Exposition of Psalm 22, Title page 1 – Title page 2

Exposition of Psalm 22 · Title page 1 – Title page 2

A very excellēt & ſwete expoſition vponupon the XXII. Pſalme of Dauid called in Latine:

Dominus regit me, &c.

¶ Tranſlated oute of Hye Almayne into Englyſhe by Myles Couerdale.

Anno MDXXXVIII.

The .xxii. pſalme of Dauid called in Latine Dominus regit me, et nihil

i The LORDE is my ſhepeherde, I ſhall lacke nothynge.

ii He fedeth me in a grene paſture, and leadeth me to the freſh water.

iii He quyckeneth my ſoule, and bringeth me forth in the waye of ryghteouſneſſe, for hys names ſake.

iiii Though I walke in the valley of the ſhadowe of death, yet feare I no euell, for thou arte wyth me: Thy ſtaffe and thy ſhepehooke do comforte me

v Thou prepareſt a table before me agaynſte myne enemyes, thou anoynteſte my head wyth oyle, and fylleſt my cuppe full.

vi Oh let thy louynge kyndneſſe and mercye followe me all the dayes of my lyfe, that I maye dwell in the houſe of the LORD for euer.

¶ An expoſition vponupon the .xxii. Pſalme.

The effect of this PſalmeIN this Pſalme doth Dauid and eueryevery chriſten hart geue thankes & prayſe vntounto God for his moſt principal benefit, namely, for the preachyng of his dear & holy word, wherby we are called, accepted, and nōbred amonge the multitude, which is the cōgregacion or church of God: where onelyonly (and in no place els) the pure doctrine, the true knowlege of Gods wyll, and the ryght ſeruice of God is founde and had.

But this ſame noble treaſure doth holy Dauid prayſe and extol maruaylous excellently with goodly, ſwete, fayre, & pure wordes, yee & that with lykeneſſes, borowed out of the Gods ſeruice of the olde Teſtament.

Fyrſt, he lykeneth hymſelfe to a ſhepe, whom God hymſelfe (as a faythfull diligent ſhepherde) doth wonderous well take hede vntounto,A ſhepe fedeth hym in a pleaſaunt grene paſture, whiche ſtōdeth full of good thicke graſſe, where ther is abundaunce alſo of freſhe water, & no ſcarceneſſe. Item he lykeneth God alſo vntounto ſuche a ſhepherde,The ſhepherde as with his ſtaf leadeth & bryngeth the ſhepe the playne right way, that it cā not go amyſſe, and defēdeth hys flocke ſo wyth the ſhepehooke, that the woolfe can not break in. After thys doth he make hymſelfe a geſte,A geſte for whom God prepareth a table, where he fyndeth both ſtrength and comforte, refreſhynge and ioye, and that plenteouſly.

And thus the Prophete geueth y^e worde of God diuerſe names,The word of God hath many names. calleth it goodly pleaſaunt grene graſſe, freſhe water, the ryght waye, a ſtaffe, a ſhephooke, a table, balme or pleaſaunt oyle, and a cuppe that is alwaye full. And thys he doth not without a cauſe: for the power of Gods worde is many folde For why? Lyke as a ſhepe in a fayre pleaſaūt medowe, beſyde the grene graſſe and freſhe water in the preſēce of hys ſhepherde (which leadeth it wyth the ſtaffe or rodde, ſo that it can not go aſtraye: and defendeth it ſo with the ſhepehoke that no harme can happē vntounto it) hath hys foode & pleaſure in al ſafegarde. Or lyke as a mā lacketh nothynge y^t ſytteth at a table, where ther is plenty of meate and drynke, and al maner of cōforte & gladneſſe: So muche more, they that be y^e ſhepe of thys ſhepherd (wherof thys pſalme ſyngeth) lacke no good thynge, are rychely prouyded for, not only in ſoule but alſo in body. As Chriſt ſayeth in the ſixte of Mathew: Seke fyrſt y^e kyngdome of God, and the ryghteouſneſſe therof, ſo ſhal all theſe thynges be myniſtred vntounto you. For as they y^t wante bodely foode lyue in greate ſtraytneſſe and penſyfneſſe, not beynge able to fulfyl the bodyes requeſt in thys behalfe: euen ſo alſo thoſe y^t wante thys wholſome and neceſſarye word of god, can not reioyce nor be pacyfyed inwardly. Yee euen as bread and wyne refreſh a mans fleſhy harte, and make hym ioyfull: euen ſo the worde of God quyckeneth & refreſſheth a mans ſoule inwardly.

The preachynge of gods wod bryngeth proſperiteFor whan the worde of God is truly & ſyncerely preached, loke how many dyuerſe names the prophete geueth it here, ſo many commodyties and frutes doth it brynge. VntoUnto them that are diligent and earneſt to heare it (whom oure LORDE God knoweth onelyonly for hys owne ſhepe) it is a pleaſaūt grene graſſe, a freſh water, wherewith they are ſatiſfyed and refreſhed. It kepeth them alſo in the ryghte waye, and preſerueth thē, that no myſfortune nor harme happen vntounto them. Moreouer, it is vntounto thē a cōtinuall wealth, where ther is abūdaunce of meate & drynke, and all maner of ioye and pleaſure. That is, they are not onelyonly inſtructe and gyded, refreſſhed, ſtrengthed and comforted by the worde of God, but euer more & more preſerued in the ryght waye, defended in all maner of trouble both of body and ſoule. And fynally they hauehave y^e victory & preuayle agaynſte all temptacyons and troubles, wherof they muſte abyde ryghte many, as the fourth verſe doth ſpecifye. Shortly, they lyue in all maner of ſafegarde, as they, vntounto whome no myſfortune can happen, for as much as theyr ſhepherde doth fede them and preſerue them.

The doctryne to be taken of this pſalm.Therfore ſhulde we take inſtruccion out of thys Pſalme, not to deſpyſe y^e worde of God, but gladlye to heare, and learne the ſame, to louelove it, and to make muche of it, & to reſorte vntounto y^e lytle flock, where we maye hauehave it. And agayne on y^e other ſyde, to flye and eſchue thoſe that do blaſpheme and perſecute it. For where thys bleſſed lyght doth not ſhyne, there is nother proſperite nor health, nother ſtrength, nor comforte, eyther in body or ſoule, but vtter dyſquietneſſe, terroure and diſpayre, ſpecially whan trouble, dyſtreſſe, and paynfull death is at hande. How be it the vngodly (as y^e prophete ſayeth) hauehave neuer reſt,Eſaye. 57. whether they be in welth or wo. For yf they be in proſperite, thā are they preſumptuous, proude, and hyghe mynded, forget oure LORDE god vtterly, boaſte, & crake onelyonly of theyr owne power, ryches, wyſdome, &c. And take thought beſyde, how they maye maynteyn and increace the ſame, and how they may perſecute and oppreſſe other men that lye in theyr wayes. But yf the leafe turne aboute with thē, as doutleſſe it muſt nedes do at the laſt: (For that ſwete virgin Marye is a very ſure prophetiſſe,Depoſuit potētes de ſede, & diuites dimiſit inanes. which yet hath not fayled in hyr ſonge) thē are they of all the mooſt miſerable & careful leſt people, which immediatly fall to deſpayre and miſtruſt. What ayleth them? They knowe not where nor how they ſhall ſeke comforte, ſeynge they hauehave not y^e worde of God, which onelyonly teacheth y^e ryght waye how to be pacient, and to hauehave a good hope, euen in aduerſite. Roma .xv. Thys thynge ought to warn vsus & moue vsus, that we eſteme nothynge more excellent nor worthye vponupon earth, than thys benefyte,An enſample for vsus. namely to hauehave y^t deare bleſſed worde, and that we can be in a place, where it may be frelye preached, and profeſſed openlye. A Chriſten mā therfore y^t belongeth vntounto a church, wherein the worde of god is taught, as oft as he goeth in, ſhuld thynke vponupon thys Pſalme, & out of a ioyfull harte wyth the prophete to geue God thākes for hys vnoutſpeakable grace, that he hath ſet hym (as hys owne ſhepe) in a pleaſaunt grene medowe, where ther is plentye of good graſſe and freſh water. That is, that he maye be in a place where he maye heare & learne the worde of God, & conceaue ryche comforte therout, both in bodye, and ſoule.

Thys bleſſed Dauid dyd well vnderſtonde, how worthy a treaſure it is, whan it maye ſo be had, therfore can he boaſt & ſinge ſo well of it, & magnifyethys benefite aboue all that is in onye eſtymacion or worſhippe vpō earth. At hym oughte we to learne thys ſcience,What we ought to learne here of Dauid. and (accordynge to hys enſample) not onelyonly to be thankfull vntounto God oure louynge and faythfull ſhepherde, & to magni fye his vnout ſpeakeable gyft, which he of very louynge kyndneſſe hath geuen vsus (as Dauid doth here in the fyrſte fyue verſes,) but alſo earneſtly to deſyre and pray hym (as he doth in the laſt verſes,) that we maye abyde by thys ryches, and neuer to fal away from hys holy Chriſten churche.

And ſuch a prayer is exceadynge neceſſarye: For we are very weake, and (as the Apoſtle ſaynt Paule ſayeth) we carye thys treaſure aboute in earthen veſſels.2. Cor. 4.2 Cor 4 The deuell alſo our aduerſary beareth deadly hate vntounto vsus for thys treaſures ſake. Therfore doth he not reſt, but goeth aboute as a roarynge Lyon, & ſeketh how he maye deuoure vsus. Beſyde all thys he hath a quarel vntounto vsus, becauſe of our olde ſacke which we carye yet vpō oure neckes, wherin ther be yet alſo dyuerſe concupiſcences and ſynnes. More ouer, the deare flocke of Chriſte is ſpotted & fyled with ſo many horrible offences (or ſklaūders) that becauſe of the ſame ther do many fall awaye frō thē. Therfore (I ſaye) it is neceſſary that we praye, and put thys vncorrupt doctryne ſtyll in practiſe, & defēd oure ſelues therwith agaynſt all ſklaūders, that we maye cōtinue vntounto y^e ēde & be ſaued.

Thys madde and blynde worlde knoweth vtterly nothynge of thys treaſure and precious ſtone,The blindneſſe of y^e worlde. but ymagyneth onelyonly (euen as a ſwyne or vnreaſonable beaſt) how they maye here fyll the belly: Or els (whan it cō meth to the poynt) they follow lyes & ypocriſye: As for the truthe and fayth, they ſet it paſſe. Therfore do they ſynge no Pſalme vntounto God for hys holy worde, but rather (whan he offreth it vntounto them) they blaſphe me it, and condemne it for hereſye. And as for thoſe that teache it, or wyl be knowen of it, the worlde perſecuteth them, and putteth thē to death, lyke as yf they were deceauers, and the moſt vngracyous wretches y^t are in the worlde. It ſhalbe good therfore for thys ſmall flocke to knowlege ſuche a benefyte, & wyth the prophete to ſynge a Pſalme or ſonge of thankeſgeuyng vntounto God for it.

Of them y^e wolde, and can not hauehave the worde of God.But what ſaye ye of them that can not hauehave y^e preachynge of Gods worde? As namely, they that dwell here and there amonge tyrauntes and enemyes of the truthe? No doute, where as the worde of God is preached, there can it not paſſe awaye wythout frute, as Eſay ſayeth in the .lv. Chap. The good chriſten people alſo of the ſame place hauehave one vauntage, which in dede is deare vntounto them. For they that be Chriſten men, coūte it a very great thynge, that they may be in a place where y^e worde of God is frely and openly taught and knowleged, and the ſacramentes myniſtred after Chriſtes inſtitucion. But as for theſe, they be ſowē very thynne. The falſe chriſten are alwaye mo then the good. The great multitude careth nothynge for Gods worde, nother do they knowlege it for a benefyte, that they may hear it without al harme & parel. Yee they are ſoone fylled and weery of it, and eſteme it but a payne to heare it, and to receaue the holy ſacrament.

Agayne, they y^t ſuffre vnderunder tyrauntes, complayne daye and nyght, and long greatly for it. And yf a ſmal morſel of oure bread that Chriſte hath geuen vsus ſo rychely doth come vntounto them, they receaue it wyth great ioye and thankfulneſſe, and do them ſelues muche good withall,Men ware weery of y^e worde of God. where as oure ſwyne in the meane ſeaſō hauynge y^e worthy bread them ſelues ſo rychely, and many whole baſkettes full therof, cā not reache vntounto it, they are ſo weery of it. Yee they caſt it downe, walowe them ſelues therin, treade it vnderunder theyr fete, and runne ouer it.

