coÌ„fesse / that thou suffryst iustly for thy synnes / thou arte ryghtuouse and holye as the thefe on the ryghthonde The knoweleging of thy synne / because it is truthe dothe iustifye and make the holy And eueÌ„ then immediatly after this knowelegyng of thy synne thou doest not suffer for thy synne / but for thy truthe and innocency For a ryghtuous man can not suffer / but for the truthe and innocently Nowe art thou iustifyed by the knoweleginge of thy synne / and suffering pacyently Therfore and that truely and worthyly is thy passyon and suffering to de coÌ„pared to the sufferyng of the sayntes euen as the knowelegyng of thy synnes is to be coÌ„pared vnto theyrs For there is but one truthe of all men the knouwelegyng of synne / sufferyng pacyently of all euylles / and true coÌ„munyon of holy men in all and by all thinges ¶ The seuenth Chaptre of the seuenth ymage whiche is the euyll aboue vs. IN this last ymage we must lifte vp oure hart and assence vp in to the mountayne of Myrthe with the spouse Here is Iesus Chryst crucifyed the hed of all chrysten / the capteyn of all theym that suffer / of whome many haue wryten many thinges And all men as it is coÌ„uenyent haue wryten all thinges His memorye is coÌ„mended vnto the spouse / where as it is sayde Put â—e as a sygne vpon thyne arme The bloud of this lambe marked on the post doth put awey the stryking aungell The spouse of hym is commended / because her here is lyke the purpure of a kyng That is her meditacyon is redde and of purpure coloure by remembryng the passyoÌ„ of Christ This is the wodde that Moyses was commaunded to put in to the waters of Marath that is to say / the bitter passions and they were made swete There is nothiÌ„g but this passyon maketh it swere / ye deth As the spouse doth say his lyppes are lylyes distillyng the chief and pure Myrrhe What proporcyon is there bytwene lylyes and lyppes syth these are redde and they whyte Truely it is spoken mystycally / bycause his wordes are most whyte / and pure in the whiche is no bloude bytternesse of enuye or malyce / but they are swete and mylde / with the whiche neuerthelesse he doth distyll the most pure and chief myrrhe / that is to say / persuadeth most bitter death / whiche euen as the most pure and chiefe Mirrhe at one taketh awey all corrupcyoÌ„ and stynking of the body taketh awey the corrupcyon and stynking of synne Of grete power are these most swettest lyppes that are able to make the most bitter deth / swete / pure / whyte and acceptable But howe shall this be done Truely whyle thou herest that Iesu Christ the sonne of god hath by his most holy touching and passyon consecrate and halowed all oure euylles / and suffrynges / ye the deth it selfe most extremest and grettest of all other / hath blyssed the curse / glorifyed the slaunder made ryche the pouertye / so that deth is compelled to be the gate of lyfe / Curse / the begynnyng of blyssyng And slaunder the father of glorie / howe canst thou nowe be so harde vnkynde that thou wilt not both loue ye also desyre all passyoÌ„s troubles / whiche are deped purified in the most clene holy flesshe bloude of Christ / so made vnto the holy / innocent / holsome / blessed / glorifyed For yf he by the touchinge of his clene flesshe hath halowed al waters for baptesme ye al creatures Howe moche more bi the touchiÌ„ge of his moste pure flesshe bloude had he sanctified al dethes / all passioÌ„s / al iniuries all curses / al slaunders / for the baptesme of the sprete or bloude As he sayeth of the same baptesme or passyoÌ„ in the .xij. of Luke I must be baptysed with a baptesme / howe I am payned tyll it be ended Thou seest how he is payned howe he pantith / how he thirsteth to sanctifye and make loued passyon and deth For he seeth that we are feared with passyons / he seeth that deth is feared and abhorred Wherfore he as a most meke sheperd / and most faythfull phisiseoÌ„ goyng aboute to cure oure euyl / doth hast and is payned vntyll his dye that by his deth he myght make theym acceptable welcome to vs. So that the deth of a Christen is to be counted lykeÌ„ to the brasen serpent of Moses which in all poyntes had the facyon of a serpent / but it was clene without lyfe / without mouyng / without venome / without bytyng So the ryghtuous do apere to theym that a soles to dye / howe be it they lyue in peace We are like to thinges which dye / Nether is there any other face outwardly of oure deth then of the deth of other thinges Howe be it the thinges in dede are other wyse For to vs deth is deed Lykewyse all oure other troubles and vexacyons are lyke the troubles of other thiÌ„ges / but that is onely in the face outwardly For in very dede oure sufferynges at the begynning of impassibilite / euen as deth is the begynnynge of lyfe And this is it that Ihon speaketh of in the viij If a man kepe my sayenges / he shall neuer so deth How shal he not se deth Truely for dying he begynneth lyfe So that for the lyfe whiche he seeth he can not see deth / here the nyght as the day shall belyghtened / for there is moche more clere lyght of the lyfe whyche we begynne then there is of the lyfe from whyche we be exyled by deth And all these thynges are confyrmed and stablisshed to theym whiche beleue in Christ / but it is contrary to theym that beleue not Therfore if thou kysse / loue / and embrace the cote of Chryst vesselles / water pottes / and suche other that Christ did touche and vse / countyng theym grete and swete relykes / as though they were consecrated halowed by this thouchyng / whye doest thou not moche more loue / embrace and kysse / the paynes euylles of this worlde slaunder and deth whiche were not onely halowed by his touching / but also clensed and blissed in his pure bloude / ye and embraced with the will of his hert / his enfamming charyte and mercy mouing hym therunto / seyng that in these are moche greater merytes / rewardes / and goodnesse / theÌ„ in those relykes for in these are obsteyned for the / the victory of deth and heel / and of all synnes / and so is it not in the relyques O that we myght se / and beholde the hert of Chryst / when that hangyng on the crosse he was payned to make death deade and despysed howe feruently / swetely he toke vppon hym paynes and deth for vs that were feerfull and dyd abhorre paynes and deth howe gladly he began to drynk thys cuppe to vs that were dyseased / that we shulde not
shall bothe slepe and rest And a ryghtuous man yf he be subdewed of deth he shall be in colenesse And contrary to theyme that are wyked / deth is the begynnyng of euyll As it is saide the death of synners is worst / and euylles shall take an euell man in hys deth So Lazarus shall be comforted whyche hath receyued here his euylles / where as the gloton shall be punysshed bycause he hath receyued here his goodes So it feloweth that a chrysten whether he die or lyue is euer in better takyng / suche a blissed thyng is it to be a chrysten and to beleue in chryst wherfore as Paule saieth To lyue it is Chryst to me / and to dye it is auauntage / and in the .xiiij. to the Roma he that lyueth he lyueth to god / and he that dyeth he dyeth to god / whether we lyue therfore or dye we are the lordes This surenesse hath christ obteyned for vs bycause that he died and rose agayn / that he shulde be lorde both of quykke and dede whiche was a bill to make vs sureâ— bothe in life deth as the prophete sayeth in the xxij psalme If I walke in the myddes of the shadowe of deth I will not feare euilles bicause thou art with me And yf that this adauauÌ„tage of deth do but lytell moue vs / it is a signe that oure faith in Christ is verey weke with vs / for he that doth not well exteme the pryce and value of a good deth / or elles that deth is good / he doth not yet beleue but is ouer moche letre by the olde adam / and the wysdome of the fllesshe yet reynyng in hym / we must therfore laboure that we may be promoted to knowe and loue thys benefyte of deth It is a greate thyng that death whiche is to other the greatest euyll is made to vs the greatest auauntage / and except that Cryst had gotten that for vs / whate grete thyng had he done by gyuyng hym selfe for vs. Truely it was a godly worke that he dyd therfore it was no merueyle to hym to make the euyll of deth most proufitable for vs Therfore deth is nowe dede to faythfull men / and hath nothyng to be feared for / but hys visar and outward face And ys euyn lyke to a serpent whyche ys kylled for he hath the ferefull shape that he had byfore / howe be it yn verey dede