thynges that may be desired What wretched foole therfore was I to desire of the Quid enim mihi est in celo et a te quid voluâ—â—i super terram teÌ„poral frayle vayne and deceytfull prosperite and pleasure knowyng by faith that thou hast prepared for me and for al that faithfully loue the such rewardes as neuer eye hath sene eare hath harde nor hert can imagin But what is this that is so precious a gyfte ordeyned for me i Corhin ii For soth euen thou thy selfe Lorde and the fruition of thy perfecte Godhed wherin is encluded al the ioye that may be deuised a tresure that is immortal it endureth pleasant for euer Shall I then be so mad and so beastly to desyre of the most merciful God worldly honour pleasure ease or riches temporall more then is requisit for the necessities of this present lyfe Should I desyre of the that louest me those giftes wherwith thou rewardest thine enemies The most wycked vpoÌ„ earth haue these temporal trifles of thy great liberalitie and goodnes But there is nothyng vpon yearth that I desire but only the. The swetnes of thy goodnes hath made my fleshe that is ConsuÌ„pta est cato meâ— et cormeum all carnall desyres to fall and to ceasse in me The worldly concupisceÌ„ce which my hert desired is gone and thou Lorde Robur cordis mei pars mea deê° in eternuÌ„ arte become the strength of my hert thou arte my porsion for euer Thou art my reward thyne owne self wher wyth my hert is suffised For whosoeuer serueth the for to haue prosperite or temporal reward in this world doth more loue that reward then the. Of that they make theyr God and refuse the that art the liuyng God But loo all that forsake the shall perysh Quid omnes qui elongant se a te peribunt pedes omnes qui fornicantur abs te Thou wylt destroy all them that coÌ„myt fornication agaynst the. All synne putteth man from the. It maketh a deuisioÌ„ betwene him and the It causeth the to turne thy face froÌ„ him for that thou wouldest not haue mercye on hym Esay lâ— It driueth the from man thou wylt not approch nere vnto hym by thy mercy to helpe hym Neuertheles thou art nere hym throughe thy iustice to punysh hym But aboue all thou obhorrest them that commyt fornication against the that loue the world better then the Sapini â—iiâ— that honoure thy creature with the honour dewe to thy maiestie That serue the deuyl and leaue the. This fornication of infidelitie hast thou euer punished aboue bodely fornication or any other offence Exod. xxxii Iudi ii iiii and. vi as it appeareth in al the iourney of the Israelites in the desert and also when thei were come into the land of Chanaan Also in Hieroboam Achab Iesabel Ammon and many other For such that runne from the by infidelite remaineth death euerlasting They perish worthely that chose death and leane the that arte very lyfe In whoÌ„ whosoeuer beleueth shal haue lyfe euerlastyng â—rouerb viii â—â—â—n v. Mihi auteÌ„ propinquaded bonum est ponein deo spem meam and shall not come into damnation Wherfore it is good for me to holde me fast by the to draw nere vnto the by fayth from whence good workes do spryng towarde my neyghbours and then to put my hope and trust wholy in the as in a sure vnmoueable anchour from whence no blast of wynde of temptation shall dryue me Rom. viii Through hope I trust to be deliuered out of this corruptible body into thy heaueÌ„ly glory and this by patience I nowe abyde and loke for Duryng whych tyme of myne abyding in this present life I wyl not ceasse to declare and set furthe all the noble workes whych thou hast wrought Vt enarrem omnes laudes tuas to thine honour and prayse and to the profyt of them that shall professe thy sonne Christes religion whyle the worlde shall endure ¶ In thys chapter are declared the ioyes of the heaueÌ„ly mansions to be ineffable With the ardent desyre whych the prophet Dauid and in him The .lxxxiiii. Psalme Quam dilicta all the faythfull congregation haue to atteyne the same O Most mightie prince of powre Lord of hostes Lorde of the heauenly army of angels that are thi ministers which after a long iourney through desertes and other daungerous places by the space of .xl. yeares wherein thou wast a guide to thi people Israel at the last thou brough test them to a land flowyng with mylke and hony a land of fertilitie and abundance Deuter. viii where being in rest peassible possession therof thou gauest them a commaundement to obserue yerly a feast in remembraunce of thy goodnes shewed to them many waies during that their daungerous peregrination Deutere xvi Whych feast thou diddest wyl to be called the feast of the tabernacles For that long whyle of .xl. yeres thei dwelt in no houses or tounes but only in tentes and tabernacles This didest thou our loue to be euerlastyng as the loue shal haue no ende Seati qui habitant tu â—o â—io tua adhuc laudaâ—unt tâ— semper so shal the praise be without ende Blessed therefore are they Lord that dwell in thy house who haue occasion euer to prayse the. They haue none other worke to do in that ioyful place but to thaÌ„k praise and good cause why For as in this world all our actes procede of necessitie whereby we are enforsed to worke for oure health wealth coÌ„modite profit and pleasure or for the commoditie of oure neighboure so in thy house where no necessitie or nede is thy blessed spirites saynctes haue none occasion to worke but to thanke and prayse for hauyng the fruition of thy glorious deitie Iohn .iii they are all replenished with abouÌ„dance of al thynges that thei desire They are made lyke vnto the they beholde the euen as thou arte of whyche syghte they shall neuer be fully satisfied Such ioye and loue shall they conceiue of the beautie of thy glorious maiestie But to this beatitude can we neuer atteine merciful God of our strength and power but through the strength of thy gratious assisteÌ„ce Beatus vir cuius fortiâ—udo inte est Thou must engraue in our hertes thi lawes Thou must direct vs in thy wayes And when we are once brought by the into the ryghte waye thou must also by thy coÌ„tinual grace stay vs kepe our fete from slippyng and styl preserue vs els are we sure to slide fal Eccles the last Chapt. Who so trusteth to his owne power or to the helpe of maÌ„ is much deceiued and leaneth to a rotten staffe which faileth when it is most trusted vnto But he that trusteth in thi gratious powre â—sceÌ„tiones in corde suo â—sposuit in valle laeri â—arsi in loco quem poâ—â—it wanteth neuer socoure at nede
