labour for goodes for honour and dignitie for landes to leaue to theyr successioÌ„ to endure for euer and for prayse of the world But when al is done it is but a spiders webbe gotten with labour and kept to smale effect for or it be long al is taken awaye other by some vnhappy chaunce or elles by death Whych infallibly approcheth and vnmercifully striketh Dies annoram nostro um in ipsis spetuagin 〈◊〉 annis Si autem multum ocâ—oginta anni et ê™ amâ—lius labor est et dolor â—uoniam transiuimus ito et auolauimus fewe men there are in thys our tyme which liue to se .lxx. yeares But if thorough the strength of theyr nature they attayne to ixxx yeres which is a very rare thyng sene Yet lyue thei then all in payne and sorow and tary but a short space after For as the bird clippeth her wynges and flieth away when she espyeth an hauke commyng a farre of so doth the aged at the appearing of death These punishmentes by short lyfe in these latter dayes of our tyme whych lyue far vnder the age of men that liued in the begynnyng of the worlde also of our myseries during the sayde shorte lyfe and last of all of death of thy wrath and of paynes eternal are for that our sinnes he more greuous then were the sinnes of men in the old time Mathew .xxiiii. Charite is more colde iniquitie is more aboundaunce Quis nouit fortitis nem ire suer whych causeth thy wrathfull indignatioÌ„ to be more fierse in punishmeÌ„t Thou hast strycken vs to cause vs to knowe oure selues but we haue not repented for in stead thereof we haue murmured and bene impatient Hebreos .v. Thou hast beaten vs and we haue refused to receiue disciplin We haue nothyng done our dutie vnto thy maiestie as we ought to haue done Et secundum timore tuum indignationeÌ„â—am Whereby we haue stirred vp thi mightie displesure against vs which we can by no meanes asswage but by submyttyng of our selfes wholy vnto thi great mercy and goodnes For who is able to stand with the in iudgemeÌ„t Or can for feare Hiere ii numbre or expresse the execution of thy displeasure agaynst synne Lyke as no eye hath sene no eare hath hard nor hert can imagine the ioyes prepared for thyne elect no more can any tong expresse or mynde thynke the number of the greuous turmentes whyche are ordayned for the wycked synners after this lyfe Iob .xxxi. The wrath of God is to be feared as are the swellyng and raging waues of the sea whyche cannot be noumbred Psalm .cxxx. The weightie burden which he maye lay vpon vs if he wyl charge vs accordyng to our actes Vt numereÌ„tur dies nâ—stri sic ostende et venâ—emus corde sapienti no man can sustayne Wherefore teach vs mercifull Chryst to noumber our daies that we may apply our hertes vnto wisedome Geue vs grace to haue in remembraunce the short dayes of our lyfe wyth the dauÌ„gerous passage of our time in this world So that hauynge no trust or affiaunce in the vncerteintie thereof we may wholy apply our selues to the conteÌ„plation of heauenly wysedome i. Cori. i. that we may coÌ„sidre ernestly thy goodnes shewed vnto vs who art the powre and the wysedome of God thy father and as by thy punishynge of vs for oure synnes â—nuertere domine vs quo et dâ—precabilis eâ— super seruos tuos it semed thou didest turne thy face from vs. So beholdyng our hertie repentaunce for our offences we besech the to turne the mercifully and louyngly vnto vs be gratious to vs that are thy seruauntes For although we fall oftymes from the through the frailtie of our nature yet we forsake not the vtterlye but returne to the as the wastful sonne returned to his father after long absence â—uke .xv. and was receiued and much made of at his returne We are thy seruauntes redy by thy grace to serue the. â—hreno iii. Here therfore our humble prayer and as thou wilt not here the prayers of synners that continue in synne and prouoke the to anger so to vs who are returned to the by penitence shew thy mercy and thy grace let thyne anger asswage Exod. xxxii Imple nos matutina â—isericordia tua Oh satisfie vs wyth thy mercy that early in the mornyng that is righte sone and shortly In the nyght of the olde law the wrath of thy father reigned vpon men by reason of hys sentence geuen vpon mankynde for his inobedience ii Peter i But when thou Lord diddest arise after thy passion then arose also mercy and grace Then the day appered and Lucifer that bright morning sterre began to shyne in the hertes of men With this mornynges mercy satisfie my soule gratious Lord. ii Corhin v. For which all thy faythful sore hungre and thryst so long as they abyde in thys lyfe But thei shal be perfectly and fully satisfied when thy glory shal be manyfested vnto them in thy heauenly habitation Psalmo .lxvi. Laudabimus et letabimur cuntis diabus nostris Then shall we reioyce and be glad all the dayes of our lyfe The daies of this worlde passe away lyke a shadow But all our dayes in that glorious life are but one day of eternitie In those daies the suÌ„ne neuer setteth night neuer approcheth but al is bright day wtout end With that ioyful day coÌ„fort vs again good lord Letifica nos pro dieâ— quibus affliristi nos pro annis in quibus dimus mala in recoÌ„peÌ„ce of the yeres wherin we haue suffred much auersitie endured the manifold plages which thou hast seÌ„t vs. As after many dangrous passages great aduersitie thou broughtest at the last thy people Israell into the pleasaunt land of Chanaan let thy noble worke of our redeÌ„ption appeare to vs and take effect in vs thy faythful seruauntes Appereat seruis tu opus tuuÌ„ et gloria ti super filios eorum and suffre not the benifit of our reconsiliation to be hid from our chyldreÌ„ and our posteritie but that they may know it and enioy it to the obteining of thyne euerlasting glory Cause the bryght maiestie of the Lorde God Et sit splendor domi dei nostri super nos to be vpon vs that is let thy grace shyne vpon vs let it be euer assistent vnto vs most merciful Iesu which art the bright light of God thy father Et opus manuum iâ— stratum dirige super nos et opus manuu nostrarum confirâ—â— TheÌ„ shall we be sure that what worke soeuer we take in hande it shal surely prosper Our intentes shal be so directed that nothyng shal be done for vain glori nor for any temporal reward but al for the loue of the principally then to the profit of our neighbour for thy sake lord to whoÌ„ be honoure glorye with the father
the assisteÌ„ce of hys grace Nam et si ambulaueto in medio vmbremortis non timebo mala although we shoulde walke in the valey of the shadow of death yet we fear none euel for thou arte with vs. This lyfe is a shadowe of deathe after whych we trust by faith to dwell with the. Synne also is a shadow of death Esay .ix. and so darke a shadow that mankynde coulde not se to get oute therof tyl thy louynge soÌ„ne cam into this world geuynge hym lyght to see the way to heaueÌ„ And as synne is the shadow of death so do al synners as membres of the deuill walke in the same shadowe which cause temptacions and rayse persequutions to assault thyne electe Quoniam tu mecsi â—â— But al their coÌ„berous coÌ„pany we nothynge feare because thou arte wyth vs. If we walke in the water thou arte wyth vs that the strengthe of the floudes dryue vs nat awaye If we walke in the fyre the flame shal not burne vs. And why Because thou oure god arte wyth vs and thy sonne hath also promised to be wyth vs vnto the ende of the worlde Esay xliii Mathei vltimo Virga tua et bacuius tuus ipsa me consolata sunt His rodde of discipline and correction doeth chastise vs when we swarue at any tyme out of the ryght waye And ther in we iudge that he doeth loue vs for whoÌ„ so euer thou and he do loue Hebr. xii them do ye chasten and ye stourge euery sone that you receyue Christes stronge shepherdes staffe doeth stay vs when we ar weake as a sycke man is hoden vp by his walkyng staffe That is to say the gyftes of thy holy spyrite are oure strength our coÌ„forte in all infirmities tribulations and other encombraunces Thy rodde doeth directe vs to knowe what we shoulde dooe Thy staffe is oure streÌ„gth to stand fast therby agaynst al inuasions of oure enemies And to haue vs more sure cute of the dauÌ„ger of those that trouble vs thy sayd louinge sonne hath prepared set before our eyes the table of holy scriptures Parasti in conspectu meo meÌ„sam aduersus eos quitâ—â—bulant me wherin we maye trauayll and lerne to dryue awaye from vs all kyndes of temptacions Mathe. iiii as he hym selfe droue awaye the deuyll that tempted hym in desert by the allegations of holy scripture Impinguasti in olco caput meum Psalme .xliiii. And throughe these scriptures our heades are annoynted with oyle that is oure myndes are made ioyfull wyth spirituall gladnes Wyth thys oyle was thy sonne Christ annointed most priÌ„cipally aboue al other For in him as in the head rested that ioyful oyle from whense it ranne downe to the other membres Psalme â—xxâ—ii that is to all other faythfull people as the oyle that fel on the bearde of Aaron dropped froÌ„ thence to the skyrtes of hys garmeÌ„tes Ihon. i. i. Collos i. In Christ is the fulnes of grace from whoÌ„ distilleth all the grace Caliâ— meus mebrians quaÌ„ preâ—latus est goodnes coÌ„forte that we haue Through holy scripture also oure cup is fylled full to the brimme of pure liquor it causeth vs for ioy of heaueÌ„ly contemplacion to forget al the troubles miseries of this worlde The dregges of earthly pleasures and carnall affectioÌ„s remayne not in this cup. For as thy mercy hath gone before vs plentifully geuinge vs aboundauÌ„ce of thy great grace so we trust and doubte not but it wyll folow vs all the days of oure liues kepinge vs Et misericordia tua subsequetur me omnibus diebus vite mee that we fal not from fayth and from the good purposes