there is nothing left but the figure / the euil is dede / and can do no more harme And as in the .xxi. of Numery God coÌ„maunded the brasen serpent to be lyft vp by whose sight the quykke serpentes dyd perisshe Lykewise oure deth by the faithfull beholdyng of the deth of Christ doth perisshe and doth not nowe appere but a certeyn figure of deth So the mercy of God hath figured all thinges to vs that are weke / that he hath destroyed the power of deth / and bycause it can not be vtterly put awey hath made it but a verey figure / for the whiche cause it rather called slepe inscripture then deth The secunde goodnesse of deth is that it doth not onely fynisshe the euilles paynes of this life / but also whyche is letter it maketh an ende of all vice and synne the whiche to theym that be good faithful maketh deth moche more to be desyred then these present goodes wherof we haue spoken / for the euilles of the soule whiche are synnes are without coÌ„parison worse theÌ„ the euylles of the body These onely sinnes yf we dyd sauoure theyme wolde make deth verey acceptable and loued vnto vs / whiche thyng yf they do not / it is a sygne that we do not wel perceyue nor hate the euylles of oure soule Therfore sith thys lyfe is full of perylles / and that synne doth besâ—ge vs on euery syde / and sith we can not lyue without synne / deth is best and most expedient whiche loseth vs from the seperilles / and cutteth synne clene awey from vs therfore in the prayse of a ryghtuouse man it is spokeÌ„ / in the .iiij. of Sapience He that pleased god is made beloued / he lyuing emong synners is translated rauysshed / that malice shulde not chaunge his vnderstoÌ„ding / nether that fayning shulde deceyue his soule for the bewitching of tryfeling doth darken goodnesse / the vnstablenesse of concupisceÌ„ce doth ouerwhelme the witte wyth out malyce O howe true these wordes are and dayly â—ene it is fone roted and hard to be dystroyed But his soule pleased god and for that he hasted to bryng hym out from the myddes of iniquite Euen so thorough the mercy of god deth whiche was to man the payne of synne made to the chrysten the ende of synne and the begynning of lyfe and ryghtuousnesse wherfore it is necessary that he whiche louith lyfe and ryghtuousnesse shulde not abhorre deth whiche is the minyster gate of theym both but rather to loue it / or elles he can neuer come to lyfe ryghtuousnesse / and he that can not loue it / let hym pray god that he may For therfore are we taught to say / thy will be fulfilled / because we whiche fearing deth do rather fauoure loue synne then iustice of oure power be not abyl to fulfil it And that god dyd ordeyn deth to be the destruccyon of synne / it maybe gathered of this / that after synne he put deth vppon Adam by and by / ye byfore he cast hym for the of Paradise / to thinteÌ„t to shewe vs that deth shuld worke none euyl but all goodnesse toward vs syth it was put on hym as a penaunce and satisfaction in paradice Truth it is that by the enuy of the deuil deth entered into al the worlde / but in this was declared the hyghe and godly goodnesse toward vs / that it was ordyned euen at his first begynnyng / not to hurte vs but to be the payne and destruction of synne to oure grete proufit This was signyfyed when be had tolde Adam byfore in the precept / that what houre so euer he dyd tast of that frute he shulde dye / yet after the traÌ„gression he dyd moderate the extremyte and rygoure of the precept / nether dyd he speke one syllable of deth / but sayde onely Thou art erth / and shalt retourne into erth / vntyll thou come ageyne into the londâ— out of the whiche thou art taken And as though he had hated deth wolde not vouthesaus ones to name it / according to the Prophete layng / for there is wrathe in his indignacyon and lyfe in his wyll And semed so to speke / that except deth had byn necessary to the distruction of synne he wolde neuer haue put it vpon man / no / nether yet haue named it ☞ Euen so ageynst synne whiche brought forth deth / the prouysyon of God dyd so arme deth / that here thou mayst se fulfylled the saying of the Poete The maker of deth /
old man of synne that rayneth / in oure membres to caste out all hope and coÌ„forte that we haue in creatures / so depe to brynge a man in to the knowlege of his synne that he shall come euen to the brincke of desperacyon and thinke that he is forsaken of god Yet it leaueth hiÌ„ not there but it briÌ„geth hym agayne with all coÌ„solacyon and coÌ„forte sheweth hym that al his outragyous enormityes are crucifyed with Christ and thorow his deeth put out of the waye that they can neuer accuse hym more / and that the fathers wrath is pacefyed by his sonnes deeth / and we al as manye as beleue that Christes deeth hath payed the raunsome of oure synne are set at one with god and are become his childer so that he is no more oure iudge which shuld punishe vs for oure inquityes / but wyll he called oure mercyful father which forgeueth his childrens transgressyons Now syth we can not thus frutefullye remembre Christes passyon excepte we be enspired with grace from aboue for oure impotent viciate nature can do no good without the sprete of god the next remedye to obteyne this frutefull gyftes is to praye and desyre it of god oure father / and all be it he geue it vs not in the same tyme and moment that we wold haue it / yet let vs not despayre and cease from prayer paraduenture he holdeth it from the to make the more desyrous of it and to sette the more by it when it cometh / and that thou maist knowe that it is not in thy power and wil to haue it at thy pleasure / but this is a clere case that he wyl surelye geue it the wheÌ„ it shall be most expedyent for his glorye thy welth / which tyme no man knoweth but he alone Therfore let vs prescribe hiÌ„ no tyme / but euer submytte oure wâ—lles to his and praye that his wyll be fulfylled And contrarye wise sumtyme he geueth vs this gyfte before we praye or axe it / nether gâ—ueth he vs aâ— al tymes the sprete to praye / but distributeth that gyfte also / eueÌ„ aâ— his awne godlye pleasure nether wyll he that it be bounde other to tyme place or any person When he hath ones receaued the sprete which mollesyeth the harre and bryngeth hym in to the remembraunce of the passyon / fly and by his harte trembletâ— he lotheth hym selfe and knowlegeth his infirmitye / so that the effecte of the passyon is fulfylled in hym in a maner before he be aware But they that falle to their meditacyons and behold this passyoÌ„ beynge voyd of this sprete which openeth the harte / take greate laboures and are diligentlye occupied but all aboute nought for they can not her repent not yet perceaue their awne infirmitye / which is the verye ende and effect of Christes passyon So mayst thou se that the first with our laboure attayne the frute and profyte of Christes passyon all though it appeare not outwardlye And the other for all their diligent studye haue nothynge profyted / although they seme outwardlye to haue God by the fote And thus doth God turne topse turne a / that they which are all daye occupyed in hearinge masses and in remembringe Christes passyon get none auantage / and the other which seme to do none of both / do both in deade and obtayne the hole profyte Hetherto haue we entreated the crosse and passyon of Christ by the remembraunce wherof we knowe oure infirmityes / abhorre oure vices and are clene ouerthrowne readye to falle in to the pitte of desperacyon / and now will we touch how oure coÌ„sciences thus wounded and cast doune must be lyfte vppe agayne ¶ When a man begynneth on this maner to knowe and feale his synnes trembleth at the hydeous syght of them / let him take good hede that those tremblinge mocyons sticke not to longe in his coÌ„science for so shuld he falle in to vtter desperacyoÌ„ But euen as that feare knowlege of synne dyd springe out of Christes passyon / so must oure conscience vnlade her selfe agayne and laye all on Christes backe But beware that thou do not as the vnfaithfull doo / for they when they feale their synne / that their coÌ„science biteth theÌ„ / they runne to their awne good workes / to satisfactioÌ„s pilgrimages and pardoÌ„s / and so vexe theyr meruelouslye their vnquiet myndes to rid them froÌ„ theyr burden / but their laboure is in vayne And yet hath that false coÌ„fidence trust in satisfactioÌ„s so spred it selfe / that it hath founded manye religious cloystres in christendom / to the vtter destruccyoÌ„ of all christianite for yf I can make