Therfore goeth it euē after y^e prouerbe. Whā a thynge beginneth to be comune, it is nomore ſet by, but deſpyſed, be it neuer ſo precious. And ſuche Prouerbes are ſpecially founde true in y^e worde of God. Where men hauehave it, there wyl they not away withall. Agayne, where men hauehave it not, there wolde they be gſad to hauehave it. Where men hauehave a church at theyr dores wherin y^e word of God is taught, there go they vp & downe in the market in the preachynge tyme, and lurcke about the graues. Where they be ten or twentye myle from it, there wold they be glad to go with the multitude, and to paſſe ouer with them vntounto the houſe of God with ioyfulneſſe, and thankeſgeuynge, as it is in the .xli. Pſalme.

Of them y^e dwelvnder tyrauntes.Therfore ſhortelye thys is myne anſwere vntounto the queſtion, cōcernyng thē that dwel vnderunder tyraūtes: Bleſſed be they which are now ſcattered abrode vnderunder the Turke or Pope, beynge deſritute of Gods worde, & wolde yet be glad wyth all theyr hartes to hauehave it, & in the meane ſeaſon receaue wyth thankeſgeuynge ſuche morſels as they can get, tyll the meale be better. Nowe yf they be not farre from the place where the worde of God is preached, and the bleſſed ſacrament mynyfired accordyng vntounto Chriſtes inſtitucion, they maye well go thyther, & enioye the ſame treaſure, lyke as many do, and are therfore punyſhed of theyr wycked rulers, both in body, and goodes. But yf they dwel farre frō ſuche places, yet do they not ceaſſe at y^e leeſt to ſighe therafter. No doute Chriſt oure LORDE wyll heare theyr ſighynge, & in proceſſe of tyme wyl he turne back theyr captyuyte. Agayne, vnhappye, yee and vnhappie agayna are they, that hauehave this treaſure plenteouſlye at theyr dores, and yet care not for it. On them ſhall the word of Chriſt be fulfylled where he ſayeth.Mathei. 8 Many ſhall come from the eaſte, and weſt, & ſhall ſyt wyth Abraham, Iſaar, and Iacob in the kyngdome of heauen, but the chyldrē of the kyngdome ſhalbe caſt out. &c. Let thys be ſayde for an introduccion. Nowe wyll we ſhortly go ouer the Pſalme.

¶ The LORDE is my ſhepherde, I ſhall lacke nothynge.

FYrſt of all the prophet and eueryevery faythfull hart, calleth God hys ſhepherde. Nowe though y^e ſcripture geueth God many louynge names, Yet thys whiche the Prophete geueth here vntounto God, is a much more ſwete and gracyous name, where he calleth hym a ſhepherde, and ſayeth:A ſwet… name. The LORD is my ſhepherde. It is very comfortable whan the ſcripture calleth God our hope, oure ſtrength, oure ſtonye rocke, our caſtell, our ſhelde, our cōforte, our deliuerer, our kynge. &c. For verely he declareth the thynge ſo ſtyll in dede vntounto his owne, that he is euen ſo as y^e ſcripture deſcribeth hym. But excedynge cōfortable is it that he is called here (and many tymes els in the ſcripture) a ſhepeherde. For in this only word Shepe herde, is almoſt all comprehēded together, what good and comfortable thynge ſo euer is ſpoken of God.

The cauſe y^e mo…ed y^e prophet to cal God his ſhey herds.Therfore doth the prophete ſpeake thys worde wyth a ioyfull and ſorowleſſe hart, whych is full of fayth, and for very great gladneſſe & cōforte, exceadeth. And ſayeth not: The LORDE is my ſtrēgth, caſtel. &c. Whiche were a maruaylous comfortable ſayenge: But the LORD is my ſhepherde As yf he wolde ſay: Yf the LORDE be my ſhepherde, and I his ſhepe, then am I wonde rous well prouided for, both in body & ſoule, he ſhall get me a competent lyuynge, he ſhall defende me & kepe me fro myſfortune, he ſhal care for me, he ſhall helpe me out of all trou ble, he ſhall confort me, he ſhall ſtrength me. &c. Summa, he ſhall do for me what ſo euer a good ſhepherde ought to do. All theſe benefites and mo doth he cōprehēde in this onelyonly worde Shepherde, as he expoundeth it hymſelfe immediatly, where he ſayeth: I ſhall lacke nothynge. Beſydes this ſome of the other names which y^e ſcripture aſcribe vntounto God, ſounde partly to glorious and to hye, & brynge in a maner a feare with them, whā men heare thē to be named. As whā y^e ſcripture calleth God our LORDE, Kynge, Maker. &c. Of ſuch a nature is not this worde Shepherde, but ſoundeth very frendly, and vntounto thē y^e be godly, it bryngeth in a maner a confidence, cōforte and truſt with it whā they reade or hear it, lyke as this worde Father, and other mo, whā they be appropriated vntounto God.

A v…y cō forta… le ſimilit…de.Therfore is this one of y^e moſt louyng and cōfortable ſimilitudes (& yet very cōmē) in the ſcripture, that it lykeneth y^e maieſty of god, to avertuous, faythful, or (as Chriſt ſayeth) a good ſhepherde: and vsus poore, weake, and wretched ſynners to a ſhepe.

Now can not thys cōfortable & louynge ſimilitude be better vnderſtande, thā to go into the creatures themſelues (wherout the prophetes toke thys & ſuch other lyke ſimilitudes,) and to learne diligently thereby, what the condiciō and property of a naturall ſhepe is, and the office, labour and diligence of a good ſhepherde. Who ſo taketh good hede therunto, maye not onelyonly wyth eaſe vnderſtande this and other ſimilitudes in the ſcripture concernynge the ſhepherde and the ſhepe: but alſo they ſhalbe vntounto him exceadynge ſwete and comfortable.

A ſhepe muſt lyue only by the helpe, de fence and diligēce of hys ſhepherde:The condicion of a ſhepe. as ſoone as it leſeth hym, it is compaſſed about with all maner of parell, and muſt nedes peryſh: for it can not helpe it ſelfe. For why, it is a poore, weake and innocent beaſt, that can nother fede nor gyde it ſelfe, nor fynde the ryght waye, nor kepe it ſelfe agaynſt ony vnhappyneſſe or miſfortune. Sauynge this that of nature it is fearfull, flyeth & goeth aſtraye. And yf it go but a lytle out of the waye, and come from hys ſhepherde, it is not poſſible for it ſelfe to fynde hym agayne, but runneth euer farther and farther from him And though it come to other ſhepherdes and ſhepe, yet is it nothynge helped therwith. For it knoweth not y^e voyce of ſtraūge ſhepherdes, therfore flyeth it from them, and runneth ſo longe aſtraye, tyll the wolfe rauyſh it, or tyll it peryſh ſome other wayes.

Neuertheleſſe as weake a beaſte as it is, yet hath it thys condicion,The propertie of a ſhepe. that wyth all diligēce it bydeth with his owne ſhepherde, and ſeketh comforte at hys helpe and defēce: And how or whether ſo euer he leadeth it, it followeth. And yf it can but be with hym, it careth for nomore, nother feareth it ony mā, but is careleſſe and mery, for it lacketh nothynge. It hath alſo thys good vertue in it, whiche is well to be marked: (for Chriſt doth ſpecially prayſe the ſame in hys ſhepe) thys vertue, I ſaye, it hath, that it wyll be earneſt and ſure to heare and knowe the voyce of hys ſhepherde, and ordreth it ſelfe therafter, and wyl for nothynge go from it, but followeth ſtrayght the ſame. Agayne, it regardeth no ſtraunge ſhepherdes voyce. And though they call and whiſtle vppon it neuer ſo frendly, yet careth not it therfore: much leſſe doth it followe them.

Agayne,The office of a ſhepherde. this is y^• office of a good ſhepherde, that he doth not only prouyde for his ſhepe paſture, and other mo thynges that belonge therto, but defendeth them alſo that no harme chaunce vntounto them. Beſydes this he taketh diligent hede that he lefe none. Yf ony go aſtraye, he runneth after it, ſeketh it, and fetcheth it agayne. As for ſuch as be yonge, feble, and ſicke, he dealeth gently w^t them, kepeth them, holdeth them vp, and caryeth thē, tyll they be olde, ſtrōge & whole. &c.

Euen thus goeth it alſo in y^e ſpirituall ſhepfolde, that is to ſaye,How it goeth in y^e ſhep folde of Chriſt. in the flocke of Chriſt. Loke how lytle a naturall ſhepe can kepe, gyde, rule, ſaue or defēde it ſelfe againſt daunger and myſfortune (for it is a feble and wapenleſſe beaſt:) So lytle cā we poore, weak, and miſerable people kepe & rule our ſelues ſpiritually, walke and endure in the ryght waye, or of our owne ſtrēgth to defēde vsus agaynſt all euel, and to get vsus helpe and comforte in trouble and diſtreſſe.

For how ſhulde he hauehave ſkyll to gyde hym ſelfe after a godly faſhion,The miſery of oure nature. y^t knoweth nothynge of God, that is conceaued and borne in ſynne (as we all are), and of nature the chylde of wrath, and the enemye of God? How ſhuld we fynd the ryght waye and cō tinue therin, ſeynge that (as y^e prophet Eſay ſayeth) we can do nothynge but go aſtray. Howe is it poſſible that we ſhulde defende our ſelues from the dyuell (which is a prince and lorde of this worlde, whoſe preſoners alſo we be eueryevery one,) ſeynge that with all oure power and myghte, we can not do ſo muche as to hynder a ſmale leafe to hurte vsus, or a poore flee from greuynge vsus? Why wyll we poore wretched people boaſte ſo muche of great comforte, helpe, and counſell agaynſt y^e iudgemēt of God, agaynſt Gods wrath, and euerlaſtynge death, ſcyng that by our ſelues and other, we hauehave experience dayly and hourely, how we can nother counſell, nor comforte our ſelues in ſmal bodely neceſſityes?

Therfore conclude thus hardely:I playne cōpariſon. As lytle as a natural ſhepe can helpe it ſelfe in the thynges that be leeſt of all, but muſte loke for all benefites at his ſhepherdes hāde: much leſſe can a man rule, comforte, helpe or geue counſell vntounto hymſelfe in thynges belongynge to ſaluacion, but muſte loke for all ſuch at y^e only hand of God his ſhepherd, with to fulfyl ony thyng for hys ſhepe that is to be done, is a thouſande tymes more wyllynge and diligent, then ony other vertuous ſhepherde in the worlde.

As for thys ſhepherde of whom y^e prophete had ſpoken ſo longe before,Chriſte is our ſhepherde. it is euen Chriſt oure louynge maſter, which is farre an other maner of ſhepherde then Moyſes, which is harde and extreme vntounto his ſhepe, &. dryueth them backe in to the wylderneſſe, where they fynde nother paſture, nor water, but playneſcarceneſſe, Exod .iii. But Chryſte is the gracyous and louynge ſhepherde, which rūneth after the famy ſhed and loſt ſhepe in the wylderneſſe, and ſeketh it there: And whā he findeth it, he taketh it vp gladly vponupon his ſhulders. Luc .xv. Yee & geneth his lyfe alſo for his ſhepe. Io .x. This muſt nedes be a louynge ſhepeherde. Who wolde not be glad then to be a ſhepe of his?

This ſhepherdes voyce wherwith he ſpeaketh and calleth vntounto his ſhepe,The ſhepherdes voyce. is the holy goſpell, wherby we be taught that we optayne grace, remiſſiō of ſynnes and euerlaſtyng ſaluacion, not by Moſes law (wher thorow he putteth vsus in y^e more feare, drede and diſpayre, whiche were to fearful, to ſore afrayed and diſpayred to muche afore,) but by Chryſt, whiche is the ſhepherde and byſſhoppe of our ſoules .i. Pet. it whiche hath ſought vsus myſerable and loſt ſhepe, and fetched vsus out of the wyldernes, that is to ſay, from the lawe, from ſynne, frō death, from the power of the deuell, from euerlaſtynge damnacion: And in that he gaue hys lyfe for vsus, optayned he vsus grace, remiſſion of ſynnes, cōforte, helpe and ſtrength agaynſt the deuell and all myſfortune, yee and euerlaſtynge lyfe alſo. This is now vntounto the ſhepe of Chryſte, a louynge ſwete voyce, which they are hartely glad to heare, which they knowe ryghte well, and ordre them ſelues therafter. As for a ſtraunge voyce that ſoundeth otherwyſe, they nother knowe it, nor herken vntounto it, but auoyde & flye awaye from it. &c. Ioh. x.

