and matched with swyne too feede like swyne eate lyke swyne suche meate as swyne eate remembringe that the worste in his fatherâ— house was a prince and noble kynge in comparyson and respecte of hym then also beinge perswaded of his fathers mercy he returned and his father brought him in to his pleasant swete pastures gaue him his old fauour and accustomed apparell again as a manne to keepe companye with men and no more wyth adulterouâ— men and vncleane swyne Howe be it be came not to his olde honoure â—gayne tyll the Lorde had practysed in him that he practised in thys prophet kynge Dauid animam meam conuertit hâ— conuâ—rted and tourned mysoule It is but a folye for a man to flatter him selfe as thoughe he were a christian man when his hearte and soule is not turned vntoo the Lorde he shall neuer feede in the pastures of lyfe but be an hipocryte all the dayes of his life as the moste parte of the worlde be that professe Christâ— name at thys presente daye They saye they bee conuerted frome the worlde too God when there is nothinge wythin the pastures of Gods worde but that they wyll contemne rather then too haue as muche as an cuyll looke of the worlde for it They saye they be conuerted to God when they be contented with the worlde to â—onoure that for God that is bâ—t breade and wyne in the matter and substaunce as the scrypture of God and the holye churche of Christ haue taught beleued these 1500. yâ—ars and more Oh. Lord be these menne turned to thee be these the men that shall dwell wyth thee in thy holye mounte of Syâ—n and stande in thy holy place Maye doubtlesse for they be not turned â—o thee but from thee and be not with thee but agaiâ—st thoâ— They speake wyth the and yet theyr deedeâ— dishonour thee they talke of truthe and practise lies What good lorde shall thy symple and poore vnlearned shepe doe Where shall they seeke thy truth For the â—hepeheards say sing this psalme euery weeke at euery dirige for the dead yet thei be not conuerted in their spirites too thee that thou mightest lead theÌ„ in to the pathes of righteousnes But lord there is no manne nowe in maner that dare accuse them they destroye them selues and thy sheepe and no man can be suffered with gods word to remedye it Notwythstandyngâ— good Lorde although in this world none maye accuse them yet they in the worlde to come shall haue kinge Dauid whose psalmes they dayelye reade and in whome they moste glorye too accuse them both of hereâ—ye and blasphemye as Moses shall accuse the wycked Iewes whome they moost glorye of For as the Iewes râ—ddâ— the scripture of Moses and yet wâ—â—â—neuer the better so these priestes of Antichrist reade the holy scripture and yet neyther the people nor they them selues are any thinge the better And in this they passe the abhomynation of the Iewes and Turkes For they were and yet be content that theyr bokes of religion shall be vsed in theyr churches in the vulgare and common tonge but these enemies of god and man wold not haue the worde that God hathe appoynted for all mens saluation to be vsed in anye tonge but in the latten The God therfore of â—eace that broughte agayne from death to life the greate shepehearde of the shâ—epe by the bloude of the euerlastinge tement oure Lorde Iesus Chrisâ— conuerie the soules and heartes of all those that cause the sheepe of God thus to eate and feede vppon the carine and infected pastures of meunes tradicions Amen Now as kinge Dauid in this text hath wonderfully set forth the miserable nature of all Gods sheepe and put him selfe for an example that the nature and condicion of all menne is corrupt wycked and damnable so that it can not be partaker of gods benediction and euerlastinge grace excepte it be borne a newe amended restored and instructed So likewise he sheweth that none conuerteth the soule of man but the heauenly father the great shepeheard that both seeth the loste state of his shepe wylleth of his mercy the saluatioÌ„ and calling of the shepe home again and then he proceedeth further shewethe what the heauenlye shepehearde wyll doe wyth his sheepe he sayeth he wyll leade them in to the pathes of iustice Wherein the prophet declareth that it is not onelye God that conuerteth the man from â—uyll but also he alone that keepeth him in goodnes an vertue And therein is shewed a wonderfull myserye and wretchednes in the soule and bodye of man that can neither begynne nor yet continue in a lyfe acceptable vnto God exceptâ— that God wholye wooreke the same hymselfe And as it declareth the wonderfull wretchednes of man so doeth it many felte and sette foorthe a wonderfull and vnspeakeable mercy and compassion of god towards man â–ª that so meruailouslye and graciously he can be contente to healpe and saue his ennemye and verye aduersarâ—e But herein is required of as manye as the Lorde conuerteth frome iniquity and synfull lyuinge that they walke in the same lawe and vse their conuersation in