satisfactioÌ„ for my synnes / the is christes bloude shed in vayne Therfore on this maner shalt thou vnlade thy mynde and cast thy synnes on Christ First thou must faithfullye beleue / that Christ suffered for thy sake euen to redeme thy synnes / and that he toke theÌ„ on his awne backe and made full satisfaccyoÌ„ for theÌ„ vnto his father / as Esa sayeth liij the lorde layed on hym all oure iniquityes .i. Pet. ij he bare oure synnes in his awne bodye vpon the crosse And Paule .ij Corin. v. God made him that knewe no sinne / synne for vs that is to saye a sacrifice for oure synne that we thorow him might be that ryghtuousnes which before god is alowed Now the more that thy coÌ„science boyleth ryseth ageynst the / the more shalt thou cleaue to these and soch other coÌ„fortable sentences / and put thy hole fyaunce in Christ an they teach the / for yf thou god aboute thorow thy contricyon / and satisfaccyon to pacefye and aswage thy ragynge conscience / thou shalt neuer be in suretye / but after intollerable laboure and toylinge thou shalt falle in to vtter desperacion / for the conscience can not be quyet wheÌ„ he fealeth his synne / but estemeth is greater theÌ„ that we of oure awne power shuld be able to qwench it Not with stondinge yf he sawe that Chryst which is both god and man had taken them vppon hym and had vaynquesshed them by his deth / yee aÌ„dtyesinge agayne had triumphed vpon deth hell and the deuell then shuld he sone perceaue how weake the stinge and power of synne is / for euen as the paynes of his woundes and panges of hys deth do now no more remayne in his bodye euen so are all oure synnes vanysshed awaye like smoke to this well agreeth the sayinge of Paule Rom .iiij. that Christ dyed for oure synnes and is rysen agayne to iustifie vs. That is the passyon / and deth of Chryst doth open / and declare oure synnes vnto vs and so doth take them awaye / but thorow hys rysinge agayne are we iustefyed and made fre from all oure synnes / yf we beleue How be it yf we feale oure vnbelefe that we can not be surelye persuaded that these thinges are true / them is the next remedye to
trinite may we worshypper He therfore that wyll be saued / let hym vnderstande thus of the trinite But it is necessary vnto euerlastynge health / that euery christian beleue also faythfully the incarnacyon of oure Lorde Iesu Chryste It is therfore the ryght fayth that we be leueâ— confesse that our lorde Iesu Chryste the Sone of God / is God and man He is God by the substaÌ„ce of the Father goten before all worldes / and he is man by the substance of his mother / borne in the worlde Perfyte God / perfyte man / beynge of a soule reasonable / and of flesshe humayne Equall to the Father by his godhed lesse then the Father by his manhed Whiche thoughe he be God and man / yet is there not twayne but one Chryste Truely he is one not by turnyng of his godhed in to manhed / but by assumptynge of his manhed in to godhed Beynge out to all intentes / not by confusyon of substance / but by vnite of person For as the reasonable soule the flesshely body is or maketh one man / so God and man is one Chryste Whiche suffered death for our saluacyon descended to helle / and rose from death the thyrde daye Whiche ascended to heuens / sytteth at the ryght hande of God the Father almyghty froÌ„ thense shall he come to iudge the quycke and dead At whose comynge all men muste ryse with theyr bodyes shall gyue accompt of theyr owne propre dedes And they that haue done well shall go in to euerlastyng lyfe / they that haue done euyll in to euerlastynge fyre This is the Catholyke sayth / whiche excepte euery man faythfully / and stedfastly do beleue he can not be saued ¶ Finis ¶ The offyce of all Estates i. Timothe .iij. A Bysshop muste be fautlesse / the husbande of one wyfe sober discrete honestly appareled herberous / apte to teache / not dronkeÌ„ not fyghter not gyuen to fylthy lucrebut gentyl / abhorringe fyghtynge / abhorringe couetousnesse / and one that ruleth his owne house honestly / hauynge chyldren vnder obedyence / with all honeste ¶ Rulers Sapien. i. Ye that are rulers of the earth / se that you loue ryghteousnes / and that you commyt none vnryghteousnes in iudgement Leui. ix Thou shalte not fauour the poore / nor honoure the myghty / but shalt iugge thy neyghbour ryghtteously ¶ The coÌ„mens Leui. xix Ye shall not deceyue youre brethren neither with weyght nor measure / but shall haue true balances / and true weyghtes / for I am the Lorde your God ¶ Husbandes Ephe. v ¶ Husbandes loue your wyues euen as Chryst loued the congregacyon / and gaue hym selfe for it to sanctyfy it and clensed it in the fouÌ„tayne of water thorowe the worde / to make it vnto hym selfe / a gloryous congregacyon with out spot or wrencle / or any suche thinge So ought men to loue theyr wyues / as theyr owne bodyes He that loueth his wyfe / loueth hym selfe For no man euer yet hated his owne flesshe / but norrysshed it c. ¶ Wyues Ephe. v. Wyues submit youre selues to your owne husbandes / as to the lorde For the husbande is te wyues heed / euen as Chryst is the heed of the congregacyon Therfore as the coÌ„gregacyoÌ„ is in subiection to Chryste lykewyse lette the wyues be in subiectyon to theyr husbandes in all thynges ¶ Fathers and Mothers Ephe. v. Ye fathers moue not your chyldren vnto wrath but brynge them vp with the nurture and informacyon of the lorde ¶ Chyldren Ephe. vi Chyldren obey youre fathers mothers in the Lorde for so it is ryght Honour the Father and mother that is the fyrst commaundement that hathe any promyse that thou mayste be in good estate and lyue longe on the earthe Maysters Colles .iij. Ye maysters / do to youre seruauÌ„tes that whiche is iuste and equall puttyng away all bytternisse and threatenynges knowinge that euen ye also haue a mayster in heueÌ„ Seruauntes Collos .iij. Seruauntes / be obedyent to youre bodyly maysters in all thinges not with eye seruyce as men pleasers / but in synglenesse of herte / fearynge God And what soeuer ye do / do it hertely as thoughe ye dyd it vnto the lorde / not vnto men for as moche as ye knowe that of the lorde ye shall receyue the rewarde of enherytaunce for ye serue the Lorde Chryst Wydowes 1. Timo. v. She that is a very wydowe frendlesse putteth heth truste in god / and contynueth in supplicasyon and prayer nyght and day ¶ The somme of all LOue thy neyghbour as thy selfe And whatsoeuer ye wolde that other shulde do to you do you euen the same to them what ye wolde not that other men shulde do to you / se that ye do it not to them ¶ A prayer for wysdom Sapien .ix. chapiter Deus patrum nostrorum / et dominus misericordie O The God of our fathers / god of mercy / whiche hast made al with thy worde / and with thy wysdome haste constytuded man / to haue dominyon vpon the creature whiche was made of the / to order the world with equyte and iustyce / and with a dyrecte herte for to iudge iudgementes / gyue me the assystent wysdome of thy seates and reproue me not from thy chyldren For thy seruaunt am I / the sone of thy haÌ„de mayde / a man weyke of lytle tyme vnsuffycyent to the vnderstandynge of thy iudgement lawes And yf any shall be of moost perfyte wysdome amoÌ„ge the sones of men / yf thy wysdome ones flye froÌ„ him he shall be counted regarded at nought Sende thy wysdome froÌ„ thy holy heuyns / froÌ„ the seate of thy myghtynes that it maye be with me / laboure with me / and that I may know what is acceptable before the. For she knoweth all / and vnderstandeth all and shall conduyt me sobrely in my workes / shall â—epe me in her power And my wordes shal be acceptable So be it ¶ The prayer of Salomon for wysdom ij Reg. iij. Chapter Tu fecisti domine cum seruo tuo THou hast done lorde with thy seruaunt Dauid my father great mercy so that he walked in thy syght in trueth and iustyce ryght herte with the. Thou sauedest vnto hym thy great mercy / and gauest hym a sone syttinge vpon his trone / as it is at this day And nowe lorde god thou hast made thy seruauÌ„t to reygne in the roume of Dauid my father I am a very babe and knowe not myne entrynge / nor my comynge out / and thy seruaunt is in the myddest of an infinite people / whiche thou hast chosen / whiche can not be nombred nor counted for the mâ— lâ—ytude Wherfore thou shalte gyue to thy seruaunt an herte apt to be taught / to the entent he maye iudge thy people / and discerne bytwyxte good and euyll For who can iudge this people this thy people so many ¶ For coÌ„petency of lyuynge the prayer of Salomon Prouer.
