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

FYrst of all the prophet and euery faythfull hart, calleth God hys shepherde. Nowe though y^e scrip­ture geueth God many louynge names, Yet thys whiche the Prophete ge­ueth here vnto 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 vnto 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. [Page]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 onely 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 vnto 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 vnto 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 vnto God.

A v [...]y cō ­forta [...] le si­milit [...]de.Therfore is this one of y^e most louyng and cōfortable similitudes (& yet very cōmē) [Page]in the scripture, that it lykeneth y^e maiesty of god, to avertuous, faythful, or (as Christ sayeth) a good shepherde: and vs 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 onely wyth ease vnderstande this and other similitudes in the scripture concernynge the shepherde and the shepe: but also they shalbe vnto 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 [Page]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, [Page]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 vnto 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 vs agaynst all euel, and to get vs helpe and comforte in trouble and distresse.

For how shulde he haue 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. [Page]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 euery one,) seynge that with all oure power and myghte, we can not do so muche as to hynder a smale leafe to hurte vs, or a poore flee from greuynge vs? 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 haue 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 vnto 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 [Page]Christ oure louynge master, which is farre an other maner of shepherde then Moyses, which is harde and extreme vnto 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 vpon 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 vnto 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 vs 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 vs myserable and lost shepe, and fet­ched vs 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 [Page]for vs, optayned he vs grace, remission of synnes, cōforte, helpe and strength agaynst the deuell and all mysfortune, yee and euer­lastynge lyfe also. This is now vnto 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 vnto 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 vnto them, & careth more dilygētly for them, then for the other, that haue 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 [Page]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 haue ben decea­ued.By this then maye we easely perceaue, how shamefully we haue ben seduced vnder the papacy. For Chryst was not so louyng­ly set forthe vnto vs, as the dearly deloued prophetes, Apostles, and Chryste hym selfe doth: but so fear fully was he described vnto vs, that we haue ben more afrayed of hym, then of Moyses, yee we thought Moyses doctryne muche more lyghter, and to haue 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 haue reconcy­led with our good workes and with our ho­lines, & whose pardō we myght haue optay­ned through the merytes and intercessions of sayntes. This is not onely a shamefull [Page]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 euery mā toke it for y^e playne verite, & yet vnto 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 vs, how that of our sel­ues we are but lost, scattred abrode, woūded, weake, and feble shepe. And so shulde we haue no nede of Chryste to be shepherde, to seke vs, to brynge vs together, to gyde vs, to bynde vs vp, to loke vnto vs, & to strēgth vs agaynste the deuell. And so hath he also geuen his lyfe for vs in vayne: For yf we cā ­brynge [Page]al this to passe, & optayne it through our owne strēgth and goodnesse, then haue 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 onely that canst thou well do. And yf Chryst thy shepherd dyd not seke and fetch the agayne, thou must nedes be a praye vnto the wolfe. But nowe he cōmeth, seketh, fyndeth, and bryngeth the vnto 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 one­ly. It is he that seketh, beareth and gydeth the. He thorow his death deserueth lyfe for the. He onely is stronge, and defendeth the lest thou shuldest perysshe and be taken a­waye out of his hādes. Ioh. x. Vnto all this canst thou do nothynge, saue applye thyne eares to heare, and with thankesgeuynge to reccaue suche an vnoutspeakeable treasure, [Page]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 vnto the, let hym fede the, rule the, gyde the, defēde the, comforte the. &c. That is to saye, kepe the vnto 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 vpon euery thynge that is temporall & transitory, howe hye and precyous so euer it be, and turneth y^e face and hart strayght vnto [Page]the LORDE, whiche is onely 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 haue 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 haue 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 haue scarcenesse in ony thynge. He shal geue his blessynge vnto the worde, that it maye haue strength, & brynge forth frute in me. He shall lykewyse geue me his sprete to stande by me, & to comforte me in al tem­tacions [Page]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 vpon 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 vnto 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 haue 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 [Page]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 vnto 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 haue, 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. Onely 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 haue vnto hym as to thy shepeherde. And so falleth ther vpon the now one ymaginacion, now another, so that thou canst not be in quyete, but dispu­test [Page]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 haue, yf thou let his voyce and worde passe. But yf thou cleue styll fast vnto 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. [Page]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 haue euerlastynge lyfe. This promyse wyl he faythfully kepe with me, what so euer become vpon 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 [Page]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 haue 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 onely golden science, namely, to cleue vnto 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 [Page]in thys Psalme, but onely 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 haue 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 haue thys, it thynketh no man vpon earth is more ryche or happyer then it. For there it fyndeth euery thynge that it can desyre. A goodly thyck plentyfull grasse, wherof it waxeth stronge and fat: A fresshe water, [Page]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 vpon 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 vpon 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 haue 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 vs, though we haue many wyldernes­ses aboute vs, 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 haue wyth vs oure shepherde, whiche fedeth vs, leadeth vs to the drynke, defendeth vs &c. Thefore can we lacke nothynge.

