An
Exposition
vpon
the
.23
.
psalme
of
Dauid
full
of
frutefull
and
comfortable
doctrin
,
written
to
the
Citye
of
London
by
Iohn
Hooper
,
bushop
of
Gloceter
and
Worceter
,
and
holye
Martyr
of
God
for
the
testimonye
of
hys
truth
.
¶
Whereunto
is
annexed
an
Apology
of
his
,
agaynst
such
as
reported
that
he
cursed
Quene
Mary
,
wyth
certaine
Godlye
and
comfortable
letters
in
the
ende
.
Prouer.
11
¶
By
the
blessinge
of
the
righteous
the
cytye
prospereth
:
But
when
the
vngodly
haue
the
rule
it
decayeth
.
Anno.
1562.
¶
To
the
fayethfull
and
liuely
members
of
our
sauiour
Iesus
Christ
,
inhabytinge
the
city
of
London
,
grace
and
peace
from
the
heauenlye
father
throughe
our
lord
Iesus
Christ
.
YOure
fayeth
and
firme
hope
of
eternall
life
(
dearelye
beloued
)
whyche
of
longe
time
ye
haue
learned
and
throughly
perswaded
your selues
in
,
by
the
truth
&
vnfallible
verity
of
the
heauenly
word
,
sealed
with
Christes
moost
precious
blood
,
is
very
sore
and
daungerously
assaulted
,
and
by
all
meanes
possible
attempted
to
be
taken
from
you
,
that
ye
shuld
haue
no
longer
credit
to
gods
truth
but
beleue
mans
lies
,
no
more
to
haue
saluation
by
Christ
the
once
dyed
,
&
offered
him selfe
once
for
all
forsyn
,
but
the
ye
must
beleue
nowe
your
saluation
in
Christ
many
times
offred
by
wycked
men
euery
day
in
the
abhominable
masse
,
to
the
v●ter
conculcasion
&
opressing
of
Christs
death
,
as
the
wycked
Pope
and
hys
adherentes
woulde
perswade
you
,
and
not
as
Christ
youre
sauioure
●athe
taughte
you
.
But
this
sodayne
and
miserable
chaunge
from
the
truth
vnto
falshod
and
from
God
and
Christe
to
the
deuyll
and
Antichriste
,
doubtlesse
cometh
of
god
for
our
manifold
synnes
towardes
the
heauenlye
father
oure
shephearde
,
that
taughte
vs
a
longe
tyme
wyth
hys
blessed
word
,
and
we
were
neither
than●kful
for
it
,
nor
yet
put
our
trusts
in
him
,
as
in
one
that
onelye
coulde
saue
and
defende
hys
owne
worde
:
but
we
thought
in
our
foolyshenesse
that
the
worlde
was
so
muche
and
so
many
wayes
wyth
the
worde
of
God
,
that
euen
by
mannes
strength
it
myghte
haue
bene
defended
:
where
as
the
truthe
of
Goodes
worde
is
permanent●
and
neuer
fayleth
saying
,
cursed
be
the●
that
make
fleshe
theyr
defence
and
shylde
.
For
as
kynge
Dauyd
when
God
●adde
brought
him
to
possesse
his
kingdom
p●aceablye
,
sayde
(
lyke
a
foole
as
he
was
)
I
shall
neuer
be
more
vngu●eted
,
but
yet
the
Lord
turned
his
face
from
him
,
and
he
found
streight
way
such
an
alteration
as
he
neuer
found
before
,
wyth
increase
of
new
daungers
more
troublous
than
euer
he
had
before
:
euen
likewise
when
god
had
geuen
vs
a
blessed
and
holye
kinge
,
and
suche
maiestrates
(
although
thei
were
synners
)
as
wyshed
the
glorye
of
God
onely
to
be
preferred
by
true
doctrin
:
we
lyke
carnal
men
thought
our selues
so
sure
,
and
so
stablished
,
that
it
had
not
bene
possible
to
haue
seene
suche
a
pitious
and
myserable
chaunge
,
and
the
truthe
of
Goddes
worde
opressed
as
we
see
at
this
presente
daye
.
But
we
be
most
worthely
punished
,
and
euen
the
same
wa●es
that
we
offended
.
We
put
our
trust
in
fleshe
,
and
where
as
Gods
spirite
in
fleshe
dwelled
,
as
in
oure
holye
and
blessed
kynge
departed
Edwarde
the
syxte
(
who
is
deadde
in
the
fleshe
,
and
hys
holy
soule
reffeth
wyth
the
heauenlye
father
in
ioyes
for
euer
)
he
is
taken
from
vs
now
and
can
not
healpe
vs
,
and
suche
as
in
hys
tyme
,
semed
muche
to
fououre
the
glory
of
God
,
are
become
Goddes
enemyes
,
and
can
both
heare
other
to
proceede
against
the
glorye
of
God
,
and
also
sette
foorthe
the
same
them selues
as
muche
as
they
maye
:
So
that
suche
spirituall
and
Godlye
personnes
as
soughte
in
the
fleshe
Gods
glory
,
are
taken
from
vs
,
or
els
in
suche
case
as
they
can
do
no
good
.
And
suche
fleshe
as
folowed
and
loued
God
in
the
syght
of
the
worlde
,
and
hadde
greate
vauntage
by
his
woorde
,
are
become
hys
very
enemies
,
and
not
only
his
,
but
also
enemyes
too
hys
members
.
But
yet
as
kynge
Dauyd
knewe
his
foolyshe
foly
and
wyth
repentaunce
repented
and
found
grace
:
So
it
may
please
God
to●
geue
vs
of
his
grace
and
holy
spirit
,
to
amende
oure
faultes
in
the
lyke
offences
,
and
helpe
vs
as
he
did
him
.
But
doubtlesse
greate
is
oure
iniquitye
.