whiche made heuē erth / and alone ruleth all creatures To hym hoelly I submytte my sylfe Nothing fearyng / nor regardyng the malice of the deuell / his felawes / for my god is aboue theym all Nether wolde I put thelesse cōfidence in god / though all men did forsake me and persecute me Nether will I trust hym thelesse / bycause I am wretched and poore / bycause I am rude and vnlerned / bycause I am dispised and lacke possessions Nether yet the lesse bicause I am a synner for this my faith doth sarre passe / al thīges as it is necessary ought to do what soeuer eyther be / or be not / bothe synnes and vertues to be short / all thinges So that she doth purely hoely fixe her self in God onely / as the first cōmaundement teachith and compellith me Nether desire I any signe to tempt hym I trust faythfully vnto hym / all though he differre tary at his pleasure I will not sette or prescribe to hym any ende / any tyme / measure or reason but I commit all to his will / with a pure faith and a stable For he is almyghty / what can I lacke that he can not gyue and do vnto me For he is the maker of heuen erth and lorde of all thinges / what thing can hyndre me or hurte me Howe may it be that all thinges shall not turne to myn vse and profit / when he to whome all these thynges ar subiect and obedyent fauoureth me and loueth me Nowe syth he is god he knoweth wherunto he hath ordyned me / and howe euery thinge shal be best for me and that whiche he knoweth / he may do Yf he be my father / it is sure that he wil se the best for me and that with a good will When I doubt not herof and haue suche trust in hym / then no doubt I on his seruaunt his sonne / his heyre for euer And euen as I beleue se shall it be vnto me ¶ The secunde parte of the belefe ANd in Iesu Christ / his onely sonne oure lorde Whiche was cōceyued by the holy goost / borne of Mary the virgyn Suffred vnder Pontius Pylatus / crucyfyed / deede / and buryed / descended to helle / the thyrd day rose ageyn from deth Ascended to heuen / syttith on the ryght hand of God the father almyghty / from thens he shall come to iudge quycke and deade That is / I do not only beleue / that Iesu Christ is the true only sonne of God / by euerlasting godly nature / beyng frō the begynnyng euer begotten but also that all thinges are subdued vnder hym / that he is my lorde / and the lorde of all creatures / made ruler of theym beyng man / whiche he hym self with the father in his diuynite dyd make I beleue that no man may beleue in god the father or may come vnto the father / nether by science and lernyng nether by workes / nether by they re owne reason and witte or by what thing so euer may be named in heuen or erthe / but by this and in this Iesu Chryst his onely sonne / that is to say by the sayth in the name and power of Iesu Chryst I beleue vnfaynedly / and surely / that he was conceyued for my proufit by the holy goost without all mannes and carnal worke / without a bodyly father / or mannes sede / and that to purifye / and make spirituall my synfull / flesshely / vnclene / and dampnabill conception / and all theyrs that beleue in hym moued to his mercy of his owne and fre will and the will of the almyghty father ¶ I beleue that he was begotten of the virgyn Mary without the losse of her pure and vncorrupt virgynite / so that accordyng to the prouidence of the mercyfull father he shulde blysse and clense the synnes dāpnabill byrth of all that beleue in hym that after / it myght do no hurte I beleue that he suffred passyon deth for my synnes / and all theyrs that beleue in him / that he therby blyssed all passyons / crosses deathes / so that after they myght not hurte / but be bothe holsome and merytorious I beleue that he was deade and buryed to mortifye bury all my synnes / theyrs that beleue Finally that all bodely deth bi his deth was distroyed / so that it is of no power to hurte but is rather made holesome and profitable I belefe that he went downe to hell to subdewe and make captyue / to me to all that beleue / the deuyll with all his impery / subtilite and malice / to delyuer me frō helle / takyng awey all his power that he myght not hurte me / but shulde rather be profitable vnto me I beleue that on the thyrde day he rose ageyn from deth / to bryng me and all that beleue in to a newe lyfe / and that by this dede he reysed me with hym / in grace and spryte / not to synne after / but that I endowed with all kindes of grace and vertue / myght serue hym / and so fulfull his commaundementes I beleue that he ascended vnto heuen / and that he hath receyued of the father / rule / honoure aboue all aungelles / and creatures And that he nowe sittith on the ryght honde of the father / that is / that he is king and lorde ouer all the goodes of godyn heuen hell and erthe Wherfore he may helpe me and theym that bileue / yn all maner of aduersitees against all oure aduersares and ennemyes I beleue that from thens he shal retourne the last day / to iudge quycke / whome he them shall finde alyue / and deed whyche before were buried And that he shall compell all men and aungelles good and euel to come before the seate of his iudgement whome they shal se bodyly to delyuer me and all faithfull / from bodyly deth / from all euyl / and synnes And to punysshe with eternall iudgement his enemyes / and aduersaryes / so that we shal be delyuered frō they re power for euer ¶ The thirde parte of the belefe I Beleue in the holy ghoost / the holy Christen churche / the communyon of saintes / the forgeuenesse of synne / the rysing / of flesshe / and euerlasting life Amen That is to sey / I do not onely beleue that the holy goost is verey god with the father the sonne But also that no man can come to the father by ceist / by his lyfe / passiō / deth what so euer who spokē of christ or opteyne any of these thinges / without the worke of this sprete with the whiche sprece I desire the father the son / to touch me and all faithfull to sturre me vp / to call / to drawe / and by Chryst and in christ to quycken me to make me holy and spirituall and so to brynge me to
the father / for it is he / whiche with the father / bi christ in christ workith and quyckenyth all thinges I beleue that in all the we â—ide / be hit neuer so greate / there is but one comune christen church whiche is none other thing but the coÌ„gregacyon coÌ„munyon of holy men that is of ryghtuous faithfull men on the erth And that this churche by this holy sprete is gathered maintened Thorough whome also it is gouerned and encreased dayly by the sacramentes and worde of god I beleue that no man can euer be saued / whiche is not fouÌ„de agreable consenting with this congregacioÌ„ / in one faith in one worde / in one sacrament / hope and charyte And that none of the Iewes or gentyles can be saued with this cherche except they reconcyle theym self vnto it / and come in fauoure wich it / confirmyng theym selues in all poyntes therunto I beleue that in this communion or Christen te all the prayers and good workes of this congregation do necessarily helpe me / waye om my syde and comfort me in all tymes of lyfe and deth I beleue that in this congregation comeÌ„welth and in none other place is gorgeuenesse of synnes And that without this all greate and good workes / how many so euer there are of theym do nothyng profyt to forgeuenesse of synne And contrarywyse in thys congregatyon / the multytute / greatnesse / and often commyttyng of synnes / do nothyng hurte / nether lette the forgheuenesse of synne / but that this forgyuenesse doth contynue whersoeuer / and howe song / thys excellent churche doth endure To whome alsoo Cryst ghyueth hys keyes / and sayeth in the xviij of Mathewe what soeuer ye lose vppon erthe / it shal be losed in heuen lykewise he saith to Peter alone / in the name and stede of this onely one churche in the xvi of Mat. Whatsoeuer thou lose vppon erthe it shall losed in heuen I beleue that there shal be arrysing of theym that are deade / in the whiche rysing the holy gost shall sturre vppe all fleshe / that is all men concernyng the body and flesshe good onell / so that the very flesshe whyche was dead buryed and consumed or by other wayes destroyed shal retourne / and lyue agayn I beleue that after this resurrectioÌ„ shal be eternall lyfe of good men / and eternall deth of synners Of all these thinges I doubt not but euery one of theym shal come vnto me froÌ„ the father bi the sonne Iesu chryst oure lord with and in the holy goost Amen that signifieth that in good fayth wythout doubt all these thinges are trewe ¶ The prayer of the lorde called the Pater noster wheryn are conteyned .vij. peticions ¶ The preface and introduccion to arâ— these .vij. peticions is conteyned in these wordes Oure father whiche art in heuen The vnderstonding of the wordes ALmyghty god sith thou of thyne intynyte beneuolence and mercy hast not onely admytted vs / but also taught / ye and commauÌ„ded by the onely / and dere son oure lorde Iesu christ that we