wordes and vayne coulours of the rethorycans Not worldly maters and policyes / not vnfrutfull wayes of vanue / not wayes that leade men in to deathe But thy wayes and thy preceptes whiche lead vnto lyfe / nether wyll I teache them only one waye but many wayes for manye are thy coÌ„maundementes / how be it all these wayes ende in one / that is in loue charyte / whiche doth so combynde the faythfull hertes / that they haue one mynde and one wyll in god Or elles maye we vnderstonde by thy many waies / the dyuers maner of liuyng / wherin euery man walketh accordyng to his vocacyon some maryed / some lyuynge chaste in wedowhod / some vyrgyns and so forth / these walke after dyuerse wayes in to theyr heuenlye inherytaunce he may best subdue his rebellyous meÌ„bres Thus wyll I teache the wycked thy wayes accordyng to theyr capacite and coÌ„dicyon And the vngodly shall be coÌ„uerted vnto the / for I wyll preache vnto theym not my selfe / but Christ crucified and they shal be conuerted not vnto my prayse / but vnto the / geuyng the all honour prayse / they shal leaue theyr owne wayes come vnto thyne / that they may walke in them and so consequently attayne vnto the. Delyuer me frome bloudes oh god the god of my helthe / and my tongue shal tryumphe vpon thy ryghtwysnes ¶ I am styfled in moch bloude / and from the depth of it shall I crye vnto the lorde / Lorde herken vnto my voyce Tarye not lorde for I am euen at the verye poynte of deathe / this bloude that I speake of ar my synnes / for as the bodelye lyfe consysteth in bloude / euen so is the lyfe of a synner in his synne poure out the bloude / and the beaste dyeth poure out the synne knowlegynge it vnto god / and the synner dyeth and is made ryghtwyse Neyther am I wrapped in bloude / but ouerwhelmed and drowned in bloudes / ful stremes of bloudÊ’ do dryue me in to hell / helpe me lorde lesse I peryshe Oh God whiche gouernest all thynges / whiche onely canst delyuer me / in whose hande is the spirite of al lyfe / ryd and purge me from these bloudes Deliuer me from bloudes Oh God the auctor of my healthe / God in whome onelye consysteth my saluacyon Delyuer me Lorde / as thou delyueredst Noe from the waters of the floude Delyuer me as thou delyueredst Lothe frome the fyer of Sodom Delyuer me as thou delyueredst the chyldren of Israel frome the depthe of the red see / delyuer me as thou delyuerdst Ionas froÌ„ the bely of the whale / deliuer me as thou delyueredst the thre chyldren from the furnace of burnyng fyer Delyuer me as thou delyueredst Peter frome the peryll of the see Delyuer me as thou deliueredst Paule from the depthe of the see Delyuer me as thou hast delyuered infinyte synners from the power of deathe and from the gates of hell And then shall my tongue tryumphe thy ryghtwysnes / that is for thy ryghtwysnes whiche I shall feale ane perceyue in me through thy gracyous fauoure For thy ryghtwysnes as thapostle say the Ro. iij. cometh by the faythe of Iesus Christe vnto all and vpon all them that beleue in hym / then shall my tongue tryumphe in praysyng this thy ryghtwysnes / coÌ„mendynge thy fauoure / magnifieng thy pyty / knowlegynge my synnes / that thy mercye may be declared in me which wold vouch safe to iustefye suche a greate synner / and that all men may knowe that thou sauest them whiche truste in the and delyuerest them from extreme anguysshe and aduersite o lorde our god _____ Lorde opeÌ„ thou my lippes and then my mouth shal shewe forthe thy prayse _____ ¶ Thy prayse is a great thynge o lorde / for it proceadeth out of thy fountayne wherof no synner drynketh It is no glorious prayse that cometh of a synners mouthe / delyuer me therfore froÌ„ bloude oh lorde the god of my helthe my tongue shall magnifie thy ryghtwysnes And then shalte thou lorde open my lyppes my mouth shal shewe forthe thy prayse / for thou hast the kaye of Dauid whiche shettest no man openeth / openest no man shetteth / therfore open thou my lyppes as thou openest the mouthes of infantes sucktlynges / out of whose mouthes