The paſture wherwith Chryſte fedeth his ſhepe,The paſture. is alſo the comfortable goſpell, wherby the ſoules are fed and ſtrengthed, kepte from erroure, comforted in all temptacions and troubles, defēded agaynſte the craft and power of the deuell, and fynally delyuered out of all trouble. Neuertheleſſe for as muche as his ſhepe are not all alyke ſtronge, but ſome yet loſt, and ſcattred here and there abrode, woūded, ſycke, yonge and feble, he doth not therofre caſt them awaye but hathe much more reſpecte vntounto them, & careth more dilygētly for them, then for the other, that hauehave not ſuche nede. For as the prophete Ezechiel ſayeth in y^e .xxxiiii. Chap. He ſeketh them that be loſt, bryngeth together them that be ſcattred abrode, byndeth vp ſuche as be wounded, loketh to them that be ſycke. And the weake lambes that be but yonge at the fyrſte (ſayeth Eſaye) he taketh vp into his armes, and beareth them, and ſuche as be with yonge ones, doth he dryue forth fayre and ſoftly. All this doth our louynge mayſter Chriſt by the office of preachynge and diſtributynge of the holy ſacrament, as it is ofte and with many wordes taught in other places. For to ſet it forth here worde by word as nede ſhulde requyre, it were to lōge. The prophete alſo hym ſelfe wyll declare it afterwarde in the Pſalme.

We hauehave ben deceaued.By this then maye we eaſely perceaue, how ſhamefully we hauehave ben ſeduced vnderunder the papacy. For Chryſt was not ſo louyngly ſet forthe vntounto vsus, as the dearly deloued prophetes, Apoſtles, and Chryſte hym ſelfe doth: but ſo fear fully was he deſcribed vntounto vsus, that we hauehave ben more afrayed of hym, then of Moyſes, yee we thought Moyſes doctryne muche more lyghter, and to hauehave much more ſwetneſſe in it, then the doctrine of Chryſt. And ſo we knewe nothynge els, but that Chryſt had ben a wrothfull iudge, whoſe diſpleaſure we myght hauehave reconcyled with our good workes and with our holines, & whoſe pardō we myght hauehave optayned through the merytes and interceſſions of ſayntes. This is not onelyonly a ſhamefull leſynge, and a miſerable deceauyng of poore conſciences, but alſo the hygheſt blaſphemy of the grace of god, a denyenge of the death, reſurreccion, and aſcenſion of Chryſte. &c. and of all his vnoutſpeakeable benefytes, ſclaunderynge and condemnynge of his holy goſpell, a deſtroyenge of faythe, and (in ſteade therof) a ſettynge vp of vtter abhomynacions, lyes, and errours, &c.

Yf this be not darkeneſſe, then can not I tell what darkeneſſe is.Blyndneſſe. Yet coulde no mā in a maner perceaue it, but eueryevery mā toke it for y^e playne verite, & yet vntounto this day wyl our papyſtes nedes take it for y^e ryght way, and ſhed much innocent bloude for y^e ſame. Go to then, yf we can kepe and gide our ſelues, yf we can preſerue our ſelues from errour, yf we can optayne grace and remiſſiō of ſynnes, reſyſt the deuell & all miſfortune, ouercome ſynne and death by our owne merytes: Then muſt all the ſcripture be falſe, which teſtifyeth of vsus, how that of our ſelues we are but loſt, ſcattred abrode, woūded, weake, and feble ſhepe. And ſo ſhulde we hauehave no nede of Chryſte to be ſhepherde, to ſeke vsus, to brynge vsus together, to gyde vsus, to bynde vsus vp, to loke vntounto vsus, & to ſtrēgth vsus agaynſte the deuell. And ſo hath he alſo geuen his lyfe for vsus in vayne: For yf we cā brynge al this to paſſe, & optayne it through our owne ſtrēgth and goodneſſe, then hauehave we no nede of Chryſtes helpe.

thys well.But here thou heareſt the contrary: namely that thou art but a loſt ſhepe, & of thy ſelfe canſt not come to the ſhepherd agayn, but to go aſtraye onelyonly that canſt thou well do. And yf Chryſt thy ſhepherd dyd not ſeke and fetch the agayne, thou muſt nedes be a praye vntounto the wolfe. But nowe he cōmeth, ſeketh, fyndeth, and bryngeth the vntounto his folde, that is to ſaye, into his Chryſten congregacion, through the worde & ſacrament, geueth his lyfe for the, and holdeth the ſtyll by the ryght hande, leſt thou ſhuldeſt fall in to ony errour. There heareſt thou nothyng of thyne owne ſtrēgth, of thyne owne good workes and merytes, except thou wylt call it ſtrength, a good worke and meryte to go aſtray, to be feble and loſt. Chryſt worketh, deſerueth, and ſheweth here his power onelyonly. It is he that ſeketh, beareth and gydeth the. He thorow his death deſerueth lyfe for the. He onelyonly is ſtronge, and defendeth the leſt thou ſhuldeſt peryſſhe and be taken awaye out of his hādes. Ioh. x. VntoUnto all this canſt thou do nothynge, ſaue applye thyne eares to heare, and with thankeſgeuynge to reccaue ſuche an vnoutſpeakeable treaſure, and to learne to knowe well the voyce of thy ſhepherde, to followe hym, and to eſchue the voyce of ſtraungers.

Wherfore yf thou wylt be rychely prouyded for,Take hede to thy ſhepherdes voyce. both in body and ſoule, aboue all thynges take good hede than to the voyce of this ſhepherde, herken well what he ſayeth vntounto the, let hym fede the, rule the, gyde the, defēde the, comforte the. &c. That is to ſaye, kepe the vntounto his worde, be glad to heare it and to learne it, & ſo no doute thou ſhalt be well prouyded for, both in body and ſoule.

By thys that hath ben ſpoken of hether to, I thynke it but eaſy to vnderſtand theſe wordes: The LORDE is my ſhepherde. Yee and all the whole Pſalme beſyde. They are but few wordes: The LORDE is my ſhepherde, but of a great weyght and pyth. The worlde maketh great boaſtynge and crakynge of honoure, power, ryches, fauour, of men &c. But the prophete maketh his boaſt of none of theſe: for they be all vncertayne and tranſytory. He ſpeaketh but few wordes and good: The LORDE is my ſhepherde. Thus ſpeaketh a ſure and conſtant fayth, which turneth hyr back vponupon eueryevery thynge that is temporall & tranſitory, howe hye and precyous ſo euer it be, and turneth y^e face and hart ſtrayght vntounto the LORDE, whiche is onelyonly and altogether and doth it hym ſelfe alone. Euen he, & els none whether he be Kynge or Emperour (ſayeth he) is my ſhepherde. Therfore goeth he forwarde in all quyetneſſe and ſayeth. I ſhall lacke nothynge.

A genera… ſentence.This doth he ſpeake in generall of all the benefytes bodely and gooſtly, that we receaue by the offyce of preachynge. As though he wolde ſaye: Yf the LORDE be my ſhepherde, then doutles I ſhall lacke nothynge. I ſhall hauehave abundaūce of meate drynke, clothynge, alyuynge, defence, peace, and all maner of neceſſaryes what ſo euer ſerueth for the ſuſtentacion of this lyfe.

For I hauehave a ryche ſhepherde, whiche ſhall not ſuffre me to lacke. Neuertheles he doth ſpeake mooſt ſpecyaſly of the ſpiritual goodes and gyftes that the worde of God bringeth with it, and ſayeth: For as much as y^e LORDE hath taken me amonge his flock, & prouydeth for me with his owne paſture. that is: for as much as he hath rychely geuen me his holy worde, he ſhall not ſuffre me to hauehave ſcarceneſſe in ony thynge. He ſhal geue his bleſſynge vntounto the worde, that it maye hauehave ſtrength, & brynge forth frute in me. He ſhall lykewyſe geue me his ſprete to ſtande by me, & to comforte me in al temtacions and troubles, to make my harte alſo ſure and certayne, and that I doute not therin, but that I am one of my ſhepherdes deare ſhepe. And he my faythfull ſhepherde, which wyll deale gently with me, as with a poore weake ſhepe, and wyll ſtrength my faythe, endue me alſo with other ſpirituall gyftes, comforte me in all troubles, heare me whan I call vponupon hym, defende me from the wolfe, that is from the deuell, ſo that he ſhall not be able to do me harme. And fynally delyuer me from all myſfortune. This meaneth he whan he ſayeth: I ſhall lacke nothynge.

Thou wylt ſaye:An obiectiō Yee but wherby ſhall I perceaue that the LORDE is my ſhepherde? I can not perceaue that he dealeth ſo louyngly with me, as the Pſalme ſpeaketh, yee the contrary do I well perceaue. Dauid was an holy prophete, and a man dearly be loued vntounto God, therfore coulde he eaſely talke of the matter, and beleue well as he ſayd. As for me, I ſhall not be able to do it after hym, for I am a poore ſynner.

An anſwerI hauehave declared aboue, that a ſhepe hath this good cōdiciō & proper vertue in it, that it knoweth well the voyce of his ſhepherde, and ordreth it ſelfe rather after the eares, then after the eyes. The ſame vertue doth Chryſte prayſe alſo in his ſhepe, whan he ſayeth Ioh. x. My ſhepe know my voyce. Now his voyce ſoundeth after this maner: I am a good ſhepherde, and geue my lyfe for my ſhepe. And I geue them euerlaſtyng lyfe, and they ſhall neuer peryſhe, & no man ſhall plucke them out of my hande. Take good hede nowe vntounto this voyce, and ordre thy ſelfe therafter. Yf thou ſo do, then be ſure that thou art one of Chryſtes ſhepe, & he thy ſhepeherde, which knoweth the ryght well, and can cal the by name. Now yf thou haſt hym for thy ſhepeherde, then ſhalt thou verely lacke nothyng, yee thou haſt already that thou ſhuldeſt hauehave, euen euerlaſtynge lyfe. Item thou ſhalt neuer peryſſhe, nother ſhall ther be ony power ſo greate & myghtye, as to be able to pluck y^e out of his hand. OnelyOnly be thou ſure of this. For doutles this ſhepherdes voyce ſhall neuer fayle the. What wylt thou more?

Leaue not the voyce of thy ſhepherde.But yf thou letteſt this voyce go, and ordreſt thy ſelfe after the ſyght of the eyes, and after the felynge of that olde Adam, thē leſeſt thou the fayth and confidence, whiche thou as a ſhepe ſhuldeſt hauehave vntounto hym as to thy ſhepeherde. And ſo falleth ther vponupon the now one ymaginacion, now another, ſo that thou canſt not be in quyete, but diſputeſt by thy ſelfe and ſayeſt: Yf the LORDE be my ſhepherde, why ſuffreth he then the worlde to plage me and perſecute me ſo my ſerably, contrarye to all my deſeruynge? I ſyt amonge wolues, and am not ſure of my lyfe the twinkelynge of an eye, but I ſe no ſhepherde that wyll defende me. Item, why geueth he the deuell licēce to do me ſo much harme, with feare and deſpayre? Beſydes this, I fynde my ſelfe all vnapte, feble, vnpacient, and laden yet with many ſynnes: I fynde no certaynte, but doutfulneſſe, no conſolacion, but fearfulneſſe and quakynge for the wrath of God. Whan begynneth he to declare in me, that he is my ſhepherde?

what good followeth whan one rieueth faſt to gods worde.Suche and many other mo wonderful cogitacions ſhalt thou hauehave, yf thou let his voyce and worde paſſe. But yf thou cleue ſtyll faſt vntounto it, then ſuffreſt thou nother the deceatfulneſſe of the deuell, the diſpleaſure & madneſſe of the worlde, nother thyn owne infyrmite and vnworthyneſſe to ouer come the by temptacion: but goeſt on boldly, and ſayeſt: Whether the deuell, y^e worlde, or myne owne conſcience do take parte agaynſte me neuer ſo fearfly, yet wyll not I therfore take ouermuch thought. It muſte and ſhalbe thus, that who ſo euer is a ſhepe of the LORDE, he can not remayne vntempted. Let it go with me as it maye, yee whether they ſeeth me, or roſt me, yet is this my comforte, that my ſhepherde hath geuen his lyfe for me. Beſydes this, he hath alſo a ſwete and louynge voyce, wherwith he comforteth and ſayeth: I ſhall neuer peryſh nother ſhall ther ony mā plucke me out of his hande, but I ſhall hauehave euerlaſtynge lyfe. This promyſe wyl he faythfully kepe with me, what ſo euer become vponupon me. And thoughe ſomtyme ther chaunce a ſynne or other impediment by the reaſon of myne in fyrmite, yet wyll he not therfore caſt me awaye, for he is a louynge ſhepherde, whiche loketh to the weake ſhepe, byndeth vp theyr woundes, and healeth them. And to the intent that I ſhulde be the ſurer of this, & not to doute theron, he hathe lefte me here the holy Sacrament for a token that it is ſo in dede.