trusting in his meryâ—es and protection / he beyng oure intercessor shulde beleue that thou were a louig father vnto vs. And that we shulde also call the father / though worthyly and bi great ryghte thou mightest haue byn a cruell iuge agaynst vs sinners whiche so oft and abhominably haue done agaynst thy godly and most holi will / and haue gyuen the occasion of displeasure agaynst vs. Gyue vs we beseche the / by the fame beniuolence and mercy / that we may haue in oure hertes sure trust without feare of thy fatherly loue And make vs feare this acceptable smelle swetnesse / whiche the most sure / and chyldly trust doth gete vnto vs / that we may with glad mynde call the father / knowlege / loue / and crye on the in al leoperdyes kepe vs I desire the that we may contynue thy louynge chyldren / and not deserue to make the most mekest father oure horrible iudge nor suffer vs not to be thyne enemyes / whyche ought to be thy chyldren and heyres Thou wilt also / not onely symply / be called a father / but that we with a comeÌ„ voyce shuld call the oure father And so with a speciall prayer of vnyte pray for euery man Wherfore gyue vnto vs anagreyng / and brotherly loue / so that we may perceyue euery one of vs that we are truely brothers / and sisters / and may pray to the as to oure comen and mercyfull father / euery on for other / euen as kynd chyldren entreate they re father one for another Graunte / that none of vs seke that whiche is his owne or els forget other / in thy sight but that auoyding all hete / enuye / disceÌ„tion / as it becomith the trewe childreÌ„ of god we may loue to gyther with dewe fauoure so that we may say with a faithfull harte not my father but oure father Syth truely thou arte no bodyly nor erthly father / whome we may se in erthe / but art iÌ„ hauyn oure spiritual father which dyeth not / nether are vncerteyn or doubtfull / or such which art not able to helpe thy selfe as is an erthly bodyly father wherby it is euideÌ„t vnto vs howe moche thow art a better father / whiche reachist this teÌ„porall father odes cuÌ„trey / freÌ„des / rychesse / flesshe / blode / to be dispysed for the. Graunt vs dere father that we may be thy heuynly chyldren Teach vs to regard none other thing then oure foule helith / and the euerlasting heritage / so that this teÌ„porall coÌ„trey worldli heritage whiche coÌ„passeth noyeth vs / labouring to make vs erthly lyke vnto it selfe deceyue vs not so that we maye saye truely with a faithful here O oure heuynly father gyue vs thy grace that we may be thy heuynly children ¶ The first peticion Thy name be halowed O God almyghty / oure most dere heuen the father / thy godly name / euen now in this tyme / in thys vale of mysery Alas for shame so many wayes is slaundered / with checkes / and iniuryes myserably rebuked / applyed to many thynges wheryn stondyth not thy honour and glorie ye and manye abuse it / to they re greate confusion / whyche thyng is so comen often vsed / that this fylthy life may well be called a slaunder and dishonesting of thy most gloryouse name Therfore endowe vs with thy godli grace / that we may auoyde suche thinges as are agaynst the honoure prayse of thy most holy name Make thou all witther aftes and falce charmes shortly to decaye Cause all coniuringes by the whiche satan or other creatures / are enchaunced to cease by thy blyssed name Make that all false fayth by the whyche other we distrust the / or put more confydence in other then is nedefull / may quyckly be distroyed Make that all heresies and false
that are in the worlde So the coÌ„gregacyon of christeÌ„ areth in they re prayers / that they prouoked be the examples of holy men / maye folowe the vertue of they re passyons / and syngeth solemply / that the holye men haue suffered turmentes / that they myght suerly come to the victorye of martyrdome By the which wordes and songes of the church we must vnderstoÌ„d that the passyons and victoryes that God hath gyuen to his martyres and holy sayntes / ought to be had in memory / that by they re example we may be quykened and bolded to suffer those euylles whiche they suffred And yf they re commemoracyon be by vs done to any other entent / whatsoeuer it be / then is it medled with supersticyon hypocrisie As is theyrs that honoure theym to thintent that they shulde not suffer the trouble vexacyoÌ„ / whiche the sayntes by theyr example memory do teache to be suffred / so that they desire to be made vnlyke vnto theym / whose feastes they celebrate Right excelleÌ„tlye doth thappostle entreate this place of coÌ„fort in the .xij to the Heb. sayeÌ„ge ye haue not yet resysted vnto bloud shediÌ„ge striuiÌ„ge ageynst synne And ye haue forgotten the consolacyon / whiche speaketh vnto you as vnto chyldern My sonne despyse not the chastenynge of the lorde / nether saynt when thou art rebuked of hym for whoÌ„ the lorde loueth hym he chasteneth If ye shall endure chastenynge god offereth hym selfe vnto you / as vnto sonnes / what sonne is that whome the father chasteneth not Yf ye be not vnder correccyoÌ„ wherof al ar parte takers them are ye bastardes and not sonnes Moreouer seyng we haue fathers of oure flesshe whiche corrected vs / and we gaue theyme reuerence shall we not moch rather be in subieccyon vnto the father of spirituall gyftes / and lyue No maner lernynge for the present tyme semych to be ioyous but greuous / neuerthelesse afterward it bryngeth forthe the quyet frute of ryghtuousnesse vnto theym / whiche there in are exercysed These were the wordes of saynt Paule Who wolde not be abasshed of these wordes / where he diffyneth playnely / that they are not the sonnes of god / whiche are not vnder his lernyng and correccyon Who can more strongly be coÌ„firmed / more effectuouslye be coÌ„forted / then he that heareth that they are loued of god whiche are chastened / and that they are the sonnes of god / and endued with the coÌ„munyon of holy men / ye they onely are holy whiche suffer and are chastened This vehement exhortscyoÌ„ shulde make sufferaunce and correccyon to be loued and desyred Here is no place to excuse oure selfe / that some suffer lesse some more for to euery man is gyuen temptatioÌ„ by measure / not aboue oure streynght as it is wrytten in the .lxxix. psalme Thou shalt fede vs with the brede of teares / and geue vs drinke in th eares / in measure / whiche Paule doth also saye God is faithfull whiche suffereth you not to be tempted / for ther theÌ„ ye be able ye he wyll put such chaunce vnto the temptacyon that ye may be able to resyst Therfore where as the gretter euyll and temptacyoÌ„ is / there is the more coÌ„fort and helpe of god So that the inequalyte of trouble and temptacyoÌ„ is but onely in the face outwardly and not in the verey thinge When we nowe at this daye remembre Iohn Baptist shamefully slayne behedded of Herode / doth it not coÌ„found vs and make vs abasshed that he beyng suche one as emoÌ„g the chyldren of wymen there arose not a greâ—ter the onely frende of the spouse the prepare of christes waâ—e / gretter them all the prophetes / was nether slayne by any open iugement / nether yet for any fayned cause as Christ was accused nether for to auoyd insurreccyon of the people But was beheded in pryson at the appetyte of a dauncetesse / the doughter of a wretched aduoutrous woman Let then the shameful deth / of suche an holy persone suche an holy lyfe of suche a Prophete / so wretchedly and vilaynously delyuered into the cruell hoÌ„des of a rybaud that was angry with hym swage and pacyfye al our euyll / where was god whiche suffered eueÌ„ before his eyes such an horrible dede Where was Christ whiche hearyng of it spake neuer a worde He dyed as though he had byn vnknowen to god / men and all creatures What suffer we in the whiche we may reioyce and not rather be vtterly confounded and asshamed yf it be compared vnto this mannes dethe Or howe shall we be bold to shewe oure faces / yf we wyll suffer nothynge / syth suche holye men haue suffered suche vyle deth without deseruyng / ye and they re bodyes after they re deth hath ben made a laughing stocke to they re enemyes Behold sayeth Ieremyas they whiche had no iugement to drynke of the cuppe / drinkyng shall drynke of it / shalt thou be lest innocent thou shalt not be lefte innocent / but drynking thou shalt drinke of it Therfore the heremyte dyd well whiche because he was wont euerye yere to haue sykenesse / and scaped one hole yere without sykenesse / was very sadde wepte / sayng that God had forgotten hym / had denyed hym his grace So necessary and holsome is the correccyon of the lorde to all christeÌ„ Here we se howe it is nothing that we suffer / yf we coÌ„pare it to the prisons / Iron / fyre / bestes / water / and other infynite tormentes / ye yf we ponder well the greuous persecutyons of theym whiche suffer the temptacyons of the deuell beynge present with vs in this lyfe For there are manye whiche are suffer more sharply and greuouslye them we do / bothe in sprete and bodye Here some man wyll say in this I coÌ„pleyne / that my passyon cannot be compared to the passyons of holy men / bycause I am a synner / not worthy to be compared vnto theym They suffered gylties and for innocencye but I suffer for my synnes / therfore it â—s no merueyle though they suffered all thynges pacyently and gladly This saying is verey folisshe / for yf thou suffer for thy synnes thou mayst reioyce that thy synnes be purged Where not the holy men also synners but thou fearest lest thou be lyke vnto Herode or to these whiche honge on the left honde Thou art not yf thou be pacyent / what thiÌ„g maketh the differeÌ„ce bytwene the thefe on the ryght hoÌ„de the thefe on the left hoÌ„de but onely pacieÌ„ce impacieÌ„t Yf thou be a synnar / well / the thefe was also a synner / howe be it his pacyence obtayned the glory of ryghtuousnesse and holynesse So do thou lyke wyse / for thou caÌ„st not suffer but other for thy synnes / or for ryghtuousnesse / and bothe these suffrynges make the holy blessed / yf thou loue theym Wherfore thou hast none excuse left Finally as thou doest