the lawe of God O Most holye father of heauen the onely lyuyng God of power inestimable of wysdom incomprehensible to the be honour glorye and thaÌ„kes geueÌ„ for thy noble work in the creation of maÌ„kynde also for hys redemption out of the captiuite thraldome of the deuyl by the passion of thy most derely beloued sonne Iesus Christ The final cause wher of was to brynge hym to beatitude that is to make him haue the fruition of thi deite and ther by to tast of all kyndes of ioye in thy heauenlye mansion worlde without ende But to the atteinement therof of thy godly pleasur thou gauest hym certayne lawes to laboure and trauayle in theim in the presente pilgremage of thys lyfe Whych if he did obserue continue in theÌ„ thou didest promyse him the sayde beatitude And for good skyl lord For as man lost Paradyse and his originall iustice by disobedience and transgression of thy commaundement so was it mete that he wyllyng to recouer the same shoulde stande fast in fayth and hope of thy promises with the obedient kepynge of thy lawes after the waye and gate to the sayde heauenlye place was set open by the meane of thy blessed sonnes death and passion Wherfore wyth the Prophet Dauyd we maye well saye Bâ—â—tus vâ— qui non aâ—â—â— in concilio impioruÌ„ et in â—ea pâ—ccatoruÌ„ non sreâ—â—â—et in â—â—â—hâ—dra pestilencis non sedit that blessed is the man that goeth not in the counsayle of the vngodly or vnfaythfull personnes that standeth or aabydeth not in the waye of synners and sitteth not in the chayre or seat of pestilent and skornefull persons By fayth we beleue in the and in thy mercifull promyses by charite we worke towarde oure neyghboure accordynge as thou hast coÌ„maunded by the influeÌ„ce of thy grace we teach other truly thy lawes and godly preceptes and lyue therafter to the good example and edifyinge of other No maÌ„ lyueth wythout synne no not the chylde of one dayes age but happy blessed is he to whom thou geueste the grace not to abyde and slepe in synne but by penitence to come to a godly coÌ„uersion In the chayre of Moyses satte the Scribes and Phariseis Mathâ—â—â—â— to whome apperteyned the teachinge of the true lawe of god in stede wherof for the most part they taught theyr owne traditions But in case they preached at ony tyme truly yet was theyr euyll example of lyuinge a mockage and a pestilent infection to all the beholders thereof But what daunger then mercifull God shall they runne in whych neither by godly lyuing geue good example neither yet truly teach thy holy worde Sâ—â— in leâ—â— commi do 〈◊〉 eius â— in lege eius â—â—â—â—tabitur die at noâ—â—â— To all suche lorde we beseche the sende grace to repeÌ„t and to refourme that they haue vntruly taught and to vs sende a wil to heare and an hert to delyght in the folowinge of thy law wheÌ„ it is taught vs or wheÌ„ we reade it so that we may exercise oure selfes therin all the dayes of oure lyfe In youthe and in age In prosperitie and in aduersite The knowlege of thy lawes Psalmo .xix. bringeth vs to the knowlege of thy goodnes and of our infirmite The readyng in them doth make vs to accoÌ„pt all wordly thinges to be but vaine as they are in deade and to set all oure delyght in the consideracion of heauenly thinges which be perdurable Thy lawe is pure wythout spot and hath a secret operation to conuerte the reader therof from the euyll way wherin he walked before and teacheth him wysedome Et erit tanquaÌ„ lignum quod plantatuÌ„ est secâ— decursus aquaruÌ„ quod fructuÌ„ suum dabit in tempore suo Who so kepeth thy lawes is lyke a tree plaÌ„ted by the water side that bringeth forth his fruite in dew seasoÌ„ All trees and herbes that are planted in bareyn drye groundes be nothynge fruiteful Maye a rushe be grene wythout moysture or maye the grasse grow without water no truly Iob .viii. It is the moisture of thy grace that maketh vs fruiteful in good workes And the dewe season of our workynge is whyle we be in this present lyfe Mathei iii. The tree that briÌ„geth not forth good fruit shal be cut downe it serueth only to the fyer Marke .xi. The tree also that bringeth forthe but leaues Prouerb xi that is to saye fayre wordes without workes or els hipocritical workes onely to the showe of the worlde shal be curssed as was the figge tree that Christ cursed comming from Bethany But the kepers of thy law lorde for the fruit which they beare here in this world shal receyue the fruit of euerlasting glory in another world Ye the leaues of this tre shal not fall of For as the fruite it selfe is good that is Et fursum 〈◊〉 non deâ—â—uâ— as hys workes do profyt hys neighbour so doth his leues that is his doctrine also edifie Lyke as the snow and the rayne coÌ„myth downe from heaueÌ„ retourneth not thither again Esaiâ— â—â— but watereth the earth making it fruitful grene that it may geue corne and breade to the sower so the worde that commeth oute of the mouth of thy faythfull Et omnia quecumque â—aâ—â—â— prosperabuÌ„tur shall not retorne agayne voyde but shall accomplishe thy godly wyll And what so euer he doth shall prosper Roma viâ—â— All thynges worke for the beste vnto them that loue God But it worketh fare otherwyse wyth the vngodlye for they are like the dust which the wynde bloweth and skaterith away from the face of the grouÌ„de Non â—â—c impli non sic sed tanquaÌ„ puluis queÌ„ proucit ventus a facie 〈◊〉 They haue euer loued the worlde and the pleasure therof and that haue they inioyed whyche standeth to them in steade of a rewarde for the good deades which they haue done yf euer they dyd anye They were inconstant lyght and wauerynge wyth euery wynde of temptacion not regardinge the heaueÌ„ly thynges which are sure and permanent They were drye wythout moistur of grace bareyn of good workes wherfore lyke lyght and vnprofitable people they shall be blowne frome the lande of the that arte the lyuynge God 〈…〉 froÌ„ thy holy habitacion They are put forth of the boke of lyfe by iust reprobation and shal be blowne from thy face lorde at the last iudgemeÌ„t Mathe. â—â—v when by thy blessed sonne shal be sayd to theÌ„ Depart froÌ„ me ye cursed into euerlasting fyer Ideo non resurgde impii in iudicio nâ—que peccatores in congregatione iustorum Thys iudgemeÌ„t shal be so terrible that the vngodly shal not be able to stand ther in nether the sinners in the congregacioÌ„ of the rightuous True it is and we do beleue that al thy resonable creatures shall at that generall daye aryse i. Corin. xv both bodyes soules Ezechiel .vii. then