Euen thus hath the prophete done. He was not mery alwaye, nother coulde he at al houres ſinge: The lord is my ſhepherd, I ſhall lack nothyng. He hath ben ſōtyme at many a great exigēt, yee al to many: ſo y^t he nother felt y^e ryghteouſneſſe, cōforte, nor helpe of god, but playne ſynne, the wrath of God, fearfulneſſe, diſpayre, the paynes of hell &c. as he complayneth hymſelfe in many Pſalmes. Neuertheleſſe he turneth hym from his owne felynge, and taketh holde of God by his promiſe concernynge Meſſias that then was for to come, and caſteth this in his mynde: Howe ſo euer it ſtande with me, yet is thys the cōforte of my hart, that I hauehave a gracyous & mercyfull LORDE, whiche is my ſhepeherde, whoſe worde and promyſe doth ſtrength and cōforte me, therfore ſhall I lacke nothynge. And euen therfore hathe he wrytten thys and other Pſalmes, to the intent that we ſhulde be ſure, that in very temptacyons there is els where no counſel nor comforte to be found. And that this is the onelyonly golden ſcience, namely, to cleue vntounto the worde and promyſe of God, and to iudge after the ſame, and not aſter the felynge of the harte.

And ſo (no doute) ther ſhall followe helpe & comforte, and not fayle in ony thynge.

¶ Now followeth the ſeconde verſe.

He fedeth me in a grene paſture, and leadeth me to the freſh vvater.

In the fyrſte verſe hathe the Prophete ſhortly comprehended the meanynge of the whol pſalme, namely that who ſo euer hath the LORDE for his ſhepherd, ſhall lack nothynge. More than this doth not he teache in thys Pſalme, but onelyonly ſetteth forth the ſame more at larg with goodly ornate wordes and ſimilytudes how it chaunceth that they which are y^e lordes ſhepe, lack nothyng, and ſayeth: He fedeth me. &c. But almooſt thorow out the whole Pſalme (as his maner is oft tymes to do) he vſeth wordes, whiche ſignifye ſomwhat els than they ſounde. As whan he maketh mencion of the ſhepherde, of the fedyng, of y^e grene paſture, of the freſh water, the ſtaf, the ſhepe hooke &c. it is eaſy to perceaue that he wyll hauehave ſomwhat els vnderſtonde therby, then we men vſe to ſpeake therof. Suche maner of ſpeakynge is very cōmune in the ſcripture, and therfore ſhulde men take diligent hede thervnto, that they maye be accoſtumed wythall, and learne to vnderſtonde it.

But ſe howe well fauouredlye he can ſpeake. I am (ſayeth he) a ſhepe of the lordes, whiche fedeth me in a grene paſture. &c. A naturall ſhepe can not be better, thē whā the ſhepherde fedeth it in a pleaſaunt grene paſture, and beſyde freſſhe water. Yf it can hauehave thys, it thynketh no man vponupon earth is more ryche or happyer then it. For there it fyndeth eueryevery thynge that it can deſyre. A goodly thyck plentyfull graſſe, wherof it waxeth ſtronge and fat: A freſſhe water, wherewyth it can refreſſhe, and quycken it ſelfe. There hath it pleaſure and ioye: Euen ſo wyl Dauid ſaye herelyke wyſe, that God neuer ſhewed hym a greater grace and benefyte vponupon earth, then thys, that he myght be in the place and among the people, where the worde and dwellynge of God, and the ryght Gods ſeruyce was. For where that treaſure is, there goeth it well both in the ſpirytuall and wordlye regiment. As yf he wolde ſaye: All the nacions and kyngdomes vponupon earth are nothynge. They are (in dede) rycher, myghtyer, and more glorious then we Iewes, and make great boaſtynge therof. They boaſt alſo of theyr wyſdome and holyneſſe, for they hauehave goddes alſo whome they ſerue: yet wyth all theyr pompe and glory, they are but euen a playn wylderneſſe and deſert. For there is nother ſhepherde nor paſture, therfore muſte the ſhepe nedes ſtraye, be famyſhed & peryſh: As for vsus, though we hauehave many wylderneſſes aboute vsus, yet ſyt we here at reſt, ſafe, and mery in paradyſe, and in a pleaſaunt grene paſture, where there is plentye of graſſe and freſſhe water, and hauehave wyth vsus oure ſhepherde, whiche fedeth vsus, leadeth vsus to the drynke, defendeth vsus &c. Thefore can we lacke nothynge.

The chefeſt good vpō earthe is to hauehave gods wordThys man had gooſtly eyes, and therfore ſawe he ryghtwell, what is the beſt and nobleſt good vponupon earth. He maketh no boaſt of his kynglye worſhyppe and power, he knowlegeth wel that ſuch goodes are alſo the gyftes of God: nother runneth he frō thē & letteth thē lye: but vſeth them vntounto the honoure of god, and geueth hym thankes therfore. But of this maketh he ſpeciallye hys boaſt, namelye, that the LORDE is hys ſhepherde, and he in hys paſture and fedynge: That is, that he hath Gods worde. This benefyte can he neuer forgette, but ſpeaketh therof maruaylous excellentlye, and with greate ioye, and prayſeth it farre aboue all the goodes vponupon earth. And thys he doth in many Pſalmes, as in the .cxviii. where he ſayeth. The lawe of thy mouth is dearer vntounto me then thouſandes of golde & ſyluer. Item I louelove thy commanndementes aboue golde and precious ſtone. O howe ſwete are thy wordes vntounto my throte? Yee morethen hony vntounto my mouthe.

What we ought here to learne.Thys ſcience ſhulde we learne alſo, namelye, to let the worlde boaſt of theyr great ryches, honoure, power, &c. For it is lowſe, vncertayne and tranſytory ware, whiche God caſteth into the doūgeon. It is a ſmall matter for hym to geue an vngracious perſone (that blaſphemeth and dyſhonoureth hym agayne for hys rewarde) a kyngdome, a dukedome, or ony other worſhyppe, and good vponupon earth. Theſe worldlye goodes are hys draff and ſwillynges, wherwyth he fylleth the hogges bellyes, that he is diſpoſed to kyll. But vntounto hys chyldren (as Dauid ſpeaketh here therof) he geueth the ryght treaſure. Therfore ſhulde we as the deare chyldren and heyres of God, nother boaſte oure ſelues of oure wyſdome, ſtrength nor ryches: but of thys, that we hauehave the precious pearle: euen y^t worthy worde, whereby we knowe God oure louynge father and Ieſus Chriſt whome he hath ſent.The word of God is oure treaſure. Thys is oure treaſure & inheritaunce, whiche is ſure and euerlaſtynge, and better then al y^e good of the worlde. Who ſo hath thys, let hym ſuffre other men to gather mony together, to lyue voluptuouſly, to be proude, and hye mynded. But though he hymſelfe be deſpyſed and poore in the ſighte of the worlde, yet let not that tempte hym, but let hym thanke God for hys vnoutſpeakeable gyfte; & pray that he maye abyde thereby. It maketh no matter how rych & glorious we be here vpō earth. Yf we kepe thys treaſure, we hauehave plentye of ryches & honoure. Saynt Paule was a man of lytle reputacion, and poore vpō earth, hauynge the deuell & the worlde very fearce agaynſt hym: But in the ſyghte of God he was a man ryght deare & greatly ſet by. Beſydes this he was ſo poore, that he was fayne to get his liuyng wyth the labour of hys handes. And yet for all y^e greate pouertye, he was rycher then the emperour of Rome: hauynge neuertheleſſe none other ryches, but the knowlege of Chriſte. For the which (ſayeth he Phil. 3.) I counte all thynges (nothynge vponupon earthe excepte,) very loſſe and dounge.

The God of mercye graunt vsus grace, y^t we alſo after y^e enſample of Dauid, Paul & other holy men, maye coūte oure treaſure (which is euē the ſame y^t they had) as greate & magnifie it aboue al y^e goodes vpō earth. and hartelye to geue God thankes therfore that he hath weteſafed it vponupon vsus,God hath done more for vsus, thē for many other. afore many thouſandes of other. He myght hauehave ſuffred vsus to go aſtraye as well as y^e Turkes, Egypcians, Iewes, and other ydolatrers, which know not of that treaſure. Or els he myghte hauehave ſuffred vsus ſtyll to be harde harted, as are the Papyſtes, that blaſpheme and condemne thys treaſure of oures. Where as he hath ſet vsus now in hys owne grene medowe, and prouyded vsus ſo rychely with good paſture and freſſhe water. It commeth euen of hys grace, therfore hauehave we the more to thanke hym for.

The medowe.As for the people of God or the holye congregacion of Chriſt, the prophet calleth it a grene medowe. For it is Gods pleaſaunt garden, garnyſſhed and bewtyfyed w^t all maner of ſpirituall gyftes.The graſſe The paſture or graſſe therin, is the worde of God, whereby the conſciences are ſtrengthed and refreſſhed. In the ſame grene medowe doth oure LORDE God gather hys ſhepe together fedeth them therin with good graſſe, and refreſſheth them with freſſhe water. That is, he committeth vntounto the holy Chriſten church the ſhepherdes office, deliuereth and geueth her the holy goſpel, and the Sacramentes, to take charge and loke to hys ſhepe therewith, that they maye be rychely prouyded for, wyth doctrine, with comfort, wyth ſtrength,what they be that fede ſhepe in the wylderneſſe. and with defence agaynſt al euell, &c. As for thoſe that preach the lawe of Moſes or the commaundementes of mē they fede not the ſhepe in a grene paſture, but in the wylderneſſe (where they famyſh) and leade them to foule ſtynkynge waters, wherof they peryſh and dye.

By this allegorye of the grene paſture, wyll the the prophete declare the great abundaunce and ryches of the holy goſpell and of the knowlege of Chryſt amōge the faythfull.The great ryches of ſuche as beleue. For lyke as the graſſe in a grene medowe ſtandeth goodly thycke and full, and euer groweth more and more: Euē ſo hauehave the faythfull not onelyonly Gods worde wyth all plēteouſneſſe, but alſo the more they vſe it, and medle withall, the more it increaſeth and groweth amonge them. Therfore ſetteth he the wordes maruaylous playnly. He ſayeth not: he bryngeth me once or ofte into a grene paſture, but fedeth me ſtyl therin, that I maye lye, take my reſt, and dwell euen in the myddes of the graſſe, and nede neuer to ſuffre hunger or ony ſcarceneſſe beſyde. For the worde that he here vſeth, maye be called lyenge or reſtynge, as a beaſt lyeth and reſteth vponupon his foure fete. After the ſame maner doth Salomon ſpeake alſo in the .lxxi. Pſalme, where he prophecyeth of the kyngdome of Chryſte and the goſpell, y^t it ſhulde myghtely go thorowe and come in to all places, and ſayeth: Ther ſhall be an heape of corne in the earth hye vponupon y^e hylles. &c. & ſhalbe grene in the citye lyke graſſe vponupon the earth. That Dauid alſo in thys Pſalme ſpeaketh lykewyſe of the goſpell, he declareth hymſelfe afterwarde, wher he ſayeth: He quyckeneth my ſoule. Icē Thy ſtaffe & thy ſhepehooke do cōforte me.

The fyrſt frute of Gods worde.This is now the fyrſt frute of y^e worde of God, that the chriſtē are ſo inſtructe therby, that they increace in faith & hope, learne to cōmytte all theyr doynges vntounto God, & what ſo euer they hauehave nede of, eyther in ſoule or body, to loke for it at his hande, &c. And leadeth me to the freſſhe water.The ſecōd frute of Gods worde.