and good mynde where in we are Thou lorde muste buylde oure house or els we laboure in vayne Psalme .cxxvii. yf we thynke we can buylde it Thou muste founde it vppon fayth and that is thy gyft Thou must also sende thy grace afterwarde to establysh oure worke or els it wyll fayll and fall and when it is ones erected thou must also kepe it by the continuall influence of thy sayd grace or els oure kepinge were but a yelding vp ther of to our enemies Thou must be our beginning Et vt inhabitem in domo domini in longitudinem dierum and also our endynge And then shall we be sure to dwell in the house of the lorde for euer that is in the heauenly citye of Hierusalem For we knowe surely that yf oure earthly mansion where in we nowe dwel were dissolued ii Cothin v. we haue a buildinge ordeyned of God and habitacion not made wyth mannes hande but eternall in heauen where is perpetuall ioye and beatitude wythout ende ¶ Dauyd in the person of euerye penitent Christian confesseth his offences The .xxxii. Psalme attributyng to God his coÌ„uersion but nothing to hys workes or deseruinges AMonge all the beautyfull sloures of vertue that growe in the gardyne of maÌ„nes soule one of the most pleasaunt most necessary and most acceptable is humilitie Whose power was so great that it drewe the sonne of God the seconde person in diuinitie from heauen into the wombe of the meeke virgyn Mary whom of all other he chose to be his mother specially for hyr humility Wherwith she amoÌ„ge many other vertues was syngulerly endewed In thys humblenesse of estate Chryst our sauyoure beynge lord of al the worlde walked al the dayes of hys lyfe there in ended humblynge him selfe vnto the vyle death of the crosse The wyse humilitye of Abygayll pacifyed the furye of Dauid i. Reg xxv when he was mynded to kyll all the men of the house of hyr husbande Naball The humble submission of wycked Achab asswaged the wrath of god ii Reg. xxi and kepte the plage of vengeaunce from his house al the dayes of his life The great goodnes of thys vertue is made manifest by openyng the hainousnes of the vice coÌ„trary therto whych is pryde for through it the bryghte aungelles fell from heauen Pryde of the myndes of Adam and Eue to be as godes knowynge boeth good and euell Genes â— caused them to breake the commaundementes of God and therfore were cast out of paradise Pryde caused the wycked people after the floude to take in hande the buyldynge of the tower of Babel Genes xi whose top should reatche vnto heaueÌ„ to get them therby a perpetuall name Pryde made A man to inuente a waye to destroy the people of God Hâ—ster .vi. which at leÌ„ght turned to his owne destructioÌ„ iiii Reg. xix For the proud blasphemous wordes of Sennacherib kynge of Assiria agaynst God the aungell of the Lorde slew in one nyght .clxxxv. thousand of his hoste he shortly after in hys owne countrey was slayne by two of his owne sonnes Pryde caused Nabuchodonosor to be cast by god Daniel .iiii. from his kingdom and to feade lyke an oxe wyth grasse in the feldes the space of seuen
But thou Lorde canst not be so disceyued nor blinded Thou wilt say as Isaac sayde The handes be the handes of Esau but the voyce is the voyce of Iacob that is in apparaunce thou arte a penitente but in deade thou arte an hipocryte Some other blame the deuyll as the causer of there synne many their desteny some other say theyr complexions be such that they can not forbere to coÌ„mitte certeyne synnes But I Lord leauing all such vayne excuses do saye with thy prophete Dauid It is I Lorde ii Reg. xxiiii whiche haue offended It is I that haue wrought thys iniquitie It is I Lorde not thou nor yet the deuyll nor destenye for they maye onely entyse me but they can not enforce and compelle me Psalmo .xl. Wherfore I pray the heale cure my sycke soule for I haue offeÌ„ded the. And I doubte not but thou hast forgeuen me the wyckednes of my synne I wyll in my confession geue example to other to folowe me Pro hac orabit ad te omnis setuÌ„s in temporâ— oportuno VeruÌ„ tamen in diluuio aquarum multaruÌ„ ad euÌ„ non approximabuÌ„t Roma vii for it is necessary for euery saynte or iust man to praye daylye for the remission of hys synnes in dew season as I do Whych beynge ones obtayned the great water floudes shall not come nere him Al we are holden vnder the lawe of synne may say wyth Paule O wretch that I am who shall delyuer me from the body of synne death It is thou lorde that muste do it and wylt do it yf we call to the in dewe season whych is whyle we are in thys lyfe This is the acceptable tyme ii Cori. vi in whych thou wilt hear vs and the day of health in whych thou wylt helpe vs. In thys daye we may worke Ihon. xi but when the night cometh theÌ„ may no maÌ„ more worke after death is no time of prayinge it is then to late for thou wylt not theÌ„ here oure prayers Seke the Lord sayeth the prophet Esaye whyle he maye be founde Esaye .lv. and call vppon hym whyle he is nere you Thou arte nere Lord to all that in this lyfe call vpon the faythfully thou kepest theÌ„ from the rage of water floudes Psalm .cxlv. that they come not nere them Beyng in this worlde we are in the midle of waters of teÌ„ptacions and vices in the company of the proud and wycked people in many tribulations We see the vanities of this worlde that are able to moue men whych are worldly we suffer persequutions whiche are able to brynge some to desperacion but thy grace kepeth vs that they come not nye vs. We behold the dartes comynge vpon vs and are not wounded We are in the water and are not drowned Theyr entisemeÌ„tes we esteame not al through thy might power Tu eo refugium mesi a pressura que circuÌ„dedit me Psalm .xiii. who arte and shal be my refuge and defence in the trouble that is to come aboute me Thy sonne Christe is the stronge rocke in which all byrdes that buylde do rest out of all ieoperdy Mathei xi To this al sinners may flye for succour and confort beynge werye there haue they refreshynge beynge loden they maye laye vppon hym al theyr burdeÌ„s of sinne and be eased This rocke the deuyll can not vnder myne nor skale no water of tribulation can drownde those that dwell on thys rocke no wynde of temptacion can ouerthrowe them The deuyll and hys wycked flocke may well assaulte them but he shall neuer haue power to hurte them Pharao kynge of Egypte with a great host purshued the chyldren of Israell that wente oute of Egypt Exod. xiiii but he coulde not hurt theÌ„ Thou lord wast theyr defence and destroyedest al theyr aduersaries Eâ—ultatio mea crue me a circuÌ„daÌ„tibus me EueÌ„ so arte thou oure defence our hoope our coÌ„fort Thou wylt compasse vs aboute wyth ioyfull deliueraunce Iob .xix. The house or tabernacle of oure body is enuironed with enemyes but thy prouidence wyll defende vs deliuer vs out of al daungers Intellectum tibi dabo et instruaÌ„ te in via hac qua gradieris Thou wylt enforme vs shew vs the way wher as we shall go This lyfe is a pilgrimage and a iorney for vs to trauayle in The ende of this way arte thou lorde Thou arte the marke that we shoulde shotte at To this ende we ought to haue al our respecte and tyll we come to the ende of oure iorney whiche arte thou we must neuer reste but styll go forward merily lustely in hope to haue ioy rest wheÌ„ we come to our iorneyes ende To be able to performe our viage thou geuest vs instructions fyrst to know the countrey wherin we do trauail the maner therof with the dauÌ„gers that we must passe in the iorney that therin we caÌ„ not loÌ„ge haue our abiding although it were neuer so moch to our coÌ„teÌ„tacion but must neades procede forth to an other region TheÌ„ geuest thou vs knowledge instructioÌ„ by fayth that if we passe well through this worlde we shal haue ioy euerlastiÌ„g in an other world Wherunto all wyse and good people wyl couet and so ronne theyr course here Hebre. xâ—â—â— that they may haue one of the games for their ruÌ„ning which is thou croune of rightuousnes imortalitie The loue of this rewarde should gyue al meÌ„ courage to endure payne trauayle in theyr course At the lest let the thyrde instruction serue them â–ª that is the paynes appoynted for them that are slowe in there course and lye downe in the midle of theyr waye other by disperacion sayinge thys instructioÌ„ is to harde for vs to learne or elles louynge ease and pleasure wyll chuse to reste here welthyly for a season though they suffer intollerable paynes therfore in an other worlde contrary to the example geuen vs by thy blessed sonne Christ whose iourney here was all paynfull and at no tyme pleasaunt and the same way toke his apostle Paule sayinge that by many tribulatioÌ„s we must entre the kingdom of heauen Actu xiiii These rules or instructions of oure iourney are very good trew and perfect but oure infirmitie is suche that we can not haue theÌ„ styl in oure remembraunce The hande is sette at a crosse where diuersitie of wayes lye to dyuers townes to shew whyche is the redy way to the most vsed towne of most estimation or resort but yf the man peregryne beyng in a talke with his felowe or hauynge hys mynde earnestli set on other thinges do passe by see not his rule and his directour whych is the hande he anon erreth and goeth out of his right way And why because the eye of hys mynde or hert is fyxed on other thynges not on hys wayes ende But thou Lord wyllynge to kepe vs in the right way