thou hast stablisshed thi praise These truely were thy Prophetes / Apostels and other saintes which haue praised the with a syngle and pure herte and mouth / not the Philosophers oratours which haue sayde / we wyll magnyfie our tongue / our lyppes be in our owne power / who is our god They opened theyr owne mouthes / thou openedst them not / neither yet stablysshed thy prayse out of thyr mouthes Thy infauntes lorde praysed the and despysed theÌ„ selues The phylosophers went aboute to prayse them selues and magnifye theyr owne name Thy suckelynges extolied thy fame glorye which they knew throughe heuenlye faâ—oure The philosophers knowyng the only by natural creatures / coulde neuer perfeytlye exproue thy renowne Thy sayntê magnified the with theyr hert / mouth and good workes The philosophers only with wordes and their own sotle imaginations thy chyldreÌ„ haue spred thy glorie throughout all the world The philosophers haue instruct but a few of theyr own adherentê Thy fredes wiâ—h spredyng thy glorye haue conuerted innumerable men from synne vnto vertue and vnto true felicyte The Philosophers nether knewe true vertues neither yet true felycyte Thy welbeloued haue preached openlye thy bounteous gentlenes mercyable fauoure / whiche thou shewedst in thy deare sonne vnto all the worlde But the philosophers coulde neuer attayne to knowe it Therfore out of the mouthe of infauntes and suckelynges haste thou stablysshed thy praise / for it haue euer pleased the to exalte the humble and brynge lowe the proude / now seynge thou dost euer resiste fyst the proude / geue me true humilite that thou mayste stablysshe thy prayse by my mouthe Geue me a chyldes herte / for excepre I turne backe become as a chylde I can not entre in to the kyngdome of heuen / make me as one of thy infauntes or suckelynges / that I maye euer hange on the teates of thy wysdome for thy teates are better then wyne / and thy wysdome better then all rychesse / so that nothynge can be compared vnto it / for it is to meÌ„ an infinite treasure whiche they that vse are made pertetakers of the frendshyp of god / therfore yf thou make me a childe theÌ„ shalt thou stablyshe thy prayse in my mouthe for then shalte thou open my lyppes my mouth shall shewe forth thy prayse shall ê‘feytly declare it euen as thou hast publyshed it by the mouth of thyne infantê and suckelinges Yf thou hadst desyred sacrifices I had surely offered them but thou delyghtedst nor in brente sacryfices ¶ My mouth lorde shall shewe forth thy gloryous fame / for I knowe the this thyng is most acceptable
¶ An exposition after the maner of a cōtemplacyon vpon the .li. psalme called Miserere mei Deus ALas wretche the I am / confortlesse forsaken of all men / which haue offended both heuen earth Whether shall I go or whether shall I turne me To who shall I flye for socoure Who shall haue pytye or cōpassion on me vnto heuē dare I not lifte vp myne eyes / for I haue greuously synned agaynst it And in the earthe can I fynde no place of defence / for I haue bene noysom vnto it What shall I nowe do shall I despayre God forbyd full mercyfull is god / and my sauiour is meke and louyng / therfore only god is my refuge he wyll not despyse his creature neither forsake his owne ymage Vnto the therfore most meke and merciful god come I all sad and sorowfull for thou onely art my hope / and thou art onely the toure of my defence But what shall I say vnto the / syth I dare not lyft vp myne eyes I wyll poure oute the wordes of sorowe / I wyll hartelye beseche the for mercye and wyll saye Haue mercy vpon me oh god accordynge to thy greate mercye ¶ God whiche dwellest in lyghte that no man can attayne / God whiche art hid and canst not be sene with bodely eyes / nor cōprehended with ony vnderstondynge that euer was made / nether expressed with the tongues of men or angels My god the / which art incomprehensible do I seke the which canst not be expressed do I cal vpon what thinge so euer thou art which art in euery place I knowe that thou art the