thy presence Sacrificium deo spuÌ„s contribulatus cor contrituÌ„ et humiliatuÌ„ deus non despicies I wyll offre vnto the my troubled spirite for myne offences myne hert contrite and broken for my synnes and this sacrifice I knowe thou wylte not despyse To thys sacrifice thy prophet Esay also telleth me that thou wylte loke Esay lxvi aboue all other that I can gyue the. And for that there shoulde nothynge be left behynd I do according to the mynde of thyne apostle Paull Roma xii offre vnto the both my body and also my soule as a quycke and holy sacrifice iii. Reg. xx This sacrifice offred Ezechias and recouered health and had thy fauoure The same offred Mary Magdalene the theffe on the crosse hangynge wyth innumerable other and were receaued in to thy fauoure And I throughe thy grace beynge penitent clayme no lesse mercye to be shewed vnto me Genigne fac domine in â—ona voloÌ„tate tua Siâ—n And not only vnto me but I desire the also to be fauourable and gracious vnto Sion that is to thy whole christen and faithfull congregacion which onely dependeth on the goodnes of the and nothynge on theyr power or merites Esay lxii VppoÌ„ the walles of thys thy castel thou lord must sette watch men continually Thy holy aungels must haue the kepynge therof or elles are not the inhabitauÌ„tes able to defende theÌ„ selues from theyr craftye and myghtye enemyes Thou knowest Lorde howe weake and of smale force mankynde hathe ben euer sence the fall of Adam iii. Reg. xvâ— We more delyte in the buyldynge of Hiericho then we do to defende the fortresse of Sion I meane we more regarde the pleasure of thys worlde and the temporall coÌ„modities therof theÌ„ we do to make vs stronge agaynst oure spirituall enemyes and to become thy welbeloued chyldren and seruauntes So weake we are so frayle and vnable of oure selues to do that good is and so prone to do that is forbyddeÌ„ vs. Helpe vs therfore mercifull God wyth thy noble grace wherby we shall so remayne here in the buyldyng of Syon beholdynge the by faithful hoope in thys present lyfe that we shall through thy mercye be hewed squared and made mete stones for the buyldinge of thy heauenly citye of HierusaleÌ„ Vt edificetur mutt Hierusalem whose walles are erected and made of the lyuelye stones of thy faythful church here militant whyche thy grace hath chosen and prepared amonge vs thy earthly congregacion for the receyuynge of that thy heauenly edifice where thyne elect shall offer vnto that incessauntly such burnte offrynges as are acceptable vnto the Tunc delectaberis sacrificiis iusticie oâ— lationibus et holocaustiâ— whyche is the sacrifice of prayâ—e thankes geuynge vnto thy maiestie continually This is the sacrifice of iustice whych all thy reasonable creatures of dewtie owe to yelde vnto ye. This is the oblation of the bullockes of our lyppes that is the fruyte of oure lyppes wherof the prophet Osee speaketh Osee .xiiii. that we shall yelde vnto the by confessinge the prayses of thy name which shal be to the much more acceptable then any sacrifice of fatte bullockes was in the olde tyme. Tunc imponent super altare tuuÌ„ vitulos Graunte vs therfore Lorde of thy grace to be of the noÌ„bre of thyne elect Psalme .cxii. whych shall present thys worthy sacrifice as a preciouse incense of swete sauour vppon thyne aultare whyh is Chryst oure hygh priest and mediatuour vnto thyne hyghnes in that glorious habitacioÌ„ worlde wythout ende ¶ In thys Psalme the Prophet warneth all men not to regarde the prosperitie of the wycked The .lxxiii. Psalm and the smale pleasure of the iuste men in thys worlde He sheweth the fyrst to haue a short tyme in his prosperity the others rewarde to be eternall O God eternall the geuer of al felicitie whose loue is lyke the euenynge and mornynge raygne vppon the earthe Osee vi whose mercies can not be nombred whose wysdoÌ„ and deuine prouidence is suche Sapiâ—n vâ—â— that it reacheth from one ende to an other myghtyly and louingly doeth ordre all thynges although through ignoraunce we can not know the causes of thy sayde ordre Yea to suche as be weake thy