went forthe layenge a syde his costlye â—oches and precious diademes and clothed hym self in sacke cloth sprink kynge asshes on his hed / goynge baâ—efâ—te / wepinge and sobbinge that his seruaunte was condemned vnto death I behold hym as he hasted out wondred what now thinge that might be I enquired the cause he shewed it me What shal I now doe shall I playe stille nothinge regarde his teares Trulye excepte I be mad or out of my witte I ought to folow hym / a morne with hym fith he moorneth for me / Behold the cause of shame / froÌ„ whence spriÌ„geth the sorow and feare verelye when I considre the medecyne and remedye / then of that maye I esteme the quaÌ„titye depth of my synne I was clene ignoraunt and thought myself hole beholde the tender chyld of a virgyn sonne of God almyghtye was delyuered into the handes of the vngodlye coÌ„maunded to be stayne / that he myght cure with the precyouse baume of his bloude my festred wondes corrupte nature / we must nedes knowleges grauitte that those were greuouse woundes / for the which oure Lorde Christ must suffer and be wounded yf they had not bene to deeth / yee and that euerlastinge / the sonne of God shuld neuer haue suffered to haue healed them c. Euen to dyd Christ monishe the wemen of Hierusalem wepe not for me / but for youre awne selues and chylder He added a cause / for quod he yf this be done in moyst wodde / What shal be done in drye / as though he shuld saye yf this be done in me which anâ— pure innocenâ—â— / what shall be done in you which are hoellye corrupt and vicyatte ye maye lerne by this my passyon what ye haue deserued which payne except ye beleue ye can not escape / here to maye we well applye the prouerbe men smyte the whelpe to feare the greate baÌ„ dogge christ was smyteÌ„ innoceÌ„t to geue vs warnynge of oure outragyous vices enormityes To this well agreeth the Prophete which sayeth that all the nacyoÌ„s of the erth shall bewayle them selues vpon hym He sayeth not that they shall bewayle hym / but that they shall bewayle them selues vpon hym Euen so were they dismayed Actes .ij. as is before rehersed And the church syngeth I shall surelye remembre it my soule shal melt with in me And in this sorowfull bewaylinge of them selues ought the faythfull diligentlie to exercyse them selues / for on this haÌ„geth the hole profyte and vse of Christes passion / that a man maye knowe him selfe / that he myght tremble and repent in beholdinge his greuous enormytes / for trulye excepte he come to this poynte / the passyon of Christ doth nothinge awayle hym This is the pure and perfecte operacyon that the passyoÌ„ of Christ worketh with in vs / that we maye be made lyke vnto hym that as Christ was greuouslye vexed both in bodye and soule for oure synnes / euen so that oure coÌ„science maye scourge and torment vs for oure awne wykednesses which are so many and so greate that they are sone called to memorye excepte we wylbe wyl fullye blynde not se that which is most present familyar with vs. Let vs vse an ensample to make the thinge more euydent Be it in case that a certayne kynges sonne were slayne And the murther ar taken and brought to the sessyoÌ„s and accused before the iudge of this capitall cryme / which coÌ„fesseth openlye that he hath done the dead / addinge that he dyd it at thy requeste and thou wast the chefe auctor setter a worke Yf thou in the meane ceason were takinge thy pastyme and recreacyon / and sodenlye were arested and cast in pryson as accessorye of this murther yee or rather as principall the other beynge but thy mynyster and instrument of thy meschefe / wold not euen shortlye thy myrth abate / the coloure apale / thy flesshe faynte and tremble Now yf thy coÌ„science dyd also accuse the iustefyâ— ageynst the that thou were iustlye â—npresâ—ned / what ragingâ— hell vnquietnesse shuldest thou then feale with in thy haâ—â—â— Euen so 〈◊〉 not he more shall he be altered which do dyd remembreth the passyon of Christ For the Iude although executyon be done on 〈◊〉 as malefactours and they abiecte fâ—â— the face of god yet were they but the ministres of thy synne / For in verye dead thy synnes nayled him to the crosse and were the hole cause of his payne and doeth / as we haue shewed before Now yf there be anye so harde and insenseâ—â—e that they can nother tremble nother yet begynne to knowe them selues in the remeÌ„braunce of this bitter passion they stoÌ„de surelye in shrode case For it is necessarye that we be made conformable vnto the sonne of god / that is to saye / that we feale the depth and burthen of synne other in this worlde or in tyme to come / yee and that wee quake / tremble and taste of the deadlye panges which Christ suffered on the crosse But surelye it is a miserable and pytuous thinge to begynne then to feale them / when we are in the extremite and poynts of deeth Therfore let euerye man praye vnto God that he wold vouchsaffe to geue vs his sprete grace / which maye mollifye oure indurate hartes that we maye with some frute call vnto remembraunce the passyon of Christ / for I thinke no man is so mad to suppose that we of oure awne power with out the sprete of God can do other this or any other thinge acceptable to God / for al goodnesse is of god and not of vs. Nether do we teach the this or anye other thinge to th entent that thou shuldest thynke that thou were able to accomplish it of thyne awne power / but onlye to monyshe the of thy duetye that when thou fealest thyne awne imbecyllite thou mayst desyre this grace of God / and thorow his helpe fulfyll that which is required of the. For the cause why those men a fore sayde dyd vnprofytablye handle this passioÌ„ / was this they sturke hoellye vnto their awne power natural imaginacioÌ„s nether ones desired the grace of god / so coude they attayne to no profyte But he that remembreth the passioÌ„ of Christ on this maner as we haue shewed all though it be but one houres space maye well haue the sayenge of Albarte verefyed vpon hym that he hath bene better occupyed / then yf he had fasted euerye daye a hole yere to gether or els had red ouer the hole Psalter of Dauid / yee I dare boldlye adde that he hath better bestowed his tyme then yf he had harde a huÌ„dreth massee / for this gooâ—lye remembraunce doth euen renue a man and doth testifye vnto his coÌ„science that he is regenerate and borne ageyne / euen in a maner as wel as baptyme So that this is the pure and naturall worke of Christes passion to mortifye the
with that lyght / I shall for sake all my carnall coÌ„cupiscences colde vnto wordlye thinges / and enflamed vnto heuenlye Vnto my hearinge shalt thou geue ioye and gladnes and my brosed bones shall be refreshed Then Lord shall I pray vnto the / etlye that is in the begynniÌ„ge of thy light shalt thou heare my voyce I shall heare what the lorde god shall speake in me for he shalt speake peace for his people and shall geue me peace Lorde thou shalt geue me peace for I haue trusted in the / vnto my hearinge shalt thou geue ioye / and gladnesse / when I shal heare that coÌ„fortable wordes that marye herde And what herd marye I speake of that marye / whych sate at the fete of Iesus Mat. xxvi what herde she Thy faith hath saued the / goo thy wayes in peace Let me also heare that the thefe herde this daye shalt thou be with me in paradyse / then shall I haue ioye for the remission of my synnes / and gladnesse for thy bounteous and liberall promyses shall I not reioyce / and be glad / when thou shalt geue me two fold for all my synnes them shall I beginne to taste how swete the Lorde is then shall I lerne to be conuersaunte in heuenly thinges and shall saye with the Proâ—hete how greate and copious is that sweâ—enesse Lorde / which thou hast layde vppe for them that feare the / then shall I reioyse and be glad and my brosed bones shal be refresshed What are the bones which sustayne the flesh but the