour: If it were an evil wind, the chamber might with diligence be made close therefore: If it were a cloud or mist, it might be seen, and avoided. If it were a rain, a man might cover himself for it. But now is it a secret misfortune, that creepeth in privily, so that it can neither be seen nor heard, neither smelled nor taysted till it have done the harm. The more dangerous the pestilence is, the more excellent is the promise. Therefore the more dangerous and noisome that the plague is, the better & more excellent is the promise, that no man should have cause to despair: For how might God make us a more excellent and fairer promise, then that he promiseth to deliver from the pestilence, us that be his children, and that we need not to be afraid thereof, though a thousand die of the same at our left side, and ten thousand at our right side? Yet shall it not reach unto us, if we do but believe this promise, and let it be our spear and shield? For if we so do, then shall such poisoned arrows either not hit us at all, or else not wound us to death. The sickness that destroyeth in the noon day. Fourthly, God will also preserve his children from the sickness that destroyeth in the noon day: For the noon day (when the Son is at the strongest) is cause of much heat and feverous sickness, specially in those country's, where the Son riseth high, and cometh nigh over men's heads. For great heat bringeth much sweat, consumeth and altereth the blood, causeth inordinate drinking, and maketh that the people are glad to cool themselves again foolishly: whereout then arise all manner of perilous diseases, which be not very unlike the sickness of the pestilence. Now whether it be fear of the night, or arrow of the day: whether it be pestilence or sickness, that commetht by the evil South: wind, or what plague it will that lieth upon the world because of their sins, God the LORD will preserve his faithful there from, or deliver them from it: and that shall come to pass so certainly and so wonderfully, that (as the Prophet sayeth) though a thousand fall at thy left side, and ten thousand at thy right side, yet shall it not touch the. This is doubtless a loving, merciful, comfortable, and fair promise, whereon our heart by reason should trust, and chiefly rejoice in the same. For he that speaketh it, is almighty and true: therefore should we by reason give exedence unto him. For we can do God no greater dishonour, then to despair in his holy word. We ought therefore to be much more afraid of the inordinate fear, then of death itself: for death can not hurt us, in as much as we (thorough baptism) are grafted and buried unto like death with Christ. Fearfulness doth most hurt But fearfulness (which is nothing else but an unbelief) may harm us, and bring us into imprudence. Wherefore my most dearly beloved, take these promises to heart, strength your heart, mind, and understanding therewith, and be not fainthearted. So shall ye prove by experience, that God is true, and faithfully performeth that which he promiseth. And that ye may the more easily believe it, I will declare it unto your charity by a similitude how it cometh to pass, and whence it springeth, that a right faithful Christian man can be so safe and free from all these plagues: For it is good to understand, and comfortable to know. A similitude of the darkness of the night. Your charity saith and proveth daily by experience, how mighty & horrible thing the darkness of the night is. For when it falleth, it covereth all the whole world, darkeneth the colour and fashion of all creatures, captivateth all men and beasts living, that they must be still and rest, ye & maketh them fainthearted and fearful, and so of all things it is a mighty invincible tyrant, whom no man may withstand. Nevertheless it is not yet so mighty, that it can darken, overwhelm, and quench the least light that is found in the world. For we see, that the darker the night is, the clearer do the stars shine: The candle light overcometh darkness. Ye the least candle light that is lighted, withstandeth the whole night, & suffereth not only the darkness not to cover or oppress it, but giveth light even in the mids of the darkness, and smiteth it back a certain space on every side: and thither as it is borne, must darkness departed, and give place unto the light: all the power and fearfulness thereof, can not help against it. And though a light be so weak, that it giveth not light far about it, neither can smite the darkness aback (as the spark of an whotecole) yet can not the darkness cover it, much less to quench it: but it giveth light itself alone, so that it may be seen a far of in the darkness, and remaineth unovercome of the same, though it can not help other things, nor give light unto them. Ye (that yet more wonderful is) a rotten shining piece of wood, which nevertheless hath the fayntest light that can