godly determinatioÌ„s seame also vnreasonable and iniust as the bryghte sonne to sore eyes seameth noysom and vnpleasaunte where to cleare and hole eyes the lyght therof is confortable Thy goodnes lorde to all mankynde is so manifest that no reasonable creature can say but that he hath tasted therof i. Coâ—hin iiii Quam bonuâ— Israell 〈◊〉 For what good thyng hath maÌ„ that he hath not receyued of the Thou arte good I say to all men but specially to Israell This people hast thou chosen for thy peculiar flocke Psalme lxxvi In Iewry only wast thou knoweÌ„ to be the liuynge God and in Israel great was thy name but what is this Israell nowe sence the Iewes haue forsaken the and thou arte conuertid to the gentiles Israell verely by interpretacion is the feare or beholder of god Mathew .v. Thys none can do onles he haue a cleane and pure herte voide of malice synne So that in conclusion thou arte good by thy principal chyefe goodnes to theÌ„ that haue an vpryght conscience His qui tecto sunt corâ—e a streyght hert a mynde not bowynge downe to carnall and teÌ„porall thinges but aspiringe to heauenly and eternall thynges Nowe all that professe the name religion of thy soÌ„ne Christ are come in place of the Iewes Yet be they not all Israelites Only those that haue a pure herte are Israelites For they shall se god as he is The other for theyr wyckednesse are abiect as were the Iewes for theyr incredulitie Al are not the sede of Abraham that descended carnaly of hym But in Isaac onelye was called hys sede by promission But there is one thynge lord Roma ix that causeth me and other such weake persons as I am to doute and muse moche of ii Paral. xix Thou beynge our god and a iuste god in whose doynges none iniquitie or iniustice can be fouÌ„d that such as are wycked and most miserable sinners are most esteamed in this worlde They haue treasure at wyll and pleasure beyoÌ„de all measure All thinges prospeare here wyth theÌ„ wheÌ„ we se thy faythful and elect people wrapped in all kyndes of miserie accompted as fooles vile and abiecte yea thou puttest them to tribulation persequutioÌ„ and in opprobrie to all other Thys beynge playne before oure eyes Mei autem pene moti sunt pedes pene effussunt gressus mei causeth oure feete and treadynges all most to slyp The feete of the mind are the thoughtes and imaginations by whych it is caryed froÌ„ place to place These thoughtes and iudgementes had almost erred seynge the prosperitie of the wycked Oure treadinges were vnstedfast after the sorte of them that go vppon the
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
Thou hast put vs into this present worlde to fyght and to striue with our enemies who coÌ„tinually assault vs. But thi grace maketh vs able to repel al their inuasions Thou sufferest vs not to be tempted aboue our strength And for our triumph thou rewardest vs with a crowne of glory and immortalitie For thys purpose of thy bountefull goodnes hast thou appoynted vs this place that is this worlde to trauayle in to the inteÌ„t that so oft as we do fall from the in this place we should lament mourne and wepe for our offences not doubting but thou through the merites of thy sonne Christ wilt mercifully receyue vs agayne into thy fauour geue the blessyng of thy grace whereby we shall haue a good wyl and disposition to ascende vp to the. Etenim benedictiones dabit legis lator And encrease of streÌ„gth to cleaue fast vnto the. Ibunt de fortitudine in fortitudinen The vngodlye fal from the descendyng douneward frome one vice to another but thi faithful elect increace dayly in goodnes And of the Lord coÌ„meth al our power strength to do good of thy sonne Chryst Iesus our maister our teacher gouernour Luke vi who promised that if we wepe and mourne here in this vale of myserye for our synnes Psalme .cxxvi. we shall here after laugh and be ioyful in eternal glori If we do sowe with heuines we shall reape with gladnes If we perceauer good stroÌ„g champions here in battel we shal for our reward behold thi glorious face in Sion that heauenly mansion Videbitur deus deoruÌ„ in