equitye and iustice as it becometh obediente men and women redemed with the shepeheards precious bloud For the Lorâ— doâ—th not teache his sheepe the trutâ— that they should liue in falshode neither gâ—ueth he them the remission of theyr sinnes that they should returne to the same agayne but because they shoulde â—tudiouslye applye and â—â—lygentlye excercyse theâ— selues in vertuous woorkes too the honour of almightye God There be two sortes of people that the Lorde wyll iudge and punishe in the later daye wyth extreame ire and â—ustice The one sorte â—e called vpon to learne the knowledge of god and of Gods honoure as gods word coâ—maundethe but they wyll not heare nor obey the calling but know god learne God as the custome and maner of the world is to knowe him and learne him thoughe it â—e neuer so farre frome the truthe And the other sorte be contented to heare and learne to knowe God and too serue â—im as he teacheth in his holye and most pure worde but in theyr harts consente not to theyr knowledge but contrarye to it they do outâ—ward seruice to a false god frame their conuersation both in religion â—owards God and their maners toward men as men of the world do So that god hath no more reuerence of hym that knoweth the truth theÌ„ of him that iâ— ignoraunte of the truthe Esaye the prophet speaketh agaynst y t first sort of menne that wyll not heare when they be called nor learne when they be taught and saith when other men shall laughe they shall weepe when â—ther be merye they shall be sorye when other be whole they shall bee sycke when other men shal lyue they shal die and when other men reioyce in myrthe they shall lamentâ— in sorowe And good cause whye sayth saint Paule for the Lord
defence and safegarde of Gods people by Goddes moste mightye power He vseth this worde pasture for the woorde of God it selfe as a thynge which is the onlye foode of a mans soule to lyue uppon as the meate and dryncke is for the bodye He vseth thys word leade for conductynge that the manne whyche is ledde at no tyme gooe oute of the waye but alwayes mayâ— knowe where he is and whether he is goynge as in manye other of his psalmes he usethe the same maner of speakynge The ryuers of refâ—ction be vseth for the plentyfull gyftes of the holye ghoste wherewithall the fayeâ—hfull man is replenished His sayinge therefore is as muche as if he had spoken wythoute allegorye or translation thus He enstrucâ—eâ—h me wyth his word and conducteth me with his holy spirite that I cannot erre nor perishe In this part of the psalme be manye things worthy to be noted First it is declared that the lyfe of manne consisteth in the foode of gods word then that there is none that geeueth the worde to be eaten but God oure heauenlye shepehearde The nexte that none canne rate of this meate of gods word but such as the holi ghost feedeth with the woorde Our sauiour Christ declareth that man lyueth not by bread alone but of euery word that proceedeth oute of the mouth of God Whereby he teacheth vs that as the bodye liueth by externall meates so doth the soule by the word of god And no more possible is it for a man to lyue in God withoute the word of God then in the worlde wythoute the meat of the world And S. Peter confessethe the same For when the Caparnaites and manye of Christes owne disciples has saâ—isfyed theyr bodies wyth externall meates they cared not for theyr soules neither could they abyde too be fedde nor too heare the meate of the soule spoken of although Christ dyd dresse it most holsomlye wyth many godly and swetâ— wordes they would not tarye vntill Christe had made that meate readye for them They coulde be contended to fede theyr bellyes with his meates but theyr soules they would not coÌ„mitte to hys dyet but departed as hongry as they came thorowe theyr owne folye Christe was leadinge them from the fyue barley loues and two fyshes wherewith they had fylled theyr bellyes vnto the pleasaunt pastures of the heauenly worde that shewed neyther barley loues nor fishe but his owne precious bloude and paynfull passion to be the meate of theyr soules howe â—e it they could not come in to this pasture nor taste in anye case of the swete herbes and nouriâ—hmente of theyr soules When Christ perceiued thei wold not be led in this pleasaunt pasture he let them go whether they would and to feede vpon what pasture they would and theÌ„ he asked of his xii that â—arâ—ed saying wil ye depart also Peter as one y t had fed both body and soule as his felowes had perceiued that the body was but halfe the maÌ„ and that being fed ther was but halfe a man fedde and also that suche meates as wente in to the mouth satisfied no more theÌ„ the bodye that the mouth was made for he felte moreâ—uer that his soule was fed by Christs doctrine and that the honger of syn the ire of God the accusation of the law the demaund claime of the deuil wer quenched taken away be perceiued likewise y â— the meat