most hye excellent thyng yf thou be a thynge / and not rather the cause of all thynge yf I may so call the for I fynde no name by the whiche I maye name or expresse thyne in enarrable maiesty God I saye whiche art all thynges that are in the for thou art euen thyne owne wysdom thy power and thy moste gloriouse felycyte Seynge therfore that thou art mercyful what art thou but euen the very mercy it selfe And what am I / but very myserye Beholde therfore a god whiche art mercye beholde myserye is before the what shalt thou do mercye truely thy worke canst thou do otherwyse then thy nature is And what is thy worke verely to take awaye mysery and to lyfte vp them that are in wretched condicyon therfore haue mercy on me oh god God I saie whiche art mercye take awaye my misery / take awaye my synnes for they are myne extreme miserye Lyfte vp me which am so miserable / shew thy worke in me and exersyse thy power vpon me One depth requireth another the depthe of myserye requireth the depthe of mercye The depthe of synne axeth the depthe of grace fauoure Greater is the depthe of mercy then the depth of mserye Let therfore the one depth swalow vp the other Let the botomlesse depthe of mercye swalow vp the profounde depth of myserye ¶ Haue mercy on me oh god according to thy greate mercye Not after the mercye of men whiche is but small but after thyne owne mercy whiche is greate which is vnmesurable which is incōprehēsible which passeth all synnes without comparison Accordynge to that thy greate mercy with the whiche thou hast so loued the world that thou woldest geue thyne only sonne What mercye can be greater What loue can be more Who can despayre Who shulde not haue good confidence God was made mā and crucyfied for men Therfore haue mercye on me oh God accordynge to this thy greate mercye by the whiche thou hast geuen thy sonne for vs by whiche throughe hym thou haste taken awaye the synne of the worlde by whiche through his crosse thou haste lyghtened all men by whiche through hym thou hast redressed all thynges in heuen and erth Wash me oh lorde in his bloude lyghten me in his humilite / redresse me in his resurreccion Haue mercye on me oh god not after thy smal mercy for that is but thy small mercy in comparison when thou helpest men of theyr bodely euylles but it is greate when thou forgeuest synnes and dost eleuate men by thy fauoure aboue the toppe of the erth Euen so Lorde haue mercye on me accordinge to this thy greate mercye that thou turne me vnto the that thou put out my synnes that thou iustefie me by thy grace fauoure And accordinge to the multitude of thy compassions wype awaye myne iniquite ¶ Thy mercy lorde is the habundaunce of thy pytye by the whiche thou lokest gentely on the poore and wretched Thy compassions are the workes and processes of thy mercy Marie Magdalene came vnto thy fete good Iesu she wasshed thē with her teares wyped thē with her here thou forgauest her and sentest her awaye in peace this was Lorde one of thy compassions Petre denyed the and forsoke the with an othe / thou lokedste vpō hym and he wepte bitterly / thou forgaueste hym and madeste hym one of the chyef amonge thyne Apostles this was lorde a nother of thy cōpassions The these on the crosse was saued with one worde Paule in the furious wodnes of his persecution was called and by by fulfylled with the holy ghoste these are lorde thy compassions The tyme shulde fayle me yf I sholde numbre all thy merciable cōpassions for loke how many ryghtwyse men there be so many at thy godly compassions There is none that can glorye in hym selfe Let them all come that at ryghtwyse other in erth or in heauen and let vs axe them before the whether they be saued by theyr owne power and vertue And surely all they wyll answere with one herte and one mouthe sayenge Not vnto vs Lorde not vnto vs but vnto thy name geue all the prayse / for thy mercye and for thy truthes sake For they in theyr owne swerde possessed not the lande theyr owne arme or power saued thē not but thy right hande