Sion we shall se the face of thy sonne Chryst who is thy wysedome and thy power whych whoso seeth enioyeth all ioyes and pleasures To se that delectable syght i Corhin i. oure hertes do much desyre of the that art the Lord of hostes Domine deus virtutuÌ„ exaudi orationem meaÌ„ auribus petelye deus Iacob For thys we make humble peticion to the that art the God of Iacob Genes xxxii who wrestled with thyne angell and preuayled whose name thou diddest chauÌ„ge diddest call hym Israel that is the fear or beholder of God EueÌ„ so make me of Iacob that is of a stroÌ„g and good wrestler against al myne enemies in this worlde to become Israel that is that I may after this lyfe se thyne incomprehensible deitie Lorde of Lordes in Sion to the full contentation bothe of my soule and body We are much vnworthy to obtayne any thyng of the consideryng our vnkyndnes shewed to the and our wretched estate wherin we remayne Protector noster aspiâ—e deus Neuertheles Lord we pray the to be our defeÌ„ce and protectioÌ„ through thy grace not for our merites but for the merites of thy most entierly beloued sonne Chryst thyne only annoynted aboue all other with the oyle of ioye and gladnes Collos i. He is our head we are the meÌ„bres of hys body He dwelleth in his faythful and thei in hym Who so receiueth any of hys electe Mathe. â— receiueth him He was incarnate for vs suffered death for vs bare all our iniquities on his backe and arose agayne for oure iustification Wherefore Lord we doubte not but thou through the infusion of thy grace Respite in faciè Christi tui Roma v. wylt looke vpon hym in vs that is to shewe vs mercy for his sake So that where abouÌ„dance of synne hath bene there may nowe reigne more plentifulnes of grace through hym that all the workes of darkenes being throwne away and all vanities of this worlde beyng cast behynd our backes we maye enter into the court of thy bryght heauenly Ierusalem Quia melior est dies vna in atriis tuis super milia wher one dayes abydyng is better then a thousand daies being in this world For here is continual trouble and disquietnes there is perpetual rest and traÌ„quillitie yet many there be whoÌ„ the being still here in this world woulde wel content and satisfie and all for lacke of fayth Thei thinke of this life they haue knowledge and experience so haue they not of the other They are loth to lose a thyng certayn for a thyng vncertayne But thy faythfull knowe through fayth that wheÌ„ in this world the day passeth sone away and then commeth the nyghte and darknes accordyng to the reuolution of tyme Apoca. xxi in thi celestial citie is continual day and neuer night All is there but one day a day eternal a lyghte euerlastyng The absence of the sunne in this preasent world causeth the night But in thy citie thy sonne Chryst whiche is the sonne of iustice is euer continually present causyng there one continuall day whych day encludeth many thousande yeres Yea it endureth for euer sence tyme there hath no place for as thou wast without begynnyng before tyme so shalt thou Lord Titus i be without endyng after tyme regning with thy chosen and blessed spirites in ioye euerlastyng in thy noble palace ful of blysse and of al couÌ„fort In which house Elegi ad limen sedeâ— in domo dei mei magâ—quam habitare in tabernaculis impietatis Mathe. xi I had rather be a dore keper then to dwell in the tentes of the vngodly Thy holy seruaunt Ihon the Baptist by the testimony of thy sonne Chryst was the greatest most perfect man that was vpon the earth Neuer theles the lest in the kyngdome of heauen whiche was angel was greater theÌ„ he Exod. ii Moyses was brought vp by the daughter of Pharao and reputed as her sonne where he myghte in great wealth haue continued if he had would But wheÌ„ he was great through fayth he refused to be called her soÌ„ne and chose rather to suffer aduersitie with the people of God â—breos xi then to enioy the pleasures of synne for a season and al for that he had respect to the reward to come in thy heauenly house All honour al pleasures and all thynges in this world are mouable