This is the ſecond frute of gods worde It is vntounto the faythfull not onelyonly paſture and graſſe, wherby they are fylled & ſtrengthed in faythe. But it is alſo vntounto them a goodly colde freſſhe water, where by they take refreſſhynge and comforte. Therfore leaueth he not there where he ſayde: He fedeth me in a grene paſture, but addeth this alſo vntounto it: And leadeth me to the freſh water. As yf he wolde ſaye: In the greate heate whan the Sōne doth ſore burne. Pſal. c. xx. and I can hauehave no ſhadowe, then leadeth he me to the freſhe water, geueth me drynke, and refreſſheth me, that is: in all maner of troubles, anguiſhes, and neceſſities, gooſtly and bodely, whan I knowe not els where to fynde helpe or comforte, I holde me vntounto the worde of grace. There onelyonly and no where els do I fynde the ryght cōſolacion & refreſhynge, & that plenteouſly. Now wheras he ſpeaketh here of this comforte w^t garnyſſhed wordes, he talketh of it in another place with playne and manyfeſt wordes,Pſal. 118.Ps 118 & ſayeth: Yf thy worde were not my comfort and delyte, I ſhulde peryſſhe in my trouble. I wyll neuer forget thy worde, for in my trouble it is my conſolacion, yet thy worde quyckeneth me.

Why the ſcripture rehearſeth ſo oft this ſimilitude.Neuertheleſſe continueth ſtyll in the ſimilitude of the ſhepherde and of the ſhepe. And (no doute) it is cōmun in al the prophetes. For of the ſhepe and other cattell had y^e Iewes theyr beſt lyuynge, and were cōmunly ſhepeherdes, as was Dauid and the Patriarkes. Therfore is this ſimilitude oftymes ſpoken of in the ſcripture. But Dauid ſpeaketh of this matter after the nature of the contry. For the lande of promyſe is an whote drye, ſandye, & ſtony lāde, which hath many wylderneſſes & lytle water. Therfore in the fyrſt boke of Moſes it was more thē once declared, how that y^e heythen ſhepherdes ſtroue w^t the ſhepeherdes of the Patriarkes becauſe of water. For y^e whiche cauſe in the ſame contry they toke it for a ſpeciall treaſur, yf they myght hauehave water for theyr cattell (In our contryes we knowe not therof, for ther is water ynoughe eueryevery where.) Of this dyd Dauid ſe, and he rehearſeth it for a ſpeciall benefyte, to be vnderunder the cuſtodye of the LORDE, whyche ſhulde not onelyonly fede hym in a grene paſture, but alſo in the heate, bryngynge hym to y^e freſh water, &c.

Shortly, his meanynge is to declare, y^e as lytle as a mā can come to the knowlege of God and the truthe & to the ryght fayth without the worde of God: So lytle can ther ony comforte and peace of conſcience be founde without the ſame.Without gods word cā no mās conſcience be at reſt. The worldly hauehave alſo theyr comforte and ioye, howe be it y^t endureth but the twinkelynge of an eye. Whan trouble and anguyſh commeth (and ſpecyally the laſt houre) it goeth awaye. As Salomon ſayeth:Pro. 14.Prov 14 After laughter, commeth ſorowe: and after ioye, commeth heuyneſſe. But as for them that drynke of this freſſhe and lyuynge water, they maye well ſuffre trouble & diſeaſe in the worlde, but they ſhal neuer lacke the true conſolacion. And ſpecyally whan it commeth to the poynt, the leafe turneth ouer with them, whiche is as much to ſaye, as: After ſhorte wepynge cō meth euerlaſtynge laughter: and after a lytle ſorow, commeth excellent ioye. ii. Cor. iiii. For they ſhall not wepe & mourne both here and there, but as Chryſte ſayeth: Bleſſed are you that wepe here, for ye ſhall laugh. Luce. vi.

He quyckeneth my ſoule and bryngeth me forthe in the vvaye of ryghteouſneſſe for his names ſake.

Spiritual paſture … water.Here doth the prophet declare hymſelfe of what maner of paſture and freſh water he ſpake: namely, euen of the ſame y^e ſtrengtheth and quyckeneth the ſoule. This can be nothynge els but Gods worde. But for as muche as our LORDE God hath two maner of wordes, the lawe, and the goſpell, the prophete whan he ſayeth: He quyckeneth my ſoule geueth ſuffycienlty to vnderſtonde that he ſpeaketh not here of the lawe, but of the goſpell.The lawe The lawe can not quycken the ſoule, for it is a worde that requyreth and commaundeth vsus to louelove God wyth all our hartes, &c. and our neyghbour as our ſelues. Who ſo doth not this, hym it condempneth, and ſpeaketh this ſentence ouer hym: Curſed be eueryevery man which doth not all that is written in the boke of y^e law. Deut. 27. Galat. 3. Now is it certayne that no man vponupon earth doth this: therfore commeth the lawe with his iudgement, fearyng and vexynge the conſciences. And yf ther be no helpe, it goeth thorow, ſo that they muſt nedes fall into diſpayre, and be cōdempned for euer. Of this occaſion doth S. Paule ſaye:Rmo. 3. By the lawe cōmeth but the knowlege of ſynne. Item, the lawe cauſeth but wrath.Rmo. 4.

As for the goſpell, it is a bleſſed worde. It requyreth none ſuche of vsus,The goſpell. but bryngeth vsus tydynges of all good, namely, that God hath geuen vsus poore ſynners his onelyonly ſōne to be our ſhepherde, to ſeke agayne vsus famiſhed and diſperſed ſhepe, and to geue his lyfe for vsus, that he myght ſo delyuer vsus from ſynne, from euerlaſtynge death, and from the power of y^e deuel. This is y^e grene graſſe and the freſh water, where w^t the LORDE quyckeneth oure ſoules. And thus are we made lowſe from euell cōſciences and heuy thoughtes. Of this ſhal we ſpeake more in the .iiii. verſe. He bryngeth me forth in the waye of ryghteouſneſſe.

Here (ſayeth he) doth not the LORDE my faythfull ſhepherde leaue, y^t he fedeth me in a grene medowe, & leadeth me to the freſh water, & ſo quickeneth my ſoule, but he bryngeth me forth alſo in the right waye, that I departe not aſyde, go aſtraye, & ſo peryſſhe. That is, he holdeth me faſt to the pure doctrine, that I be not deceaued by falſe ſpretes,To be led in y^e ryght way what it is. and that I fall not awaye by ony other temptacion or offence. Item, that I maye know, how I ought to leade myn outward conuerſacion & lyfe, & that I ſuffre not my ſelfe to be perſwaded by the holynes and ſtrayte lyfe of ypocrites. Item, what is the true doctrine, fayth and ſeruice of God, &c.

An excellent vertue of Gods worde.This is now agayne a goodly frute & vertue of y^e worde of God, that they whiche cleue faſt there vntounto, do not onelyonly receaue ſtrength & cōforte of y^e ſoule therby, but are preſerued alſo from vntrue doctrine & falſe holyneſſe. Many mē optayne this treaſure, but they can not kepe it. For as ſoone as a man is to bolde & preſumptuous, and thynketh hymſelfe ſure of y^e matter, it is done w^t hym. Or euer he can loke aboute hym, he is deceaued. For the deuell alſo can pretende holyneſſe, and tranſforme hymſelfe into an angell of lyght, as ſaynt Paul ſayeth: And euen ſo lykewyſe can his minyſters ſhewe thēſelues, as though they were y^e preachers of ryghteouſneſſe, & come ī ſhepes clothyng amonge the flocke of Chryſt, but inwardly are they rauenynge wolues. Therfore is it good here to watch & praye (as the prophete doth in y^e laſt verſe) that our ſhepherd maye kepe vsus by this treaſure whiche he hath geuen vsus. They y^t do not this, certaynly they ſhall leſe it. And the ende of that man (as Chriſt ſayeth) ſhall be worſe then the begynnynge.Luce. 11. For they ſhall afterwarde become y^e mooſt poyſened enemyes of Chriſtes flock, and do more harme w^t theyr falſe doctryne, then the tyrauntes with the ſwearde. This had ſaynt Paul well proued by the falſe Apoſtles, that made the Corinthians & Galathians to erre ſo ſoone, and afterwarde made diuiſion in all Aſia. We ſe it our felues alſo this daye by the Anabaptiſtes and other falſe ſpretes. For his names ſake.

The name of God.The name of God is the preachyng of God, wherby he is magnifyed and knowen to be gracyous, mercyfull, longe ſufferyng, true, faythfull, &c. which (notwithſtādynge that we be the chyldren of wrath, and gyltye of euerlaſtynge death) forgeueth vsus all our ſynnes, and taketh vsus for his owne chyldrē and inheritours. This is his name, thys doth he cauſe to be proclamed by his worde. Thus wyll he be knowen, magnifyed, and honoured. And (accordynge vntounto the fyrſte commaundement) he wyl euen thus declare hymſelfe towarde vsus, as he hath cauſed it to be preached of hym. Lyke as he doth ſtyll, ſtrengtheth and quyckeneth our ſoules ſpiritually, and kepeth vsus that we fall not in to erroure, hetteth vsus lyuynge for our body, and preſerueth vsus from all miſfortune.

This honoure y^t he ſo is as we hauehave now ſayd, is geuen hym onelyonly of them that cleue faſt vntounto his worde, theſe beleue & confeſſe playnly, that all the gyftes & goodes whiche they hauehave gooſtly and bodely, they receaue them of God, euen of his mere grace & goodneſſe. That is to ſaye: For his names ſake, not for theyr owne workes and deſeruynges. For this do they geue thankes vntounto hym, and declare the ſame vntounto other. This honour can not be geuen vntounto God, of ony preſumptuous iuſticiaryes, as heretikes & falſe ſpretes, or enemyes and blaſphemers of Gods worde, for they magnifye not his name, but theyr owne.

And though I walke in the valley of the ſhadowe of death, yet fear I no euell, for thou art with me. Thy ſtaffe and thy ſhephooke do comforte me.

Hetherto hath the prophete declared, that they whiche hauehave & louelove y^e worde of God, cā lacke nothynge. For the LORDE is theyr ſhepherde, which doth not only fede thē in a grene paſture, & leadeth thē to the freſhe water, y^t they may be fat, ſtronge, and refreſhed both bodely & gooſtly: but alſo taketh ſuche care for thē, y^t they be not weery of the good paſture & freſh water, leauyng y^e grene medowe, & departe agayne from the ryght way into the wylderneſſe. This is y^e fyrſt parte of this Pſalme. Nowe teacheth he farther how that they whiche are the ſhepe of thys ſhepeherde,What the prophet teacheth in this verſe be compaſſed aboute with many ieopardyes and miſfortunes. Neuertheleſſe that LORDE (ſayeth he) not onelyonly defendeth thē, but delyuered them alſo out of al tēptacions & troubles. For he is amonge thē. Nowe after what maner he is w^t them, he declareth lykewyſe well fauouredly.

Here thou ſeyft y^t as ſoone as y^e worde of God goeth forth, and as ſoone as ther be ony y^t receaue it, & abide by it, immediatly y^e deuell & all his angels ſteppe forth & moue the worlde w^t all y^e power therof agaynſt it, to put it downe, & vtterly to deſtroye them y^t hauehave it & knowlege it.Perſecucion. For loke what our LORD god ſpeaketh or doth, it muſt be tried & go thorow y^e fyre. This is very nedfull for chryſten men to knowe, els myght they fayle & thynke thus in theyr myndes: How ſtondeth this together: The prophet ſayeth afore: The LORDE is my ſhepherd, I ſhall lacke nothynge. And here he ſayeth cōtrary, namely, that he muſte walke in the darke valley. And in the nexte verſe followynge he confeſſeth that he hath enemyes? Where by he geueth ſufficiently to vnderſtand that he lacketh many, yee all thynges. For he that hath enemyes and lyeth in a darke valley, ſeyth no lyghte, that is to ſaye, he hath nother comforte nor hope, but is forſaken of eueryevery man, and eueryevery thynge is blacke & darke before his eyes, yee euē the fayre clear Sōne. How is this true then that he ſhulde lacke nothynge?