they maye deceyue preuayle Qui diâ—â—uÌ„t linguaÌ„ nostraÌ„ magnificabimus labia nostra a nobis sunt quis noster dominus est Yea they say theyr tongues are in there owne powre to speake therwith at their pleasure as though they had no lorde ouer them They thynke their eloqueÌ„ce to be the gyft of nature and not of god All such fyght agaynst the hyghe maiestie of thy godhed whych attribute vnto theÌ„ selues the good gyftes that thou hast sent theÌ„ Esay liâ—â— But all tongues that resyst agaynst the thou shalt ouercoÌ„me condeÌ„pne as thou dydeste the wyckid propose blasphemous tongue of Nichanor whose toÌ„gue after that he was slayne was pluckyd forth cut in small pieces throwen to the fowles of the ayer Psalme .liii. The nature of man is so corrupt abhominable in wyckednes that fewe or none vpon the earth do good All meÌ„ are set on mischyef Propter miseriam iâ—â— opum et gemitum pauperum nunc exurgaÌ„ decit dominus They despyse God and oppresse the poore Wherfore Lord we beseche the to aryse vp for the troubles sake of the oppressed and at the coÌ„playnt of the poore helpe them and set them at rest PonaÌ„ in salutari auxilium corum Thy soÌ„ne Christe is oure sauinge health in whom who so trustith restith in suertie and can not be deceyuid Psalme .xliiii. Aryse we pray the mercifull God slepe not ouer loÌ„ge Cast vs not away for euer Thou slep test very loÌ„ge after the fal of Adam or thou diddiste awake to sende thy derely beloued sonne for the redemption of mankynde Galathians â—iâ— At the laste when the time determined by thy godhed was full come Thou didest awake sende thy soÌ„ne borne of a mayde to redeame theÌ„ that were bonde vnder the law and to releaue thyne electe which abode sore longinge for hys coÌ„ming So now Lord at the last aryse to the coÌ„fort of thy small flock and to the confusion of thyne enemies make vs thorough thy grace able to kepe thy lawes whyche are pure euen as the syluer Eloquia domini eloquia casta argentuÌ„ igne examinatuÌ„ probatuÌ„ ter purgatuÌ„ septupluÌ„ which froÌ„ earthe is tryed and purifyed .vii. tymes in the fyre Thy law was prophecyed spoken of by the holy patriarches prophetes longe before it came It was promised to Moyses Deutero xviii Esay xx Luke iâ— and prophecyed by Esay It was approuid by the most holy father of heauen willinge all men to geue eare and to beleue the wordes of thy well beloued sonne The wordes of this law are pure and rebuke al vyce They were by thy holy goost tryed to be trewe For at hys coÌ„minge he taughte the Apostles all veritie Ihon .xvi. nothinge but veritie They were also confirmed with miracles Thus haue they ben vii tymes that is many tymes or perfectly tryed as syluer is tryed purgyd by fyre the earth and earthly thiÌ„ges are cleane consumed therby ConcupisceÌ„ces are asswagyd the olde maÌ„ is kyllyd and the new maÌ„ is entryd in his place The ceremonies of the olde lawe are bloweÌ„ away as is chaffe by the fanne of Christes worde The holy scripture is lykened to wyne Esaye .xv. for that it reioyseth and comforteth the herte and makyth men through delyght that they haue therin to drynke moch therof It is also likened to mylke for that it norysheth the soule as mylke doeth the body This preciouse iewel oughte to be bought with out money or any maner of other ware geueÌ„ by waye of exchaunge that is it ought to be preached withoute lucre or hauynge respecte to any person In thy godly lawes most louing father do we thy faythful people by the influeÌ„ce of thy grace trust to lyue to worke after theÌ„ at al times Tu domine seruabis nos custodies nos a generatione hac ineternum Not doubtinge but thou Lorde wylt performe all that thou haste promysed in theÌ„ to vs for the obseruynge of theÌ„ that thow wilt preserue vs froÌ„ this wicked generatioÌ„ for euer Thy blessyd soÌ„ne Iesus said he had kept al those whoÌ„ his father had geueÌ„ him to kepe left not one of theÌ„ saue onely the sonne of perdicioÌ„ With no lesse dilygeÌ„ce we trust Ioh. xvii that thou thy blessyd sonne wyll also kepe saue defeÌ„de vs. FroÌ„ all yuel of the dyuel of al his childreÌ„ FroÌ„ those the errâ— froÌ„ thy trewe faith swarue froÌ„ the veritye of thy worde and from al vniust persons In circuitu impit ambulant secunduÌ„ altitu dinem tuaÌ„ multiplicasti filios hominum The noÌ„ber of the vngodly we knowe to be greatly multiplied Yea they haue gotten the vpper hande amonge the chyldren of men and that is the cause why the wycked walke about in surtie as theÌ„ semythe fearynge nothynge but styl labourynge aboute for honour ryches and worldly pleasures As the mylhors laboureth to the gryndynge of the corne in the myll not ceasinge onles he be taken out tyl he fall downe for weryed nomore do these gredy people leaue of their busy study and cure in gettynge tyll death sodenly stryke theÌ„ Genes xv They go stil about as the sodomites beynge stryken with blindnes dyd aboute the house of Lothe and coulde not fynde the dore They haue not grace to see theyr owne folly to know theyr myshyef whyche is at haÌ„de So blynded they be wyth temporall goodes pleasures But thy faythful people regarde nother the multitude of such wycked do ars nor yet their prosperitie knowynge that all though they be magnifyed vp to the heaueÌ„ so that theyr heades retche vp to the cloudes Ioâ— â— yet they perysh at the last lyke dounge they vanysh as a dreame and passe away as a vision in the night so that the eie whych sawe them before getteth now no more syght of theÌ„ And why They haue oppressed the poore and not holpeÌ„ theÌ„ Their bealyes coulde neuer be full therfore shall they peryshe in theyr couetousnes c. For when they haue gatherid so moche that they haue nomore space to laye theyr corne and goodes in Luke â—â— but are fayne to buylde new houses theÌ„ shalt thou lorde say vnto them Oh ye fooles This nyght shall your soules be fet from you and then whose shal those goodes be which you with great carefulnes haue prouidid Seinge therfore that the nobilitie riches and power of suche endure no whyle but passe awaye lyke a shadowe we thy faithful congregation nother esteme these worldely pleasures nor desyre the company of such gredy worldely rulers We onely styck faste to thy worde promises therin reposyng oure full hope trust and leaue vnto thy maiestye the dyscussynge of the cause why thyne elect are so fewe in noÌ„ber in smale estimatioÌ„ of the worlde And on the coÌ„trary part why the vngodly do enioye and prosper in theyr worldely procedinge and