and transitory as are tentes tabernacles The ioyes there are stedfast and perdurable and geuen of thy goodnes â—athe v. â—uia misericordiam â—ritatem deligit deus â—tiam et gloriam dadominus Non pribit bonis eos qui â—bulaÌ„t in perfectione tuâ—iâ—â—athew iâ— to those that are meke and humble in spirit Thou dost graunt to thy faythfull mercifull Lord of thy great goodnes both grace and glorye so that no good thing shal be witholden from them that lyue a godly lyfe Thou fyrst shewest thy mercy and geuest grace calling sinners to repentaunce as thou diddest call Paull from persequution and Mathew from the receiuyng of custome Then of thy verite iustice thou geuest to those that thou hast called the reward of immortalitie whyche reward or crowne of glorye Timo. vi thy sayed Apostle Paull claymed as a dutie after hys battayle Thou arte therin dettour to al iust people of thy promyse not of theyr deseruinges
tyme is here but shorte continue thy grace lord toward me who endurest past al tyme that is for euer and euer thy remembrauÌ„ce through al generatioÌ„s Tu autem domine in â— ternum permanes et memoriale tuum in generatione generationem Thou the art eternal must saue me that am but temporal But what is thy remeÌ„brauÌ„ce through al generations It is nothinge els but thy natural propertie to be merciful which thou hast euer put in execution in all tymes from one generatioÌ„ to another Thou art more ernest in the remembrauÌ„ce therof then is the natural louyng mother of her owne natural chylde borne of her body as recordeth thy prophet Esay Esay xlix Tu exurgens domine miseteberis Sion Aryse therfore merciful God and haue mercy vpon Sion that is thy church or faythful congregation for it is tyme to haue mercy vpon her yea the tyme is come Quia tempus miseren di eius quoniam venit tempus she hath long suffered payne and persecution Nowe geue her ioye and consolatioÌ„ But what is this tyme was there euer anye tyme in whych thou diddest not shewe mercy to thy seruauntes no truely For from the fall of angelles vnto the ende of the world thy mercy hath euer bene and shal be abundaunt to al mankind But chiefly it was shewed when thy holy sonne was sent into this world to suffre death and thereby to enter the glory of his father Wherby the gates of heauen wer opened which before were fast shut that no man myght entre This tyme was the begynnynge of grace and called the tyme of grace and was certenly appoynted when the fulnes of tyme was come Galothas â–ª iiii which was before sene by the inscrutable wisdome of thi deitie wherby thou dost al thynges in most perfect ordre This tyme of grace we trust shal coÌ„tinue euer to those that are penitent for the time of penitence requireth a tyme of mercy Wherfore we pray without seasing vnto the to haue mercy on Sion the faithfull congregation Qâ—â—oniam placitos feceruÌ„t serui tui lapides cius which was made of liuely stones gathered together both of the Iewes and also of the Gentiles The faythful christians were derelye beloued of thy seruauntes the Apostles Who buylded them vpon a sure rocke Thy soÌ„ne Iesus Chryst was the foundatioÌ„ Thei buylded not vpon maÌ„ nether yet vpon angel These faire stones were hewed square and set by their preaching and were alowed and acceptable not onely to them but also to the Lorde For thy Prophete zachary witnesseth of the that thou wylte haue the stones of thy Sanctuary set vp in thy lande and wylt deliuer theÌ„ in the stormy day of thy iudgement zachari ix as the flocke of thy people whych shal be prosperous and goodlye But the earth or the dust of SioÌ„ that is the wicked worldly sort of people that haue receiued the name of thy sonne onely Et puluerem eius nuscrabilâ—m yet in liuyng are the chyldreÌ„ of Pharao that is of the Deuyl to whom they haue builded a temple such shall by the preachyng of thy seruauntes not be amended but shall remayne more wicked and myserable they sauour onely of the erth wherof thy come as dust shal be blowne away from the face of the and thy blessed sonne at the general iudgement But as the Heathen Lord