be found, remaineth invincible of all the power of darkness: and the more it is compassed about with darkness, the clearer light it giveth, so little can darkness over come or hold down any light: but it ruleth vanquisheth, and expelleth the darkness, which else overwhelmeth, snareth, & putteth all things in fear. A similitude of a spring of a well Even so likewise doth a well spring also, for there may we see, how a little vain of water breaketh out of the ground, somewhere scarce so great as a finger. And when it is closed in round about that the water may gather together, and must needs be a dych or a pit, yet springeth it nevertheless. And though the water be certain hundreds weight above the spring, yet may not it drive the spring back, but the spring driveth the whole burden of the water back, and above itself, and springeth still more and more, till the pole flow over. And if the other water be foul and unclean, it can not mixed itself under the fresh clear water of the spring, but it remaineth clear till it come farther abroad from the first head thereof, as it may all be seen with eyes, and also be proved by daily experience. If a natural light then be so mighty against the darkness of the night, & an earthen well spring so strong in striving against all standing waters: how much more doth it then the true everlasting and heavenly light, and the only invincible spring of all life, namely, God the LORD our maker and saviour? God is a 〈◊〉 light That God is the true, everlasting and heavenly light, witnesseth John the evang elist in the first Chapter, & sayeth: God was the word, in him was the life, and the life was the light of men. Likewise also in his Canonical epistle in the first Chapter: God is light, and in him is no darkness. God is a quick spring. In like manner, That he is the only invincyble spring of all life, witnesseth the prophet jeremy in the second chapter For there sayeth the LORD: My people committeth a double sin, they forsake me the living spring of life, and make themselves fair wells, which nevertheless give no water. And David sayeth in the xxxv Psalm: With the is the spring of life, and in thy light see we light. If God the LORD then be the true light, it followeth, that all they which put their trust in him, be as a burning candle: for by faith doth God dwell in our hearts, and we are the living temple of God, as Paul to the Corinthians doth witness more than once. Therefore sayeth Christ of his disciples. Math. v. Ye are the light of the world And of John the baptist: He was a burning and shining light. joh. v. Likewise if God be the everlasting & living fountain, it followeth, that the faithful be even flowing springs. Therefore sayeth Christ also, joh. seven. Who so believeth on me as the scripture sayeth, out of his body shall flow streams of living water: But this he said of the spirit, which they that believe on him should receive. Like as the darkness of the night now can hurt no earthly or worldly light, but must give place and fly from the light: Even so Satan also which is a prince of spiritual darkness, can do no harm to a true right believing Christian man, but must fear and fly from him: For God, which is the everlasting light, dwelleth and shineth in his heart, and driveth and expelleth far from him all the works of darkness. And like as no heap of water can drive bache any fountain of the ground, and hinder the quick spring thereof, and like as no uncleanness can make it foul: even so also can no adversity of this world take away or shorten any christian man's life. For God which is the fountain of all life, dwelleth and liveth in his heart, & driveth all hurtful poison and mortal sickness far away from thence, so the not only it can not harm him, but he also helpeth other people, and delivereth them by his presence: even as a light that shineth far about it, and as a spring the alway floweth, runneth and maketh the ground moist an fruitful. And this is it that the LORD sayeth in the Gospel, in the last of Mark: The tokens that shall follow them which believe, are these: In my name shall they cast out devils, speak with new tongues, drive away serpents: & if they drink any deadly thing, it shall not hurt them: They shall lay hands upon the sick, and they shall recover. So is it red also in the Acts of the Apostles the .v. Chapter, that the sick were made whole only of saint Peter's shadow. So utterly must vanish every thing that is contrary and against the everlasting light, and spring of life, where a right Christian man is, in whom God dwelleth by a true belief, and out of whom the holy ghost shineth and floweth. Let Satan then press in here with all his darkness and with all his hurtful infection, Satan is driven back by faith yet shall ye see in belief, that he can not take nor destroy any christian man therewith if he continue in faith, and keep God in his heart: But he shallbe smitten back and driven away by force, as the wonderful works of Christ and of all saints do manifestly declare. Therefore is it a great shame for a Christian man to be so afraid for the plague of the pestilence, It is a great shame for a Christian man to fear the pestilence as to fly from them whom he is bound to serve by God's commandment. For by reason he should without all fear make haiste unto them, not only to fulfil God's commandment, but also by his presence to help them, if their faith do else work with all. But if it come not to pass, yet is he sure, for as much as God dwelleth in him, and he walketh and goeth in God's commandment. For certainly this promise shall not fail him: Though a thousand fall at thy side, and ten thousand at thy right side, yet shall it not touch the. But with faith must these words be taken hold upon, for natural reason doth not comprehend them, in as much as in deed it appeareth far otherwise. And no man needeth to think nor judge, that they which die of this plague, be all unchristen and faithless: but we ought not to doubt but that there die thereof many virtuous men, and leave many ungodly. Natural death happeneth two ways This is done, because that death may happen to a man two manner of ways. One way, after the common course of nature, according as every man's death is appointed him of God, and we have consented unto it in baptism. Of this sayeth the prophet job in the xiiii Chapter. A man hath his appointed time, the number of his months standeth with thee: thou hast appointed him his bounds, which he shall not overpass. Another way may death happen to a man before the time, by reason of his great & grievous sins: As the LORD hath threatened by Moses, that if his commandment be not kept, he will cause pestilence to reign. whereout it is certain, that when they be kept, the plague abideth out. Likewise sayeth he in the commandments: Honour father and mother that thou mayest lyvelonge, etc. Out of the which it is certain, that his life which doth them not, His life that keepeth not God's commandments shallbe shortened. shallbe shortened. In like manner sayeth David in the lu Psal. The blood thirsty shall not bring their life to the half number. whereout it is sure that they should live much longer, if they shed not innocent blood. Likewise sayeth Christ Luce. xii. If ye do not repent, ye shall all perish, as they that the tower in Siloa fell upon. Where by it is certain, that who so repenteth not, may look for all misfortune. And of this untimely death only speaketh this Psalm, and promiseth the faithful Christian men, that they shallbe free from it. For from the right appointed death into the which we have consented in baptism, we can nor shallbe delivered. Wherefore if a virtuous right christian man die of this plague, it is certainly his very hour appointed unto him of God, which he can not prevent. But doubtless there die of it many sinners also beside, which might well live longer if they repented. And though some be taken because of their sins, yet be they not therefore damned: but if they axe forgiveness of sins and believe, they shall be saved. As Paul sayeth: When we be judged, we are chastened of the LORD, that we should not be condemned with the world. Thus goeth it then together, that just men die their own right death, but the wicked die an untimely death, and therewith doth God punish the world sorest of all because of their sins, but spareth his own for their faithsake. Therefore should they not be fearful nor fainthearted, but (as the prophet sayeth) they should look & behold, how the ungodly are recompensed: For whether the wicked die before the time, or the just in the right season, yet is it done both for the punishment and plague of the ungodly. God punisheth men by the death of other. If virtuous fathers & mothers die from wicked disobedient children, then be the children plagued, for they are afterward evil nurtoured, hanged or slain. If young children die from wicked fathers and mothers, then be the children delivered, & the fathers and mothers punished, in that they have gathered their goods for those that they wish them not unto. If tyrants die, then bethey punished, and the persecuted christian delivered. If good rulers die, which with their wisdom have maintained peace and good governance, then be they in peace: And so the ungodly which are left alive, raise up war and sedition, and be alway punished worse and worse. Shortly who so hath eyes of faith, saith that true believers die in a right season, Good men die or live for their wealth, but the wicked for their punishment. but the ungodly before the tyme. Wherefore whether good men die or live, it is done for their wealth. But whether the wicked die or live, it is done for their punishment, and by all ways shall they be plagued, and their wickedness shall be rewarded them. Wherefore