he that is most iust had neade to haue his feete that is his fleshly concupisceÌ„ce washed therwyth â—ohn xiiâ— In figure wherof to teach them also humilitie thy sonne Christ washed the feet of his apostles And likewise he must do with vs to the inteÌ„t the nettes trappes that the deuyll hath set in our heeles that is in the fleshe through concupiscence myght be ouerthrowen broken and we not entangled wyth them at the latter daye â—ui contiâ—unt in virâ—te â—â—a etâ—â— muâ—â—ituâ—ine diuinarum suatuÌ„ storiantur Iâ—cob .i. whych daye shal be terrible to those that put there truste in theyr goodes and boast them selfe in the multitude of theyr ryches They are resembled to the freshe floure that kepeth his pleasaunt coloure and sauoure for a short space but the heat of the sunne maketh it to wither his beauty to perysh and the floure to fall away EueÌ„ so is it of all such as put theyr confidence in their riches They shall peryshe together wyth there great aboundaunce Their goodes may serue theÌ„ here for theyr profite but then can they serue theÌ„ to no purpose No man can with money Frater non redâ—â—it redimet homo non dabit deo placationeÌ„ suaÌ„ et precium redemptionis anime sue saue his brother from deathe or from dampnacion no not the moste holy iust man that lyueth nor make a grement wyth God offeringe great gyftes for the redemptioÌ„ of hys soule for neyther death nor hell wyll be intreated for any golde The wrathe of God wyll not be asswaged that day wyth gyftes Sopho. i Whether can the soule of man be valued with money The price of it is very great only the death of thy sonne was the redemption ther of Whych pryse if it wyll not serue the wicked for that they end in synne he wyl not paye for them by dyenge agayne for theyr redemptioÌ„ but shal leaue them to be tormented for euer Et laborabit ineternuÌ„ viuet adhuc in finem Theyr bodyes shall dye the corporal death but the soules shall lyue in coÌ„tynual fyre and payne wythout ende beynge at the generall day of iudgemeÌ„t vnited to the same bodyes and suffer euer after together Apo. ix They shal then desyre to dye shall not fynde death They shall haue theyr parte in the lake whych burneth wyth fyre brimstone which is the seconde death Ryght sore and terrible is this payne can with no tongue be expressed Mad therfore are al men Apoca. xxi and merueylously blynded that wyl more regard smal pleasure here then greate paynes there Or more esteame temporal ioyes for a season then the heauenly ioyes that are euer permanent But the worldly people are sore blynded in one thynge They se the wise man and the foole dye one kinde of temporall deathe Sapi. vii they perceyue that all men haue one entraunce into lyfe and one goyng out in like maner Wherfore they iudging al thinges carnally consyder not that foloweth that is after death the one to go to glory the other to paine none of them both shall carye they re ryches wyth them Eâ— relinqueÌ„t alienis diuitias suaâ— but leaue it here to straungers they know not to whom Yea all though they leaue them to theyr owne chyldren that be wycked as theyr fathers were they do leaue them to straungers for that they can nothynge helpe theyr fathers there wyth For the parable of the man that was robbed and wouÌ„ded in the way as he wente froÌ„ Hierusalem to Hierico Luke i declareth playnlye that none be oure neighboures or frendes but those that do vs good which after the death of the wycked person none can do to hym nother brother nor sonne frende nor kynsmaÌ„ Therfore all such mennes godes are left to straungers But the wyse men doo make frendes therwith while they are in this present lyfe Luke .xviii. as the wycked seruaunte dyd that they may haue frendes to receaue theÌ„ into euerlasting tabernacles when they are departed from hence Prouerb vi The littel Emmet hath learned to gather hir food in haruest that shall serue her in the wynter and men that haue reason are so assotted that they prouide not here for that shall serue them in winter that is in the last day of iudgemeÌ„t How fond are they that maye and yet wyll not so laye it vp here in the handes of Chryste the sure treasure house that is in the handes of the poore that they may be sure to fynde it agayne with great gayne when they are departed out of this worlde They shal lay vp in store i. Timo. vi temporall thinges and receaue againe eternal If they would be rich in good workes and ready to geue and distribute they should lay vp in store for them selues a good foundacion agaynst the tyme to come that they myghte obtayne euerlastyng lyfe But the folysh sort of people are more desyrous of honourable fame to remayne to their succession then to haue heauen after this lyfe Et sepulchra coâ—uÌ„ domus coruÌ„ in eternuÌ„ â–ª tabernacula coruÌ„ in progenie progenie vocauerunt nomina sua in terris .. They make theÌ„ costly pleasaunt and substantial tombes to be theyr houses as though they shoulde dwell in them for euer whyche are a memorial of them to their posteritie Yea their names and actes are engraued theron with solempne Epitaphes Some haue made cities and townes and called them by theyr names ii Reg. xviii to augment theyr glory as Absolom raised vp a pyllar to kepe hys name in remeÌ„braunce because he had no children and called it after hys owne name AbsoloÌ„s pyllare By these meanes they acquire to them a fame theyr soules burnynge continually in hell Hiete xvii Their names be written in the worlde as becommeth worldly people to haue but theyr names are cleane put forthe of the boke of lyfe Et homo in honore noÌ„ commorabitur assimilatus est iumentis ad equatus est eis How can these men be well esteamed of the wyse theyr honoure can not endure but they are compared to brute beastes and become lyke vnto them They were naturally made to the Image of god toutchyng the soule and the qualities ther of but now they haue made them selues by folowyng carnalitye to be lyke beastes Yea the very vilest and cruelist beastes that are As to swyn for fylthy lyinge in synne to asses for ther folly to beares for ther crueltie to fores for their craft and subtilty to horses for their inordinate desire of the pleasures of the fleshe O lorde how vnlyke is thys there facion to thy noble creation of man Hec est via insipientie câ—ruÌ„ â–ª et post eos iurta os coruÌ„ curreÌ„t semper How great folyshnes is thys waye of theyrs And yet theyr posteritie prayse it with theyr mouth and folowe the steppes Prouer xvii in which they sawe
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
are also so many in nomber the cause wherof doeth farre passe oure capacities and are knowne onely of the depe secret knowledge of thyne incoÌ„preheÌ„sible wisdoÌ„ Wherfore with thyne apostle Paule we saye Oh Roma xi the deepnes of the abuÌ„daunte wysdom and knowledge of god how vnsercheable are his iudgementes and his wayes past fyndynge out for who hath knoweÌ„ the mynde of the Lord or who was his conseloure or who hath gyueÌ„ him first that he myght be recoÌ„pensyd agayne for of hym and throughe hym and for hym are all thynges to hym be glory for euer Amen ¶ The Prophet beyng very sory for hys offences praieth for grace and to be deliuered from his enemyes Wherin he putteth hymselfe as an example for al true penitentes to folowe O Mercifull Lorde that arte the sure sauegarde and defence of all the earnestly trust in the The .xiii. Psalme and desyrest not the death of synners but theyr coÌ„uersyon and amendement of lyfe I acknowlege vnto thyne hyghnesse all myne offences by me commytted whych yf I woulde hyde from the Lorde I coulde not I consydre also the miserable estate wher vnto through synne I am broughte for there by I haue worthely lost thy fauoure am fallen froÌ„ thy grace whych whyle thou wythdrawest froÌ„ me I can do no good thynge nor thynke one good thoughte My synne causethe the to put me out of thy remeÌ„braunce to forget me delayinge to gyue me that which is my strength my comfort But howe loÌ„ge wilt thou forget me lord for euer How loÌ„ge wilt thou hyde thy face from me Vsâ—â— quo domine obliuiâ—â—etis nâ—â— in fineÌ„ Vsque quo auctâ—is sâ—tieÌ„ tuam a â—e How loÌ„ge wilt thou withdraw thy grace from me Thou knowest my herty coÌ„tricioÌ„ sorow for that I haue vnkyndly forsakeÌ„ thy seruice serued thyne enemy the deuyl synne But trusting assuredly in thy promis made to all meÌ„ by the mouthe of thy prophet Ezechiel Ezechiel .xviii. That is if the synner wyl turne a way froÌ„ all his sinnes that he hath coÌ„mitted kepe al thy coÌ„maundementes doubtles he shal lyue not dye As for all his synnes that he dyd before thou wylt not thynke vppon theÌ„ I moste huÌ„bly besech the that as my synnes were the cause why thou dyddest put me out of thy remeÌ„braunce euen so let my hertye penitence for them cause the to put my synnes oute of thy remembrauÌ„ce Suffer me not longe to remaine in this perplexitye of mynde Quam diu ponam consilia in anima mea dolorem in corde meo perdiam and to take sorowe inwardlye in myne herte from day to day coÌ„tinually fearing the punishmente dewe to my synne and lokynge styll for thy commynge into my soule by grace to delyuer me Hope hathe caused me longe to loke for the that arte my lyfe and my healthe Thy longe delay in commynge hathe moche encreased my desyre My feruent desyre at lengthe is now turned to a vehement payne Wherfore make haste Lorde I beseche the to helpe my syke soule Psalmo .xi. and tary not Let not myne enemy the deuyll longe tryumphe ouer me Vsqueauo craltabitur inimicus meus superme whose propertie is to treade vnder hys fete lyke a cruell prynce all those that he vanquyssheth And that treadynge is daungerous and terryble Ihon .xviii. For he treadeth them downe to the pytte of hell and to eternall deathe He dyd longe holde in captiuitye all mankynde vntyll the commynge and passion of Christe for oure redemption And sence through his crafty traynes hath broughte to vtter confusion many of those that professe thy sonnes religion Respice et eraudi me domine deus meus Illumina oculos meos ne vnquam obdormianâ— in morte Wherfore beholde Lord coÌ„syder my miserable