For
there
was
neuer
so
greate
abhomination
redde
of
and
so
quickly
to
preuail
,
as
this
abhomination
of
the
wicked
masse
hath
preuailed
in
England
.
And
al
Christen
men
know
that
the
Turkes
and
hethen
neither
haue
nor
yet
had
euer
any
so
sensiblye
knowen
,
and
manyfest
an
idoll
.
Wherefore
that
almightye
God
of
his
mercye
maye
preserue
his
people
in
thys
noble
citye
of
London
,
I
haue
written
vpon
this
.
23.
psalme
of
kinge
Dauid
,
to
aduertise
men
how
thei
shal
beware
of
●eresies
and
false
doctryn
,
and
so
to
lyue
to
his
honour
and
glorye
.
And
●
know
(
dearly
beloued
)
that
these
godly
people
which
seke
Gods
honour
,
and
all
other
that
wyshe
them
well
,
be
accompted
the
quenes
enemyes
,
although
we
daylye
pray
for
her
grace
&
neuer
thinke
her
barme
:
But
we
must
be
content
to
suffer
slaunder
,
and
geue
god
thankes
for
them
.
Neuertheles
this
is
out
of
doubte
,
that
the
quenes
highnesse
hath
no
autority
to
compell
any
man
to
beleeue
anye
thinge
contrary
too
Gods
worde
,
neyther
maye
the
subiecte
geue
her
grace
that
obedience
:
in
case
he
do
his
soule
is
loste
for
euer
Dure
bodyes
,
goodes
and
lyues
be
at
her
hyghnesse
commaundement
,
and
she
shall
haue
them
as
of
true
subiectes
:
but
the
soule
of
man
for
religyon
is
●ounde
too
none
but
vntoo
God
and
hys
holye
worde
.
¶
The
argumente
or
matter
whiche
the
prophet
chefely
entreateth
of
in
thys
psalme
.
IT
should
seeme
by
the
merua●lous
and
wonderfulle
description
and
settynge
foorthe
of
almy●htye
God
,
by
the
prophet
&
king
Dauid
in
thys
psalme
,
that
he
was
inflamed
wyth
the
holye
ghoste
bei●ge
delyuered
frome
all
hys
enemyes
,
to
declare
vnto
all
the
worlde
how
faythfull
and
mightye
a
defender
and
keper
God
is
of
as
many●
as
put
theyr
trust
in
hym
.
He
was
in
great
daunger
,
and
specially
in
the
warres
that
hee
made
agaynste
the
Ammonytes
,
the
euente
and
successe
whereof
it
seemeth
by
the.
20.
psalme
hys
subiectes
greatelye
●cared
.
Wherefore
they
commended
theyr
kyng
(
as
true
subiectes
alwayes
vse
)
wyth
earnest
prayer
vnto
God
.
And
that
battayle
and
manye
other
daungers
more
ended
(
wherin
the
Godly
kynge
found
alwayes
the
protection
and
defence
of
the
heauenlye
father
ready
and
at
hand
)
now
Beinge
at
rest
,
he
would
haue
thys
mercyfull
defence
of
God
knowen
to
all
others
,
that
as
he
in
al
his
aduersities
put
his
trust
in
the
Lord
,
and
had
the
ouerhand
of
al
his
enemyes
:
euen
so
by
hys
example
all
other
menne
should
learne
too
do
the
same
,
and
assure
them selues
to
find
(
as
he
found
)
the
Lorde
of
heauen
to
be
the
succour
and
def●ce
of
the
troubled
,
and
theyr
keper
from
all
euyll
.
And
because
the
hearers
and
readers
of
thys
his
moo●●e
dyuine
and
Godly
hymne
,
should
the
better
vnderstande
the
same
,
and
the
sooner
take
credit
therof
in
the
hart
,
he
calleth
the
heauenly
father
(
the
God
of
all
consolation
)
in
thys
psalme
,
a
shepheard
or
heardman
f●dynge
hys
fl●oke
,
and
the
people
,
wyth
hym selfe
he
cauleth
sheepe
pastured
and
●edde
by
the
shepehearde
.
And
by
these
two
meanes
,
as
by
a
most
conuenient
allegory
or
transla●ion
me●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
prou●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
preseru●d
.
But
yet
it
semeth
that
he
expresseth
the
same
by
o●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
fe●de
the
hongry
and
nedye
,
and
setteth
f●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
thyr●te
agayne
:
And
not
onelye
that
,
but
also
for
euer
worlde
withoute
ende
,
thys
poore
manne
shall
●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
,
When
he
is
assured
of
Gods
mercifull
nature
that
seketh
the
lost
shepe
,
he
openeth
farther
the
nature
of
god
,
what
he
will
do
with
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
,
robbe●h
them
not
,
but
seedeth
and
nourisheth
them
.
Of
this
speaketh
the
prophet
Ezechiell
in
the
parson
of
almightye
God
:
After
that
this
kynge
hathe
opened
in
this
hymne
,
that
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
.
Of
this
parte
of
the
psalme
what
the
prophet
hath
sayed
of
God
and
of
man
,
Quoniam
tu
es
spes
mea
,
that
is
to
saye
,
for
thou
art
my
hope
:
euen
as
hee
sayed
in
the
begynnynge
of
this
psalme
,
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
that
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
appo●●ted
too
see
bothe
the
lawes
of
the
re●alme
,
and
the
gooddes
and
commodities
therof
to
be
vsed
and
applied
to
that
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
with
trauayls
of
the
body
,
but
to
know
them 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
geuen
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
them
is
able
to
beare
.
Therfore
from
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
:
Our
sauiour
Christ
openeth
plainlye
in
.
S.
Iohn
what
it
is
too
be
the
sheepe
of
God
,
and
to
be
fed
by
hym
,
and
sayth
they
wyll
beare
the
sheepeheards
voyce
,
but
no
straungers
voice
,
and
because
they
hear
the
●hepeherds
voice
the
shepeheard
wyll
geue
them
euerlasting
life
,
&
no
man
shall
take
them
oute
of
the
shepeheards
hands
.