which brought this nourishment was the heauenli doctrine that Christ spake of touching hiâ— death passion he vnderstode also that this meat passed not in to the body by the mouth but in to the soule by faith by the preseÌ„ce of gods spirit with hiâ— spirit y â— body also shulde be partaker as wel of y e grace that was in it as oâ— the life So y â— he felt him self not only to haue a bodi soule aliue but also yÌ„e thei wer graciouâ—ly replenished with the pastures foode of gods fauoure Wherfore he said vnto Christ to whoÌ„ shal we go Thou hast y e wordes of euerlasting lif Which words in effect sound no other thing theÌ„ this psalme doth wher Dauid saith The lord fedeth me I shal want nothing for he leadeth me into his pleasaunt pastures pastureth me by y e riuers side Wherein it appeareth manifesly y â— y e word of god is the life of the soule The prophet Dauid doth meruelously open this thing in the repeting so manye tymes the worde of God in a psalme worthy much reading morâ— marking of y e things contained therin For he entreateth al yÌ„e psalme thorow y â— a godly life doth consist in the obseruation of gods lawes and therforâ— doeth he so manye times in the psalme praye God to illuminate and endue hys spirit and hart wyth these two vertues knowledge and loue of â—is worde wherewith he maye both knowe how to serue god and at all tymes too be acceptable vntoo him And oure sauioure Christe him selfe in saynt Luke sayth vnto a woman blessed be they that heare the worde of God and keepe it And in Sayncte Iohn Christ exhorteth all men to the readinge and exercisinge of the scripture For the ignorancye of goddes worde bryngeth wyth it a murryne rotte of the soule yet for the sinnes of the people God sayde he woulde senâ—e a honger and â—amyn amongeâ— men not a honger of breade nor water but of hearinge Goddes woorde Kinâ—e Dauid therfore as oâ—e assured bothe of the authour of lyfe and also of the foode wherewyth the lyfe is mayntayned stayeth him selfe wyth Gods benediction and fauoure that he is assured God feedeth him with his word And he sheweth allso that none is the authour of this word neither can any geue it but God alone For when the firste faule of Adam and Eue by eatyng forbidden meats had poysoned and infected bothe bodye and soule wyth synne and Gods displeasure so that he was deâ—titute both of gods fauour wisâ—ome none but god could tel him where remedy and helpe laye nor yet coulde anye deliuer him the helpe but God For tyll god made promise that the seede of a woman should make whole and saue that whiche the deuyll and man had made sicke and loste by reason of synne and also made open the remedye vntoo Adam and enclyned hys hearte to beleue the remedye Adam was dead in synne and vtterlye caste awaye Then the pitty of the heauenlye shepehearde sayde he should notwithstanding in tyme be brought in to the same pasture agayne and none shoulde deceaue him nor bringe him anye more oute of the pastures of lyfe But onely God gaue this meate whiche was his holye word and promyse And also the mouthe of fayetâ— to eate these promises of Gods onâ—ly gift And the same appeareth thoroâ— out the whole Byble that onely god by seÌ„ding of his word and preachers broughte knowledge of euerlastinge life to the people that were in
frome thy mouthe nor frome the mouthe of thy seede nor from the moâ—th of the seede of thy seede from hence foorth vntyll the worldâ— ende Heare doth the almightye God set foorth what a treasure and singuler gift his worde is and that it shal not deparxe frome his people vntyll the worlds ende And in theese words iâ— this part of Dauids psalme maruaâ—lously opened and set foorth It is the Lorde alone that feedeth and instructeth faith Esaye the prophet It waâ— not mannes owne imaginatyon and intention nor the wysedome and religion of his fathers what so euer they were but it was the Lorde that spake and made the couenaunt with man and put his spirit in manne to vnderstande the couenaunte and by his worde and none other woorde he instructed manne and sayde that by these meanes all men should tyll the worldes ende feede and eate of gods blesseâ— promises For in his woorde he hath expressed and opened to eueriman what he shal haue euen the remission of sinne the acceptation in to his fatherlye fauoure grace to lyue well in this life and at the ende too be receaued in too the euerlastinge life Of these things the reader may know what maintayneth lyfe euen the word of God as Christe sayth if ye abyde in me and my wordes abide in you aske what ye wyll and ye shall haue it He shall learne also that it is not genenerall counsayle prouinciall counsayle the determynaâ—â—on and agreemente of menne that can be the authour of this foode but onelye God And as God is the only authour of this foode euen so is hys holye spirite he that fâ—edeth the poore simple soule of the Christyan manne myth his blessed pasture and not the wysedome of man