We maye not ordre our ſelues after y^t our warde ſyght.Here muſt thou not ordre thy ſelfe after thyne owne eyes, & followe natural reaſon, as doth the worlde, vntounto whome it is vnpoſſyble to ſe this ryche and gloryous comforte of Chryſten men, that they ſhulde lacke nothynge. Yee certaynly they holde that the contrary is true, namely, that ther are no people vponupon earth more poore, more myſerable, and more vnhappy then chriſten men: Yee with all theyr diligence & corage helpe they therto, that they maye be mooſt abhominably perſecuted, bānyſhed, ſhamed, and put to death. And in ſo doynge, they thynke they do God ſeruyce therin. It appeareth therfore outwardly as though chriſten men were but ſhepe dryuen awaye and forſaken of God, and geuen ouer already in to the wolues mouthes, and to be euen ſuch, as lacke nothynge but altogether.

The ſeruaūtes of Māmon.Agayne, they that ſerue that greate God Mammon or the belly, appeare in the worlde, to be thoſe good ſhepe whiche (as the Pſalme ſayeth) lacke nothynge: beynge rychely prouyded for of God, cōforted and preſerued from all parell and myſfortune. For they hauehave theyr owne hartes deſyre, honoure, good, ioye, pleaſure, eueryevery mans fanoure, &c. Nother nede they be afrayed to be perſecuted or put to death for y^t faythes ſake. For as longe as they put not theyr truſt in Chryſt the onelyonly true ſhepherd, nor knowlege hym, whether they beleue on the deuell or his dāme, or do what ſo euer they wyll beſyde with couetouſneſſe. &c. they are taken not onelyonly for well doers therin, but alſo for the lyuyng ſayntes, which byde ſtyll by the olde fayth, and wyll not be deceaued thorowe hereſye, whiche is (as Dauid teacheth here) that the LORDE onelyonly is the ſhepeherde. So abhominable and greueous mortall ſynne is it to beleue on this ſhepeherde and to knowlege hym,The pope wyll not forgeue hym, that putteth his whole truſt in Chriſt. that ther cam neuer ſuche a ſynne vponupon earth. For euen the Popes holynes which els can diſpenſe with all ſynnes and forgeue them, can not remytte this onelyonly cryme.

Therfore (I ſaye) in this thynge do not thou followe the worlde & thyne owne reaſon, whiche whyle they iudge after the outwarde appearaunce, become foolyſſhe, & holde the prophete but for a lyar in that he ſayeth: I ſhall lacke nothynge. But (as I ſayde afore) holde thou the faſte vntounto the worde and promyſes of God, herken vntounto thy ſhepherde, how and what he ſayeth vntounto the, and ordre thy ſelfe accordynge vntounto hys voyce, not accordynge to that which the eye ſeyth or y^e harte feleth. And ſo haſte thou the victory. Thus doth the prophere: He confeſſeth that he walketh in the valley of the ſhadowe of death.Howe the Prophet behaueth hymſelf in tentacion & trouble. That is, that he is cōpaſſed aboute with trouble, heuyneſſe, anguyſſhe, neceſſite, &c. as thou mayſt ſe more at large in hys ſtoryes, and other Pſalmes. Item, that he hath nede of comforte, wherby it is ſufficiētly declared that he is in heuyneſſe. Item, that he hathe enemyes. And yet he ſayeth: Though my tentacions were mo and greate, and though I were in a worſe caſe: Yee though I were in deathes mouth alreadye, yet do not I feare onye myſfortune. Not that I am able to helpe my ſelfe thorowe myne owne prouyſion, trauayle, laboure or ſuccurre. Nother do I truſt to myne owne wyſdome, vertue, kynglye power, and ryches: For in thys matter, the helpe, counſel, comforte, and power of all men is farre to lytle.

But thys is it that doth it, euen that the LORDE is wyth me. As yf he wolde ſay: Certaynly of myne owne behalfe I am feble, in heuyneſſe, vexed, and compaſſed aboute wyth al maner of parell and miſfortune. My harte alſo and conſcience is not quyete, becauſe of my ſynnes. I fele an horrible fearfulneſſe of death, and hel, ſo that I myght in a maner diſpayre. But though al the worlde, yee and the gates of hell be ſet agaynſt me, yet wyll I therfore not be dyſcoraged. Yee I wyll not be afrayed for all the myſfortune and payne that they are able to ſaye vponupon me. For the LORDE is wyth me. The LORDE (I ſaye) whiche made heauen and earthe and all that therin is, vntounto whom al creatures, angels, deuels, men, ſynne, death, &c. are ſubiecte. Summa, he that hath all thynges in hys owne power is my counſelgeuer, my comforter, my defender, and helper. Therfore am I afrayed of no myſfortune.

After thys maner doth Aſaph ſpeake alſo in the .lxxii.Iſaph Pſalme, where he comforteth the Chriſten agaynſt that greate ſtomblynge block, that the vngodlye hauehave ſuch proſperyte vponupon earth: And that the beloued ſayntes of God on the other ſyde are euer plaged, &c. and ſayeth: Yf I hauehave but the o LORDE, I paſſe not vponupon heauen nor earth. Though both body and ſoule ſhulde peryſſhe. Yet thou o God, arte the cō forte of my harte and my porcion. Now after what maner the LORDE is with hym, he ſheweth farther more, and ſayeth,

Thy ſtaf and thy ſhepehooke do comforte me.

Howe the LORD is p̄ſent w^t many faithful men,The LORDE (ſayth he) is wyth me, but not bodely, that I may ſe or heare hym. Thys preſence of the LORDE wherof I ſpeake, is not comprehended wyth the fyue wyttes. OnelyOnly fayth ſeyth it. The ſame is ſure, that the LORDE is nyer vntounto vsus, then we are to oureſelues. Wherby? euen by the worde. Therfore ſayeth he: Thy ſtaf and thy ſhepehooke comforte me: As yf he wolde ſaye: In al my troubles and neceſſityes I fynde nothynge vponupon earth, whereby I maye be helped to be at reſt. OnelyOnly the worde of God is my ſtaf & ſhepehooke where by I holde me, and ſtonde vp agayne. And ſure I am lykewyſe by it, that the LORDE is with me, and doth not onelyonly ſtrengthe and cōforte me by the ſame worde in all troubles and tentacions: but alſo delyuereth me from all myne enemyes, ſpyte of the deuell, and the worlde. Wyth theſe wordes: Thy ſtaf and thy ſhepehooke do cōforte me. cōmeth he agayne vntounto y^e ſimilitude of y^e ſhepherde & the ſhepe,The ſimilitude of y^e ſhepherd & wyll ſay thus much: Lyke as a bodely ſhepherde ruleth his ſhepe with the ſtaf or ſhepehooke, & leadeth them to y^e paſture & to freſh water, where they fynd meate and drynke, and defendeth them wyth the ſhepehooke agaynſt all parell: Euen ſo doth the LORD the true ſhepeherde, gyde and rule me with hys ſtaf. That is to ſaye, with hys worde: to the intēt that in hys ſyght I ſhuld walke wyth a good belefe and a mery conſcience, and knowe to beware of vntrue doctryne and falſe holyneſſe. Beſyde thys, he defendeth me alſo agaynſt al ieopardy and myſfortune, bodely and goofily, and deliuereth me from all myne enemyes w^t his ſtaf, that is to ſaye, wyth the ſame worde doth he ſtrengthe and comforte me ſo rychelye, that ther is no myſfortune ſo greate, whether it be bodelye or goofilye, but I am able to come out of it, and to ouercome it.

this goeth ſpiritually to worke.By thys thou ſeyſte that the prophete ſpeaketh here of no helpe, defence, or comforte of man. Nother draweth he out ony ſwearde. &c. It goeth here all ſecretely and preuelye to worke, euen by the worde. So that no man can ſpye thys defence & comforte, but onelyonly they that beleue. And here doth Dauid wryte a generall rule for all Chriſten men, whiche is well to be noted: Namelye, that ther is none other meane waye vponupon earth for onye man to be delyuered out of all tentations, ſaue onelyonly to caſt all hys burthen vponupon God, and to hold hym faſte by hys worde of grace, to cleue ſurelye vntounto it, and in no wyſe to ſuffre it to be taken frō hym. Who ſo doth thys, can be content, whether he be in proſperite or aduerſyte, whether he lyue or dye. And fynally he can endure, and muſt nedes proſper agaynſt all deuels, the worlde, and myſfortune. Thys me thynke is a greate prayſe of the good worde of God, and a greater power is aſcrybed here vntounto it, then is the power of all angels & men. Thus doth S. Paule prayſe it alſo Rom. i. The Goſpell (ſayeth he) is the power of God, for the ſaluacion of all them that beleue thereon.

The office of preahigeAnd with thys doth the prophet touche the offyce of preachynge, for by the mouthly preachynge of the worde whiche goeth in at the eares, and that the harte taketh holde vponupon thy fayth, and by y^e holy ſacramentes doth oure LORDE God brynge aſſ thys to paſſe in his Chriſten congregaciō, namely, to the intent that the people maye hauehave fayth, be ſtrenthed in belefe, and preſerued in the true doctryne. Item, that they maye fynally endure agaynſt all temptacions of the deuell and the worlde. For ſence the begynnynge of the worlde hathe God dealte thus with all his ſayntes by his worde, and beſyde the ſame hath he geuē thē outwarde tokens of grace. This I ſaye becauſe that no man ſhuld take vpō hym without theſe meanes to medle with God, or to choſe hym ſelfe a peculyar waye vntounto heauen, els ſhall he fall and breake his necke, as the pope and his hath done. And as the Anabaptiſtes & other ſedicious ſpretes do yet this daye.

And with theſe wordes: Thy ſtaffe and thy ſhepehooke do comfort me wyll the prophete ſhewe ſome ſpeciall thynge. As yf he wolde ſay: Moſes is aſhepherde lykwyſe, and hath alſo a ſtaffe & a ſhephooke: neuertheleſſe he doth nothynge els but cōpell and punyſſhe his ſhepe, and ouerladeth thē with an intollerable burthen, Act. xv. Eſay. ix. Therfore is he a fearfull & a terrible ſhepeherde, of whō the ſhepe are afrayed, and flye from hym. Neuertheſeſſe y^u LORDE with thy ſtaffe and ſhephooke, compelleſt not thy ſhepe, nother makeſt them afrayd, nor ouerchargeſt them, but geueſt them comforte.

Therfore ſpeaketh he here of the office of preachynge the newe Teſtament, whereby tydynge is brought vntounto the worlde, that Chriſt came vponupon earthe to ſaue ſynners: and therby hath optayned them ſuche a ſaluacion, that he hath geuen hys lyfe for them. All they that beleue thys ſhall not peryſhe: but hauehave euerlaſtynge lyfe. Ioh. iii. Thys is the ſtaf and ſhephooke, wherby the ſoules take refreſhynge,The ſtaf & y^e ſhephoke. comforte, and ioye. Wherfore in the ſpirytuall ſhepefolde, that is to ſaye, in the kyngdome of Chriſte, ther ought none other ſawe to be preached, but the Goſpell, which the prophet with ornate wordes calleth the ſtaf and ſhephooke of cō forte, whereby they be ſtrengthed in fayth, refreſſhed in theyr hartes, and receaue conſolacion in all maner of troubles, and euen at the poynt of death.

what they be thatlede Chriſtes ſhepe in a grene medoweThey that ſo preach, vſe the ſpirytuall ſhepherdes offyce aryght, fede the ſhepe of Chriſt in a grene medowe, leade them to the freſh water, refreſh theyr ſoules, kepe them that they be not deceaued, & comforte them with the ſtaf and ſhephooke of Chriſt, &c. And where thou heareſt ſuche one, be ſure thou heareſt Chriſt hymſelfe. Suche men alſo oughte to be taken for true ſhepherdes: that is to ſaye, for the mynyſters of Chriſt, and the ſtewardes of God. Nother oughte it to be regarded, that the worlde cryeth out vponupon them, and calleth them heretikes and deceauers. Agayne, they y^t teach ony thynge els contrarye to the Goſpell, cauſynge men to truſt to theyr owne workes, merites, & to theyr owne fayned holineſſe, theſe no doute, though they boaſt thē neuer ſo muche to be the ſucceſſours of the Apoſtles, & decke them ſelues with the name and tytle of the Chriſten ſtenchurch, yeethough they rayſed vp dead men, yet are they wolues and murtherers: whiche ſpare not the flocke of Chriſt, ſcatter them abrode, torment them, and kyll thē not onelyonly ſpiritually, but bodely alſo, as mē mayeſe now before theyr eyes.