There
is
the
greatest
treasure
&
most
necessary
riches
for
the
sheepe
of
god
vttered
,
¶
The
.2
.
parte
of
the
psalme
.
¶
Wherein
the
life
and
salvation
of
man
consisteth
.
The
Texte
.
¶
He
shall
feede
me
in
pleasaunt
pastures
,
and
he
shall
leade
me
by
the
riuers
syde
.
&c.
¶
The
explanation
.
He
shall
set
me
in
the
pastures
moste
pleasant
and
rich
of
his
doctrine
,
and
in
the
contemplation
of
heauenlye
thinges
,
wherwithall
the
mynde●
of
godly
men
are
nonrished
,
and
fedde
with
vnspeakeable
toye
,
and
neere
vnto
the
plentuous
fluddes
of
the
holy
ghost
,
and
the
swete
waters
of
the
holye
scriptures
he
wyll
fede
me
:
In
the
which
places
the
shepe
of
the
lord
are
nourished
to
eternall
life
aboundinge
with
mylke
and
bringinge
foorthe
moste
blessed
fr●te
.
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
.
The
prophet
Dauid
doth
meruelously
open
this
thing
in
the
repeting
so
manye
tymes
the
worde
of
God
in
a
psalme
worthy
much
reading
,
&
mor●
marking
of
the
things
contained
therin
.
But
onely
God
gaue
this
meate
,
Thus
Christ
sayth
:
But
thou
Christian
reader
,
see
thou
fede
thysoule
with
no
other
meat
,
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
i●
this
part
of
Dauids
psalme
marua●lously
opened
and
set
foorth
.
It
is
the
Lorde
alone
that
feedeth
and
instructeth
faith
Esaye
the
prophet
.
It
wa●
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
,
¶
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
i●
bringing
his
shepe
unto
the
pasture
of
life
.
First
he
conuerteth
the
man
the
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
tyrannye
,
and
afterwards
how
to
vse
him selfe
meekelye
.
If
he
be
a
sinfull
man
that
liueth
contrary
to
his
knowledge
&
profession
,
he
bringeth
him
first
to
the
knowledge
&
hatred
of
his
syn
,
and
afterwards
to
the
forgeuenes
of
the
same
.
As
Christ
our
sauyour
wonderfully
teacheth
in
S.
Iohn
,
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
●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
.
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
Christ●
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
euyll
looke
of
the
worlde
for
it
.
They
saye
they
be
conuerted
to
God
when
they
be
contented
with
the
worlde
to
●onoure
that
for
God
,
that
is
b●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.
y●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
Sy●n
,
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
saluation
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
●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
,
except●
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
▪
that
so
meruailouslye
and
graciously
he
can
be
contente
to
healpe
and
saue
his
ennemye
and
verye
aduersar●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
Lor●
do●th
not
teache
his
sheepe
the
trut●
that
they
should
liue
in
falshode
,
neither
g●ueth
he
them
the
remission
of
theyr
sinnes
that
they
should
returne
to
the
same
agayne
,
but
because
they
shoulde
●tudiouslye
applye
and
●●lygentlye
excercyse
the●
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
●ustice
.
The
one
sorte
●e
called
vpon
to
learne
the
knowledge
of
god
and
of
Gods
honoure
as
gods
word
co●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
●e
neuer
so
farre
frome
the
truthe
.
And
the
other
sorte
be
contented
to
heare
and
learne
to
knowe
God
,
and
too
serue
●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
out●ward
seruice
to
a
false
god
&
frame
their
conuersation
,
both
in
religion
●owards
God
and
their
maners
toward
men
,
Let
euery
man
and
woman
,
therfore
●●●nke
wyth
them selues
,
what
kno●ledge
they
haue
receyued
of
God
.
For
●e
that
hath
receaued
most
shall
make
accompte
for
moste
,
and
the
more
he
knoweth
and
abuse
th●
his
knowledge
,
the
more
shall
be
his
damnation
,
and
in
case
they
knowe
nothynge
at
all
,
and
he
neuer
the
better
for
all
the
preachynge
of
the
Lordes
woorde
,
let
them
take
heede
what
persons
they
bee
and
in
what
place
they
haue
dwelled
.
In
case
theyr
pouertye
was
suche
that
they
coulde
not
heare
,
and
theyr
dwelling
where
as
was
no
preachinge
at
all
:
yet
be
they
vnder
the
iudgement
and
damnation
of
God
because
the
know
not
,
as
Li●e
and
Sydon
were
.
If
they
were
of
such
state
as
they
might
haue
come
if
they
woulde
,
and
hadde
preachers
to
tell
them
the
truthe
,
in
case
they
woulde
haue
harde
the
truthe
,
suche
menne
and
women
shall
be
the
more
in
daunger
of
Gods
seuere
&
iust
iudgement
.
¶
The
.4
.
parte
of
the
psalme
.
¶
Wherefore
man
is
broughte
to
lyfe
and
saluation
.
The
Texte
.
¶
For
his
names
sake
.
The
explanation
HE
brought
not
me
to
life
and
saluation
sayeth
the
prophet
,
for
anye
m●rytes
or
deserninges
of
myne
,
but
for
hys
owne
infinite
goodnes
sake
.
And
what
so
euer
euyll
hath
bene
done
and
synne
commytted
,
all
theese
thinges
I
ascribe
to
my
corrupte
nature
,
and
accuse
my selfe
too
be
the
doet
of
them
▪
but
if
any
thinge
haue
bene
thought
,
sayed
,
or
done
,
that
is
vertuous
and
Godlye
,
that
I
wholye
ascribe
and
attribute
vnto
the
mercy
of
God
that
gaue
me
a
good
mynde
to
wyshe
too
do
well
,
and
also
strength
to
doo
the
thinges
,
that
he
gaue
me
wyll
too
wyshe
.