stone of obstinacye vppon vs that we shal not aryse agayne And as there is moche ioye in heauen wheÌ„ one synner forsaketh his synne and returneth to the by penaunce in lyke maner is there ioyfull triumphynge amonge the wycked spirites in hel when one soule forsaking the dyeth in deadly synne Ego autem in misseâ—â— cordia tua spetaui But all my trust is in thy mercy For although thou hyde thy selfe in a cloude that my prayer shoulde not go through it vnto thyne eares yet are not thi mercies cleane gone Creno .iii. neyther doth thy louynge kyndnes ceasse Thou arte therfore lorde my porcyon and in thy mercy styll wyl I hope and in none other creature knowynge for certaine that as God thou only mayste helpe me and as my louynge father thou wylte helpe me Exultabit cor meâ—â— iâ— salutari tuo Wherfore in the my hert shal be ioyful and in thy sauynge healthe whych is thy sonne Christ our sauiour redeamer The Philistines knowinge the presence of thyne arke to be in the campe of the Israelites the day of theyr battell i. Reg. iiii were sore afrayed sayinge who shall delyuer vs out of the haÌ„de of this mightye God Moch more wyll I be glad take sure trust hauyng the presence and coÌ„fort of thy lyuely grace And in tokeÌ„ of the victory whyche thou haste geuen me ouer myne enemyes Cantabo domino quâ— bona tribuit mihi et pâ—allam nomini domini altissimi I wyl not ceasse as I haue good cause to synge the prayse of the Lorde that so louingly hath delte with me and prayse the name of the most hygh all the dayes of my lyffe The .xxiii. Psalme Dominus regit me ¶ The faythfull man geueth thankes to God for hys manifolde gyftes and graces Whereby he is gouerned to the heauenly Hierusalem WHat lyuinge reasonable creature can gyue condynge thankes vnto the most gracious heaueÌ„ly father for the manifolde gyftes whyche thou of thyne infinite mercy and goodnes hast gyueÌ„ him Fyrste for hys noble creation wherin he excelleth all other earthely creatures and then for his redemption through the bytter passion resurrection of thy most louinge sonne for the whyche I as one of thy poore creatures most huÌ„bly gyue the thaÌ„kes For had not our redemptioÌ„ ensewed oure creation it had ben moch better for vs that we had neuer ben made This thi loue was aboue al other most ferueÌ„t when thou diddest not spare to geue thyne onely begotten sonne for vs washynge away al our fylthines in the bloude of that meeke lambe Thy onely naturall sonne beynge God was made man to thinteÌ„t that we who naturally are the sonnes of men by him through grace myghte be made the sonnes of God And not beynge contended with thys kyndnes thou also Lord consyderyng our weake and frayle nature ready to synne Dominus regit â—ut et â—idilutiâ—â— deerit doest with thy grace guyde vs and gouerne vs as the shepherde doeth his shepe sufferynge vs to want nothyng defending thy poore flocke froÌ„ the rauenyng wolues that would els deuoure vs. Esay .xi. Esay .lxv. Thou causest the wolues the laÌ„bes to dwel together to fede together Our enemyes through the are made peaceable Without this thine aide we were no more able to gouerne our selues wel theÌ„ is the shyp wythout a gouernour able to auoyde perylles Iacob .iii. beyng dryuen where the violence of wyndes doth leade her but hauyng a wyse ruler at the helme she is turned at his pleasure Euen so lorde thou beynge oure guyde we are more sure then the shyppe is in the hauen We can want nothing that is necessary for vs hauynge the with vs who arte al in all thinges i. Corhin xv In loco pascuâ— ibi mâ— collocauit Thy blessed soÌ„ne hath put vs to feade in the pleasaunte grene bateful pasture of his holy churche makynge vs to rest in the vnitie ther of by a lyuely fayth and hope in him In whych churche is plentifull abundaunce of spirituall meat of the worde of God which nourisheth and giueth lyfe to the soule as bread and other foode feadeth the body Mathe. v. Ezechiel .iii. With this foode thou diddest feade thi prophet Ezechiel wheÌ„ thou dydest cause hym to eate a booke where with his bowels were fylled and it semed in his mouth sweter theÌ„ hony Super aquaÌ„ refectiâ—nis educauit me In this pasture also runneth a fresh and a pleasauÌ„t water of godly doctryne wherwith we ofttimes do refresh our wery soules In this also is a water of spirituall washynge by baptysme wherby we were wonderfully refreshed in oure youth when therby oure soules beynge made soule throughe the deuyl and synne were repayred made beauteful according to theyr fyrst creation that is to thy lykenes and image Maâ—hei iii. And by thys water we are replenyshed wyth thy holy spirite This water saw thy prophet Ezechiel loÌ„ge ago Ezâ—ch xlvii gushinge forth of the right syde of the temple and grew to a great ryuer that no man coulde wade ouer to which water who so would come was made hole and lustye All fyshes are bred and nouryshed in water and wythoute water can noo longe whyle endure on lyue Euen so in the water of oure baptysme we were borne agayne in the water of godly doctrine we are nourished and with out these we are but dead in synne wickednes and at the ende shall go to euerlastinge deathe But these waters are to vs Iohn iiii a wel springinge vp into euerlasting lyfe And in case at any tyme by the frayltye of nature we fall into synne yet is thy mercifull sonne ready to receyue vs to hys grace â—â—smam meaÌ„ coÌ„uettit and quicken oure soules beynge sory penitent for it By whych grace also he maketh vs to know howe to loue him and not to esteme the pleasures of thys worlde but to haue oure eies onely fyred vppoÌ„ hym Philip iii In so moch that with thine apostle Paull we accoÌ„pt al thinges but dounge so that we may wynne Chryst and be founde in him Sebutit me super seâ—ntas iusticie not hauynge oure owne rightuousnes but that which springeth of the faythe whyche is in Chryst To walke in the pathes of hys iustice way of ryghtuousnes is fyrste to loue the aboue all thynges and that for thy selfe and thyne only goodnes not beyng vnkinde but to shew loue for loue The other pathe is to loue oure neyghboures as oure selues and according to the loue Iohn .iii. with the which thy sonne loued vs that is to dye yf nede be for hys sake as he dyed for mankynde when all men were his enemyes Propter nomen suum And all thys he dyd for his names sake for his owne honoure of hys owne goodnes for no goodnes that was in vs for to be a sauyoure was the cause of hys comming into this worlde hauing