and all the rulers of the earth shall tremble for feare of thy name and the iustice of thy maiestie in iudgemeÌ„t EttimebuÌ„t gentes nomen tuum domine et omnes rages terre gloriam tuam i Corh iii. so shal Sion thy faythful church or congregation buyilded by thy seruauntes in the name of the and thy sonne Chryst be glad ioyful for to them thou shalt appere in thy glory Thi noble sonne shal then shewe him selfe Quia edificauit dominus Sion et videbitur in gloria sua Esai .xxxiii. Esaie liii to them as a king of power to their great reioysing He came fyrst into this world poore and dispised hauyng no beautie in hym Then shal he appere glorious and triumphing Wherfor most louing father Resperit in orationem humilium et non spreuit precem eorum tourne the vnto the praier of vs that are pore and destitute of any helpe but only through thy mercy dispise not I beseche the our humble desyre Beholde our peticions with thy merciful eyes Gen. iiii wherwyth thou beheldest the oblasion of Abell and diddest receiue it thankfully and where with thou beheldest the prayer of the Israelites beyng in bytter bondage in Egypte and diddest deliuer them Also with whiche thou sawest the prayer of Iudith to the destruction of Holofernes and to the sauegarde of thy people Iudi vi With those same mercifull eyes vouchsafe to loke vpon vs and our praiers wherby the noble fame and prayse of thi mercies shal be written for those that come after Seribatur hoc in generatione altera et populus qui câ—cabitur laudabit dominum that the people which shal be borne in fayth by Baptisme penaunce may prayse the Lord and thy holy name sence more honour it is to the to saue those that are in bondage of synnne and in death through thy mercye takyng theyr hertie penytence in satisfaction of theyr offences then vtterly to leaue theim destitute of thy grace and straghtly to condemne theÌ„ This mercy is annexed to thy deuyne nature it is also thi wonted custome Quia resperit de ercelso sanctuario suo dominus de eclo terram contemplatus est Vt audiret gemitus compeditorum et solue ret filios mortis Hebreos .ii. for when al mankind was lost and deade in synne Then diddest thou sittyng in thy celestiall throne looke doune to the earth vpon our miserable estate theÌ„ diddest thou heare the mournyng of such as were in captiuitie thraldome of the Deuyl sendest doune thine only begotten sonne that by his death he might deliuer froÌ„ death such as worthely were the childreÌ„ of death i. Corhin xv He therby put doune him that had the lordshyp ouer death that is the Deuyl For death was coÌ„sumed into victory His venemous styng which was sinne was plucked awaye All this diddest thou Lord to geue occasion to al meÌ„ to haue remembraunce of the Vt narretur in Sion nomen domini et laudatio eius in Hierusalem thy great goodnes and to declare the glory of thy name in Sion and to set furth thy praise in IerusaleÌ„ That is in thy church wheÌ„ the people are gathered to gether in the vnitie of one faith the kingdomes also to serue the Lord Cum congregati fuerint populi et regna vt seruiant domino with one accord that arte one in substaunce .iii. in persons geuing thankes to the and thy blessed sonne for the benefite of our redemptioÌ„ Thou hast oftimes called the fyrst earthly IerusaleÌ„ and her chyldren
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
any kynde of temporal pleasure whiche be thy gyftes also but of thy lyfte hande we nothynge esteme These many tymes thou bestowest vpon thyne enemyes The other thou reseruest for thine elect to receyue after many theyr tribulations And the same Lorde I humbly beseche to kepe in store for me thy poore seruaunt Regarde not the wyckednes whiche I dayly coÌ„mitte but thyne owne goodnes whereby thou frely dischargest such as offende agaynste the. At the least beholde the merites of thy sonne Iesus Christe my God and my Sauiour Dominê° retribuet promâ— who hath made good for me that I was not able to make good my selfe He hath payed my dette And vpon my repentaunce therfore thou Lorde haste sealed myne acquittaunce The onely