my most dearly beloved, take ye such doctrine & comfort to heart, and follow the same. Fly in good earnest (by true repentance & amendment) from sin, where with the world hath deserved this horrible plague: And fly by a true upright faith unto God's word, wherein is the fountain of life and the light of men: Then shall ye be whole and safe from this and other plagues, so live to the honour of God and wealth of your neighbour, till the appointed time come, wherein God the father (in the death of Christ that we be baptized in) shall send for us out of this miserable life to his own everlasting kingdom: Which God grant unto us all. Amen. ❧ How they ought to be comforted that are in bodily sickness or trouble. DEarly beloved brother I trust ye believe that all things, whether it be sickness, anguish, or what misfortune so ever it be, it cometh all from almighty God. For if he be your faithful father, Rom. viii All things serve for the best unto them that love God. than doth he it to your furtherance that he taketh hold on your old Adam, and leadeth him prisoner with this bond of your sickness, and helpeth you to tame and to mortify him, that so ye may yield yourself the better unto your LORD God, and hang on the cross with Christ. For this cause is such sickness of yours a fatherly chastening: For whom God loveth, Heb. xii. him doth he chasten. And of his fatherly mercy taketh he thus hold upon you with very truth and love. Happily he saith that your old Adam will be to wanton and rash for you, and waxeth to strong & fierce for you. And for this cause putteth the LORD a bridle into his mouth, whereby he be not hurtful unts' your noble soul and miscarry her. Flesh and blood is stronger in you than the spirit, therefore helpeth he your spirit to fight. Perchance if ye were whole, it might entice you to sin against God, whereby his holy name might be blasphemed, and so were your soul the more cursed for the filthiness of manifold sins. But now doth he avoid all that from you thorough fatherly mercy, and turneth away your flesh and blood that alway rageth against the spirit, Rom. seven. and leadeth it captive, so that it hath no more room nor occasion to covet all manner of sins. saying than that his fatherly will is such, and that such things do happen unto you to good, therefore do I earnestly admonish you that by no means ye do withstand his fatherly will, but pray heartily, that his will be done and fulfilled in you unto his praise. And humbly beseek to grant you his mercy, tha tie may bear this cross of his patiently: Rom. v. For patience bringeth experience, experience bringeth hope, but hope letteth us not come to confusion. Thus have ye now occasion to be patient, and willingly to suffer all manner of thing that God sendeth unto you, for so much as ye perceive in your heart, that he meaneth the thing in very deed, and this cometh by trying. For without ye assay it with the deed how good it is so to retain the LORD, (as David sayeth: Psal. c. xviii. i. It is good to my that I have been in trouble, that I may learn thy righteousness) ye can not hope and trust in him: In so much as ye have not assayed that such fatherly love is hid under this rod. But when ye have perceived such a thing, than are ye bold in all suffering, and take hope unto you, the longer the more: saying God doth so truly assist you. And though he do let you sink a little while & stick fast, yet doth he draw you forth again, though it be long. He suffereth you a little to swim and to duck, but not to drown. Whereby ye may perceive that he will never forsake you, which hath so oft and many times aided you. If he doth bring you sometime in great anguish, Dan. xiiii. so that ye might think it all to be done with you, yet forsake him not, but let your trust and hope remain fast and sure in him: for ye have heretofore learned well enough the property and nature home he goeth about with his: ye know also that it is not done of anger or hate, but of pure and entire love. Abide therefore for the LORD in all your suffering, and trust wholly and inceassauntly in his mercy and help, how long so ever he withdraweth himself and tarrieth: And be fully persuaded that this your sickness, (or such other grief) is not unto death, joh. ix. xi. but for the honour of God, and your profit & salvation. For who so dare trust so in God, and believe his promises steadfastly, the same shall never die, as Christ himself sayeth: Ye and bindeth it also with an oath that it be so in deed, joh. viii saying: Verily verily I say unto you: If any man keep my word, he shall never see death. And in another place sayeth Christ: joh. xi I am the resurrection and the life. He that believeth on me, shall live, though he were dead already: and who so ever liveth & believeth on me, shall never die. Keep and hold sure this comfort, and be bold there upon. For who so believeth in