and not to swarue on the ryght hande nor on the left hande Firmabo super te oculos meos besyde these afore said instructioÌ„s hast thyne eyes of protection of mercye euer firmely vppon vs to thyntent we shoulde set the eyes of oure myndes earnestly vppon the. For if thou shouldest turne away thy face and not loke wyth thy mercifull countenaunce vppoÌ„ vs we shoulde neuer be able to loke vppon the or to tourne vnto the. This thy gyft of grace of vnderstandinge holdeth vs euer with in the bouÌ„des of reason accordinge to our fyrst creation when the wycked people lackinge this thy louinge loke Nolite sicti sicut equê° mulus in quibus non est intellectus are become like horses and mules that are vnreasonable beastes without vnderstanding They are proude take scorne to be rydden by the and to be ruled by thy holy lawes They are geuen to folow the sensual lustes of the flesh without discretioÌ„ or measure They are hipocrites shewynge a godly apparauÌ„ce are within full of iniquitie But such stobburne wylde and vnrewly beastes mouthes thou must plucke in lord In chaâ—o freno maxillas coruÌ„ constringe qui non approximans ad te wyth a byt a brydle if they wyl not obey the. The mouthes that bosted theyr naturall power and theyr merites kepte close their offences must be broken wyth tribulacion aduersitie chastismentes to make them to knowe the to huÌ„ble them selues Put a rynge on their noses and a brydle in theyr mouthes as thou dyddest ryde that proud kynge of the Assyrians that set vp his brystels agaynst the. Esay .xxxvii. iiii ReguÌ„ xix Multa flagella peccatoris speranteÌ„ autem in domino misericordia circundabit Send amonge theÌ„ many plages to scourge them to the inteÌ„t by peniteÌ„ce thei may retourne to the leauing theyr wyckednesse theyr presumption and euyll lyuinge and make them to walke streyght in the way of thy commaundementes as thou dyddest of thy grace with thy punishmentes scourges call me and plucke me froÌ„ my vngodlynes make them gentle and meke to the rider as the asse was that was brought to thy meke soÌ„ne Christ by his apostles Iâ—on xiâ— and then wyll he ryde on them to Hierusalem the citye of peace ioyfull rest They shall by that meanes knowe the loue the put theyr hopes wholy in the thou that gauest theÌ„ plages to theyr correctioÌ„ wilt also giue theÌ„ thy mercye to their coÌ„fort consolatioÌ„ â—et â—â—â—ni in domino et â—â—â—tate â—ustâ— Be glad therfore all ye that are rightuouse and reioyse in the lorde Ye were before styfnecked proude nowe are ye made iust by his grace not by your owne merytes Et gloriamiâ—â— omnes terti corde Reioyse therfore in him not in your selfe nor in your actes Be ioyfull all ye that are trewe of herte and put your wylles to gods wyll beynge ioyful in aduersitie and tribulation Roma v. as was the apostle Paul and that is a signe of a ryght hert For to be ioyful wheÌ„ all thinges haue successe to your mynde is an easy thynge to do geuen to all worldly men But the other is a declaration of a ryght hert The wyll of God is iust and ryghte the wyll of man is frowarde and croked Wherfore it muste be directed by the ryght rule of god so that we may say when we susteyne losse or suffre any aduersitie Ioâ—â— the Lorde hath geuen and the Lorde hath taken away Blessed be hys name for euer Amen Thâ— xiii Psalme ¶ This Psalme is set forthe by the Prophet agaynste those that ouer much loue the worlde exhortinge al men to be ware of the deceytfulnes there of to prouide wisely for them selues before theyr death and to feare the last dreadfull iudgement THe great wyse clarke Iesus the sonne of Syrach willyng to instruct all men in wisedome according to that he had herd redde in the bokes of the lawe Prophetes which no fayle proceaded from the Lorde of wysedome inscrutable as from the fountayne and spring of al sapience exhorteth vs to remembre the ende Ecclesi vii wherunto al mankynde by the obligation of nature must come Which if we do we shall neuer doo amysse we shall then haue smale pleasure in synne and wickednes whyche rule among men is forgotten or at the lest litle regarded Wherfore to put theÌ„ agayn in remembrauÌ„ce therof I wyl lay before theÌ„ the same lessoÌ„ taught also by the prophet Dauyd Audite hec oeÌ„s genies auribus percipite qui habitatis othem Quique terrigene et filii hominuÌ„ simul in vnsâ— diues et pauper Os meuÌ„ loquetur sapientiaÌ„ et meditatio cordis mei prudentiam Inclinabo in parabolaÌ„ aureÌ„ meam aperiaÌ„ in psalterio propositioneÌ„ meaÌ„ cur timebo in die mala who warneth al that dwell in this worlde both the high and the lowe the good and the bad people the rich and the pore the one and the other to take hede and apply the eares of theyr hertes to heare godlye wisdoÌ„ And not to say euery man within hymself what cause haue I to be afrayed of the spendyng of my tyme in this world to my pleasure Or what nede haue I to feare the last day of iudgement Yes truely we ought to be afraied of our workes in the dayes of this present lyfe For the dayes be euyll Ephes v. not of theÌ„selues but we may if we worke euel make them euell to vs. Wherfore we shoulde bye redeame the time That is to say spede it in wel workinge that we may bye agayne that which through our wickednes was solde from vs so to chauÌ„ge the dayes from badde makinge them good and to our profyte for if the wyckednes of our heales Iniquiteâ— calcanes mel circumdabit me coÌ„passe vs rounde aboute if our workes be wycked to the latter ende of our lyues as the heele is the nethermost parte and ende of oure body we shall then by them be condempned at the latter day of iudgement which day shal be to vs theÌ„ an yl day a bitter day and a miserable day Because the serpent deceaued Eue Gene. iiâ— and in her all her posteritie thy sentence agaynst hym was that the sede of her shoulde tread vpon his head And thys was fulfylled in thy louynge sonne Christ who subdewed him and his power Thou saydest further that the serpent shoulde tread vppoÌ„ the heele of her posteritie And that lorde is dayly sene in vs for oure fleshe and the sensualitie ther of whych shoulde be gouerned by reason as the lower parte of the body ought to be gouerned by the head is oft trodeÌ„ on by the subtyll serpeÌ„t It is enflamed to wrath it is kindled wyth coÌ„cupiscence it is holdeÌ„ downe by auarice and made foule with all other kyndes of vyces vntyll it be washed agayne wyth the water of thy grace Yea