cause therof was thy mercie and mere liberalitie whiche as it hath bene from euerlastynge euen so wyl it endure without ende for euer Domine misericordia tua in seculum And as through thy sayed great mercie thou dyddest sende thy sonne to dye for thyne enemyes so I truste that thou wylte not leaue to saue vs that are thy faythful seruauntes Consiore I pray the that whether we be sinners or elles by thy helpe made newe men and iustified yet alwaies are we thy creatures the worke of thyne hande whyche thy worke Opera manuum tuaâ—um ne despiâ—ias we beseche the mercifully to beholde and not oure owne worke whiche we haue added therto Thy worke was made good but the workes of oure haÌ„des haue made foule that thou hast wrought Maye it therfore please thy maiestie of thyne abuÌ„daunt goodnes to take away that we haue wroughte and let nothynge remayne but that is onely of thy creation So shalte thou acknowledge vs as thyne owne receyue vs to the and cal vs to thine euerlasting glory through Christ Iesus So be it ¶ The Prophet Dauid made thys Psalme properly in the person of Christ speakyng to his heauenly father as the head of his churche The Cxxxix Psalme But it maye be applied vnto the faythfull membres of his congregation retourned to God from all euyll wayes in whiche they haue walked LOrde God almightie the creatoure and maker of all thynges whose power is an euerlasting power which shall neuer be put downe whose kyngdome endureth incorrupte for euer and thy goynge out hath bene from euerlastyng great art thou high vnmeasurable thou onely knowest the wayes of wysdome Psalm lxxix Math. v. Baruch .iii. none other is there that seketh out her pathes but thou the mightie God whiche haste founde her out wyth thy forknowledge by the same thy godly wysedome and prescience hast created al thinges accordyng to thy noble wyll and pleasure Thys thyne omnipotent power Lorde I thy poore subiect do honour and thy wonderfull wysedome I haue in great veneratioÌ„ By the one thou madest al thinges By the other thou knewest what thou woundest make longe before they were made In both these hast thou declared thy selfe to be the lyuing God and although our actes whiche be past present and to come be al open before thyn eyes and oure thoughtes manifest in the lyghte of thy diuine prescience Domine probasti me et cognouisti me yet doest thou daly search proue thine electe people Somtime by aduersitie somtime by prosperitie not for thincrease of thy knowledge but to cause vs to be knowen thereby to other Genes xxii Of thys sorte dyddest thou proue Abraham in the oblation of his sonne to the entent his obedience myghte be an example to all that shoulde come after hym â—oâ— xxiii Thus also dyddest thou proue thy seruant Iob as golde is tried by fyre in the fornaice he was fouÌ„de both faythful constaunt iust Thou knowest what meÌ„ be before thou triest them but after the tryall thou hearest them theyr prayers and alowste theyr good actes and intentions By such profe Lorde hast thou tryed me both wythin and wythout and although thorow frailtie I haue erred wanderynge a lytle froÌ„ the yet at length haue I bene found to returne agayne to the that art the perfecte way to beleue faythfully in the as in my very God to trust wholy in the and to loue the as my merciful father all throughe the gyfte of thy grace not of myne owne strength or wyl Tu cognouisti sessioâ—em meam et resurreâ—tionem mâ—am Thou knowest my downe sitting and myne vprysinge that is whether I sit or stande rise or fal whether I go forth to trauayle in any worldly busynes or els returne froÌ„ labour to take my rest thou knowest and considerest al thynges better then I do my selfe when so euer I syt restyng in synne accordyng to the miserable coÌ„dition of my nature or els aryse againe out of synne through the goodnes of thy grace al is manifest vnto the yet are al my euyl actes sone put out of thy godly remembraunce so that I acknowledge my selfe to be a synner agaynste the. Thou requirest that I shoulde accuse my selfe or euer I be iustifyed by the. Psalm Cxxvii I muste