Of
this
parte
of
the
psalme
we
learne
,
that
manne
can
neyther
wyshe
,
nor
speake
,
nor
do
any
thing
,
nor
yet
vnderstande
anye
thinge
that
good
is
but
onlye
throughe
the
mercye
of
God
,
who
maketh
of
an
ignoraunte
man
a
man
of
knowledge
,
of
an
vnwilling●
man
a
willinge
man
,
of
an
euyll
speaker
a
good
speaker
,
&
of
an
euyl
doer
,
a
good
doer
.
Therefore
.
S.
Paule
,
when
he
seeth
that
the
nature
of
man
wil
take
vpon
her
to
be
the
authour
of
any
good
thing
,
he
acuseth
and
condemneth
her
of
arrogancy
&
pride
,
saying
,
what
hast
thou
that
thou
hast
not
receaued
?
All
oure
teachinge
a
great
many
of
yeares
and
also
youre
whole
laboures
haue
bene
ch●fely
too
knowe
the
miserye
of
man
and
the
mercy
of
almightye
God
.
Wherefore
it
shall
not
nede
longe
too
tarye
in
openinge
of
thys
place
of
the
psalme
,
for
ye
be
ryche
in
God
in
these
two
poyntes
,
God
geue
you
grace
wel
to
vse
them
:
Yet
in
anye
case
we
must
remember
that
our
soules
be
turned
from
sinne
,
and
we
accepted
as
the
people
of
euerlastinge
lyfe
,
onelye
for
Goddes
mercyes
sake
.
So
doeth
kynge
Dauid
wonderfullye
open
vntoo
vs
in
the.
xxxii
.
psalme
,
where
as
he
sayeth
blessed
be
they
whose
synnes
are
forgeuen
,
and
whose
transgressions
be
couered
:
blessed
is
the
man
to
whom
the
Lorde
imputeth
not
his
synne
.
Of
the
which
wordes
we
learne
that
the
Godlye
kinge
called
those
happy
and
blessed
,
not
that
be
cleane
and
pure
withoute
synne
(
for
there
is
no
●uche
man
in
this
lyfe
)
but
those
bee
blessed
whose
sinnes
the
mercye
of
God
forgeuethe
,
and
they
be
onelye
suche
as
vnfaynedlye
acknowledge
theyr
synne
,
and
stedfastelye
fr●me
their
harts
bel●ue
that
the
death
and
passi●n
of
Iesus
Christ
is
the
onelye
exp●a●ion
&
purginge
thereof
:
As
S.
Paule
wonderfully
expoundeth
Dauids
words
in
hys
Epistle
to
the
Romaynes
.
¶
The
.5
.
parte
of
the
psalme
.
¶
What
trouble
maye
happen
too
suche
as
God
geueth
lyfe
and
saluation
vnto
.
The
texte
.
¶
Althoughe
I
walke
thorowe
the
valley
and
shadowe
of
death
,
I
wyl
feare
no
euyl
,
for
thou
arte
with
me
.
¶
The
explanation
.
SEinge
I
haue
suche
a
guyde
and
defendour
,
ther
is
no
difficultye
of
perryll
,
nor
feare
of
death
,
that
I
wyll
passe
of
.
For
what
harme
can
death
do
to
him
,
that
hath
God
the
authoure
of
all
lyfe
wyth
hym
?
Or
what
can
the
tyrany
of
man
do
,
where
as
God
is
the
defendoure
?
In
this
first
parte
kynge
Dauid
sheweth
how
the
Lorde
God
doeth
exercise
his
shepe
that
he
fedeth
with
his
blessed
worde
,
in
daungers
and
troubles
,
and
also
howe
he
wyll
defende
them
in
the
myddes
of
theyr
troubles
what
so
euer
they
bee
.
In
the
firste
wordes
of
the.
v.
parte
of
this
sacrate
and
holye
hymne
the
prophet
declareth
that
the
lyfe
of
Gods
sheepe
and
people
in
thys
worlde
canne
not
bee
wythonte
daungers
and
troubles
.
Therefore
Christ
sayth
that
he
came
too
●ut
fyre
in
the
worlde
,
and
that
the
same
fyer
should
burne
,
meaning
that
he
came
too
preache
suche
a
doctrine
as
●●oulde
moue
dissention
and
dyscorde
betwene
frende
and
frende
,
the
father
and
the
sonne
,
and
sette
them
at
debate
.
And
as
he
seeth
righte
well
that
the
state
and
condicion
of
Gods
people
and
shepe
,
When
he
was
layed
in
the
graue
wyth
his
fathers
,
they
thoughte
too
execute
theyr
plagues
and
tyrannye
towardes
him
beinge
deadde
,
purposinge
that
as
they
had
broughte
him
to
death
and
kylled
him
:
so
lykewise
they
wold
kepe
him
downe
styll
that
he
shoulde
neuer
see
lyfe
agayne
,
but
rotte
in
the
earthe
lyke
a
wretche
,
vntyll
wormes
had
eaten
hym
.
And
for
the
perfourmance
of
this
purpose
to
doo
all
theyr
whole
wylles
to
the
vttermoste
,
they
came
to
Pylate
and
sayed
,
that
the
dysceauer
of
the
people
that
laye
in
the
graue
,
made
hys
bost
whyles
he
was
alyue
,
that
the
third
daye
after
hys
deathe
he
woulde
ryse
agayne
,
but
if
it
shoulde
bee
so
,
it
woulde
bee
worse
wyth
them
after
then
it
was
before
.
Appoynte
therefore
souldiours
sayd
they
,
&
wratchmen
too
keepe
the
sepulchre
tyll
the
thyrde
daye
be
pas●e
.
I
am
redijt
lux
tertia
,
surge
sepulte
meus
,
that
is
as
muche
to
saye
,
nowe
is
come
the
thyrde
daye
,
arise
myne
owne
deare
sonne
buryed
.