[Page] The che­fest good vpō earthe is to haue gods wordThys man had goostly eyes, and ther­fore sawe he ryghtwell, what is the best and noblest good vpon 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 vnto 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 vpon earth. And thys he doth in many Psalmes, as in the .cxviii. where he sayeth. The lawe of thy mouth is dearer vnto me then thousandes of golde & syluer. Item I loue thy commanndementes aboue golde and precious stone. O howe swete are thy wordes vnto my throte? Yee morethen hony vnto 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 [Page](that blasphemeth and dyshonoureth hym agayne for hys rewarde) a kyngdome, a dukedome, or ony other worshyppe, and good vpon earth. These worldlye goodes are hys draff and swillynges, wherwyth he fylleth the hogges bellyes, that he is dispo­sed to kyll. But vnto 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 haue 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 haue plentye of ryches & honoure. Saynt Paule was a man of lytle reputacion, and poore [Page]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 vpon earthe excepte,) very losse and dounge.

The God of mercye graunt vs 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 vpon vs,God hath done more for vs, thē for many other. afore many thousandes of other. He myght haue suffred vs to go astraye as well as y^e Tur­kes, Egypcians, Iewes, and other ydola­trers, which know not of that treasure. Or els he myghte haue suffred vs styll to be harde harted, as are the Papystes, that blaspheme and condemne thys treasure of oures. Where as he hath set vs now in hys owne grene medowe, and prouyded vs so rychely with good pasture and fresshe wa­ter. [Page]It commeth euen of hys grace, therfore haue 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 vnto 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 [Page]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 haue the faythfull not onely 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 vpon 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 vpon y^e hyl­les. &c. & shalbe grene in the citye lyke grasse vpon 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.

[Page] 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 vnto God, & what so euer they haue 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 vnto the faythfull not onely pasture and grasse, wherby they are fylled & streng­thed in faythe. But it is also vnto 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 vnto 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 haue 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 vnto the worde of grace. There onely 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 [Page]place with playne and manyfest wordes,Psal. 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 haue water for theyr cattell (In our contryes we knowe not therof, for ther is water ynoughe euery where.) Of this dyd Dauid se, and he rehearseth it for a speciall benefyte, to be vnder the cu­stodye of the LORDE, whyche shulde [Page]not onely 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 haue 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. 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 [Page]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 vs to loue 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 euery 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 vpon 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.

[Page] As for the gospell, it is a blessed worde. It requyreth none suche of vs,The gos­pell. but bryngeth vs tydynges of all good, namely, that God hath geuen vs poore synners his onely sōne to be our shepherde, to seke agayne vs fami­shed and dispersed shepe, and to geue his lyfe for vs, that he myght so delyuer vs 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 [Page]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 vnto, do not onely 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 vs by this treasure whiche he hath ge­uen vs. 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 [Page]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 vs all our synnes, and taketh vs 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 vnto the fyrste commaundement) he wyl euen thus declare hymselfe towarde vs, as he hath caused it to be preached of hym. Lyke as he doth styll, strengtheth and quyckeneth our soules spi­ritually, and kepeth vs that we fall not in to erroure, hetteth vs lyuynge for our body, and preserueth vs from all misfortune.

This honoure y^t he so is as we haue now sayd, is geuen hym onely of them that cleue fast vnto his worde, these beleue & confesse playnly, that all the gyftes & goodes whiche they haue goostly and bodely, they receaue [Page]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 vnto hym, and declare the same vnto other. This honour can not be geuen vnto 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 haue & loue 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 [Page]that LORDE (sayeth he) not onely 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 haue 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 euery man, and euery thynge is blacke & darke before his eyes, yee euē the fayre clear [Page]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, vnto 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 vpon 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 haue theyr owne hartes desyre, honoure, good, ioye, pleasure, euery mans fa­noure, [Page]&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 onely 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 onely 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 onely 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 vpon earth. For euen the Popes holynes which els can dispense with all synnes and forgeue them, can not remytte this onely 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 vnto the worde and promyses of God, herken vnto thy shepherde, how and what he sayeth vnto the, and ordre thy selfe accordynge vnto hys [Page]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 [Page]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 vpon me. For the LORDE is wyth me. The LORDE (I saye) whiche made heauen and earthe and all that therin is, vnto 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 haue such prosperyte vpon earth: And that the belo­ued sayntes of God on the other syde are euer plaged, &c. and sayeth: Yf I haue but the o LORDE, I passe not vpon 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 [Page]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. Onely fayth seyth it. The same is sure, that the LORDE is nyer vnto vs, 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 vpon earth, whereby I maye be helped to be at rest. Onely 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 onely 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 vnto 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 [Page]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 onely 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 vpon earth for onye man to be dely­uered out of all tentations, saue onely to cast all hys burthen vpon God, and to hold hym faste by hys worde of grace, to cleue [Page]surelye vnto 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 vnto 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 vpon 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 haue 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 [Page]meanes to medle with God, or to chose hym selfe a peculyar waye vnto 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 vnto the worlde, that Christ came vpon 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 haue euerlastynge lyfe. Ioh. iii. Thys is the staf and shephooke, wherby the soules take refreshynge,The staf & y^e shephoke. comforte, and ioye. [Page]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 vpon 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 [Page]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 onely 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 haue the worde of God, are ry­chely prouyded for in all poyntes, both con­cernynge the soule, and body, saue onely y^e he speaketh it here wyth other fygures and allegoryes. Fyrst bryngeth he in the simili­tude of the table,A table. where vpon 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.