thyne arme the lyghtēing of thy coūtenaūce for thou delytedste in thē that is they are not saued for theyr owne deseruynges lest ony man shold boste him selfe / but because it pleased the so to be whiche thynge the prophet doth also more expreslye witnesse of the when he sayth he saued me because he wolde haue me Sith therfore that thou art the same god with whō is no alteration or variablenesse neyther art thou chaūged vnto darknesse and we thy creatures as well as our fathers whiche were borne vnder cōcupiscence synners as well as we / and syth there is but one mediator atonemente betwene god and man that is Christ Iesus which endureth for euer / why doste thou not poure on thy plentuous compassyons vpon vs / as well as thou didest vpon our fathers hast thou forgoten vs or are we only synners dyd not Christe dye for vs Are all thy mercies spent and none lefte ¶ Lorde our god I desyre and hertely beseche the / to put out myne iniquite accordyng
vnto the multitude of thy compassions For many ye and infinite ar thy compassions / that accordynge I saye to the multytude of thy coÌ„passions thou vouchsafe to quench my synne that as thou hast drawen and receyued iÌ„numerable synners and haste made them ryghtuous / euen so that thou wylte drawe and take me and make me ryghtwyse throughe thy grace and fauour / therfore accordyng to the multitude of thy coÌ„passions wype away myne iniquite Clense and puritie myne herte that after all myne iniquite is put out all my vnclennesse clensed it maye be as a clene table in the whiche the fynger of god may wryte the lawe of his loue and charite with the whiche can none iniquite continue Yet washe me more from myne iniquite and clense me from my synne ¶ I graunte and knowlege oh lorde thou hast ones put out myne iniquite thou hast put it out agayne and haste washed me a thousande tymes / how be it yet washe me froÌ„ myne iniquite / for I am fallen agayne Doste thou vse to spare a synfull man vntyll a certeyne numbre of his synne / whiche when Peter enquyred / how often shal my brother offende agaynst me / and I shal forgeue hym / whether seuen tymes thou answeredste I saye not seuen tymes but seuentye tymes seuen tymes takynge that certeyne nuÌ„bre / for an infinite nuÌ„bre Sith then that a man must forgeue so ofte shalt thou in pardonyng forgeuenes be passed of a man is not God more then man is he not better then man ye rather God is the great lorde euery man lyuyng is nothynge thing but all vanite And only god is good and euery man a lyar hast thou not sayed In what houre so euer the synner doth repent I wyll not remeÌ„bre any of his iniquities Beholde I a synner do repête morne for myne olde preuy sores festred within now at they broken forth for myne owne folyshnesse I am depressed and sore broken I walke in continuall morninge / I am feble and very weake / I roored for the sorowe of myne herte Lorde all my desyres are before the and my sorowfull syghes at not vnknowne vnto the. Myne herte treÌ„bleth and panteth for sorow / my streÌ„gth sayleth me and euen the very syghte of myne tyes cease from theyr office Wherfore then oh lorde doste thou not put awaye myne iniquity And yf thou put it out accordinge to the multytude of thy mercyes / yet washe me from myne iniquite For yet am I not perfeytly purefyed funished thy worke take awaye the hole offence and also the payne that is due vnto the crune encreate thy lyght with in me Kendle myne herte with thy loue cherite put out al feare / for perfayte loue sendeth awaye feare Let the loue of the worlde the loue of the flesshe the loue of vayne glorye the loue of my selfe vtterly departe fro me / yet fryll more more wash me from myne iniquite by the which I haue offended agaynst my neighbour and clense me from my synne that I haue committed agaynste god I wolde haue the put away not only the faute payne that foloweth it but also the occasion and nouryshment of synne Washe me I saye with the water of thy gracyous fauoure with water of which he that drinketh shall not thyrst