And
then
was
the
sorowe
and
contempt
of
this
our
persecuted
shepehearde
not
onely
ended
,
but
also
turned
in
to
endlesse
and
vnspeak●able
ioyes
:
he
passed
wyth
hys
forefather
Dauid
most
bytter
paynes
,
and
also
most
vyle
death
,
but
he
feared
not
because
god
was
with
him
.
It
is
moste
necessarye
therfore
for
euery
troubled
man
to
knowe
in
his
mynde
and
feele
in
hys
harte
,
that
there
are
no
troubles
that
happen
vntoo
manne
,
what
so
euer
they
be
,
come
they
by
chaunce
or
fortune
as
manye
men
say
and
thinke
,
but
that
they
come
by
the
prouidence
of
God
:
Yea
the
verye
wyndes
of
the
ayer
,
tempestes
in
the
cloude
,
tremblinge
of
the
earthe
,
rages
in
the
sea
,
or
anye
other
that
come
,
howe
sodayne
or
how
vnlooked
for
so
euer
they
appeare
:
But
here
alas
is
oure
nature
and
knowledge
muche
too
be
lamented
and
complayned
vppon
.
For
as
the
knowledge
we
haue
of
Gods
fauour
and
gentlenes
towards
vs
in
Christ
(
for
the
most
parte
)
consisteth
in
the
vnderstandynge
of
the
mynde
and
talke
with
the
mouthe
,
but
the
vertue
;
strengthe
and
operation
of
the
same
fauoure
of
God
is
not
sealed
in
oure
hartes
and
consciences
:
Euen
so
be
the
troubles
and
aduersyties
,
whyche
God
threateneth
for
synne
,
spoken
and
talked
of
wyth
the
touge
,
This
I
haue
taryed
longer
then
I
thoughte
in
thys
matter
,
because
I
would
bringe
my selfe
and
all
others
as
muche
as
lyethe
in
mee
,
too
feele
that
knowledge
and
talke
of
vertue
and
vyce
,
of
Goddes
fauoure
and
of
Gods
punishmente
,
is
not
sufficy●nte
,
and
to
bringe
my selfe
and
all
men
frome
knowledge
and
talke
,
In
thys
psalm
and
in
manye
other
,
ye
shall
perceaue
that
Dauyd
by
the
con●●ancy●
and
suertye
he
felte
in
the
promises
of
God
was
so
stronge
,
so
ioyful
,
&
comfortable
in
the
myddest
of
al
daungers
and
troubles
of
death
,
that
he
dyd
not
only
contemne
troubles
and
death
,
but
also
desired
death
,
and
to
be
dissolued
out
of
this
world
▪
as
S.
Paul
&
others
dyd
.
At
an
other
tyme
ye
shall
perceaue
hym
too
be
stronge
in
fayeth
,
but
not
so
ioyfull
,
nor
yet
the
troubles
,
so
easy
vnto
him
but
that
hee
suffered
greate
battayle
and
conflicte
with
his
troubles
,
&
of
the
cause
of
all
troubles
synne
and
transgressyon
of
Goddes
lawes
,
as
ye
maye
see
in
the
syxt
psalme
,
wheras
he
cryed
oute
and
sayed
:
Lorde
chastene
mee
not
in
thy
●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
c●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
d●uyll
,
yet
he
geueth
the
victory
to
his
seruaunte
,
as
ye
may
see
in
king
Dauyd
.
When
he
cryed
oute
that
b●the
his
bodye
and
soule
was
weri●d
wyth
the
crosse
of
Gods
punishemente
,
yet
he
sayed
at
the
laste
,
discedite
a
me
operarij
iniquitatis
,
quoniam
exaudiuit
dominus
vocem
fletns
mei
,
departe
frome
me
ye
woorkers
of
iniquitye
,
¶
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
very●ye
.
What
can
be
more
blessed
then
to
be
susteined
and
kepte
from
falling●
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
the
swete
pastures
of
holsome
herbes
of
his
holye
worde
,
vntyll
we
come
too
eternall
lyfe
,
and
when
we
put
of
theese
bodye●
and
come
in
too
heauen
and
knowe
the
blessed
fru●tion
and
riches
of
his
kingedome
,
then
shall
we
not
onelye
be
his
sheepe
,
but
also
the
geastes
of
his
euerlastynge
banke●
.
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
querer●
par●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
D●uyd
perceaueth
r●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
hi●
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
man
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
,
Heare
hathe
euery
one
of
goddes
people
suche
learninge
as
teachethe
that
our
helpe
is
onelye
in
the
name
of
the
Lorde
who
made
●ea●en
and
earth
.
But
nowe
the
prophet
declarethe
howe
and
by
what
meanes
,
God
is
with
him
and
doth
delyuer
him
from
all
troubles
.
And
thys
meanes
of
Gods
presence
and
de●ence
he
openneth
by
dyuers
allegories
and
translations
,
wonderfull
meete
and
apte
to
expresse
the
thing●
that
he
woulde
shewe
vntoo
the
worlde
.
The
fyrste
t●anslation
or
allegorye
he
taketh
of
the
nature
of
a
rod
.
The
seconde
of
a
staffe
,
and
sayeth
they
did
comforte
him
and
defende
him
.
The
thyrde
he
taketh
of
a
table
,
whiche
he
sayeth
the
greate
shepehearde
prepared
before
hys
face
agaynste
as
manye
as
troubled
hym
.
The
fourthe
he
taketh
frome
the
nature
of
oyle
,
and
of
a
cuppe
that
was
alwayes
full
,
wherwy●h
hee
was
not
o●clye
satisfyed
,
but
also
ioyefullye
replenyshed
in
all
tymes
,
and
all
troubles
what
so
euer
they
were
.