estate heare mine huÌ„ble peticioÌ„ touchiÌ„g my delyuerauÌ„ce froÌ„ out of his dauÌ„ger Lyghten the eye of myne herte and vnderstandinge with the light of thy grace coÌ„fort therby expellinge the darknes of ignoraunce Lyghten also one other eye of my soule whych is the eye of the affection The syghte of thys eye is so dyme that it hath no perfyte and trewe iudgement Yea it is so blynded wyth the vanityes of thys worlde that one thynge in apparaunce semeth to be .xx thynges lyke the syght of disceitful eyes of glas Yea sum time the coÌ„cupisceÌ„ce therof is so great that the eye is cleane put out and the syght lost Mankynde entreth into such leage of amitie with the deuyl that he is coÌ„tented to haue one of hys eyes put out to haue his fauoure as the inhabitauÌ„tes of Iabes were agreed to haue ther ryght eyes putte oute i. Regum .xi. accordyng to the desyre of Nahas kynge of the Ammonites had not kynge Saul and the prophete Samuel saued theÌ„ ther from and ouercome the sayd Nahas his hoost Euen so most merciful God I beseche the saue my said eye of affeccyon that it be not put out by our enemy the deuyll that it slepe not in synne whyche is the cause of eternall death Man maye fall by frayltye aryse agayne Yea the custom of synne makyth a man ready often to fall But to lye styl slepyng slumbring in synne as doth the swyne in the foule myre engendreth obstynacie in ameÌ„dement delay of peniteÌ„ce tyll the later houre at which houre who caÌ„ be sure to haue thy grace at his pleasure That is onely at thy wyll Lord not at oure commaundemeÌ„t Wherfore I most lowly pray that to sende me the lyghte of thy grace whyle I haue here tyme space of repentaunce That at my latter ende myne enemies saye not reioysyng and boastynge that they had the vpperhande ouer me â—equaÌ„do dicat inimicus meus preualui aduersus eum As the Phylistians the fygure of the wycked spyrites after the deathe of kynge Saull in the mounte of Gelboe i. Reg. xxxi cut of the head of Saull sent it with hys harneis through there countrye for a shewe they bare it also into the teÌ„ple of their goddes of a pryde and ioy that they had of hys deathe in suche fasshyon wyl those cruell enemyes that trouble me Qui tribulant me erul tabunt simotus fuero reioyse yf I be caste downe or yf I do ones swarue froÌ„ the and thy fayth and so dye wythout repentaunce They assault mankinde by pleasauÌ„te suggestion to synne they wrestle wyth vs causynge delectation there in They stryke vs wounde vs wheÌ„ we consente therto They foyle vs bring vs on oure knees wheÌ„ we do the acte of synne And by the custom therof they geue vs a great fal with such violence that we haue moche to do to aryse agayne But yf we happen to dye therin impenitent theÌ„ haue they the victory ouer vs. TheÌ„ reioyse they therat as the conquerour doeth of his conquest Then wyll they cast vs into a pitte Treno .iii. lay a
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
them walke This waye worldly men thynke to be ryght pleasaunt but the ende therof leadeth vnto death Sicut oues in inferno spositi sunt mors depasâ—et eos They shall lye in hell lyke shepe Death shall fede vppon theÌ„ The wycked worme shall gnawe styll on theÌ„ and not kyll theÌ„ This is a cruell shepherde that leadeth his flocke froÌ„ payne to payne as the louyng shepherde leadeth his shepe from one pasture to another Iob xxiiii Fyrste he swylleth them in waters colder then the snow water Then transportith he theÌ„ to heat intollerable A mete shepherd for the wicked persons that had no mercy nor pitie on other in this worlde Ihon xiiii Death euerlastinge is theyr cruel guyde as to the faythfull thy soÌ„ne that is very lyfe Iohn .i. is their mercifull louynge good shepherde whyche dyd suffre deathe for hys flockes sake to make theÌ„ to triumphe theÌ„ ouer the wycked Et dominabuntur eis â—eÌ„s â—ecâ—i mane whiche now are here in great glory And why They are here in the night theyr workes are hyde and appeare not but at the greate iudgemente when Christ which is theyr lyfe shall shewe hym selfe Collos iii. Then shall the iust also appeare with him in glory Then shall it be cleare day lyghte all mennes workes shal appeare as they be The tree that in wynter shewed no freshenes shall then receyue sappe from the rote and appeare beautiful where the floure and herbe that was in sight pleasaunt for a whyle shall wyther away and fall Aurilium eorum vetâ— rasset in infâ—rno gâ—oriâ— eorum TheÌ„ shal the strength of the wycked consume Hell shall be theyr dwellyng In this morninge thou wilt destroy all the vngodly of the lande In thys mornynge we haue a sure hoope Psalm .xi. VeruÌ„tamen deus redâ— met animaÌ„ meaÌ„ de manu inferi cum acceperâ— me that thou wylt delyuer oure soules froÌ„ the power of hell and receyue vs to the by thy grace here in thys worlde and after when thou shalte come to the laste iudgemeÌ„t to take vs to thy selfe into glory Ihon .xiiii. Ne timueris cuÌ„ diueâ— factus fuerit homo eâ— cum multiplicata fuerit gloria domus eius that where thou arte there we may be wyth the. Nother do we malygne at the vngodly nor be afrayed when they are made ryche and the glorye of theyr houses encreased We know that it endurethe but a small season and vanished away as doth that smoke They are personnes whom thou regardest not therfore thou geuest them thynges of small estimacion Gene. xxv Abraham gaue to the sonnes of hys concubines giftes and sent them away but to Isaac he gaue his possession and all that he had So Lord to the wycked thou geuest temporall thynges of no value but for thy faythfull thou reseruest thyne euerlastynge heauenly enheritauÌ„ce This is a sure and a permanente rewarde â–ª the other sone slyppeth away QuoniaÌ„ cum interierfâ— noÌ„ sumet omnia neq descendet cum eo gloria eius Theyr tyme here is but short yet when they dye they shal cary nothinge awaye with theÌ„ nother shall theyr pompe folow them Like as the smoke vanisheth away so shalt thou lord dryue them awaye Psalme â—xvâ—â— and lyke as the war melteth before the fyre so shall the vngodly perysh at thy presence and then shalt thou chaunge theyr honoure in to shame to theyr confusion Whyle they lyued they were counted as happy men so longe as they were in prosperitie Osee iiâ— Quia anima eius in vita ipsius benedicâ—tur confitebitur tibi cum be â—efetetis â—i Introsbit vsque in progeâ—â—â—s paâ—ruÌ„ fuoruÌ„ vsque inâ—ternuÌ„ non videbit lumen Mathe. xxiii men spake good of them but when they folowe theyr fathers generatioÌ„ they shal neuer se lyght any more They were the chyldren of Cayn come of a wycked progeny They haue fulfylled the measure of theyr fathers iniquitie theyr deades were euyl they loued darknes better then lyght for they wrought the workes of darknes and not of lyght Ihon .iii. wherfore they shall haue euerlastynge darkenes wyth tormentes they shall haue fyre but it shal gyue theÌ„ no comfortable light Homo cuÌ„ in honore esset non inâ—â—llerit assimuâ—â—tus est â—umentis â—dequâ—tus est eis These paynes are ordeyned for men such as when they were in honour had riches in aboundauÌ„ce considered not their estate for lack of knowledge they were led in captiuity Esay v They led a beastly lyfe wherfore they became like vnto beastes to theyr vtter payne perdicioÌ„ ¶ The Prophet Dauid beyng very sory for the adultery 〈◊〉 Psalme Wiseâ—â—e mei deuÌ„s which he had committed wyth Bethsabe for the death of her husbaÌ„de Vrye made this Psalme in the person of the hole faythfull congregation also in the person of euery peniteÌ„t sinner priuately ii Corhin â— O Lorde almighty father of mercy and God of all coÌ„forte Sapi â—â— whych in the treasure of thine infinite mercy disposest all thinges Psalme â—xv not onely amonge vs thy poore creatures heare on earth which is bountefully replenished therwyth Psalmo cviii but also amonge thy holy aungelles and blessed spirites in heauen who therby are preserued and established in grace Lord whose naturall propertie is to be mercifull to all that loue the and in faith cal vppon the in so moch that thou saydest by the mouth of thy prophet Esaye that the mountaines shall remoue and the hylles shall fall downe Esay .liiii. but thy louynge kyndnes shall not moue from those that truste in the Lorde that of thy mercy Genes vii Genes xii â—â— sauedest Noe from the generall floude Abraham in hys pilgrimage through Egypte and through the lande of Gerar Loth Genes xix from synkynge amonge the synfull Sodomites Ioseph Genes xxxix and .xii. from the dauÌ„ger of his wicked ladye and mastres â–ª and after from daunger Exod. xii .xiiii. when he was cast in pryson the Israelytes from the boundage of Pharao froÌ„ many other daungers in theyr longe iourney Daniel vi Ionas .ii. Daniel .iii. Daniell from the cruell lyons Ionas from drownynge beynge in the bealy of the whalle thre dayes and thre nightes the thre yonge men from burning that were put into the flammynge fornaice wyth many thousaundes mo whom of thy naturall mercy of thy mercyfull custom of thyne accustomable goodnes and gentle promes therof made thou hast here to fore dayly doest and neuer wilt ceasse to draw to the through grace vnto thy hyghe maiestye I most miserable and wretched synne call for mercy and grace I do acknowledge my selfe greuously to haue offended the eyes of thy deitie so many wayes that I am not worthye to beare the name of a man much lesse of a ChristeÌ„ maÌ„ Myne offences are huge and the burden of theÌ„ is great Wherfore
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