The names that the worde of God hath in this Pſalme.Lyke as the prophete here afore doth call Gods worde or the goſpell, graſſe, water, the ryght waye, a ſtaffe, & a ſhephooke: Euen ſo afterwarde in the fyfth verſe he calleth it, a table prepared, an oyntment, & a full cuppe. And thys ſimſlitude of the table, oyntmēt, and cuppe doth he take out of the olde teſtament from the Gods ſeruyce of the Iewes, and ſayeth euen in a maner the ſame that he had ſayd afore, namely, y^t they whiche hauehave the worde of God, are rychely prouyded for in all poyntes, both concernynge the ſoule, and body, ſaue onelyonly y^e he ſpeaketh it here wyth other fygures and allegoryes. Fyrſt bryngeth he in the ſimilitude of the table,A table. where vponupon the ſhewebreads laye contynually. Exod. xxv. xl. And then declareth he what the ſame dyd ſygnifyeth, and ſayeth:

Thou prepareſt a table before me agaynſt myne enemyes, thou anoynteſt myne heade wyth oyle, and fylleſt my cuppe full.

Here doth he knowlege playnly, that he hath enemyes. But he ſayeth he kepeth hym from them, and dryueth them backe, by this meanes, namely, becauſe the LORDE hath prepared a table before hym agaynſt thoſe his enemyes. Is not this a wonderfull defender? I wolde hauehave thought he ſhulde hauehave prepared before hym a ſtronge wall, a myghtye hulworke, depe dyches, armour, and other harneſſe & weapens, where by he myght be ſure from his enemyes, and diſcomfite them. And now cōmeth he and prepareth before hym a table, to eate and drynke on, and ſo to ſmyte hys enemyes.

There coulde I be content to fyght alſo, yf the enemyes myghte be ouercome without ony teopardye, care, trauayle and laboure. And I to do nothyngeels but to ſyt at a table, to eate and drynke and be mery.

With theſe wordes: Thou prepareſt a table befor me agaynſt myne enemyes, wil y^e prophet declare, y^e great excellēt,The great power of Gods worde. & wō derful power of the worde of God. As yf he wolde ſay: Thou offreſt me ſuch kyndneſſe (OLORDE) and fedeſt me ſo well and rychely at thy table, whiche thou haſt prepared for me, that is: Thou endueſt me ſo pſenteouſly with the exceadynge knowlege of thy good worde, ſo that thorow the ſame I hauehave not onelyonly plenteous conſolacion in wardly in my harte: agaynſt myne owne euell conſcience, agaynſt feare and drede of death, and y^e wrath and iudgemēt of Godt but outwardly alſo thorowe y^e ſame worde I am become ſo valeaunt and ſo inuincible a giaunt, y^t al myne enemyes can bryng nothynge to paſſe agaynſt me. The more wroth, madde, and vnreaſonable they are agaynſt me, the leſſe I regarde it. Yet I am ſo much the more quyete in my ſelfe, glad & content. And that of none other occaſion, ſaue onelyonly y^t I hauehave thy worde. The ſame geueth me ſuch power and corage agaynſt all myne enemyes: So that whan they rage fearſly and are mooſt madde of all, I am better content in my mynde, then yf I ſatte at a table where I myght hauehave all that my harte coulde deſyre, meate, drynke, myrthe, pleaſure, mynſtrelſye, &c.

An hye cō mendaciō of Gods worde.There heareſt thou agayne, how hyghly this holy Dauid magnifyeth & prayſeth the good worde of God, namely: how that by the ſame, they that beleue, ouercome and wynne the victory, agaynſt the deuell, the worlde, the fleſhe, ſynne, a mans owne conſcience, and agaynſt death. For yf a man hauehave the worde, and take ſure holde of it by fayth, then muſt all theſe enemyes (whiche els are inuincible) be fayne to geue backe, and to yelde them ſelues. And it is a maruaylous victory and power, yee and a very ſtoute boaſtynge of ſuche as beleue, y^t they ſubdue and ouercome all theſe horrible (yee and in maner almyghtye) enemyes, not w^t ragynge, not wyth bytynge, not wyth reſyſtynge, not with ſtrykyng agayne, not with takynge of vengeaunce, not wyth ſekynge of counſell and helpe here and there: but w^t eatynge, drynkynge, pleaſure, ſyttynge, beynge mery and takyng of reſt. Which thynges (as it is ſayde afore) come all to paſſe thorowe the worde.To eate and drynke what it is For to eate and drynke is called in the ſcripture, to beleue, to take ſure holde on Gods worde, wherout ther followeth, peace, ioye, comforte, ſtrēgth, &c.

The naturall reaſon of man.Natural reaſon can geue no iudgemēt in this wonderfull victory of the faythfull, for here commeth the matter to paſſe cleane contrarye to the outwarde ſenſes of man. The worlde doth alwaye perſecute & ſlaye the Chriſten, as the mooſt hurtfull people vponupon earthe. Now whan naturall reaſon ſeyth thys, it can not thynke otherwyſe but that the Chriſten lye vnderunder: & agayne, that theyr enemyes preuayle and hauehave the victory. Thus dyd the Iewes intreate Chriſte, the Apoſtles, and the faythfull, and put thē euer to execucion. Whan they had ſlayne them, or at the leeſt baniſhed thē, then cryed they: Now hauehave we y^e victory: theſe fellowes that hauehave hurte vsus, ſhall now trouble vsus no more: Now ſhall we handle eueryevery thyng as we wyll. But whan they thought them ſelues to hauehave bene ſureſt of all, our LORDE God ſent vponupon them the Romaynes, whiche dealte ſo horriblye wyth them, that it is a terrible thynge to heare. Then after certayne hundreth yeares, as for the Romaynes (whiche thorow oute all the empyre of Rome had ſlayne manye thouſande martyrs) God rewarded them afterward, and ſuffred the cytie of Rome in few yeares to be four tymes ſpoyled by y^e Gothies and Vandalyes, & finally to be brent, deſtroyed, and the empyre to decaye. Who had now y^e victory? The Iewes and Romaynes that ſhed the bloud of ſayntes, lyke water? or the poore Chriſten, that ſuffred them ſelues to be ordred lyke ſlaughter ſhepe, and had none other harneſſe and weapen, but the good worde of God?

Howe it goeth with the multitude of thē that beleue in Chriſte.Thus doth Dauid declare wyth theſe wordes, howe it goeth wyth the holy Chriſten congregaciō, (For he ſpeaketh not here of his owne perſon only) ſetteth her forth in hyr coloures, and deſcrybeth her well fauouredly, Namely: how that in the ſyghts of God, ſhe is euen as a pleaſaunt grene medowe, whiche hath plentye of graſſe and freſſhe water. That is to ſay, that ſhe is the paradyſe and pleaſaūt garden of God, garnyſſhhed wyth all hys gyftes, and hath hys vnoutſpeakeable treaſure, the holy Sacramentes, and that good worde, wherewyth he inſtructeth, gydeth, refreſheth, and cōforteth his flocke. But in the ſyght of y^e worlde hath thys congregacion a farre other appearaunce, euē as though ſhe were a blacke darke valleye, where a man can ſe nother pleaſure, nor ioye: but trouble, ſorowe, and aduerſyte. For the deuell wyth al his power ſetteth hym ſelfe agaynſt it, for thys treaſures ſake. Inwardly plageth he the congregacion of God wyth hys venymous fyrye dartes: Outwardly treadeth he her downe by ſectes and offences. Then kyndleth he alſo hys brande vponupon her, euen the worlde, which mynyſtreth vntounto her all ſorowe and heuyneſſe of harte, w^t perſecutynge, ſklaundrynge, blaſphemynge, condemnynge, and murthurynge: In ſo muche that it were no wōder that deare flock of Chriſt were vtterly deſtroyed in the twyncklynge of an eye, by ſuch greate ſoltytye and myght, both of the deuell, and of the worlde. For ſhe cā not kepe her ſelfe from hyr enemyes, they are farre to ſtronge, to deceatfull and to myghtye for her. She is euen as the prophet doth here deſcrybe her: An innocent, ſymple, and wapenleſſe lambe, whiche nother wyll nor can do ony mā harme, but is alway readye not onelyonly to do good, but alſo to take euell for good. Howe happeneth it then that the congregacion of Chriſt in ſuch weakneſſe,Howe the flocke of Chriſt winneth. can eſcape the craftineſſe and tyrāny of the deuell and the worlde? The LORDE is hyr ſhepeherde, therfore lacketh ſhe nothynge. He fedeth and refreſſheth her, gooſtlye and bodely, he kepeth her in the ryght waye, he geueth her alſo hys ſtaf and ſhephooke in ſteade of a ſwearde, which ſhe beareth not in the hand, but in the mouth. And not onelyonly comforteth the ſorowfull therwyth, but dryueth awaye the deuell alſo and all hys Apoſtels, be they neuer ſo ſotyll and ſpitefull. Beſydes thys, the LORDE hath prepared for her alſo a table, and Eaſter lambe. Whan hyr enemyes are verye wrothfull, gnaſſhe theyr tethe together ouer her, are mad, vnreaſonable, in a rage, and out of theyr wyttes, and take all theyr ſotyltye, power, and myghte to helpe them, for to deſtroye her vtterlye: Then doth the beloued bryde of Chriſte ſet her downe at hyr LORDES table, eateth the Eaſter-lambe, drinketh of the freſh water, is mery, and ſyngeth: The LORDE is my ſhepherde, I ſhall lacke nothynge. Theſe are hyr weapens and gōnes wherwith ſhe hath hetherto ſmytten & ouercome all hyr enemyes, and after the ſame maner ſhall ſhe hauehave the victorye ſtyll vntounto domes daye.

The more alſo that the deuell and y^e worlde doth hurt & vexe her, y^e better is it with her. For hyr edifyenge and increace ſtondeth in perſecucion, affliction, and death. Out of thys occaſion dyd one of the olde fathers ſaye: The bloud of martyrs is a ſede,A notable ſayenge where one is caſte, there ryſe an hundreth vp agayne. Of thys wonderfull victory ſynge certayne Pſalmes, as the .ix. x. &c. After thys ſame maner hauehave I alſo (thorowe the grace of God) behaued my ſelfe thys eyghtene yeare:The authour of this boke I hauehave euer ſuffred myne enemyes to be wroth, to threatē, to blaſpheme and condemne me, to caſt theyr heades ſtyll agaynſt me, to ymagin many euell wayes, & to vſe diuerſe vnthryftye poyntes. I hauehave ſuffred them to take wonderous greate thought howe they myght deſtroye me and myne (yee gods) doctrine. Morouer I hauehave ben glad and merye (but more at one tyme then at another,) and not greatly regarded theyr ragynge, & madneſſe, but hauehave holden me by the ſtaf of cōforte, and had recourſe vntounto the LORDES table. That is: I hauehave cōmitted y^e cauſe vntounto God, wherin he hath ſo led me, y^t I hauehave optayned all my wil and mynde. And in the meane tyme hauehave I done lytle or nothinge, but ſpokē vntounto hym a pater noſter, or ſome lytle Pſalme. This is al my harneſſe, wherwith I hauehave defended me hetherto, not only agaynſt myne enemyes. but alſo thorow the grace of god, brought ſo much to paſſe, that whan I loke behynde me, & call to remēbraunce how it hath ſtond in y^e Papiſtrye, I do euē wonder y^t y^e matter is come ſo farre. I wold neuer hauehave thought y^t the tenth parte ſhulde hauehave come to paſſe as it is now before oure eyes. He that hath begon it, ſhal brynge it well to an ende. Yee though nyne helles and worldes were ſet on an heap together agaynſt it. Let eueryevery Chriſten man therfore learne thys ſcience, namely, y^t he hold hym by this ſtaf & ſhepehooke, & reſort vntounto this table, whan heuyneſſe, or ony other myſfortune is at hande. And ſo ſhall he (doutles) receaue ſtrength & cōforte agaynſte eueryevery thyng that oppreſſeth hym.