By
the
rodde
is
manye
●ym●●
in
the
scripture
vnderstand
the
punishemente
and
correction
that
God
vse●h
,
too
call
home
agayne
,
and
too
amende
his
electes
and
beloued
people
when
they
offende
hym
.
He
punysheth
them
and
yet
kylleth
them
not
,
he
beateth
them
vntyll
they
knowe
theyr
faultes
,
but
casteth
them
not
away
.
As
he
sayed
to
kynge
Dauyd
,
that
when
he
dyed
his
kingedome
shoulde
come
vntoo
one
of
hys
owne
chyldren
,
and
in
case
hee
wente
as●raye
frome
hys
lawe
,
The
staffe
whiche
he
speakethe
of
in
the
scripture
,
is
taken
for
strengthe
,
power
and
dominion
.
Whyche
staffe
is
spoken
of
as
ye
maye
see
in
the
bookes
of
the
kinges
,
Then
hee
settethe
foorthe
the
thyrde
allego●ye
,
and
expresse
the
an
o●her
meanes
,
whyche
God
vsethe
for
the
defence
and
consolation
of
hys
poore
shepe
,
and
saith
that
god
hathe
prepared
a
ta●le
in
hys
syghte
agaynste
all
these
that
trouble
hym
.
By
the
name
of
a
table
,
he
settethe
foorthe
the
famylyare
and
(
in
maner
)
fellowelyke
loue
,
that
the
God
omnypotente
hathe
towardes
hys
sheepe
,
wyth
whome
he
vsethe
not
onelye
frendeshyppe
,
but
also
,
famylyaritye
,
and
dysdaynethe
not
beynge
the
kyng
of
kynges
,
too
admytte
and
receaue
vntoo
hys
table
,
The
fourth
meanes
that
the
heauenlye
shepehearde
vseth
in
kepinge
of
his
sheepe
,
the
prophete
setteth
foorth
vnder
the
name
of
oyle
and
a
full
cuppe
.
In
the
word
of
God
these
wordes
haue
also
comofrtable
significations
and
meaninges
extendinge
to
Dauids
purpose
.
Isaac
when
hee
had
geuen
the
blessinge
frome
Esau
to
Iacob
,
sayde
to
Iacob
,
God
shall
geue
the
of
the
dewe
frome
heauen
,
and
from
the
frutefull
grounde
thou
shalte
haue
abundaunce
of
corne
,
And
here
is
to
be
noted
that
the
daungers
that
man
is
subiect
vnto
in
this
lyfe
,
be
not
alone
suche
as
heretofore
kinge
Dauid
hath
made
mencion
of
,
as
sickenes
,
treason
,
sedicion
,
warre
,
pouertye
,
banishmente
,
and
the
death
of
the
bodye
,
but
he
fealte
also
(
as
euerye
man
of
god
shall
feele
and
perceaue
)
that
there
be
greater
periles
and
daungers
that
man
standeth
in
ieopardye
of
,
then
these
be
,
by
occasion
of
synne
,
the
mother
of
all
mans
aduersity
.
These
be
the
troubles
of
all
troubles
,
and
sorowes
of
all
sorowes
,
as
oure
sauioure
Christ
declareth
in
his
most
heauenlye
prayer
in
Saynt
Iohn
:
There
be
diuers
psalmes
,
wherein
he
setteth
foorthe
the
perryll
that
he
was
in
,
as
well
in
hys
bodye
as
in
his
soule
.
As
when
he
complayneth
of
hys
banyshemente
emonges
not
onelye
cruell
people
,
but
also
vngodlye
,
that
soughte
too
take
bothe
hys
mortall
lyfe
frome
hym
,
and
also
hys
relygyon
and
trust
that
he
hadde
in
Goddes
worde
.
Wherfore
he
compareth
them
too
the
Tartaryans
and
Arabyans
,
This
departure
frome
suche
as
haue
ruled
and
put
foorthe
erroures
and
lyes
,
is
not
newe
,
but
hathe
bene
vsed
in
Englande
of
Englishe
men
more
then
.
20.
yeares
synse
we
departed
frome
the
sea
of
Rome
for
the
ambition
of
the
Romishe
bishoppes
that
transgressed
both
this
ordinance
of
saint
Paul
and
also
of
Christ
.
Of
the
which
deadly
and
pestilente
ambition
,
The
greke
church
for
this
ambition
of
the
Romyshe
bishop
,
seperated
her selfe
frome
the
churche
of
Rome
,
and
woulde
not
haue
to
do
with
her
.
For
after
that
the
grekes
knew
,
that
the
bishops
of
Rome
,
meante
to
take
from
them
their
liberties
,
they
wold
not
indure
it
:
yet
dyd
the
Romish
bishops
alwayes
,
to
come
to
the
supremacy
,
pycke
quarrelles
and
matters
to
fall
out
vppon
,
fyrst
with
the
clargye
and
then
with
the
laity
.
Platina
writeth
howe
Pius
bishop
of
Rome
being
deceaued
by
one
Hermes
a
verye
euyll
man
,
began
a
new
order
aboute
the
kepinge
of
Ester
daye
,
and
altered
the
tyme
that
the
Apostles
and
theyr
disciples
vsed
vntyll
Pius
daies
,
which
was
to
celebrate
and
kepe
the
daie
of
the
resurrection
of
our
sauioure
Christe
the.
14.
Moone
of
the
first
moneth
,
which
is
with
the
Iewes
our
march
.
And
althoughe
it
be
wel
done
to
kepe
it
vpon
the
sonday
,
yet
was
this
an
hortible
presumption
vpon
so
light
a
cause
,
to
excommucate
the
greeke
churche
,
and
to
make
diuision
where
before
was
vnion
.
It
came
too
passe
in
Uictors
tyme
the
first
,
whiche
was
aboute
the
yeare
of
our
Lorde
.