slyppye yse Oure affections are muche inclined to ryches pleasure ease and other vanities Yea we iudge not well of thy godly prouidence we feare leaste thou that dwellest in heauen takeste no care of those that loue the but that all is gouerned by vnstedfast fortune Iob .xxii. or that the cloudes wyll not suffre the to loke so lowe as the earthe On thys maner are our feete that is oure iudgementes waueringe Quia zelaui super mâ—quos pacem peccatoruÌ„ videus We stande in doubte whether it be best to folowe theyr waies or not seynge theÌ„ continew in such prosperitie that all thynges are safe and quiete aboute them They lyue a longe lyfe in pleasure Non est respectus mortreouÌ„ et tirmamentuÌ„ in plaga â—â—am neuer thynkynge of deathe And yf they chauÌ„ce to be sycke or to be plaged any way theyr affliction endurethe no whyle They are soone cured All the helpe that maye be done by man is founde out for them Theyr ryches causeth all men to ronne for the curynge of theÌ„ Nother do they trauayle lyke other In labore hominuÌ„ non â—unt eâ— cum hominibê° non flagellabuntur but lyue pleasauntly in all wealth and ease not fealynge the grieffes and displeasures which the most sorte of men are subiect vnto whych causeth them to be puffed vp in pryde Ideo tenuit supeybia â—nperati sunt in equitaâ—te et impletate sua and ouerwhelmed wyth iniquitie They are odious to God and greuous to theyr neyghboures Theyr wyckednes is multiplyed it couerith them as a clooke The webbe of thys careful garmeÌ„te was begon by Adam sense whose tyme euery man hath put to hys hande to make it vp These men haue finished it and put it on they re backe it hath wholy couered them no part excepted as closse as theyr bodyes are couered wyth theyr skynnes They brede coccatrices egges and weue the spiders webbe Esaye â—â—â— That is they worke mischefe and imagyne vayne and tryfling thynges Who so eatheth the coccatrices egge dieth And of the spyders web no man can make hym a garment Mathe .xxii. to weare at the great weddynge in whyche no man is alowed but he put on hym the garment of healthe and the mantle of ryghtuousnes Esay â—â— The garmente that the synners haue made them Apoca. xvi wyll not hyde them at the dreadfull day of iudgement but they shal be founde naked and all men shall se theyr fylthynes Processerunt a pirgus dine oculi corsi transierunt in affectuÌ„ cordis Theyr eyes swell for fatnes they haue euen what they lust What is thys fatnes the aboundaunce of ryches and longe prosperitie Osee .xiii. whyche maketh men so wanton that they kycke and wynche at the rider they both forget the despyse the. Deuter. xxxii The chyldren of Israel receyued of the many great benefites and anone became so fatte that they kicked at the. When they were fat and smouth they let theÌ„ go that made theÌ„ and despysed the rock that saued them Such is the power of aboundauÌ„ce that it maketh the possessoures therof Cogitauerunt et locuti sunt nequitiaÌ„ iniquitateÌ„ in excelso locuti suÌ„t to aryse agaynst God in pride and agaynst ther neighboures by crueltie and violence The poore man ofte times offendeth dryuen therto by pouertie as to steale to satisfie hys presente necessitie This offence comethe of leannes and is more tollerable theÌ„ the harmes or wroÌ„ges done by those that are fatte through theyr couetise Yea wheÌ„ they haue done wyckedly they are not ashamed therof but make boaste therof Posuerunt in celum os suum They also speake proude and presumptuous wordes against thy godhed stretchynge forth theyr mouth vnto heauen as dyd the proude kynge Nabugodonosor commaunding to haue hys image honoured as god Daniel iii The power of suche men is sore dredde Lingua eorum deambulauit terram theyr tongue that is theyr commaundemeÌ„tes go through all the world Therfore we that are pore weake and waueriÌ„g yet loue the and beleue in the seynge the great wealth of these blasphemous and wycked people we I saye Ideo conuerientur populus meus huc et dies pleni inuenieÌ„tur in eis haue earnestly gyuen oure studies to knowe the cause of thy liberall gyftes in thys worlde to such as they be We haue spente many dayes onely about the serching of thy meaning In that thou sufferest the wycked to lyue theyr full age in such pleasauÌ„t wealthe Et direrunt quomodo scit deus et si est scientia in excelso Sumtyme we doute whether thou doeste knowe and perceyue theyr wyckednesse And yf thou do know it then we meruayle wherfore thou doeste suffre them so longe to continew Ecce isti impitet abim danteom seculo multiplicauerunt diuitias Wherfore haue they ryches all pleasures that they can deuise in this worlde whyle we endure much trouble payne and miserie Et diti â—â—me causa iustificauâ— cor meum et laui inter innocentes menê° meas In vayne do we trauayle to clense dure hertes from all euyll and ydle thoughtes to wash our haÌ„des in innocencie from al wycked workes Aslonge as I do serue the I can fele no such pleasaunt reward I lyue wel lack They lyue nauhgtely and haue aboundaunce I do the best I can to kepe thy coÌ„maundementes am punished dayly and chaystened euery mornyng Et tut flagellatus tota die et increpatio mea in maâ—utinis If Iones erre incontinent I am punished Wher vppoÌ„ I was in mynde to haue sayd eueÌ„ as they said Si dicebaÌ„ narrabo sic ecce generationem filiorum tuorum reprobaui But lo then had I condempned the generation of thy chyldren Then had I despysed the way in which thyne elect haue here tofore walked for so sayde not Abell Iob. vii Noe nor AbrahaÌ„ Isaac nor Iacob nor anye of thy prophetes Tobiah and Iob spake in the trouble of theyr spirites and praysed thy chastisement Psalmo xviii Dauid was troubled and called vppoÌ„ the was harde 〈◊〉 xvii Paull also sayth we must entre into thy kyngdoÌ„ by many tribulations not with ease pleasure and aboundaunce They sayd also that thou beholdest euerye mannes deades and ther after doeste iustly rewarde euery man TheÌ„ thoughte I to haue knowledge of this doubtfull case by myne owne reason Existimabâ— vt cognos cerem hoc labor est ante me but it was to hard for me my wytte coulde not comprehende it vntyll I went into thy sanctuary of holy scripture and therin consydered the ende of these men Donec intrem in sanctuarium dei et intelligam nouissima eorum In thys thy holy scripture doest thou speake and declare hydde misteries It is thy very worde what so euer is therin wrytten and therfore is it holy In thys I theÌ„ searched deapely Apoca. xx