Christ, shall not taste of death, but is already passed from death to life. Even as he witnesseth of himself, where he sayeth: Who so believeth on me, joh. v hath everlasting life. But this is the life everlasting: joh. xvi● that they know thee, that thou only art the true God, & whom thou hast sent jesus Christ. The life everlasting beginneth here in this life, & endureth ever. For who so hath Christ, the same truly hath very life: for he himself is the life. joh. xv. He is also the truth. What so ever he promiseth you, that shallbe ye, and not nay. He will abide fast by his promise, even as he sayeth himself: I will not take away my kindness from him, Psal. lxxxviii. nor suffer my truth to fail. I will not break my convenant not disannul the thing that is gone out of my lips. ❧ How wife children and other friends shallbe comforted, the husband being dead. saying now that God hath called your husband, father or other good friend out of this misery into everlasting joy, therefore shall ye receive it willingly: for it is his work. Repine not therefore at his work, neither weep against his will, commit the cause unto him, take it of his hand as a fatherly proving, & say with Jobe God hath given us him, & hath taken him again, the name of LORD be blessed: as it was the LORDS will, so is it happened. God almighty will prove you as be did job how ye will behave yourself as he taketh out of your sight the thing that ye love. He will admit well enough that ye be sorry. For it is seldom seen but a man (be he never so vile, There is no member of the body but it hath his proper gift. or of so little reputation) hath ever a sundry gift wherewith he served & profited other. And the same gifts were not greatly regarded in a man while he lived: for commonly we regard little such things as are present: but as soon as the man is gone, so soon as that vessel is spilled, than begin we to want the gifts that were contained therein. Therefore is it no marvel that we be sorry for such a gift of God, if it be taken out of our sight. God is displeased with mysusing of his gifts As long as we use men & the gifts according as they be ordained of God for our necessity, than do we well, and that can God suffer well enough: But that we misuse them, and make an ydost of them, that can not God suffer. For when we put our trust & comfort in man, or any other creature, than do we wrongge, & misuse the same, and the curse cometh upon us whereof it is written jerem. xvii. Cursed is the man that putteth his trust in man. For all man's help is to be suffered only when they be present, and that we have need of them: but as soon as they are gone, than must we look for other help, namely: God, letting go it that passeth away, thinking it to be temporal, fading at the twinkling of an eye, and vanity that is in this world. We have here no abiding thing, but must look about for the thing to come that endureth for ever. God can not abide that we make much of creatures For this cause doth God draw & pull us so from the creatures. And saying he is our true father, bridegroom & husband, he can not (for he is strong & jealous) abide that we set our hope, love, or trust upon any creature. This is the cause then that he doth take us from them, and carrieth us upon himself. For look on what creature we have most hope, love, and affection, that will he soon take out of sight, if he doth love us. And when he hath such jealousy upon us, than doth he most chiefly declare his love toward us. We ought to call noman father vy● earth. By this also it cometh that Christ Mathe xviii forbiddeth us to call any man father upon earth, for we have only one father in heaven, namely God, which will nor can suffer us to call or to have any man upon earth father: & that because we should depend and hang only upon him, looking for all good of him. For he will be the same that we may hardly trust unto: saying he can not, nor will fail us, & that because he is no earthly but an heavenly father. For this cause than is that man blessed and happy, that putteth his trust, hope, and confidence in the LORD, as the prophet sayeth. Psal. xxxiii. Finally if when nature fulfilleth her course, job. xiii man hath but continual travail & misery, & after that this course of nature is ended & at rest, man is eased of so great travail: we seem to hate rather than to love them that be departed if we would wish them to be in this wretched world again. Moreover in making so much of our friends departed, and setting so great affection upon them, wish ing Gods work not to be fulfilled upon them, we blame God in his will and working: as though he knew not better what were best both for them and us, than we. Let us therefore set our will in God's will, and suffer him to work at his pleasure. For he knoweth best what is both our friends and our soul's health. FINIS. ¶ Printed in Southwark by me james Nicolson.