200.
and
in
the
time
of
Ireneus
the
bishoppe
of
Lugdune
the
disciple
of
Iohn
the
Euangelist
,
this
Uictor
woulde
haue
condemned
the
greke
church
,
and
proceeded
with
excommunication
agaynst
it
,
had
not
Ireneus
letted
it
:
yet
was
it
the
elder
churche
,
and
hadde
continued
in
the
doctrine
of
the
Apostles
,
from
Christs
tyme
,
and
had
Iohn
the
Euangelist
amonges
them
for
the
space
of
.
68.
yeares
after
Christes
assension
.
And
notwythstandinge
the
greeke
church
was
the
elder
churche
:
yet
they
tooke
the
Romayne
churche
too
be
equall
with
them
,
according
to
the
doctrine
of
Christe
and
his
Apostles
,
and
also
accordinge
too
the
decree
that
was
made
in
the
general
councel
at
Nice
.
And
the
greke
church
neuer
contended
wyth
the
Romyshe
churhe
for
the
supremacye
,
vntyll
a
proude
and
arrogante
moncke
that
●ayned
humylitye
,
was
preferred
to
be
bishop
of
Constantinople
,
whyche
came
to
suche
arogancye
of
spyrite
,
that
hee
woulde
haue
bene
taken
for
the
vniuersall
headde
of
the
churche
:
whyche
was
a
verye
marke
too
knowe
that
he
was
of
Antichriste
and
not
of
Christ
,
But
although
Pelagius
,
Gregory
,
and
other
godly
men
,
detested
and
abhorred
this
wicked
arrogancye
to
be
the
vniuersall
head
of
the
church
:
yet
the
byshop
of
Rauenna
,
beganne
emonges
the
Latyns
too
prepare
the
waye
to
Antichrist
,
This
wicked
sea
contended
styll
after
Phocas
hadde
geuen
sentence
with
it
for
the
supremacye
,
yet
were
the
bishoppes
of
Rome
alwaies
subiecte
to
the
Emperoures
,
as
well
of
Constantynople
as
of
Fraunce
,
for
the
tyme
of
theyr
raygne
:
yea
.
400
yeares
and
odde
after
the
iudgement
of
Phocas
,
they
were
in
this
obedyence
,
and
were
made
by
the
Emperoures
,
vntyll
the
tyme
of
Gregoaye
the.
vii
,
who
in
the
tyme
of
greate
sedicion
translated
the
Empyre
in
to
Germanye●
,
and
neuer
vsed
iurysdiction
in
Emperours
,
nor
kinges
,
nor
yet
in
the
Citysens
of
Rome
,
but
onelye
desired
to
haue
all
byshoppes
causes
too
be
discerned
by
the
sea
of
Rome
,
yet
coulde
not
obtayne
so
muche
at
those
dayes
:
as
it
appeareth
by
the
councell
of
Aphrike
,
wheras
Boniface
the
firste
coulde
not
obtayne
wyth
crafte
,
nor
wyth
hys
lyes
that
he
made
of
the
Cannons
decreed
in
the
councell
of
Nyce
,
to
haue
causes
deferred
to
the
sea
of
Rome
.
Distinct
.
50.
C.
De
eo
tamen
&c.
Absit
.
And
there
shall
yee
see
that
the
cleargye
of
Rome
in
theyr
letters
called
Ciprian
pope
,
and
Clo●ou●us
the
kinge
of
Fraunce
named
the
byshop
of
Rome
as
he
did
other
bishops
,
This
was
the
state
of
the
primatiue
churche
,
whych
was
both
neare
vnto
Christ
in
time
,
&
like
vnto
him
in
doc●rin
,
and
kept
S.
Pauls
equality
,
wher
as
he
saith
he
was
appointed
amongs
the
genitles
as
Peter
was
emongs
the
Iewes
.
Distinct
59
,
cap.
Si
officia
.
anno
.
Do.
226.
But
as
for
one
to
be
headde
of
all
,
it
was
not
admitted
.
And
the
Greeke
churche
dyd
neuer
agree
too
thys
wycked
supremacye
,
nor
obeyd
it
,
vntyll
the
yeare
of
our
Lord
.
1202
,
compelled
thereunto
by
one
Baldewyne
that
brought
the
French
men
by
the
helpe
of
the
venetyans
vntoo
Constantinople
,
to
restore
one
Alexius
vnto
the
Empire
,
vpon
this
cond●cion
that
he
shuld
subdue
the
greke
church
to
the
church
of
Rome
.
But
this
came
to
passe
,
that
the
pope
neuer
after
he
hadde
gotten
by
almes
and
healpe
of
princes
to
be
ouer
them
,
passed
one
fote
for
the
Emperoure
of
Constantinople
farther
then
hee
serued
his
turne
.
So
that
ye
maye
see
both
his
beginnynge
and
procedinges
to
be
of
the
deuil
,
which
if
ye
kil
not
with
the
staffe
of
Gods
worde
,
and
beate
him
frome
your
conscience
,
he
wyll
double
kill
youre
soules
.
Now
within
150
yeares
after
Phocas
had
made
the
bishoppe
of
Rome
heade
of
the
churche
,
the
bishoppe
of
Rome
centemned
the
Emperour
of
Constantinople
,
&
deuised
to
bringe
the
Empire
in
to
Fraunce
,
and
too
geue
the
kinge
of
Fraunce
the
same
autoritye
ouer
the
bishop
of
Rome
y●
before
the
Emperour
had
,
as
it
apeareth
in
Charles
the
great
and
his
successours
a
longe
time
:
and
yet
was
the
bishop
of
Rome
vnder
the
princes
&
not
(
as
he
is
now
)
an
idoll
exempt
from
all
order
and
obedience
.
For
princes
made
the
bishops
of
Rome
,
&
al
other
bishops
within
theyr
realmes
and
s●
con●inued
the
makyng
of
the
pope
in
the
Emperours
autority
,
vntyl
it
was
aboute
the
yeare
of
oure
Lorde
.