fyrste eate the breade of sorowe for that I haue so longe sitten in synne and then arte thou ready mercifully to rayse me Thou art a God in whom no ignorauÌ„ce can fal The carpeÌ„ters and masones who entende to erecte an house fyrst deuise buyld the fourme therof in theyr mynde before the foundations be layed or elles shall theyr workes sometyme be racid downe to amende that was omitted or vicious And shall I thynke the to be so ignoraunte and vndiscrete a workeman of the worke of mans bodye that thou dyddeste not in thyne eternitie conceyue and know not onely al myne actes Intellexisti cogitationes meas de longe procedynges and ende but also my thoughtes which I should at any time thinke This were as great an errour as to tâ—ynke the not to be God Since it is a parte of thy deuine nature to se thynges a farre of and to knowe my thoughtes in thy forknowledge before they come into my herte or mynde whiche who so thynketh not to be in the taketh from the in his herte a parte of thy Godheade And as the good workeman maketh hys worke perfecte and trew by his lyne and his measure so doest thou measure all my wayes that is Semitam meam et finiculum meum inuestgasti omnes vias meas preuidisti al myne actes by the lyne of myne entent conceyued in the workyng of them whiche intent is aprarent to thy Godly consyderation Nothyng can escape the vntryed neyther the dedes of thy people for to receyue therfore theyr heaueÌ„ly rewarde neyther the workes of the badde to receiue for theÌ„ dew punishment Non est sermo in lingua mea there is no worde spoken by me but it is fyrste knowen to the before it is come in to my mouth And as thy wisedome is incomprehensible in knowyng al thinges euen so is thy power ineffable in the
body and soule Wherfore most gracious God I hertely beseche the to giue me grace to flee the coÌ„panie of the cruel bloud thirsty people Viri sanguinum deâ—â— nate a me to banishe out of my coÌ„panie al such as speake vntruly of the Qui contradicunt tiâ— scelerate eleuari suÌ„t fistra aduersarii tui of thy holy wyl worde also of al suche as exalt theÌ„ selues presuÌ„ptuously against the lest by being coÌ„uersauÌ„t in theyr wicked coÌ„pany I might fall froÌ„ the froÌ„ the right waye wherin through grace thou haste directed me For who so toutcheth pytche shal be fyled withall he that is familiar with the proude Eccli xiii shall cloth him selfe with pride He the doth euyll is worthy of death not he onely but those whiche comunicate with him Roma i. â—onne qui odetunt te Domine oderam et suet inimicos tuos taescobam haue pleasure in them that do euyl I hate them therfore O Lorde that hate the I may not away with them that ryse vp agaynst the. Thou art a mighty God and a ielouse God thou wylt not haue any parte of thine honoure gyueÌ„ to any other but reseruest that to thy selfe Thou requirest our whole loue our seruice our whole hertes He that serueth thy enemie the deuyl or the worlde can not also serue the. No man can at one tyme please two maisters â—uce xvi which are so diuerse of natures and wylles Wherfore such as hate the â—efecto odio oderam â—os inmici facti sunt â—ihi I wyll hate ryghte sore Those that are thyne enemies shal also be myne enemies Al that onely hate me are myne enemies I clearly forgyue them wyl forgette the displeasures which they haue done vnto me Math. v. Yea I do pray vnto the my merciful father euen from the botome of my herte to forgyue them But those that are thy cruell enemies Lorde whiche maliciously resiste the and thy holy worde I can not but hate them Moyses seyng the idolatrie of the people of Israell in worshippyng the golden calfe while he was aboue wyth the Lorde Exod. xxxii in the mounte Sinaye waxed wonderfull angry and in his angre slewe about three thousande men wyth the helpe of the Leuites and therin he assuaged thyne angre Wherin I do marke Lorde that he loued the people as thy creatures and prayed to the for them but theyr execrable synnes agaynste the he so hated that he could not forbeare to reuenge thy quarell Euen so dyd Phinees the sonne of Eleazar beinge