powers of oure soule and reason that bere vpp the fraylte of oure flesh that he runne not hedlonge in to all vyces / that a man falle not hole in to vanyte and so consume awaye These bones I saye are sore brosed / for the reason is verye weake / and the will is prone and readye to all myscheue / for euen now the the flesh obeyeth not reason / but reason must obaye the flesâ—e / so that I can not resist vice / for mi bones are brosed And why are they brosed for they haue forsaken the / the fountayne of liuynge water / and haue digged for them selues casterns ful of thynnes which can hold no waters / for they are not filled with thy grace with out wich no man can lyue well / for without the we caÌ„ do no thinge They trusted in their awâ—e power which is no power and therfore decayed they in theyr awne folyshnesses Therfore let thy power come Oh Lorde and then shall these brosed bones be refresshed let thy grace come that faith which worketh thorow loue Let thy powers giftes assiste me / theÌ„ mi brosed bones shal be refresshed for my reason shal be merye / my memorye glad my will full of ioye / thus shall they all reioyse / for aboue theyr awne naturall strength / wheÌ„ they goo aboute any good worke they shall procede prospere well / nether shall they leaue it vnperfeyte / but thorow thy helpe shall they brynge it to good passe and effecte Turne thy face from off my synnes / and wype awaye all my wykednesse Why lokest thou Lorde vppon my sinnes why numbrest thou them why consyder 〈◊〉 them so dyligentlye dost thou not knowâ— that man is euen as a floure of the feldâ— / why dost thou not rather loke in the face of thy Christ Alas wretch that I am / why se I the angrye agenst me I graunte I haue sinned / how be it for thy gentlenesse haue mercye on me Turne thy face from off my synnes Thy face is nothynge but thy knowlege turne awaye therfore thy knowlege froÌ„ my sinnes I meane not that knowlege where with thou seist and perceauest all thinges / but that wherbye thou approuest disalowest all thinges / wherbye thou alowest the workes of the ryghtwyse and condemnest the reprouable synnes of the wyked / know not my synnes on that maner that thou woldest impute them vnto me and laye them to my charge But rather turne away thy face from my synnes that thorow thy mercye they maye be quenched loke Lorde on the ceeatuere whom thou hast wrought / loke vpon thyne awne ymage For I poore wretch haue put vpon me the image of the deuell that is synne turne awaye thy face from the ymage of the deuell and be not angrye with me / and behold thyne awne ymage that thou mayst haue mercye on me O mercyfull Lorde / remembre that thou lokedst apon zacheum which dyd clym vppe in to a wilde figge tre to se the. Lu. xix and thou entredst in to his house whych thou woldest neuer haue done yf thou haddest loked on the image of the deuell which he had put on him / but because thou sauest thyne awne ymage in hym / thou haddest coÌ„passion on hym and heledst hym He promised to geue the halfe of his goodes to the poore / and yf he had falslye deceaued any man to restore it foure folde and he obtayned mercye and health And I bequeth my selfe euen hole vnto the nothynge reserued And promyse to serue the for euer wyth a pure harte / and will fulfylle my promyse all dayes of my lyfe wherfore then Lorde dost thou not loke on thyne ymage in me also why dost thou yet consider my synnes Turne I besech the thy face from my synnes wype awaye all my wykednesse / wype awaye all I pray the that none remayne / for it is writen he that kepeth the holâ— lawe offendeth in one poynte is gyltye in the hole / that is to saye / hath deserued damnacyon / whych is the payne of all synnes that lead vnto deth Put out therfore all my wykednesse / that none offeÌ„de the which shuld brynge me to condemnacion A pure harte create in me oh god and an vpright sprete make a newe within mee For my harte hath forsaken me / and goeth astraye vtterlye forgettinge his awne helth it is waÌ„dred in to straunge countres ensueth vanities his yies / are in the vtmost coostes of the world I called it againe but it answered me not It is gone / loste solde vnder synne What nv lorde what shall I saye A pure harte create iÌ„ me god / an huÌ„ble harte / a curteous harte / a peaceable harte / a gentle harte / a deuoute harte / soch an harte as wil nether do a nother man hurte / nether yet aueÌ„ge him selfe wheÌ„ he is offended but rather do god ageÌ„st euill And soch an harte as will loue the aboue all thinge which will thinke of the / speake of the and thanke the which will delyte in hymnes spretuall songes and be hole conuersaunte in heuenlye thinges Create this harte in me Oh God treate it of nothynge / that it maye be of such effiâ—acite thorow grace as nature is neuer able to make it This grace cometh onlye froÌ„ the in to the soule thorow thy creacyon it is the beautye of a pure harte
therfore will I offer prayse vnto the / euen the prayse of infauntes and suckelynges for my synnes And why shall I offer for my synnes rather prayse then sacrifice for yf thou haddest desyred sacrifices I had surelye offred them / but thou delyghtedst not in burnt sacrifices / caÌ„st thou be pacefyed with the bloude of calues / or gootes will thou eate the flesh of bulles / or drinke the bloude of gootes Other dost thou desyre golde which possessest heauen and erth other wilt thou that I sacrifyce my bodye vnto the which desyrest not the deeth of a synner / but rather that he were conuerted and lyue Neuerthelesse I wyll chasten my flesh in a measure that thorow thy grace it maye be subdurd vnto reason and obey it / for in this poynte also yf I passe measure and bringe my bodye so lowe that it is on apte to serue my neyghboure and to do that office which is apoynted me of god / it shall be imputed vnto me for synne Let youre seruynge of god be resonable sayth the apostle Roma .xli. And thou hast sayed also by the Prophete I require mercye not sacrifice Osâ—e .vi. Therfore shall my mouth shewe forth thy prayse / for this oblacyon doth honoure the / and sheweth vs the waye vnto thy sauynge helth My harte is readye Oh God my harte is readye / it is readye thorow thy grace to do all thinges which are pleasaunte vnto the this one thinge haue I founde most acceptable vnto the / that wyll I offer vnto the / that shall euer bein my harte / on that shall my lippys euer be harpinge Yf thou haddest desyred a bodelye sacrifyce I wold surelye haue geuen it the / for my harte is readye thorow thy grace to fulfyll thy wyll but in such burnt sacrifice hast thou no delyght / Thou madest the bodye for the sprete / therfore seakest thou spirituall thinges and not bodelye / for thou sayest in a certayne place Prouer. xxiij My sonne geue thyne harte vnto me / this is the sacrifice that pleaseth the. Let vs offer vnto the an harte repentinge with sorow of oure synnes and enflamed with the loue of heuenlye thynges and then wylt thou desyre no more / for with such a sacrifice wylt thou be content A sacrifice to God is a broken sprete / a contrite and humble harte thou shalt not despyse o God A broken sprete not broken flesh pleaseth the o Lorde for the flesh is broken and vexed because he hath not the carnall thinges that he desireth / or els fealeth in hymselfe such thinges as he hateth But the sprete is broken vnquyeted for his faute / because he hath offended agenst God whom he loueth He soroweth that he hath sinned agenst his maker redemer / that he hath despysed his bloude / that he hath not regarded such a good louynge father this broken and sorowinge sprete is vnto the a sacrifice of most swete sauoure which not withstondinge hath his coÌ„feccyon of most bitter spices / euen of the remembraunce of oure synnes / for whyles oure synnes are gathered to gether in to the mortoure of the harte / and beaten with the pestle of coÌ„punccyon / and made in to prouder watered with teares / therof is made an oyntment and sacrifice most swete which redolent offerynge thou wylt not despyse / for thou wilt not despyse a contrite humble harte Therfore he that breaketh his stonie harte which is made with the most harde stones of synne / that he maye therof prepare an oyntmeÌ„t of repeÌ„taunce in abuÌ„daunce of teares / not despayringe of the multitude greuousnes of his sinnes / but humbly offeringe this sacrifice vnto the he shal in no wyse be despysed of the / for a broken humble harte wilt thou not despyse oh god Marye magdalene whych was a notable synner made such an oyntment and put it in the alablaster boxe of her harte she feared not to entre in to the Pharesees house / she humbled her selfe flatte before thy fete / she was not a shamed to wepe at thy mele tyde / she coude not speake for inwarde sorow / but her harte melted iÌ„to teares / with the which she washed thy fete / she wyped theÌ„ with her here / anoynted theÌ„ with oyntmente ceased not kyssinge them who euer sawe such a nother thinge ye or who hath euer harde of a thinge lyke