1110.
After
that
Henrye
the
fyfte
beinge
sore
molested
by
sedytion
moued
agaynste
him
by
the
pope
Paschalys
the
second
,
Petra
dedit
p●tro
petrus
diadem●
Radulpho
.
That
is
to
say
,
Christ
gaue
the
Empire
too
Peter
,
Peter
geueth
it
to
Radulphe
,
meaning
that
Christ
had
geuen
the
Empire
worldlye
too
the
bishop
of
Rome
,
and
he
gaue
it
to
Radulphe
.
Ye
maye
see
what
a
rodde
the
Emperours
made
for
their
owne
tayle
.
For
after
they
had
made
the
bishoppe
of
Rome
headde
of
the
church
,
the
bishops
made
them selues
shortelye
after
the
headees
of
Emperoures
and
kinges
.
A
iuste
plague
of
God
for
all
them
that
wyll
exalte
such
to
rule
,
as
God
sayde
should
be
ruled
.
These
bishops
be
not
onely
proude
,
but
also
vnthanckfull
.
For
where
as
all
the
worlde
knowethe
the
bishops
autoritye
to
come
frome
the
Emperoure
in
worldelye
thinges
and
not
frome
God
,
When
they
were
crepte
vp
into
this
high
autoritye
,
all
theyr
owne
creatures
bishops
of
their
secte
,
Cardinalles
,
pricstes
,
monkes
,
and
friers
,
could
neuer
be
contented
too
be
●nder
the
obedience
of
the
princes
,
and
to
saye
the
truthe
princes
dur●●●
not
(
in
maner
)
require
it
,
●or
the●
wer
in
daunger
of
goodes
&
life
.
And
the
Emperoure
Henry
the
seuenth
was
poysoned
by
a
monke
,
that
poysoned
the
idol
of
the
masse
,
both
a
god
and
minister
meet●
to
poyson
menne
,
and
both
of
the
popes
making
.
And
what
conscyence
dyd
they
make
of
thys
thinke
ye
▪
Doubtlesse
none
at
all
,
for
the
pope
sayeth
and
so
doeth
all
hys
children
that
he
canne
dyspence
,
and
absolue
them selues
and
all
menne
frome
what
othes
so
euer
they
haue
made
to
God
or
manne
.
Thys
enemye
wyth
his
false
doctirine
is
to
be
resisted
and
ouercome
by
the
woorde
of
God
,
or
els
he
wyll
destroye
both
bodye
and
soule
.
Therefore
against
all
hys
craftes
and
abh●minations
,
we
muste
haue
the
rodde
,
the
staffe
,
the
table
,
the
oyle
,
and
the
cuppe
that
Dauid
speaketh
of
in
a
readines
to
defende
our selues
wyth
all
.
Now
foloweth
the
laste
parte
of
thys
holy
hymne
.
¶
The
.7
.
parte
of
the
psalme
.
What
the
ende
of
Goddes
troubled-people
shall
be
.
The
texte
.
¶
Thy
louinge
kindnes
shall
folowe
we
all
the
dayes
of
my
life
,
and
I
wyll
dwel
in
the
house
of
the
Lorde
foreuer
.
The
explanation
I
Wyl
in
the
myddes
of
all
troubles
be
stronge
&
of
good
chere
,
for
I
am
assured
that
thy
merc●
and
goodnes
wyll
neuer
forsake
me
,
but
wyll
continuallye
preserue
me
in
al
daungers
of
this
life
,
and
when
I
shall
departe
from
this
bodily
life
,
thy
mercye
wyll
brynge
me
in
too
that
house
of
thyne
eternall
ioyes
,
where
as
I
shall
lyue
wyth
the
in
euerlastinge
felicity
.
Of
thys
parte
we
learne
that
the
daungers
of
this
lyfe
be
no
more
than
God
can
and
wyll
put
frome
vs
,
or
preserue
vs
in
them
when
they
come
vnto
us
without
daunger
:
also
that
●
troubles
of
thys
worlde
be
not
perpetuall
nor
damnable
for
euer
,
but
that
they
be
for
a
tym●
onely
sente
frome
God
to
exercise
and
proue
our
fayeth
and
pacyence
:
at
the
last
wee
learne
that
the
troubles
beynge
ended
,
we
begynne
and
shall
continue
for
euer
in
endles
pleasure
and
consolation
,
as
Dauyd
shewethe
at
the
ende
of
his
psalme
.
So
doeth
Christe
make
an
end
with
his
dysciples
when
hee
hathe
commytted
them
for
the
tyme
of
thys
lyfe
,
too
the
tuy●●on
of
the
heau●nlye
father
,
whyles
hee
is
bodyelye
absente
:
he
sayeth
at
lengthe
they
shall
bee
where
he
is
hymselfe
in
heauen
for
euer
.
For
in
this
lyfe
,
all
be
it
the
faythfulles
of
God
haue
consolation
in
Gods
promises
,
yet
is
their
Ioye
verye
darke
and
obscure
by
reasonne
of
troubles
both●
wythoute
and
wythin
,
outewardelye
by
persecution
,
inwardelye
by
temptation
.
Therefore
Christe
desyrethe
hys
father
too
leade
and
conducte
hys
churche
in
truthe
and
verifye
whyles
it
is
heere
in
fyghte
and
p●rsecution
wyth
the
deuyil
,
vntyll
it
come
too
a
perfecte
and
absolute
cons●lation
,
where
as
no
trouble
maye
moleste
it
.
For
then
and
not
before
(
too
what
perfection
so
euer
we
come
)
shall
we
be
satisfyed
,
FINIS
.
Notes, typically marginal, from the original text
Notes for div A03627-e550
Notes for div A03627-e1130
Notes for div A03627-e1790
Notes for div A03627-e2110
Notes for div A03627-e2270
Notes for div A03627-e2800
Notes for div A03627-e3820