to know the as their Lord and creatour Mathe. xxiii and thi sonne as their redemer and that with a great louyng affectioÌ„ as the henne calleth her chickens to crepe vnder her winges but she refused the. She wold not answer vnto thy call She folowed straung Gods She did not work accordyng to thy lawes But thy second Ierusalem thy holy churche our mother gathered of thy faythfull beleuers doth answer Lorde vnto thy call Respondit ei Thou sendest the dewes of thy grace vppon vs and we brynge furth the fruit of good workes to thyne honour and the helpe of our neighbours But whereby els Lord In via fortitudinis sue but in the power strength of thy grace not of our owne power nether for any our merites but frely of thy gyft We kept thy lawes through thy myght not of our infirmitie which of it selfe is stroÌ„g to nothing but to sinne Paucitatem dierum meorum nuncia mihi This thy churche desireth to knowe howe long it shal abyde here in this worlde sufferynge greate tribulation and temporal afflictions by antichrist and his complices the enemyes of thy fayth To whom thou hast made answere by the mouth of thy blessed sonne that thy power and his assisteÌ„ce shal be with her vnto the ende of the world but she and her chyldren beynge desirous wythe thine apostle Paul to be losed and to be with the and thy soÌ„ne Chryst Philip. i knowyng surely that if this earthly mansion wherin they now dwel were destroyed that thei haue a buyldyng ordayned of the for them ii Corhi v an habitacion not made with handes but eternall in heauen They I say accoÌ„pte all the tyme froÌ„ Adam vnto the ende of the world to be a short tyme as it is in dede to be compared to eternitie It is as a droppe of water is in comparison of the sea Ne reuoces me in dimiâ—io dierum incorum The desyre of thy syght in this ioyful eternitie causeth al vs that are her childreÌ„ to desire the to bryng vs to the ende of this short tyme of the abyding in this world tyll that houre to continue thy grace and louyng fauoure vnto vs and not to leaue vs at any tyme in the mydle of our age But bryng all our tyme by thy gratious assistaunce to an ende that after oure shorte temporal dayes In generatione et generationem anni tui we may se thyne eternall yeres which indure through all generations Al tymes passe away quickly but eternitie abideth for euer This must of reason be true for eternitie is thi very substaunce which suffreth no mutabilitie but abydeth euer wythout alteration Whiche substaunce whoso seketh to knowe it is the same that it is Exod. iii. Wherfore to Moyses desirynge when thou sendest hym to the Israelites to knowe thi name that he myght declare it vnto them thou diddest answer hym that thou art euen the same whiche thou arte Initio tu domine terraÌ„ fundasti opera manuum tuarum sunt celi that is thy name Thou wast before the erth was made Thou Lord hast layd the fouÌ„dation thereof and the heauens are the worke of thy handes thy word made them thy handes that is thi powre created theÌ„ Ipsi peribunt .ii. Peter .iii. Luke .xxi. and al they shall perysh The earth and al creatures here in this base region shall at the last perishe by fyre The heauens shall also peryshe not in substance but in that they shall leaue theyr mocions and naturall operations For there shal be no nede of the vse or seruyce of theim when the numbre of thyne elect shal be fulfylled for whom they were made The bodies also of thy reasonable creatures shall perish and shal be raysed againe cleane of another sort so that all thynges shall peryshe accordyng to thy godlye institution The order and fashyon wherof to vs is vnknowne But thou Lorde Tu autem permanes et omnes quasi uestimentum atterentur shalte endure in thy glorye euerlasting almyghtie eternall and omnipotent God hauyng knowledg of all power to doo al thynges they shall waxe olde and weare as dooth a garment And as a vesture shalt thou chaunge them and they shal be chaunged As clothes are a garmeÌ„t to couer the body Et sicut pallium mutabis eos mutabuÌ„tur so are the bodyes garmeÌ„tes to the soules Thys garment of the body wyl in short space weare away perish shal be chauÌ„ged froÌ„ corporal to spiritual i. Cori. xv froÌ„ mortalitie to immortalitie But the soule being made lyke thine image touching the spiritual qualities of theÌ„ Tu autem idem ipse es ei anni tui non deficient shal remayne as meÌ„bres of the of thy soÌ„ne that is theyr head That is to say as thou lord art immortal and inuisible and abydest styl the same which thou wast in the beginnyng and as thy yeares shall not fayle but abyde eternall so shall the soules of thyne elect enioye pleasaunt immortalitie The soules of the wycked be also immortal but in paine Thy louers and seruauÌ„tes shal be immortall in ioye and felicitie The risyng of thy sonne Iesus Chryst their heade from death to lyfe euerlastyng is an assured token of their resurrection at the last daye to ioye euerlastyng Filii scruotum tuoruÌ„ habitabunt et semen eorum ante faciem tuaÌ„ permanebit And the chyldren of thy seruauntes shall continue and their sede shall prosper in thy syght Thy seruauntes were the prophetes and the Apostles of thy sonne Chryst of whom al that sence their time haue bene faithful haue bene engendered throughe fayth by their holye preachyng whyche chyldren with their fathers the Apostles abyde fast in the hope of thy promises to receyue at the last ioye euerlastynge and why truely for their sede that is theyr faythful workes are alowed of thy maiestie The barren tree is not alowed of the but the fruitfull Ioseph the sonne and the good seede of Jacob went before his father into Egipt Denai xiv to prepare for hym by thy prouidence all that should serue for the auauncemeÌ„t of hym and his succession So Lord we besech the sende vs thy grace that we may so sowe the sede of our good workes in this worlde that they may declare vs to be thy faithful seruauntes and that they maye be acceptable frut in thy sight for that thei are planted in fayth for whych thou hast prepared a place for vs in heauen where thou abidest styll as thou arte wyth thy blessed sonne and the holye spirit proceadyng from you both in euerlastyng beatitude worlde wythout ende ¶ The prophet exhorteth euerye faythfull person to geue prayses and thankes to Christ for the manifold benefites of hym receaued The Liii Psalme PRayse the Lorde o my soule Benedit anima mea dominum et omnia in teriora mea nomen sanctum eius and all that
is within me prayse his holye name Enforce the with al thi strength to deuyse and to set furth hys noble praises Thou hast within the many goodly gyftes of nature and of grace which geue the occasion neuer to cease from geuyng thankes and speakyng of prayses Benedic anima mea dominum et noli oblinisci omnes retributiones eius Forget not these benificial gyftes which he hath geuē the. For of forgetfulnes commeth vntankfulnes whyche vnkyndnes maketh the not worthy to enioye that is frely geuen the. Consider my soule first the bare and miserable estate wherein thou wast broughte by synne Thou wast the enemy of God Qui propiciatur omnibus iniquitatibus tui◠the bondseruaunt of the deuyl and subiect to death euerlastyng From these hath thy mercifull brother Iesus Chryst beyng both God and man deliuered the satisfiyng for thy synne through his vile death and paynfull passion What more loue coulde he shew to the then to dye for the wherby he driueth away thyne offences as the wynde doth the cloudes and thy synnes as the mystes Esaye xliiii If thou set before thyne eyes the multitude and abhomination of thine owne sinnes then shalt thou also behold the benefites and the goodnes of thy redemer Euery synne hath death annexed as stipend Rmans vt wherfore so oft as thou offēdest remembre no lesse but that so oft he geueth the a newe life vpō thine hūble and hertie penaunce Gyue hym therefore the sacrifice of praises and glorifye him for therin he deliteth not for his profyte but for thyne not for that he is anye thynge thereby auaunced But that doing thi dutie by faith thou mayst be made partaker of ioye euerlastyng with hym Agayne after that he hath forgeuen the thy synnes yet remayne there in thy weke fleshe many perturbations manye redye inclinations to synne and no powre to do good Many perilles through violēt temptations and pleasaunt suggestions yea and many concupiscences which drawe toward eternal death But al these sores and infirmities the good Samaritane Christ expelleth through the preparaciō of his grace and geueth health by the vertue of his passion with the medicine of Baptisme and penaunce Et sanar omnes infirmitates tuas No soore is vncurable but when thou refusest to shewe thy gryfe and to receiue his salue Sometyme thy festred olde sore requireth sharpe incision or a bytyng corsyfe that is thyne accustomed synne wyl not be refrayned onles he violentlye scourge the wyth syckenesses losse of goodes losse of wyfe chyldren faythful seruauntes or by many other tribulations and persecutiōs Yet I say refuse not hys hand though it seme heauye to the at the fyrst for all is for thy health and welth Thynk that if he loued not the he would not chasten the but leaue the to syncke in thyne owne synne to thyne vtter losse both of bodye and soule But he hath saued thy lyfe from euerlasting destructiō Hui redimit de interitu vitam tuam Roman .iiii. He hath redemed the with his precious bloude He dyed for thy synnes and rose agayn for thy iustification Loue hym therefore my soule and magnifie him all the dayes of thy lyfe Put thyne hole affiance in him and feare no violence of enemies For although thei assault the yet can they not vanquyshe the. For he that throughe his greate mercy and louyng kyndnes hath geuen the powre by hym to vanquish thine enemyes Qui coronat te in misericordia et miserationibus wyl not fayle after thy fyght and victory to rewarde the with a crowne of ioye and immortalitie i Corhin xv When death thy last and fierse enemy shal