mens sacrifyces or mennes doyngeâ— But as touchinge the foode of mans soule too be the onelye woorde of God I wyll if it be Goddes blessed pleasure to whome in the bytter and paynefull passion of Christe I commytte my wyll wyth my lyfe and death open vntâ—o the sheepe and lambes of God at large in an other booke ¶ The .3 parte of the psalme ¶ Howe manne is broughte too the knowledge of lyfe and saluatyon Which part sheweth what man is of him self and how he is broughte in to this life to fede in the pleasaunt pastures of gods word THe Texte He shal conuert my soule bring me in to the pathes of righteousnes ¶ The explanation MY soule erred and wente a stray from the righte waye of godly liuinge but the Lorde conuerted me frome my errours and faultes of liuinge and broughte me to the obseruation of his holy lawes wherein is contayned all iustice truthe and godlines Here is to be noted what degrees and orders the Lord heauenlye shepehearde doeth vse iâ— bringing his shepe unto y â— pasture of life First he conuerteth the man y e is gone astraye bye his wicked wayes and sinfull manner of liuynge If he were an infidele he bringeth him first to know feele hate his infidelity and afterwardes to a true faith If he be a persecutour he sheweth him first his tyraÌ„nye and afterwards how to vse him selfe meekelye If he be a sinfull man that liueth contrary to his knowledge professioÌ„ he bringeth him first to the knowledge hatred of his syn and afterwards to the forgeuenes of y â— same As Christ our sauyour wonderfully teacheth in S. Iohn wher he satih The holy ghost when he commeth shall rebuke the worlde of synne iustyce and iudgemente By the whiche wordes he declareth that the faythfull of God can not profyt in the gospel of Christ nether loue nor exercise iustice and vertue excepte they be taughte and made too feele the burden and daunger of synne and be brought to humble them selues as menne that be of them selues nothinge but synne And therefore the lawe and threateninges of god be verye holsome whose nature and prosperity is to cyte and call mennes conscience vntoo the iudgemente of God and too wounde the spyrite of manne with terroure and fcare Wherefore Christe vseth â— wonderfull waye and teacheth the same vnto his Apostles that nether him selfe for that presente tyme nor they in time to come coulde preache profitablye the gospell wherewyth menne are ledde in to the sweete and pleasaunte feeldes of Goddes promises by his word except they vse this order to leade them frome synne to iustice and frome deathe to life And as iustice and life commeth by Christ shewed vnto vs in his bytter passion death glorious resurrection so doth synne and death both appeare and be seâ—te by the spirit of God shewed vntoo vs in the lawe This order also sawâ— the holy prophet when he said the Lorde conuerteth my soule and leadeth me in to the pathes of ryghteousenes This is a wonderful sâ—ntence and muche and deepelye to be considered wayed of thee christiaâ— man The Lord conuerteth my soule sayth Dauid he feleeth in him selfe that as longe as the deuyl and sinne haue the rule and kingdome in man the soule of man beinge Gods treasure is deformed foule horrible and so troubled that it is like vntoo all things more then vnto god vertue wherunto it was created but when the wicked deuil and deformed sinne be by the victorye of Christ ouercome and â—xpulsed the soule waxeth faire amiable swete louinge pleasant like vnto God agayne and cometh in to order and obeysauce vntoo hys creatoure and so broughte in to the pathes of righteousnes feedeth with the rest of Gods well ordered flockâ— vppon the pastures and foode of hys â—olye worde to be his blessed wyll Oh that we would in the glasse of gods word loke vpon our own soules when they be in the tyrannye of the deuyll vnder the kingdome of synne as this kinge dyd we shoulde more loeth and detest our own soule the company that our soule is accompanyed with all then if we shuld for all oure lyfe tyme be put in too styes wyth hogges and alwayes be bound â—urynge oure lyfe too lyue wyth them feede as they feede slepe and wake as they do and be as they be in all thinges Looke in the gospell of Sayncte Luke and there shall ye see a man by synne so foule so disordered so accompanied wyth swine so hongerbaned so rent torne so beggerly so wretched so vile so lothsome so stincking y â— the very swyne wer better for theyr condycion then hee was But se how the heauenly shepeherd beheld froÌ„ his heauenly throne the place of the euerlastynge ioyes thys poore strayed sheepe feedinge not emonges sheepe but emonges swyne and yet coulde not be satysfyed therewyth And no maruayle for swyne feede not vppon the meate of shepe nor yet do shepe fyl theÌ„ selues with hogâ—draffe swillings but this shepehearde vsed his olde wonted clemencye and strake the harte of this sheepe making him to weepe and bewayle his condicion a men to come to suche dishonour to be coupled