for euer but it shall be made in hym a fontayne of lyuynge water runnynge in to euer lastynge lyfe Washe me with the comfortable waters of thy holye scriptures that I maye be nuÌ„bred among them vnto whom thou saydest Now are ye clene for my wordes which I haue spokeÌ„ vnto you Io. xiij For I knowlege myne inyquyte and my synne is euer before myne iyes ¶ Although through the beholding of thy mercy and compassions I may be bolde to flye vnto the oh lorde yet wyl I not come as the Pharise whiche prayed not but rather ther praysed hym selfe despised his neigh boure but I come vnto the as the publican Lu. xviij which durst not lyfte vp his iyes vnto Heauen For I also do knowlege myne inyquyte / and whyles I pondre my synnes I dare not lyfte vp myne tyes / but humbelynge my selfe with the Publicane I saye God be mercyfull to me a synner My soule wauereth betwene hope feare and somtyme for the feare of my synnes whiche I feale and knowlege to be in me I am ready to despayre / somtyme throughe the hope of thy mercy / I am lyfted vp and conforted Neuerthelesse because that thy mercy is greater theÌ„ my misery I wyl euer lorde truste in the and wyll synge oute thy plentuous compassyons for euer For I knowe that thou desyrest not the deathe of a synner / but rather that he were conuerted and that he wolde knowlege his iniquite and forsake his synne / and so come to the that he maye lyue ¶ My god graunte me that I maye lyue in the / for I knowlege my wyckednesse / I knowe what a greuous burthen it is how copious / how ieoperdious I am not ignoraunt of it / I hide it not but set it eueÌ„ before myne eies / that I maye washe it with my teares and knowlege vnto the Lorde myne vnryghtwysnesse agaynste my selfe And also my synne which I haue proudly done agaynste the / is euer agaynst me / and therfore it is agaynste me / because I haue sinned agaynst the it is truly against me / for it is eueÌ„ against my soule / accuseth me euer before the my iudge condeÌ„pneth me euer in euery place and it is so agaynste me that it is euer before my face and stondeth but agaynst me that my prayer maye not perce through vnto the / that it myght take thy mercy fro me hynder thy mercye that it can not come at me therfore do I treÌ„ble and therfore do I morne besechyng thy mercy Therfore oh lorde as thou hast gyuen this grace vnto me to knowe my wickednesse and to bewayle my synne eueÌ„ so accomplysh this thy beneuolence gyuynge me a ê‘fayte fayth / drawyng me vnto thy sonne which hath made a ful satisfactioÌ„ for all my sinnes Geue me lorde this precious gyfte for euery good gyfte and euery parfeyte gyfte is from aboue comyng from the father of lyght Agaynst the only haue I synned haue done that which is euyll in thy sight that thou maist be iustified in thy wordê mayst haue the victorie when thou art iudged ¶ I haue ouermoch sinned vnto the alone / for thou coÌ„maundedst me the I sholde loue the for thy selfe / shold loue al creatures for thy sake But I haue loued a creature more then the / louynge it euen for it selfe What is synne but to loue a creature for it selfe and what is that / but to do agaynst the Surely he the loueth a creature for it selfe maketh that creature his God And therfore haue I synned agaynste the onely / for I haue made a creature my god So haue I caste the awaye /
and haue ben miurious only to the / for I haue not offen ded agaynste ony creature in that I haue set my truste or confidence in it For it was not coÌ„maunded me that I sholde loue ony creature for it selfe Yf thou haddest coÌ„mauÌ„ded me that I sholde haue loued an aungell onely for hym selfe / and I had loued mony for it selfe / then no doubte I had offended agaynst the angell But sith that thou only art to be loued for thy selfe that is to say without ony respecte other of good or euyll and euery creature is to be loued in the for thy sake Therfore haue I surely offended onely agaynst the / for I haue loued a creature for it selfe ¶ But yet haue I worse done / for I haue synned euen iÌ„ thy