the holy gost world without ende ¶ The prophet Dauid beholdynge the fall of Adam beynge for synne caste oute of Paradise The Cii Psalme and his sorowfull penaunce made after to God therfore set forth this psalme of penaunce in the person of AdaÌ„ mete to be sayd by all his posteritie that are penitent inwardly for theyr offences to his hyghnes coÌ„mitted and desyre to be restored to the fauoure of God whych through synne they haue lost O moste blessed father of heauen the fouÌ„tayne of al grace and goodnes Ephes ii â—mans .x. that art rych in mercie and plentifull in geueyng the same to al that faythfully cal vpon thy name lorde that haueuyng a sonne no lesse rich in powre wisdome knoledge and mercy theÌ„ thou art thy selfe didest not spare to seÌ„d hym from thy heaueÌ„ly palaice downe to the earth eueÌ„ into the wombe of a virgin for the saluacion of mankynd to declare thyne abouÌ„dauÌ„t loue towardes vs thou didest make him pore whiche before was riche Corin. viii to the intent that we whyche before were very poore should by hys pouertie be made ryche that he who before was all one wyth the in thi diuine substaÌ„ce might now be made one with vs that are membres of the body wherof he is the head Domine exaudi oratiâ—nem meam et clamor deus ad te ueniat HarkeÌ„ good lord geue eare vnto my praier Let my cry and hertie peticion ascende vp before the sight of thy maiestie The comyng of thy mercifull soÌ„ne did make me veri rich But the vilenes of myne owne actes hath cast me downe and made me veri pore and miserable The greatnes of mine offences hathe caused the to tourne awaie thi face from me withdrawing thi grace whiche was the cause of al my good wyl good workes Thou caÌ„st fynde no good thing in me worthy of thy fauour Wherfore Lorde beholde the face of Christe thy dearly beloued sonne my brother my mediatour For his sake geue me that which of my selfe I am much vnworthi to obteine of the. Ne abscondas faciem tuam a me In die tribulationis mee inclina ad me aurè â—uam Shewe thy delectable couÌ„tenaunce vnto me Loke on me with thy pitiful eie And in the time of my trouble encline thyne eare to me I am neuer withoute trouble Myne olde enimies daylye assaulte and ver me Wherefore I wyll not cease daylye to call vppon the. But specially at the hour of my death Lord heare me and defend me at whych tyme my sayd enimies wyll most busilye inuade me Roman ii Indignacion wrath tribulacion and anguishe shall then come vpon the soule of euery man that doth euyl Before that troublous tyme lord heare me But wyth which of thine eares With the eare of thy iustice No I besech the. For that eare must hear myne accusers to my condemnation My prayer must be hard by thyne ear of mercy from whense coÌ„meth forgeuenes to those that are gilty so that penitence folowe the iniquitie Wyth this eare Inquacumque die innocauero te uelociter exaudi me Isaye heare me when I call vnto the and that with spede So that accordynge to the greatnes and multitude of my tribulations maye be the spedye receiuing of my peticion Which shal not be to craue of the aboundauÌ„ce of earthlye goodes aboue that honest necessitie dooth require But the abundaunce of thy grace in this lyfe and for thy glorye euerlastinge in another life This hast thou of thy mere liberalitie promised to graunt to all that in stedfast fayth call vppon the. Iaco. i This hastie callyng vpon the doste thou delite in Esaye .lviii. and as thy prophet Esay sayth thou art as redye to answere me as I am redy to cal vnto the. Wherfore make spede in hearynge as I am dryuen by necessitye to be hastye in callynge considering the short tyme of myne abidyng in thys worlde Thou diddest indue man in his creation with immortalitie but synne brought in death to al that bere lyfe Consumpti sunt sicut fuinâ—dies mei so that my dayes are consumed awaye lyke smoke Age ouertaketh youth before I am aware of him youth stealeth from me preuely as the smoke doth vanysh away after it is once out of the chymney Yea many tymes before age coÌ„meth death priuely woundeth keaping none order in his arresting but al according to the time onely to the before knowne Iob .ix. Thus my time passeth away more swyftly then a runner or then a ship that is good vnder sayle and as an Egle that hasteth to get his pray For this cause I haue more neade of thy spedi helpe Also my bones are brent vp as it were a fyre brand Ossa mea quasi frira contabuerunt or as meat ouer dried that sticketh to the friyng panne As my bones do sustayne or vpholde the flesh of my body so do the powres of the soule susteine the soule Which beyng moysted and mayntained by the fat moysture of thy grace are liuelye and quicke able to work acceptably But thy grace being once with drawne all remayneth drye burned to the panne Thei haue no powre of them selues to worke any good worke or to thynke any good thought And if that whiche is of most force in me be of so small force efficasie Alas in what case then is the corrupt flesh bred naturally in concupisceÌ„ce What goodnes caÌ„ we loke to fynd therin of it selfe more then we would loke for a throne to brynge furthe pleasaunt apples Percussus sum quasi tenum et arefactum est cor meum Ful well may mankynd be like ned to grasse For so loÌ„g as he through thy grace worketh the workes of iustice so long is he grene florishing and liuely But so sone as sinne which is the sythe or sickle of our enemy the deuyl doth cut of the grasse by the roote causyng man to fall from the obedience dewe vnto thy maiestie and from thy lawes he theÌ„ waxeth dry withered and with euery temptation falleth from vice to vice and becommeth very barreÌ„ of good workes The cause is for that wheÌ„ maÌ„ leauith the fouÌ„datioÌ„ which should be his norishyng his strength and his life he must nedes consume wast and dry Quia oblitus sum coÌ„medere panem meum I haue left thy holy word and commaundemeÌ„tes which are as bread to the soule geuing nutriture and moysture by fayth and charite and haue eaten of the fruit of the tree which thou forbadest me I haue with our father Adam folowed the illusion of the serpent and tasted of sinne Wherfore my leaues wyther my fruyt is destroied Ecclesi vi and I am left as a dry and a barreÌ„ tre without any goodnes Wherfore I left the liuely food of thi holy word that semed bitter at the first tast and in steade therof receiued swete poysen that is death of both bodye and soule throughe the desolation of