iealouse for thy sake Numeri xxii slea an Israelite whom he fouÌ„de openly wyth a madianitishe wife to the euyll example of his bretherne the plage ceassed from the chyldren of Israell through hys earnest punishing of the wycked Wherfore I takyng of them example do not so loue the persons of the wycked whiche are of thy creation that I shall also loue theyr vices neyther do I so hate theyr wyckednesse that I shal also hate their persons but rebukyng and punishyng to my power theyr vices I do ryght hertely praye vnto the for amendement of theyr lyues and for the saluation of theyr soules Considre Lorde the frailtie of oure nature none can stande faste in thy ryghte waye but shall slyde and fall vnlesse thou gyue hym the staffe of thy grace to leane vpon and to staye hym therby I haue wandered from the as a straye shepe from the flocke but thy goodnesse hath founde me out agayne and broughte me vnto thy folde yet I fele that I can not do my dewtie vnto the as I am bounde to do I feele my coÌ„science to be sycke and wounded wyth the dartes of coÌ„cupiscence Proba me deê° et scit cor meum explora me cognosce semitas me as Wherfore I beseehe the my mercifull God to trye me wyth all kyndes of trialles wherby thou prouest thine electe people beate me scourge me and so correcte me that thou maist refourme me searche the goound of my herte proue and examine my thoughtes and where thou findest in me to be any waye of wyckednesse hidde playe the part of a good phisition Et vide si via iniquit tis in me est purge me therof make cleane my soule of al the vnclennes therof coÌ„sume the dartes wherwyth my soule is wouÌ„ded thou Lorde I saye muste heale me and none other through the may I be holpen and by none other The waye Lorde that I of my selfe shal enterpryse to walke in is the waye of synne and the waye of death a waye whiche muche displeaseth the eyes of thy deitie But thy waye is the way of health Et dedue me in via â—â—terna the waye of euerlastyng saluation Leade me therfore Lorde out of mine owne wycked way into thy blessed waye through the merites of thy blessed sonne Christ Iâ—hn xiiii whiche is the very trew perfecte way to all beatitude by whose healpe I may so directe my steppes and so set forth my paces in the way of this life that I may keepe the streight waye into the lyfe euerlastyng ¶ Al creatures reasonable are exhorted to geue thaÌ„kes and prayses vnto God both for the erection of our earthly Syon the Christen congregation Psalm Cxlvi and also of the heauenly Hierusalem MOste mercifull God and heauenly father by whom the whole worlde all the coÌ„tentes therof are gouerned of whose heaped goodnes no man can so muche desyre as thou arte able to gyue neither is any man able by his actes to merite the hundreth parte of so much as thou of thy mere liberalitie doest rewarde hym Lorde that doest exhorte vs thy faythful to aske of the in the name of thy sonne Christe thynges expedient for oure saluation for oure worldely necessities not doubtyng but that we shoulde receyue the same at thy mercifull handes This thy great loue and charitie mooste myghtie God Laudate dominuÌ„ quoniam bonus est psalmê° moueth me and also exhorteth me to gyue to thyne highnesse moste herty thankes and prayses as the creature ought to gyue to his maker Not thankes Lorde which are spoken onely wyth the mouth outwardly the hert being wythinforth corrupte with al kyndes of concupiscences and a herte grudgynge to do good to other but an hert and mynde whiche loueth the for thy selfe aboue all creatures and for thy sake wyllyng louingly to do to other as I woulde shoulde be done vnto me knowyng that in case my workes agre not consonauntly wyth my voice Deo nostro sit to cuÌ„dade cotaque laudacio the prayse whiche should proceade forth of my mouthe were nothynge pleasaunte in thy syghte since thou delitest not in the prayses that issewe from the mouth of a synner Ecclesi xv But what so euer I honestly do in thys worlde other eatynge or drynkynge sleepyng or wakyng i. Corhinth x. working or restyng I entende to do all thinges wholy to