sayed Lorde chastene mee not in thy â—urye nor punishe me in thy wrathe my soule is sore troubled but how longe lord wylte thou dyfferre healpe And of suche troubled consciences wyth câ—nflyctes ye shall fynde often tymes in the booke of psalmes and in the reast of Gods scriptures yet shall ye fynd the end of the temptation to be ioyful and comfortable to the weake man that was so sore troubled For althoughe God suffer a longe fyghte betwene hys poore souldier and the dâ—uyll yet he geueth the victory to his seruaunte as ye may see in king Dauyd When he cryed oute that bâ—the his bodye and soule was weriâ—d wyth the crosse of Gods punishemente yet he sayed at the laste discedite a me oper arij iniquitatis quoniam exaudiuit dominus vocem fletns mei departe frome me ye woorkers of iniquitye for the Lorde hath bearde the voyce of my weepings And in other of hys psalmes ye shall perceaue hys fayeâ—h more weake and his soule troubâ—ed wyth suche angâ—yshe and soroâ—e that it shall seâ—me there is no consotion in his soule nor anye shewe of Gods carefulnes to wardes him In this state ye maye see hym in the 13. psalme where as a manne in maner destitute of al consolation he maketh his complaynte sayinge howe longe wylte thou forgette me The same may ye reade also in the. 43. psalme where he sheweth that he his moste iust cause and the doctrine that hee professed was lyke altogether too haue bene ouercome so that his spirite was in manner all coumfortles Then hee sayed too hys owne soule quare tristis es anima mea et quare coÌ„turbas me Why art thou so heauy my soule and whye doeste thou trouble mee Truste in the Lord c. And in the. 42 psalme he setteth foorth wonderfullye the bytter syghte and sorowefull conflicte betwene hope and desperation Wherein he complayneth also of his owne soule that was so much discomforted and byddethe it truste in the lord Of the whych two places ye maya learne that no manne hadde â—uâ—r fayeth at all tymes lyke but sometimes more stronge sometimes more weake as it pleased God too geue it Let no man therfore despaire although he find weakenes of faith for it shall make hym to humble him selfe the more and too be the more diligent to praye to haue helpe when he pâ—rceauâ—th his owne weakensse and doubteles at lengthe the weake manne by the stronge God shall be broughte to this poynte that he shal in all troubles and aduersities saye with the prophet if I should go thorowe the shadowe and daungers of deathe I woulde not feare what troubles so euer happen And he sheweth hys good assurance in the text that folowâ—th which is the syxt part of this holye and blâ—ssed himne ¶ The .6 parte of the psalme ¶ Whereby the troubles of Gods electe bee ouercome The texte ¶ For thou arte with me thy rodde and thy staffe comforte me thou shalte prepare a table before mee agaynst them that trouble me thou hast anoynted my heade with oyle and my cup shall be full The explanation SEinge thou art with mee at whose power will all troubles go and come I doubt not but to haue the victory and ouerhand of them how many and daungerous so euer they be for thy rodde chasteneth me when I go astraye and thy staffe stayeth me when I should 〈◊〉 Two thinges most necessarye for me good lorde the one to call me frome my faut and errour and the other to keepe me in thy truthe and veryâ—ye What can be more blessed then to be susteined and kepte from fallingâ— by the staffe and strengthe of the moste highest And what can be more profitable then too be beaten wyth hys mercyfull rodde when we go astray For he chasteneth as many as he loueth and beatethe as manye as he receaueth in too his holye profession Notwithstanding whiles we be here in this life he fedeth vs with y e swete pastures of holsome herbes of his holye worde vntyll we come too eternall lyfe and when we put of theese bodyeâ— and come in too heauen and knowe the blessed fruâ—tion and riches of his kingedome then shall we not onelye be his sheepe but also the geastes of his euerlastynge bankeâ— The whiche Lord thou settest before al them that loue thee in this world and doest so anoynt and make gladde oure myndes wyth thyne holye spirite that no adversities nor troubles can make vs sorye In thys syxte parte the prophet declareth the olde saying emongs wise menne non minor est virtus quam quererâ— parâ—a tueri that is to saye it is no lesse mastrye to keepe the thynge that is wonne then it was to wyn it Kinge Dâ—uyd perceaueth râ—ghte well the same and therefore as before in the psalme he sayed the Lorde turned his soule and ledde him in to the pleasaunte pastures where as vertue and iustice raygned for his names sake and not for anye righteousnes of his owne So sayeth he nowe that beinge broughte in too the pastures of truthe and in to the fauoure of the almightye and occompted and taken for one of hys sheepe it is onely god that keepeth and mayntayneth hiâ— in same state condicion