be ouercome then shalte thou as a ruler or prince receiue thy sayde croune or garlande Thē shal al thy desires be satisfied with good thynges thou shalt be admitted to the ioyfull company of saintes in the heauenli Hierusalem Qui replet in bonis de sidetium tuum there to haue more ioye and comforte then thy herte can wishe When the glory of the Lorde shall appeare then shalt thou be fully satisfied to thyne assured contentation His countenaunce shall replenysh the with all ioye Wherfore my soule Psal xvii Psalm .xvi. while thou art in this present lyfe ioyned with the frayle and heuy carkas geue thankes louinglye to thy gentle redemer for his vnspeakable kyndnes His grace is redy at hande at thy call Fyght therfore mightely agaynst al synful concupiscences and vices Put of the olde man and leaue all the workes of darkenes Rom. xiii Ephesians .iiii. Put on the a newe man and arme the with the armour of light begin a new life Learne of the Eagle whose propertie is to restore hymself to youth and strength agayn after he hath liued a great age Renouabitur vt aquile iuuentus tua The meane of his recouerye is thys His ouer beeke through age is growne so longe that it letteth his fedyng So that what for age and for lacke of foode he is become leane and feble and almost vnable to flye Then of nature beyng also driuen thereto by necessitie he flyeth to the rocke of stone and theron knocketh his sayd long beke and wheteth it styll tyl it be broken made handsome to fede wyth Then falleth he earnestly to feding Wherbi in short space he recouereth hys strēgth hath poure to flye as high sa euer he did waxeth lusty and in apperaūce semeth yonge againe So thou my soule that art olde and withered in synne flye vp to Christ the strong and sure rocke Leaue al worldly pleasures and vanities yea leaue the trust of thyne owne selfe and thy powre cal for hys grace And therby on him stryke of thyne olde beke thyne owne cancred liuyng not doubtyng but he wyl make the able to lyue a newe spiritual lyfe renuynge thy mouthe whych was stopped for age i. Corhi iiii He wyl open it again making the able to eate the liuely food of Goddes worde yea through fayth thou shalte eate hym who sayde Iohn vi I am the liuely breade that discended from heauen Who shal so comfort the that thou shall not onelye in lyfe be endued with the grace of the holy gost to thy strength and comfort and power to resyst all thyne enemyes but also when thou shalt put from the the burthen of this miserable body which before was heauy and oppressed the thou shalte flye to that sure rocke Chryst by whose resurrection thou shalt obteine immortalitie bothe of soule and bodye in heauen euerlastyngly Sapien. ix Beholdyng continuallye the pleasaunte face of God to the fulnes of all thy ioye and contentacion of all thy desyres and to the intente thou shouldest stande fast in hope of that I haue sayde and not mystrust the mercyes of God that are ineffable call to thy remembraunce the auncient goodnes of the father of heauen Faciens misericordias donimus Whych is all one with the mercye of his sonne and
the holy gost Beholde howe mercifull and benificiall he hathe euer bene to those that beleued and trusted in hym As to Noe to Abraham Isaac and Iacob to Ioseph Moyses Iosue Gedeon Dauid Solomon Hezechias and to other innumerable in the olde tyme to whom was plentifullye shewed the experience of his mercy and goodnes And as he hath declared his pitie in helpyng his seruauntes Et iudicium omnibus iniuriam patientibus so hath he expressed his power in reuengyng them on theyr enemyes whyche oppressed theÌ„ As of Pharao kyng of Egypt Of Achab kynge of Israell Senacherib kynge of the Assirians Haman the Macedonian Herod and manye other it hath bene playnely shewed Wherefore thincke surely that the same mercifull God that was so benificiall to his fryndes in the olde tyme is nether wylbe lesse benificiall almaner of wayes to theym that beleue and haue a sure trust in hym beynge of hys Churche here militauÌ„t He shewed to Moyses his waies Notas fecit Moysi vias suas Filiis Israel voluntates suas his lawes his preceptes and to the children of Israel he she-his power and declared his wyll But by Christ his only sonne he manifested to vs his deuine plesure in the euangelical lawe And as great wonders hath he shewed to the declaration of his power confirmation of hys lawes and to the punishment of the enemies of his spouse the church Howe full of compassioÌ„ mercye is the Lorde to all those that are synners Howe great is his patience howe riche is his goodnes howe gratious is his sufferance so long to abyde the conuersion of sinners from theyr iniquities Roma ii Esaye xxx He suffereth and abydeth to the intent he myghte haue mercye on them If thei amend not he then gently scourgeth them to cal theim vnto hym Aunswere therefore when he calleth Roma ii Take no day for thy conuertyng least thou rayse his wrath in the daye of hys angre and iust iudgemeÌ„t Trust not so much to his mercy that thou despeyse his iustice Let not his long sufferyng of the for thy conuersion turne to thyne vtter destruction Repente in tyme. Aske grace and mercy earnestlye and he wyll not fayle to geue them vnto the. He cannot do agaynst his nature Non imperpetuum ita sectur neque meternum comminabitur His angre endureth not for euer His thretenynges cease in a short whyle if thou cease froÌ„ thyne iniquitie A lytle while doth he forsake the Isaye .liiii. but with great mercifulnes wyll he take the vp to hym When he is angrye he hideth hys face from the for a seasoÌ„ But through his euerlasting goodnes wyl he pardon the sayth the prophet Esaye Non secundum peccata nostra fecit nobis neque secundum iniquitates nostras tetribuet nobis Nother doth he deale with vs accordynge to the quantitie of our synnes nor rewarde vs accordyng to the multitude of oure iniquities for our sinnes excede the numbre of the sandes of the sea ii Paral. xxxiii in oracione Manasses regis Iude. and our iniquities are multiplied very sore but God in place of great plages sendeth smale punishmentes And where our infinit synnes requyre paynes infinite yet to call vs to penaunce he sendeth manye temporall afflictions in thys worlde to kepe oure soules from destruction and to cause vs to enioy the lyght of the lyuyng Iob .xxxiii. The lyght of euerlastynge bryghtnesse and the trewe light that neuer shal be dimmyd How canst thou therfore my soule gyue coÌ„dyngne thaÌ„kes or prayses to God for his inestimable goodnes and grace to the shewed Quantum enim excelsius est celum terra taÌ„tum coÌ„firmata est misericordia eius super timentes cum For loke howe hygh the heauen is from the earth so great is his mercy also to them that feare hym God hath appoynted the heauen to couer and compasse the earth on al partes and to sende downe somtyme wynde somtyme rayne somtyme heate sometyme colde sometyme fayre somtyme foule weather accordyng to the necessities of man And as it is impossible but the heaueÌ„ shoulde couer the earth and cause the benefites thereof to be shewed so is it impossible but that God wyll couer defende gouerne his seruauÌ„tes whyche lyue in the feare of him For he doth euer compasse hys people and saueth them Psalm Cxxiiii as the ball of hys eye from all daunger And he sayeth by his prophete Hieremie Hierem. xxxiii may the couenaunt be broken which I haue made wyth the day and the nyght that there shoulde not be daye and nyght in dew season Then maye my couenaunte also be broken whyche I made wyth my seruaunt Dauyd that is wyth all that well and trewlye serue and feare me The sonne also of God the seconde person in diuinitie being in heauen eternally ineffable impassible and equall in power wyth hys father vouchsaffed to come downe from hys celestial throne into the base region of this worlde to be incarnate of the virgyn Marie and to suffer death for the redemption of mankynde so dyd his mercy stretche from heauen to earth and raysed vs vp to lyfe agayne whyche before were dead in synne Quantum distat orieÌ„s â—b occidente longe feâ—t iniquitates nostras â— nobis â–ª And as the wynde dryueth awaye thycke mystes from the face of the earth so by hys death he droue away our synnes settyng them as farre from vs as the East is from the weste Lykewyse as when the sunne aryseth the worlde receyueth lyghte Agayne when it is auayled darkenes of the nyght approcheth Euen so when grace commeth Ephe. â— the soule is made bryghte and shynynge whiche by sinne agayne is made foule and darke Remembre therfore my soule what displeasure it is for the mortal body to liue in darkenes lacking the syght of the carnall eye in thys worlde Tobie ii as dyd blinde Tobie And therby thou shalt know what hurte the spiritual darknes of sinne bryngeth to the soule of maÌ„ Eccle. â— Wherof in figure the stoborne Egyptians had one plage of darkenes thycke and palpable accordynge to the darknes of theyr synnes and disobedience agaynst God WheÌ„ the children of Israell that is the faythful beholders of God had in the same countrey lyght in al places where they dwelled The grace of God expelled from them all suche darknes of synne They feared God and serued hym faythfully in theyr hertes durynge the tyme of theyr oppression by the Egyptians but after beyng at libertie they waxed wanton and kycked agaynste the Lorde that had delyuered them Be thou therfore glad wheÌ„ aduersitie commeth For that is the mooste soueraigne medicine for the soule gyuen by the hygh phisition to suppresse the proude fleshe that rebelleth agaynst the spirite and therby to make man call for hys grace Sicut miscretur pateâ— filiorum misertus est dominus timentibê° se Hebre. xii And herein thynke the mooste bounde to the father