[Page] 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 haue thought he shulde haue 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 [Page]I haue not onely 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 onely y^t I haue 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 haue 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 haue the worde, and take sure holde of it by fayth, then must all these enemyes (whiche [Page]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 vpon earthe. Now whan naturall reason seyth thys, it can not thynke otherwyse but that the Christen lye vnder: & agayne, that theyr enemyes preuayle and haue the victo­ry. Thus dyd the Iewes intreate Christe, the Apostles, and the faythfull, and put thē [Page]euer to execucion. Whan they had slayne them, or at the leest banished thē, then cryed they: Now haue we y^e victory: these fellow­es that haue hurte vs, shall now trouble vs no more: Now shall we handle euery thyng as we wyll. But whan they thought them selues to haue bene surest of all, our LOR­DE God sent vpon 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, [Page]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 vpon her, euen the worlde, which mynystreth vnto 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 [Page]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 onely 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 onely 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 [Page]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 haue the victorye styll vnto 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 haue I also (thorowe the grace of God) behaued my selfe thys eygh­tene yeare:The au­thour of this boke I haue 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 haue suffred them to take wonderous greate thought howe they myght destroye me and myne (yee gods) doctrine. Morouer I haue ben glad and merye (but more at one tyme then at another,) and not greatly regarded [Page]theyr ragynge, & madnesse, but haue holden me by the staf of cōforte, and had recourse vnto the LORDES table. That is: I haue cōmitted y^e cause vnto God, wherin he hath so led me, y^t I haue optayned all my wil and mynde. And in the meane tyme haue I done lytle or nothinge, but spokē vnto hym a pa­ter noster, or some lytle Psalme. This is al my harnesse, wherwith I haue 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 haue thought y^t the tenth parte shulde haue 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 euery Christen man therfore learne thys science, namely, y^t he hold hym by this staf & shepehooke, & resort vnto this table, whan heuynesse, or ony other mysfortune is at hande. And so shall he (doutles) receaue strength & cōforte agaynste euery 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, [Page]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 vpon 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 mē and fillest my cuppe ful wyll the prophete descrybe the greate ryche comforte which they that are faythfull haue 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 [Page]myne enemyes. I thought he shulde haue put materiall harnesse vpon me, set an helmet vpon myne heade, geuē me asweard in my hande, & haue 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 vpon 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 onely 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 & [Page]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 onely to take good stomackes vnto 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 [Page]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 onely shewe it selfe in the faythfull, whan they be in prosperite & haue peace, but also whan they suffre and dye.

As whan the counsell at Ierusalem caused the Apostles to be beaten, they were glad of [Page]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 haue fus­fred death for y^e word of God. whiche with mery harte and laughynge mouthes wente vnto 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 onely 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 haue ther be many which for the knowlege of Christe haue bene glad to suffre death. We se more ouer that ther be many, whyche wyth perfecte vnderston­dynge and fayth dye vpon 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 haue sene many my selfe. And all thys commeth because that (as the prophete sayeth) they [Page]be anoynted with the oyle, whiche the .xliiii. Psalme calleth the oyle of gladnesse, and because they haue 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 haue 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 vs from the loue of God, whiche spa­red not is owne sonne, but hath geuen hym for vs all? How shall he not with hym geue vs al thynges also? Shal trouble, anguysh, persecucion, swearde, &c. separate vs 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 [Page]of all sayntes, vnto whom death were but asporte. But incontinently in another place, he speaketh as thoughe he were the weakest and greatest synner vpon earth. i. Cor. ii. I was with you (sayeth he,) in weaknesse, in feare, and in muche tremblynge. I am carnall, solde vnder 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 [Page]at the ende earnestly, that God which hath geuen hym this treasure, wyl kepe hym fast by it also vnto 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 vnto 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) haue I desyred of the LORDE, whyche I wolde fayne haue: 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 [Page]to feare and geue them selues vnto prayer, that they lese not this treasure. And dout­lesse this earnest exhortacion shulde steare vs vp, and make vs feruent vnto 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 vs (whiche are vtterly nothynge to be compared vnto hym,We haue 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 vnto the ende. Which graunte vs Christ, our onely shepherde and Sa­ueoure.

AMEN.