and grace For he coulde not passe thorowe the troubles and shadowe of death as he and all Gods electe people muste do but onelye by the assistaunce of God and therefore he sayeth he passed thorowe all perryll because he was wyth him Of this parte of the psalme we learne that al the strength of maÌ„ is vnable too resist the troubles and persecutions of gods people and that the grace and presence of god is able to defende his people and nothinge but it Therefore doeth Saynte Paule byd the Ephesiians be stronge throught the Lorde and throughe the myght of his strengthe for he sayeth that great and manye be oure aduersaryes stronge and mightye whiche go abouâ—e not onely to weaken vs but also to ouercome vs and we of oure selues haue no power to wythstand wherefore he wylleth us to depende and staye onely vpon Gods strength And Sayncte Peter alâ—o when hee hath declared the force and malyce of y e devyll he wylleth vs to resist hym strongelye in fayeth And Saincte Iohn sayeth that this is the victorye that â—â—ercometh the world â—uen our fayeth And oure sauioure Chrisâ—e when the tyâ—e was come that hee should departe out of the worlde corporallye and perceaued howe maliciouâ—â—â— and strongly the dâ—uâ—l and the world were bente agaynste his diseyples that he shuld leaue in the world as thâ—â—eâ—monges wolfes and towlyttle â—trength his poore flocke hadde agaynst suche meruaâ—lous troubleâ—t he made his moâ—te holye and effectuous prayer for them presente and them in trouble and likewise for vs that be nowe and also in trouble in thys sorte Pater saâ—cte serua eos per nomen tâ—um quos dedisti mihi c. That is to saye holye father keepe them for thy names sake
he calleth the heauenly father the God of all consolation in thys psalme a shepheard or heardman fâ—dynge hys flâ—oke and the people wyth hym selfe he cauleth sheepe pastured and â—edde by the shepehearde And by these two meanes as by a most conuenient allegory or translaâ—ion meâ—e for the pourpose frome the office of a shepheard and the nature of shepe he setteth out meruaylously the safgard of man by Goddes prouâ—dence and good wyll towards man And in the same allegory or translatyon he occupyeth the foure fyrst verses of thys psalme In the fyrst verse and so to the ende of the psalme he declareth styll one matter and argumente of gods defence towards man and how man is preseruâ—d But yet it semeth that he expresseth the same by oâ—her wordes and by an other translation shewynge the nature of God almightye in feding and nourishing of man vnder the name of a Lorde or kynge that hath prepared a table and plenty of meates to feâ—de the hongry and nedye and setteth fâ—orth man poore and destytute of consolation and necessarye helpe vnder the name of gestes and bydden folkes too a kynges table where is plentye of all things necessarye not onely to satisfy honger and to quenche thurste but also too expell and remoue them that the poore manne shall neuer honger nor thyrâ—te agayne And not onelye that but also for euer worlde withoute ende thys poore manne shall â—well and inherete by the mercy of hys heauenlye kynge the ioyes euerlastinge And thys laste translation or allegorye is in manner not onelye a repetytion of the fyrste in other woordes but also a declaration and more plaine openings of the prophets mynde what he meaneth in thys celestiall hymne The texte of the psalme  ¶ The partes of the psalme The Lord feedeth me c. 1. Who it is that hathe the cure and charge of mannes lyfe and salvation In pleasaunte pastures 2. Wherein the lyfe and saluatyon of manne consysteth He shal conuert my soule 3. Howe man is broughte to the knowledge of lyfe and saluation For his names sake 4. Wherefore man is broughte too lyfe and saluatyon Althoughe I walke throughe the valley 5. What trouble maye happen too suche as haue lyfe and saluation For thou arte wythe me 6. Whereby the trouble of Goddes people is ouercome I wyll dwel in the house of the Lorde 7. What the ende of Gods troubled and afflycted people shall be ¶ The first part of the psalme .1 Who it is that hathe the cure and charge of mannes life and saluation The Texte ¶ The Lorde feedeth me and I shall want nothinge The explanation KYng Dauid saith the lord feedeth him wherfore he can lack nothing to liue a vertuous and Godlye lyfe In this first parte some thynges are to be consydered First of God that feedeth and nexte of man that is fedde God that feedeth Dauid calleth by the name of a shepeheard and his people he calleth by the name of sheepe By this name of a shephearde the prophete openeth and disclosethe the nature of God to all his miserable and lost creatures that he is contente not onely to wish and desire manne that is loste to be founde and restored agayne but also doth seke and trauayle to restore and bringe hym home agayne As it is written in Esay the porphet he shall gather togeyther hys lambes in hys arme And in Ezechiell the prophet