but the eatynge of the onely tree of knowledge of good and badde Genes ii further for his helpe comforte and companie of a rybe of his side thou madest for him a womaÌ„ and gauest her to him to be his wyfe There had they instructions gyuen them and the lawe of lyfe for an heritage Before them were layd both lyfe and death â—cclesiast xv good and euyl with a free wyl geuen them to take whether so euer liked them But their frailtie was suche that they throughe a small intisement chose the euyl and least the good they leaft lyfe and chose death Thus Lorde through synne and breakyng thy commaundement man lost the free wyll that was gyuen hym in hys creation and purchassed death to all hys posteritie In the way as he went from Hierusalem to Hiericho he fell in the handes of theues â—ic 1 who hurtynge and woundyng hym sore departed leauyng him halfe deade there could he of none haue helpe but onely of the good Samaritane who passed by the same way He poured wyne oyle into his wound and toke the cure of him This Samaritane was thy mooste louyng sonne Christ which toke vpon hym all the iniquities of mankynde and layed them on his backe â—say iâ—â— by hys deathe purgynge and cleansynge hym not onelye from the synne originall of oure forfather Adam but also from al our actuall synnes by vs committed from tyme to tyme by the vertue of his passion and the Sacrament of Baptisme and penaunce For as by one Roma â— that is oure fyrste Adam was death sent in to all mankynde so by one other oure seconde Adam Christe was mankynde restored to lyfe For the whiche great and hygh benifite of thy sonnes blessed passion for oure redemption we thy poore creatures mooste humbly prayse and thanke the and acknowledge hys inestimable loue towarde vs. In that he vouchsaffed to dye for vs beynge then synners and in that we were synners we were both thyne and hys mortall enemyes Neuerthelesse mooste mercyfull father the sparcles of the fyre kyndeled in vs by oure olde father Adam and the dregges or remnauÌ„tes of his synne remayne in vs that we are become so frayle and weake that we can do no good of oure selues no not once thynke a good thoughte And in case we by thyne assistence wyll do anye good acte Roma vii yet are we not able of oure selues to perfourme it But the wyll and the pefourmynge of the same Phillip ii doth wholye depende vpon the and the helpe of thy mooste kynde sonne oure louynge brother it lyeth not in vs nowe to chose and take what waye shall be beste but all our steppes and procedynges towarde goodnes muste be directed by the. We wander here miserably in the valeis and lowe partes our streÌ„gth wil not serue vs to clyme to the heyghte of the hylles where thou dwellest Lorde in the mounte of Syon a place prepared for thyne electe a chosen enherytaunce of thy faythfull seruaunt Abraham and his sede wherfore sence we beyng burthened wyth the affectes of worldely pleasures and also wyth other cares and troubles caÌ„ by no meanes ascend to the that arte on the toppe of so highe a mountayne accompanyed wyth so manye legions of angelles that styl attende vpoÌ„ the we haue no remedy but wyth thy prophet Dauid now to lyst vp the eyes of our hertes myndes towarde the â—enaui oculus meos â—u montes and to crye for helpe to come downe from the to vs thy poore and wretched seruauntes we wander here alowe as lost shepe hauynge no shepeherde We are assayled on euery syde wyth manifolde enemyes â— Petri. v. The deuyll rauenynge and hungry seketh whom he maye deuoure The worlde blandishynge and alluryng vs to her disceytful vanities The fleshe also whyche we cary about wyth vs beynge a domestical enemie readye and prone to drawe vs to all vices and pleasures from these can we by no meane be defended but by the Lorde Sende vs therfore thy helpe from the high hylles Vnde veniet autilium 〈◊〉 Sende vs thy holy angelles to assist and strengthen vs by whose helpe we maye by steppes of vertues clime vp to the to enhabite amonge these noble hylles the countrey of all fertilitie and aboundaunce To these hylles after longe labour thou broughtest the Israelites amoÌ„ge these hylles thou causedest thy chosen Citie of Ierusalem to be builte to be throughe them the stronger and more sure agaynste al assaultes of enemyes From these hylles discended the swete sprynges and fountaynes of water to ouerflowe the lowe valyes and make them both pleasaunt and profitable Thus of the mooste mercyful father Auâ—â—â—m meum a domino qui fecit eclum et terram floweth all bountie and goodnes Thou madest heaueÌ„ and earth for thine owne honoure and mannes coÌ„moditie Establish therfore good lorde the choseÌ„ worke of thyne haÌ„de wyth thy eternall helpe from heauen sende vs downe the well sprynge of thy grace Sende thy stronge angelles to ayde vs by whose helpe no assaulte of our spiritual enemies Non dei in commotinem pedem tuum maye preuayle agaynste vs. No not once be able to remoue oure feete or thoughtes froÌ„ the obseruyng of thy godly wyll and pleasure The bryghte angelles stode not fast but through pryde slypped and susteyned a great fal Our father Adam also brake thy precepte and his fote slypped He fel from paradyse of pleasure into thys worlde a place of trauayle He fell from immortalitie to mortalitie Take awaye therfore from vs Lorde that proude slyppy fete so that no temptation of synne remoue vs causing vs to fal froÌ„ the. Make vs to be trew Israelites Roma ix that is seares of God Make vs the trewe sede of Abraham by fayth and of Isaac by promission So that by the helpe of angelles we maye dwell here in the Citie of IerusaleÌ„ that is in thy trewe churche here militant continewinge in thy trew fayth wythout swarueuynge abydynge in hope of thy promyse made to al thy faythful and workyng by ardent charitie Math. v. as thou hast commaunded vs to the good example of other and to the glorifiynge of thyne excellent maiestie And then neade we not to be afrayed of any power of enemies Thou beinge our keper and our watchmaÌ„ we are sure froÌ„ al sodeyne inuasions Thyne eyes are and euer wyl be open vpon vs Neque dormitet qui custodit te Ecce non dormitabit neque dormiet qui custodit Israel thou neuer slepest nor none of thy holy angelles but intentiffely do attende to the saffekepynge of thyne electe and choseÌ„ people that are the lyuely stones of thy churche or congregation Al men be they neuer so holy do sleape and slumbre but Christe sleapeth not he sleapt once arose agayne froÌ„ his sleape so that he wil neuer more sleape but preserue the true Israelites i. Corhinth xiii i. Io. iii froÌ„ al perils
in dominum Psalm .xxii. Rom. viii euen froÌ„ the breastes of my mother and by the same hope I trust fyrmely to be saued The good husband maÌ„ ploweth his ground soweth it reapith and thresheth his corne and al vpon hoope of the profyte i. Corhint ix whyche thereon ariseth Euen so Lorde wyl I abide in hope and trust of thi glory that is to come and that not onely in youth A custodia matutina vsque ad noctem or one tyme onely of my lyfe but continually froÌ„ the mornyng watch vnto the nyght from the tyme of youth in which thou gauest me fyrst my descretion vnto the laste ende of my lyfe For whosoeuer casteth away hys hope before the night of death come loseth al that he watched for before Genes xii The wife of Loth kept wel her way of a great whyle styll lokyng on forward but at the last she coulde not forbeare but loked backe vpon her couÌ„try wherin she before had plesure and was turned into a saltston It was not without a great misterye that the Leuites were commaunded to offre vnto thee Lorde Leuit. i bothe the head and the tayle of the beast offred for sacrifice Wherby is meÌ„t that thou dost not alowe a good beginnyng vnles there folowe also a good ende For he that continueth to the ende shal be saued This hope in thi promise hath my poresoule firmly reposed in her bosome or brest Mathew .xxiiii. and this hope it is mete that al Israel Speret Israel in dominum that is all chrysten menne which by faith se God should haue For blessed is the man which trusteth in the merciful God and curssed are they that put theyr trust in man Of thi grace and mercy only cometh al our goodnes Thy mercy forgeueth dayly our sinne Quia apud dominum misericordia the painful death of thi sonne Christ deliuered vs from al the paynes dewe for our offeÌ„ces Et copiosa apud eum redemptio Thou boughtest vs not with golde and siluer or any such vile price nether yet with the bloud of a goate or any other beast 1. Peter .i. But with the precious bloud of that lambe without spot thy blessed sonne Whose death had bene sufficient for a hundreth thousand such worldes The greatnes of thy loue caused the plentiful payment of the price of our redemption Ecclesi xxxix Thi blissing did flow vpon vs as a mightie flodde whose greate inundations do moysten all the grounde The charite of thi sonne hath brente vp and consumed by his death al our iniquities Wherfore the faithful beyng thus deliuered from all daungers by thyne onelye goodnes maye nowe geue praises and thanckes vnto thy myghtie maiestie restyng in hope to haue after this lyfe the thyng for whiche thei so long haue hoped which is ioye euerlastiÌ„g through the perfect visioÌ„ of thi blissed deitie euen as it is Which who so seeth enioyeth all thinges that his hert can desire The C.xxxviii Psal ¶ The faythfull man gyueth prayse to God wyth thaÌ„kes for his mercie shewed to him and exhorteth all other to do the same THe myghtie power of thi deuine maiestie O Lord of Lordes and God of al Gods with the plentifull aboundauÌ„ce of thi goodnes dayly declared to al mankynd Deute â— enforceth me to consider myne owne weakenes and insufficiencie in yeldyng to the any recompence Thou Lord arte omnipotent and