The oyntment.The ſecond ſimilitude is of y^e oyntmēt, wherof ther is mēciō made ofttymes in the holy ſcripture. It was ſome precious oyle, as Balme, or els ſom other ſwete ſmellinge water, & the vſe was to anoynte the kynges & preſtes withal. Whan the Iewes alſo held theyr ſolemne feaſtes, and were diſpoſed to be mery, they dyd anoynte or ſprenkle them ſelues w^t ſuch precious oyntmēt, as Chriſte declared lykewyſe in the ſixte of Mathewe, wher he ſayeth: whan thou faſteſt, anoynte thyne heade, and waſh thy face, &c. The vſe then of this oyntmēt was had among thoſe people, whan they were diſpoſed to be mery & glad. Lyke as y^e Magdalene alſo thought to make the LORDE mery, whan ſhe poured vponupon hys heade the precious water of Nardus, for ſhe ſawe that he was heuy.

The full cuppe.The thyrde ſimilitude is of the cuppe, which they broughte in theyr Gods ſeruice, whan they offered drynke offerynges, and were merye before the LORDE. Wyth theſe wordes then: Thou anoynteſt my head with oyle, The ryche comfort of chriſtē mēand filleſt my cuppe ful wyll the prophete deſcrybe the greate ryche comforte which they that are faythfull hauehave by y^e worde of God, ſo that theyr conſciences are quyete, glad, and at reſt in the myddes of all tentacions and troubles. Yee euen of death. As yf he wold ſaye: doutleſſe the LORDE maketh me a maruaylous man of warre, and harneſſeth me wonderouſly agaynſt myne enemyes. I thought he ſhulde hauehave put materiall harneſſe vponupon me, ſet an helmet vponupon myne heade, geuē me aſweard in my hande, & hauehave warned me to be circū ſpecte, & to take diligent hede to my matter, leſt myne enemyes ſhulde ouertake me.

Nowe commeth he and ſetteth me downe at a table, and prepareth me a goodly banket, anoynteth myne heade with precious Balme. Or (after the maner of our contry) ſetteth a garlande vponupon myne heade, as yf I ſhulde go to ſome paſtyme or daūſynge, and not fyght with myne enemyes. And to y^e intent that ther ſhulde be no ſcarceneſſe, he fylleth my cuppe full, y^t I maye drynke, make, good chere, & be dronken. The table thē prepared is my harneſſe, the precious oyntmēt is my helmet, & the ful cuppe is my ſweard, With theſe do I ouercome all myne enemies. Is not this a maruailous preparyng to warre, & yet a more wonderfull victory? Thus wyll he ſaye: LORDE, thy geſtes. whiche, ſyt at thy table, that is to ſaye, the faythfull ſhall not onelyonly be ſtronge and valeaunt giauntes agaynſt al theyr enemyes, but they ſhalbe mery alſo and dronken.Spiritual drōkēneſſe For why? thou makeſt them good chere, as a ryche hooft vſeth to do to his geſtes: thou fedeſt them well, thou makeſt them luſty & glad, thou fylleſt into them ſo muche, that they muſt nedes be dronkē. This is al done by the worde of grace. For by the ſame doth the LORDE oure ſhepherde fede and ſtrength ſo the hartes of his faythfull, that they dare defye al theyr enemyes, and ſay w^t the prophete: I am not afrayed for thouſandes of the people that cōpaſſe me roundeaboute. Pſalme. iii. And here afore in the fourth verſe: I fear no euell, for thou LORDE art with me. With this (yee euen thorow the ſame) worde, doth he geue them alſo the holy gooſt, whiche maketh them not onelyonly to take good ſtomackes vntounto them, & to be of good corage, but ſo quyet alſo in thē ſelues and mery, that for the ſame great exceadynge ioye, they are euen dronken.

This muſt be ſpiritually vnderſtande.He ſpeaketh here then of a ſpirytuall ſtrength, of a ſpirituall myrth, and of a ſpirituall dronkēnes, which is a godly ſtrēgth Rom. i. A ioye (as ſaynt Paul calleth it) in the holy gooſt. Rom. xiiii. And a bleſſed dronkenneſſe, whan people are not full of wyne, (wherout followeth incōuenience,) but full of the holy gooſt. Ephe. v. This is the harneſſe & the weapens, wherwith our LORD God prepareth his faythfull agaynſt the deuell and the worlde, namely, in theyr mouth geueth he them hys worde, and in theyr harte he geueth corage, that is to ſaye, the holy gooſte. Wyth ſuche ordinaunce put they from them all feare, and wyth gladneſſe bukle they wyth all theyr enemyes, ſmyte them, and ouercome them with all theyr myght, wyſedome, and holyneſſe.

Such ſouldyers were the Apoſtels on whitſondaye, whan they went vp to Ieruſalem agaynſte the commaundement of the Emperoure and the hye preſtes (and ordred thē ſelues, as yf they had ben very goddes, and all the other but greſhoppers) and went euen thorowe with all power and ioye, as yf they had bene dronken. In ſo muche y^e ſome had them in deriſion therfore, & ſayd: They were full of ſwete wyne. Neuertheleſſe S. Peter declared out of the prophet Ioel, that they were not full of ſwete wyne, but ful of the holy gooſt. And ſo he ſmote aboute hym with hys ſwearde, that is: he opened his mouth, and preached the worde of God, and felled downe thre thouſande ſoules at once from the power of the deuell. Actu. ii.

This ſtrength, ioye, and bleſſed dronkenneſſe doth not onelyonly ſhewe it ſelfe in the faythfull, whan they be in proſperite & hauehave peace, but alſo whan they ſuffre and dye.

As whan the counſell at Ieruſalem cauſed the Apoſtles to be beaten, they were glad of it, that they were worthy to ſuffre rebuke for the name of Chriſte, Actu. v. And in the v. to the Romaynes doth ſaynt Paule ſay: We reioyce alſo in troubles. &c. Afterwarde were ther many martyrs alſo,The ſtedfaſt & ioyfull hartes of them y^e hauehave fuſfred death for y^e word of God. whiche with mery harte and laughynge mouthes wente vntounto theyr death, as yf they had gone to ſomepaſtyme or daunce: Lyke as we reade of ſaynt Agnes, and ſaynt Agatha (whyche were virgins .xiii. or .xiiii. yeare olde,) and of other mo, whiche were of ſuche inwarde corage and confydence, that they dyd not onelyonly ouercome the deuell and the worlde by theyr death, but alſo made good chere euen then with theyr hartes, as though they had ben dronken of very ioye. And this greueth the deuell excedynge ſore, namely, whā men are at ſuche quyetneſſe in them ſelues, that they deſpyſe his great myght and gyle. In our tyme alſo hauehave ther be many which for the knowlege of Chriſte hauehave bene glad to ſuffre death. We ſe more ouer that ther be many, whyche wyth perfecte vnderſtondynge and fayth dye vponupon theyr beddes, and ſaye wyth Simeon: LORDE, now letteſt thou thy ſeruaunt departe in peace, &c. that it is a ioye to beholde thē, of whom I hauehave ſene many my ſelfe. And all thys commeth becauſe that (as the prophete ſayeth) they be anoynted with the oyle, whiche the .xliiii. Pſalme calleth the oyle of gladneſſe, and becauſe they hauehave dronke of the full cnppe whiche the LORDE hath fylled.

Yee but thou wylt ſaye:Obiection I fele not my ſelfe yet ſo apte, that I coulde be content to dye. &c. That maketh no matter.Anſwere. Dauid alſo (as it is ſayd afore) hath not bene ſure of that ſcience at all houres, but ſomtyme complayned that he was caſt out of gods ſyght. Other holy men alſo hauehave not alwaye had an hartye confidence towarde God, and a perpetuall delyte and pacience in theyr troubles and temptacions.Note this well. Saynt Paul ſomtyme is ſo ſure & certayne in hym ſelfe, and maketh ſuche boaſt of Chriſte, that he careth not for the curſe of y^e law, for ſynne, death, nor for the deuell. I lyue not nowe (ſayeth he. Galat. ii.) but Chriſte lyueth in me. Item: I deſyre to be lowſed and to be with Chriſt. Phil i. Item: Who ſhall ſeparate vsus from the louelove of God, whiche ſpared not is owne ſonne, but hath geuen hym for vsus all? How ſhall he not with hym geue vsus al thynges alſo? Shal trouble, anguyſh, perſecucion, ſwearde, &c. ſeparate vsus from hym? Ro. viii. There ſpeaketh he of death, of the deuell, and of all euell with ſuche a corage, as yf he were the ſtrongeſt and greateſt of all ſayntes, vntounto whom death were but aſporte. But incontinently in another place, he ſpeaketh as thoughe he were the weakeſt and greateſt ſynner vponupon earth. i. Cor. ii. I was with you (ſayeth he,) in weakneſſe, in feare, and in muche tremblynge. I am carnall, ſolde vnderunder ſynne, and takē preſoner in the lawe of ſynne, whiche is in my membres. O wretched man that I am, who ſhall delyuer me frō the body of this death? Roma. vii. And in the fyfth to the Galath. he teacheth that in the ſayntes of God ther is a continual ſtryfe of y^e fleſhe agaynſt the ſprete. &c. Therfore oughteſt thou not immediatly to diſpayre, though thou feleſt thy ſelfe feble and fayntharted, but praye diligently that thou mayeſt endure by y^e worde, and increace in the fayth and knowlege of Chriſt. As the prophete doth here, & teacheth other men lykewyſe ſo to do, and ſayeth:

Oh let thy louynge kyndneſſe and mercy followe me all the dayes of my lyfe, that I maye dwell in the houſe of the LORDE for euer.

For as muche as the deuell neuer ceaſſeth to plage the faythfull inwardly with feare, outwardely wyth deceatfulneſſe of falſe doctours or teachers, and with the violence of tyrauntes: he prayeth here therfore at the ende earneſtly, that God which hath geuen hym this treaſure, wyl kepe hym faſt by it alſo vntounto the ende. And ſayeth: O gracyous God ſhewe me ſuch fauour, that thy louynge kyndneſſe and mercy maye followe me all the dayes of my lyfe.Why the prophet maketh this prayer. And immediatly he declareth what he calleth this louynge kynoneſſe and mercy, namely, that he maye remayne in the houſe of the LORDE for euer. As yf he wolde ſaye: Thou haſte begonne the matter, thou haſt geuen me thy holy worde, and accepted me amonge them that are thy people, whyche do knowlege, prayſe and geue thankes vntounto the, graunt me therfore ſuch grace from hēce forth, that I maye continue ſtyll by the ſame worde, & neuer to be ſeparated more from thy holy Chriſten flocke. Thus doth he praye alſo in the .xxvi. Pſalme. One thinge (ſayeth he) hauehave I deſyred of the LORDE, whyche I wolde fayne hauehave: namely, y^t I maye dwell in the houſe of the LORDE al the dayes of my lyfe, to beholde the fayre bewty of the LORDE (that is to ſaye, the true ſeruyce of God) and to vyſite his temple.

A notable enſample.The prophete then here by his enſample teacheth and exhorteth all ſuche as put theyr truſt in God, y^t they be not careleſſe, proude, or preſūptuous in them ſelues, but to feare and geue them ſelues vntounto prayer, that they leſe not this treaſure. And doutleſſe this earneſt exhortacion ſhulde ſteare vsus vp, and make vsus feruent vntounto diligent prayer. For ſeynge that holy Dauid whiche was a prophete, ſo hyghly endued with all maner of godly wyſedome and knowlege, and with diuerſe greate excellent gyftes of God. Seynge he (I ſaye) dyd praye ſo ofte and with ſuch great earneſt, that he myghte abyde by thys treaſure. Much more ſhall it be mete for vsus (whiche are vtterly nothynge to be compared vntounto hym,We hauehave moſt nede to watch & praye. and lyue alſo nowe at the ende of the worlde, whan as Chriſte and the Apoſtles ſaye, it ſhalbe an horryble and peryllous tyme,) it ſhalbe muche more conuenient (I ſaye) to watch and praye wyth all earneſt and diligence, that we maye contynue in the houſe of the LORDE all the dayes of oure lyfe, namely, that we maye heare the worde of God, and receaue the manyfolde commodityes and frutes that come of it, (as it reharſed afore,) and continue in the ſame vntounto the ende. Which graunte vsus Chriſt, our onelyonly ſhepherde and Saueoure.

AMEN.

¶ How and whether a Chriſtē mā ought to flye the horryble plage of the Peſtilence.

¶ A ſermon out of the .xci. Pſalme

Qui habitat in adiuto.

By Andrewe Oſlander.

¶ Tranſlated out of hygh Almayne into Englyſhe.