the lord sayth behold I wyl requyre my flocke of the sheepeheardes c. And I wyll delyuer my slocke frome theyr mouthe and they shall be no more their meate for thus sayth the Lorde beholde I wyll searche oute my sheepe and wyll vysit them as a shepehearde doeth visite hys sheepe when he is in the myddes of his scattered sheepe so wyll I visit my shepe and delyuer them frome all places where as they haue bene scattered c And Ieremy the prophet in the same sorte declareth the nature of God towards the loste flocke saying he that despersed Israel shall gather him together agayne and keepe him as the shepehearde kepeth his flocke Christ our sauiour nameth him selfe a good shepehearde and sayeth that he was sent to call such as were not sheepe of the vttâ—r marke signe in y e world to be his shepe This nature of the heauenly father saw kinge Dauid when he said at the beginninge of this heauenly himnâ— The lord feedeth me c. When he is assured of Gods mercifull nature that seketh the lost shepe he openeth farther the nature of god what he will do wÌ„t the shepe which he findeth feade hym sayth the prophet Dauid and putteth him selfe for an exsample Here is the mercye of the great sheepehearde farther declared that he killeth not his shepe robbeâ—h them not but seedeth and nourisheth them Of this speaketh the prophet Ezechiell in the parson of almightye God I my selfe wyll feede my shepe and make that they shall rest quietly saieth the Lorde God That whiche is lost I wil seeke such as go astray I wyl bringe agayn such as be wounded I wyl binde vp such as be weake I wil make strong but such as be fat strong those wil I roote out I wil feede my shepe in reason iudgemeÌ„t And the great shepeherd Christ saith whether his shepe go in or oute they shal finde paâ—ture After that this kynge hathe opened in this hymne y â— Gods nature is not onelye to seeke the loste shepe but also when he hath founde him to feede him then he addeth in his hymne after what sorte hee feedethe hym So that I shall lacke nothinge saith the prophete Heare is the declaring of the greate shepeheardes pasture wherewith he feedethe the flocke of his pasture Christe expresseth the same wonderfullye in the openinge of hys offyce and doctryne vntoo the worlde in Sayncte Iohn sayinge I came that they mighte haue lyfe and haue it moste aboundauntelye And talkinge with the poore woman of Samaria â—olde her that the drinke he woulde geue her shoulde be water of life And to y â— capernattes he said y t meat which he wold geue them shuld worke eternall saluation As theese properties be in God the shepeherd as the prophet hath marked euen in the lyke sorte be the contrarye condicions in man the sheepe he speakethe of For as the nature of God is too seeke so is the nature of man to go a straye As the pâ—ophet saieth I haue strayed like a wandringe sheepe And euen so doeth Esaye write of al man kynde All we haue erred sayeth he as sheepe goinge a straye Christ our sauiour also in sainte Mathewe doth bewayle the people of the world that stray as shepe that had no shepeherd Saint Peter likewise sayth vnto his cuntremen that he wryteth vnto ye were as shepe that went a stray but ye be conuerted now vnto the shepehearde and pastoure of your soules And as the nature of man is to stray from God so
is it likewise to feede vppon all vnholsome and infected pastures too beleeue euerye false prophet that canne doe nothinge but lye In the prophete Esay the Lorde sayeth the nature of sheepe is too be deceaued and theyr pastoures to be droncke that nether knowe nor see the pastures of the woorde of God And in the same prophete there is a most horrible plague vppon man for synne for the pastoures shall be vnable to feede and all the foodâ— of lyfe shall be as a boke fasâ— clasped shut This goinge a stray and seeding vpon euyll pasture is wonderfully set foorthe by Sainte Paule for when men wyll not feede vppon the truth it is Goddes iuste iudgemente they shoulde feede vppon falsehode And as Goddes nature is not onelye too feede but fullye to satisfye and to replenyshe wyth all goodnesse so that nothynge maye lacke for a Godlye and vertuous life In lyke manner the nature of manne is not onelye to feede but also to replenyshe it selfe with al infected and contagious doctrine vntyll suche time that he despise and contemne God and all hys holesome lawes This we maye see in y t holy prophet Esay The people sayth the Lorde prouoketh me vnto anger a lyinge nacion that wyll not hear the law of god they say to theyr prophetes prophecye not looke not oute for vs things y â— be right speake pleasaunt thynges vnto vs c. And thys replenishynge of manne wyth corrupt pasture is horribly set foorth in Saincte Iohn when the wycked priestes and phariseis would not beleue the shepeheardes voyce Christe no not theyr owne seruauntes that tolde them the truth nor yet Nycodemus one of their owne courte and profession Thus in the