madest all thynges of naughte I am thy symple creature made wyth thy hande and withoute thy helpe iiii Reg. v. I am able to do no good thynge Thou art the God eternall besyde whom there is no God I am a worme of the vyle earth not worthy to beare the name of a chrystian man for that through myne owne act of synne I haue defaced the beaultie of the principall part of man which is my soule made to thy godly image Neuertheles synce thou art the refourmer of mens hertes and the inspiratour of all grace and goodnes I mooste humblye beseche the to correcte by thy power that whyche throughe my frayltie is a mysse Redres by thy pitie that whiche I haue marred through my follye make me able to yelde vnto the that whiche thou requirest of me that is to acknowledge myne owne insufficiencie CoÌ„fitâ—bor tibi domine and to rendre vnto the noble prayses and louyng thankes for thy manifolde gyftes of grace wherwith thou hast of thi mere leberalitie endued both my soule and my body Make me worthy to laude the which by no meanes maye be but by wyping away al myne iniquities Ecclesi xv In toto corde meo For thy prayses be not semely in the mouthe of a synner Yea Lorde I pray the enflame my hert with the loue of the. So that from the botome therof I maye speake them and thine honour to extol not myne nor to loue any thyng in this worlde but the and for the. Thou art the true God and sauiour and there is none els but thou Esaye .xlv. Out of thy mouth cometh the worde of ryghteousnes whiche no man may turne Wherfore al other Gods set a syde to the onelye wyll I synge prayses and confesse the onely to be the liuyng God and that wyl I knoledge before the hole congregation of the faythful ii Corin. vi Adorabo conuersus ad templum sanctum tuum Thou knowest the inwardes of the hert of man and in the hertes of the faythful is thy seat or resting place The soules of the iust are the temples wherin thou dost inhabit To this temple wyl I turne my selfe by consideryng the estate of myne owne soule which wheÌ„ by thy grace I make clene of vices then am I mete to receiue the to honour the to geue praises to thy high maiestie Actes .xvii. Since that thou beyng Lorde of heauen and earth and of al that therin is coÌ„tayned delitest not to dwel in temples made with maÌ„s handes Dauid wold haue made the a temple and was forbidden by the Prophet Nathan to whoÌ„ thou saydest thou wast not vsed to dwel in any house ii Regum .vii. iii. Regum .v. And although thou diddest afterwarde cause Salomon his sonne to buylde the a material house for the congregatioÌ„ to assemble in and therin to honour the yet chifely Lord the hert or soule of man is thy pleasaunt habitation Wherfore Christ thy sonne sayde to the woman of Samarie Iohn .iiii. that nether on that mouÌ„tayn nor yet in Hierusalem should men worshyp the but that the true worshippers shold worship the in spirit and in truth The true worshippers must leaue earthly affections and inwardlye beholde the spiritual heauenly ioyes desiryng to be the pertakers of them with the aungels So shal they beyng thy holy temple here on earth behold thy noble spiritual temple in heauen Et confitebor nominâ— tuo super misericordia tua et veritate tua Thus shal we worthely praise thy
and my workes of darkenes be made as apparauÌ„t vnto the in the nyghte tyme as in the daye The lyghte of the sinne doth nothynge encrease thy syghte no more doth the darkenesse of the nyghte let thy syght And that more is thou Lorde doest inhabite the inwarde partes of my body my reynes are thyne My delectations were wont to be in sensuall pleasures of the fleshe but now of thy goodnes I onely ioye and delite in the thou hast so stayed me that those partes of my body whiche serued before thyne enemie are nowe become readye to serue to sanctification and are become thy proper possession Rome vâ—â— For what am I miserable wretche beinge destitute of thy helpe I do consydre thy goodnes thy godly prouidence by whiche thou waste the cause of my fyrst beinge thou dyddeste laye the foundation before I was fyrste begotten in the wombe of my mother and before I receyued any shappe of man thou dyddeste wyth thy helpe couer me In proces of tyme thou gauyst me my fourme with liniamentes of the body proportioning in me the shappe of maÌ„ that I now haue whiche a certeyne space before was a rude piece of fleshe wythout ony comly fetures at the laste thou dyddeste brathe into my bodye thy lyuelye breath thou dyddeste there nurishe me and keepe me from perilles duryng myne abydyng there Afterwarde when the tyme of my byrth was come Suscepâ—sti me de vtero matris mee thou tokest me into thy fauourable protection hast from tyme to tyme accordynge to the quantitie of my growyng and the tyme of my yeres giuen vnto me strength of body and brought me vnto the iust perfection therof The coÌ„ning maysters in the crast of grauyng caruyng payntyng or any other worldly facultie wheÌ„ they haue with diligence acheued any worke which they haue taken in hande they then set it on syde as a thynge whiche neadeth no further laboure or industrie But it fareth not so by thy worke in the makyng of me other thy reasonable creatures we haue dayly neade of thy gracious healpe thou muste euer engraue in vs thy preceptes muste frame in vs a herte desirous to keepe them thou muste laye vpon vs a coloure of thy grace whereby we shal be stroÌ„ge and able to fulfil them Greatly therfore are we bounde vnto thy maiestie for the loue CoÌ„fitebor tibi quta te ribilitet magnificasti me thou bearest vnto vs whiche is much more abouÌ„dauntly shewed in the preseruation of vs then it is in our creation muche oughte we to prayse the and to thanke the for our woÌ„derfull creation but muche more meâ—ueylouse are thy workes in oure dayly protection assistence inspiration Mitabilia opera tua redemption and reconciliation Et anima mea cognoscet ea whiche the spirituall eye of my soule doth ryght wel considre For wythout those all that was before wroughte was to lytle purpose for our profit Wherfore we must humbly praye the Lorde to regarde what shal redound to thy greatest glorie that to set forth for thyne owne honoure and also for thy profit sence thyne honour is more auaunced in sauyng of one poore miserable and sinful creature through thy mercie then in the dampnation of a thousande by the rigour of thy iustice For in hel can none prayse the but curse wayle mourne and lament theyr miserable estate incessauntly Thou knowest what is within vs to the vttermoste be it neuer so closly secretly hidde Non est occultatum oâ— meuÌ„ a te quod fecisti in occulto The bones both great and smal in al partes of my body thou haste nuÌ„bred them all although they be with the fleshe the skynne ful priuely hidde froÌ„ the syght of our carnal eyes yea thou knowest the earthly mattier wherof my body was made â—â— substáâ—la mea in inâ—rioribus terre and diddest deuise the fashion therof in the earthly place of my mothers wombe loÌ„ge time before it was made thou diddest beholde the imperfecte matteir of my bodye longe before any shappe were put therin â—mperfecâ—um meuÌ„ viâ—etunt oculi tui or any lyfe gyueÌ„ there vnto Al that euer concerneth me froÌ„ my begynnyng to the ende is wrytten in thy booke of godly forknowledge â—n libro tuo omnia scriâ—â—ntur Luce .xii. The here 's of my heade thou knowest by numbre The dayes of my lyfe of al other thy reasonable creatures both good badde are written in that thyne eternal boke which is nothinge els but thy godly mynde thyne euerlasting memorie which seeth a farre of al the actes not onely of those that haue ben or now are liuing on the earth but also of al that shal succeade vs. For wheÌ„ al that are now in lyfe shal be taken by death out of this transitorie world paying the general det dew vnto nature so that not one that is now in lyfe shal tary to see the dayes and time that here after shal come â—ies firmabuntut et â—emo in eis yet shal other encrease come in theyr places wherof none shal escape thy moste perfecte knowledge They are al writteÌ„ in thy boke of eternal prescience as we are whiche shall passe awaye before that tyme. Great therfore incoÌ„prehensible are thy wayes in my iudgement QuaÌ„ preciose mihi fueruÌ„t cogitationes rue Right precious are thy counsels declared vnto maÌ„kinde so many wayes that no tonge is able to expresse neyther hert to imagin them The summe of them is so great that when I entende to tell them Quam ingentes facte funt summe eorum they are mo in nuÌ„bre then the sandes or grauel of the sea bankes If I woulde endeuour my selfe therto al my lyfe tyme my worke were al in vaine why Si enim numerare coner eas super arenan multiplicabuntur Ecclesi i. For that thyne onely wysedome hath deuised them whose grouÌ„d no maÌ„ can seeke out No maÌ„ hast thou euer made thy councellour in thy noble proceadinges Esaye .xl. the swetnes of thy goodnes wisedome when I haue thus earnestly coÌ„sidered froÌ„ whoÌ„ nothinge can be keepte closse I determined incontinent to leaue al myne olde maner of euyl lyuing Exsurrexi et adhuc siterum to aryse out of sinne wherin I lay wallowing as doth the foule swine in the myre to cleaue vnto thy lawes to fulfyll thy preceptes And my hope strayghte sayd that taking sure holde of the of thy grace I should at the last general arising of the body ioyned with my soule enioye thy blessed presence in thy heaueÌ„ly kingdoÌ„ hauing coÌ„forte of the clearnes of thy bright maiestie being made partaker of thy ioyes perpetually These great and vnspeakeable pleasures should I haue lost if I had coÌ„tinued in synne Si occideris deus peâ—catores In steade wherof I shoulde with the wicked sort of people haue ben throwen into hell there to receiue death euerlasting both of