vnto this Surelye her sacrifice pleased the well and was so acceptable that thou preferredst it aboue the Pharyse whych in hys awne syght was ryghtewyse / for it maye 〈◊〉 gathered of thy wordes Luce. vij That there was so moch difference betwene the rightewissenes of marye and the pharise as there was difference betwene these to washe the fete with water / to wash them with teares to kysse one on the face and not to cease to kysse the fete to anoynte the hed with oyle / and to anoynte the feâ—e with most precyous oyntmeÌ„t yee moch more precelled he the pharise / for he nether gaue the water / kysse nor oyle O greate is thy power Lorde / great is thy myght which declareth it selfe most cheflye in spacinge / and hauynge compassyon Now se I well that a contrite and meke harte thou shalt not despyse oh Lorde And therfore endeuoure I miselfe to offer such am harte vnto the Neter is it ynough that I saye so outwardlye / for thou arte a god which serchest oure hartes reynes Accepte therfore thys my sacryfyce and yf it be vnperfeyte / amende thou the defaute whych onlye arte of power that to do that it maye be a burnt sacrifyce / all hole enflamed wyth the here of thy bounteous cheryte that it maye be acceptable vnto the or at the leste that thou despyse it not for yf thou despyse it not I know well that I shall finde fauoure before the / and then shall none of thy sayntes other in heauen or erth despyse me Deale gentlye of thi fauourable beneuolence with zion Let the walles of Hierusalem be bist agayne Because it is wryten Psalme .xviij. vnto the holye man thou shalt be holye / wyth the innocent shalt thou deale innocentlye with the pure and chosen shalt thou do purelye / and with the wyked shalt thou playe ouerth warte I am verye desyrous that al men were saued and that they shuld comâ— vnto the knowlege of the truth whych thiÌ„ge were verye necessarye for them and also for my profyte / for by theyr prayers exhortacyons / and examples I myght ryse from this filthye synne / and be prouoked daylye to procede vnto better I besech the therfore oh Lord although I be a synner / that thou of thy fauourable beneuolence woldest deale gentlye wyth zion that the walles of Hierusalem myght be bylt agayne / zion is thy church / for zyon by interpretacion signifieth a footehill or a place where a man maye se farre aboute hym And euen so thy church thorow the grace of
the holye gost beholdeth a farre off the glorye of God accordynge to the capacite of this lifte / and therfore sayed the Apostle .ij. Corinth .iij. all we with an vncouered face beholdynge as in a glasse the glorye of the Lorde / after the same ymage are transformed from glorye to glorye as by the sprete of the Lorde Lord god how small is thy church at thys daye almost the hole world is fallen from the there are many mo myscreauntes then christen And yet emonge the chrysten how many are there which forsake worldlie thīges seke the glorie of the Lorde Surulye ye shal finde fewe / in comparyson of them which are addicte to wordlye thīges whose god is theyr belye glorye to theyr shame and confusyon / Deale gentlye Lorde of thy fauourable beneuolence wyth zyon that it maye be encreased both in multitude in good lyuynge Beholde frō heauē deale gentlye as thou arte wont to do that thou wilt send emonge vs the fyre of thy cheryte / whych maye consume all oure sunnes Deale Lorde accordynge to thy fauourable beneuolence / and do not with vs after oure deseruinge / nether yelde thou vs agayne accordynge to oure iniquytyes but ordre vs accordinge to thy greate mercye Thou arte Lorde oure father and redemer / thou arte oure hope / and euerlastynge helth Euerye man desyreth goodnes of he / yf thou geue it them / then shall they gather it yf thou open thy hande all shal be fylled wyth plentye / when thou turnest awaye thy face / then are they astōnyed whē thou gatherest in theyr breth then are they deed and returne in to erth And agayne when thou brethest on them / then are they created a new and thus renuest thou the face of the erth Psalme .ciiij. Lorde I praye the whate profyte is there in the damnacyon of so manye thousande men Hell is fylled and thy church doth daylye decrease Aryse Lorde / why slepest thou so longe Aryse / and differe not vnto the ende / Deale gentlye of thy fauourable beneuolence with zyon / that the walles of Hierusalem maye be buylded agayne / what is Hierusalem whych by interpretacyon signifieth the vysion of peace but the holye congregacion and citye of the blessed whych is oure mother Her walles were decayed whē Lucifer with his aungels fell / in to whose places are the rightwyse men receaued Deale therfore gentlye oh Lorde with zyon / that he numbre of thy chosen maye shortlye be fulfylled / that the walles of Hyerusalē maye be edefyed and finyshed with newe stones whych shall euer prayse the and endure euerlastinglye Then shalt thou accepte the sacrifice of ryghtwysnes / obsaeions burnt offeringes them shal they laye vppon thyne altare wanton casues When thou hast delt gentlye of thy fauourable will beneuolence with zyon / then shalt thou accepte the sacrifice of rightwisnes / for thou shalt consume it with burninge fyre of thy loue cheryte / so acceptedst thou the sacryfyces of Moses and Helias And then acceptest thou the sacrifyces of rightwysnes / whē thou fattenest with thy grace the soules which endeuoure them selues to lyue ryghtwyslye / what profiteth to offer sacrifices vnto the whē thou acceptest thē not oh Lorde How many sacryfices offer we now a dayes whych are not pleasaunte vnto the but rather abhominable for we offer not the sacrifices of ryght wysnes / but oure awne ceremonyes and therfore are they not accepted Where is now the glorye of the Apostlee where is the valyaunte perseueraunce of martyrs where is the frute of preachers where is that holye simplycyte of them that vsed to lyue solitarye where are the vertues and workes of the Chrysten which were in olde tyme Then shalt thou accepte theyr sacrifyces / when thou shalt decke and garnish them with thy grace and vertues Also yf thou deale gentlye with zyon of thy fauourable beneuolēce / then shalt thou delight in sacrifices of ryghtwysnes / for the people shall beginne to lyue well / to kepe thy cōmaundemētes to deale iustlye so shall thy people be endued wyth thy benefyted blessinge Thē shall the oblacious of the preastes of the clergye be acceptable vnto the / for they shal forsake their carnall affeccyon endeuoure thē selues vnto a more perfeyte liffe / so shall the oyntmēt of thy blyssinge descende vppon theyr heddes Then shall the burnt offerynges of the relygious be pleasaunt to the / for they shall cast out all drousye sluggeshnes and false confidence / and be hoellye enflamed and made perfayte with the burninge fyre of goddes loue Thē shall the bisshoppes and preachers put calues vppon thyne altare / for after they are consummate in all kynde of vertue and replenysshed wyth thy holye sprete / they shall not feare to geue theyr lyues for theyr shepe what is thyne altare swete Iesu but thy crosse where vppō thou wast offered what sygnifyeth a wanton calfe / but oure bodye Therfore thē shall they put calues on thyne altare / whē thei shal offer theyr awne bodies vnto the crosse / that is vnto all afflictions euē vnto the verye deeth for thy names sake Then shall the church florish and dilate her coostes / then shall thy prayse be noysed from the last ende of the worlde / then shall ioye / and gladnesse fulfyll the hole worlde Then shall thy sayntes reioyce in glorye shall make mirth in their māciōs waytinge for vs in the loude of the lyuynge Accōplish in me euē now Lorde that thē / which I so ofte name / that thou maist haue compassiō on me accordinge to thy greate mercye / that thou mayst receaue me for aburnt sacrifice of rightwisnes for a holie oblaciō for a sacrifice of good lyuinge / and for a calfe to be offered on thyne altare or crosse / by the which I maye passe from thy vale of miserye vnto that ioye which thou hast prepared for them that loue the. Amen ¶ To fyll vp the leffe we haue touched certayne places which we thou most necessarye to edefie the congregacion of Christ ¶ Of fayth FIrst dere brethren ye ought to geue diligent hede that you maye purelye vnderstonde what fayth is and what frutes procede out of her / And to cōclude the summe in fewe wordes / fayth is a sure persuasyon full knowlege that God for his truth and ryghtwysnes sake wyll fulfyll such promyses / as he hath made vnto vs of his mercye and sauoure / which sure persuasyon must be geuen from god .i. Corin. xij For it can nother be goien by mannes power / nether yet retayned Therfore with feare and tremblinge performe that helth which is begōne in you / for it is God that worketh in you both the wyll and also the deed / euē at his awne pleasure And se that with all mekenes ye submitte youre selues vnto the vocacyon of god / not sekynge the libertye of the flesh / nether yet despysinge good workes / for