synne The voyce of thy terrible sentence geuen to all mankynd for his transgression caused me to lament mourne and to grone for feare therof so that my bones wyll scarse cleaue to my flesh A voce gemitê° met uix ossibê° heret pellis mea Thy displesure defaceth al my strength and al my powre I haue no comfort nor ioy of any thing that I was wont to haue comfort of But lyke the Pellicane I draw me to solitary places Similis factus sum pellicano solitudinis bewayling the euyl which I haue done against thi highnes The Pellicane as some reporte kylleth her owne byrdes For which vnnatural act she mourneth .iii. daies after then with her beke plucketh away the flesh of her owne brest tyl it blede whych bloude she letteth droppe vpon her dead birdes With the heat wherof they reuiue agayn Thus do I lord wyth my birdes that is with the good workes whych by thy grace I haue brought furthe my synne afterward commytted hath caused theim to be dead and of no valure But yet by peniteÌ„ce and humble praier for thi grace which commeth of grace the sayed dead workes are quickened agayne receiue their pristine force Job iii This thinge to bring better to passe I learnyng of the Pellicane do a voyd the companye of worldlye people which should draw me backe from my good purpose I banysh also from myn hert or mynd all delightes all pleasures the troble also of worldly busines desyryng quietnes in body and mynde Our fyrst father Adam was a PellicaÌ„ toutching some part of that birdes properties For through his dissobedience he slewe all his birdes that is all vs that came of his progenie in whiche death we had still remained had not one other gentle louyng and natural Pellicane thy blessed sonne Iesus Chryst shed hys bloud for our viuication wherby he hath restored vs to thi fauour mercy through the sacrameÌ„te of baptisme through the hertie repentaunce and quickned vs agayne who were before dead in synne He sleyth and caÌ„ rayse agayne Deute xxxii He striketh and after healeth as he dyd Paul in his persecution Howe much therefore are we bound to his grace that without any of our deseruynges willingly offred hym self to the death for our redemptioÌ„ and to thi maiestie also Who diddest not spare thyne onelye begotten sonne but of thy pure pitie sendest him doune to suffre all opprobry and vile death on the crosse for our sakes Wherfor I am much ashamed to hold vp myne eyes to heauen towarde thy hyghnes beyng so vnkynd to the agayne so many wayes Shame causeth me to withdrawe me from al coÌ„pany as doth the nyght crow or the shricke oule Factus sum quasi â—ubo solitudinum to olde for letten houses sekyng my food out of al lyght and sight of men And if I could I would also hyde me from the as dyd Adam when he had trespased against the in paradise Genes .iii. I loued the workes of darkenes therfore I fled froÌ„ the lyght of the bryghte sonne of iustice For this cause do I sygh sorowe and bewayle my wretchednes So that I can take no slepe in the nyght Vigilaui factus sum sicut passet solitarius ie tecto Tota die exprobrabaÌ„t mihi intenici mei Et qui laudabant me aduersum me iurabaÌ„t I mourne as doth the sparrow that sitteth alone vnder the eues of the house wantyng her comforte And to augment my griefe myne enemyes reuile me al the day long with open rebukes and slanders Agayn my fayned fryndes laugh me to scorne and are sworne together against me Many geue me fayre wordes and yet intend my distruction As dyd the Pharises and the Herodians to thy blessed sonne Christ Mathew .xxiiii. when they sayed vnto him they knewe hym to be true and to teache the waye of God truly Wherfore thei wold know his mynd whether it were lauful to pay tribute vnto Ceasar Thei praised hym first but that was to trap hym in his answer by the liberal shewyng of his mynde Such false fained frendes are more dangerous and also more odible then open enemyes Esai iii. But both these sortes are a plage sente vnto me for mine iniquities I am neuer quiet but in coÌ„tinual feare Quia cinete tanquam palem maÌ„ducabam I eate ashes with my bread that is I consider that I was made of yearth and there vnto I shall returne In the bitternes of suche thoughtes I eate my breade and I myngle my drynke with the teares that fall from myne eyes and all because I perceiue the to be angry wyth me Et potum meum cum â—leru miscebam Knowyng that at the tyme of thy commyng to the dredful general iudgemente the storme of thyne indignation shall go furthe and shall fall doune vpoÌ„ the heades of the vngodly A facie ite indignacionis tue Iermie xxiii Quia eleuasti me et elisisti me Thou hast lyfted me vp of a great hyght in that thou madest me lyke vnto thyn image toutching my reasonable soule hast geuen me power by thi grace to inherit the euerlastyng ioyes of heauen bothe body and soule if I did liue here after thy commaundementes What greater gyft canst thou gyue me Lorde then to haue the fruition of the that art al in all thynges Howe canst thou lyfte me hygher then to eternall beatitude But then alas Sapien. ix thou hast letten me fall doune agayne For thou hast ioyned my noble soule with an earthli heauye and a frayle bodye the weight and burden wherof draweth doune my mynde and hert from the consideration of thi goodnes and from wel doyng vnto al kindes of vices and to the regardyng of temporall thynges accordyng to his nature The earthly mansion kepeth downe the vnderstandyng Iob .xxx. Thus settyng me vp as it were aboue the wynd thou hast geueÌ„ me a very great fal I am in creation aboue al other kind of earthly creatures and almost equal with angels But beyng in this estate thou hast knyt a knot there to that for breakyng the lest of thy commaundementes I shal suffre dampnatioÌ„ So that with out thi continual mercye and helpe I am in far worse case herein then any brute brast whose life or soule dieth with the body And what is the time of the abydyng of mankynde in this worlde Of truthe but shorte All though we haue not the grace earnestly to thinke theron My daies passe awaye lyke a shaddowe and I am withered like grasse GrauÌ„t me therfore Lorde Dies mei sicut vmbra declinauerunt et ego sicut fenum atui that in the shadowe of this lyfe I may haue grace to se light I meane to haue knowledge of the of thy wayes and of thy holy worde Psalm C.xviii Which geueth light vnderstandyng vnto babes For after this lyfe ther is no place nor tyme left of repentauÌ„ce and sence my