fyrst part of this celestiall hymne is the nature of God and manne described vnder the name of a shepehearde and of sheepe Of this parte of the psalme what the prophet hath sayed of God and of man we must for our owne doctrine and learninge gather some things to be the better by For Sayncte Paul sayeth what so euer is wrytten is written for oure learninge Two thinges we learne of this fyrst place The one a certaintye that God hath the cure and charge of vs. And the other a consolation and comforte that we and all oures be vnder his protection and gouernaunce The first doctryne too be certayne and sure of Goddes defence and care ouer vs makethe vs constante and stronge to suffer and beare all aduersityes and troubles that God shall sende vs. And the seconde doctrine shall cause vs patientlye and thanckefullye too beare our crosse and to folow Christ. Bothe these doctrines the prophette Dauyd expressethe in the. 3. and 4. verse of this psalme If I should sayeth hee trauaâ—le and passe thorowe places contagious and infected wher appeareth nothynge but the ymage and shadowe of death or be compelled to passe thorowe the bandes and tyrannye of mine ennemies I wyll not feare for thou arte wyth me O God and defendesâ— me In the 91 psalme hee settethe foorthe the assuraunce felicity of all them that put theyr whole truste in the mercye of God and therein also the prophete reckeneth vppe a wonderfull sorte of daungers and layeth them before the eâ—es of the fayethfull that he maye by the syghte and knowledge of the daungers fyxe and place the more constantlye his faith and trust in god that hath the charge cure of him he shal saith he defend vs from pestyleÌ„ce mooste infectiue frome â—lyinge arrowes in the daye c. By the whiche â—â—e prophet vnderstandeth all kynde of euyls that maye come vnto vs by the meanes of the deuil or of wicked men And these thinges the faythfull shall escape sayeth the prophete because they saye from their harts vnto God Quoniam tu es spes mea that is to saye for thou art my hope euen as hee sayed in the begynnynge of this psalme the Lorde feedeth me and I shall wante nothinge Such certaintye and assuraunce of Gods defence and suche consalation in troubles of this life we must learne and pray to haue out of gods word or els it were as good neuer to heare nor to read it And frome thys fyrtie parte of the Psalme euerye estate of the worlde maye learne wysedome and consolation If the Lorde feede and gouerne him he shall haue God too his mayster and teacher that shall geue him holesome and commodious doctrine mete for y t state of the life he hath chosen to liue in this world For all that shal be saved in time to come folow not one kinde of life Some be magistrates and rulers and appoâ—â—ted too see bothe the lawes of the reâ—alme and the gooddes and commodities therof to be vsed and applied to y t vse and profitte of suche as be vnder them Some geue them selues to studye and contemplation of heauenlye and diuine things not busying them selues w t trauayls of the body but to know theÌ„ selues the waye of life be teachers of the same to others Some be geuen too applye the lawes of the common wealth some too excercise the trade and course of marchandise some one kinde of liuynge and some another But of what arte facultye science or kinde of liuinge so euer he be that is not contrarye to Gods honour or honestye he may vse therin to serue God to obserue iustice to excercise truth kepe temperaunce be acceptable to God who hath geueÌ„ lawes meete conuenient to publycanes and soldiours seruaunts masters parents and children husbands and wiues and so to all other but al these sortes of people must assuredly knowe that in euerye of theese vocations be more daungers then he that must liue in theÌ„ is able to beare Therfore froÌ„ the botome of his hart he must be assored of this beginning of kinge Dauids himne The Lorde feedeth me and I shall lacke nothing And in dede the lorde hath not onely said he wyll feede and defende hym from all daungers but also sayth he wyll teache him how too liue veriuouslye and reuerently towards god and honestlye and quietlye towardes man what state or vocation so euer he chuse to liue in so it be not against Gods lawes and the lawe of nature So saith kinge Dauid God hath appointed a lawe to rule and teache the man y t feareth him what so euer kind of liuinge he appointeth him selfe to liue in What treasure is there to be compared vnto this that man is not only fed and maintained by God but also taughte and instructed in euerye craft science that he apointeth him selfe to liue in Blessed therefore is the man that in the entrailes deepe cogitacions of his hart canne saye beleue and feele this to be true that Dauid sayeth The Lord ruleth me and careth for mee and I shall lacke nothinge But yet there is almoste nothynge spoken that thys kynge woulde haue chieflye knowne How be it doubtelesse they be wonderfull thinges