syght I was nothig asshamed to synne before thy face Oh merciful god / how many synnes haue I done in thy syght which I wolde in no wyse haue done before mortal meÌ„ / yea that I wolde not in ony case the men sholde knowe I feared men more then the / for I was blinde loued blyndnes / so did I nether se nor ones coÌ„sidre the. I had only fleshly eyes / therfore did I only feare and loke on men whiche ar flesh But thou lokedst on al my synnes and numbred them / therfore I can nether hyde them froÌ„ the / nether turne my backe and flye from thy face ¶ Whether shall I go from thy spirite and whether shall I flye from thy face What shall I then do whether shall I turne me whome shall I fynde to be my defender whom I praye you but the my god who is so good who is so geÌ„tle who is so mercyfull for thou passest without comparisoÌ„ al creatures in gentlenesse It is one of thy chyefest propertyes to forgeue and be mercifull / for throughe mercy and forgeuenesse thou dost most declare thy almyhgtynesse I graunt lorde that I haue offended only agaynst the / and haue done that whiche is euyll in thy syght Haue mercy therfore on me expresse thy puysaunce in me / that thou mayst be iustified iÌ„ thy wordê / for thou hast sayde that thou camest not to cal the rightwise / but fynners vnto repentaunce Justefie me lorde accordyng to thy wordes call me / receyue me / and gyue me grace to do true workes of repentauÌ„ce For this cause wast thou crucyfied / deade and buryed Thou saydest also JohnÌ„ iij. wheÌ„ I am lyfted vp from of the earth / I wyl drawe al vnto my selfe / verefie thy wordê draw me after that let vs ruÌ„ne to gether in the swetenesse of thyne oyntmentes Besydes that thou saydeste Math. xi Lome vnto me all ye that laboure / and are laden and I wyll case you Loo I come vnto the laden with synnes / laboryng day and nyght in the sorow of myne harte refresh and ease me lorde that thou mayste be iustefied and proued true in thy wordes / and mayste ouercome when thou art iudged / for there are manye that saye he shall haue no so coure of his god God hath forsaken hym Ouercome lorde these parsones when thou arte thus iudged of them forsake me not at any tyme. Gyue me thy mercye and holesome socoure / and then are they vaynqueshed ¶ They saye / that thou wylt haue no mercye on me / that thou wylte cast me clene out of thy fanoure no more receyue me thus art thou iudged of men / and thus do men speake of the / and these are theyr determynacyons / but thou whiche arte meke merciful haue mercy on me and ouercome theyr iudgemeÌ„tes / shewe thy mercy on me and let thy godlye pytye be praysed in me Make me a vessell of thy mercye / that thou mayste be iustefied in thy wordes haue the vyctorye when men do iudge the / for men do iudge the to be firce and inflexible Ouercome theyr iudgemeÌ„t with mekenes beneuolence / so that men may lerne to haue compassion on synners / and that malefatours may be enflamed vnto repentaunce seynge in me / thy pytye and mercye To I was fasshoned iÌ„ wyckednes my mother coÌ„ceyued me poluted with synne ¶ Beholde not lorde the greuousnes of my synnes / coÌ„sidre not the multitude / but loke mercifully on me whiche am thy creature RemeÌ„bre that I am dust / that al fleshe is as wytherd hay / for lo I am fasshoned in wickednes in sinne hath my mother coÌ„ceiued me My naturall mother I say hath conceiued me of coÌ„cupisceÌ„ce / in hit am I volluted with originall synne What is originall synne / but the lacke of originall iustice of the ryght pure innoceÌ„cy which maÌ„ had at his creacyon therfore a man coÌ„ceiued borne in suche synne is hole croked out of frame The fleshe coueteth against the spirit Reason is slender / the wyl is weake / man is fraile like vanitie / his sences deceiue him his ymagynacyon fayleth hym his ignoraunce leadeth him out of the ryght way / he hath infinite iÌ„pedimentê which plucke hym frome goodnes and dryue hym in to euyll Therfore oryginall synne is the rote of all synnes the nurse of all wickednesse for all be it the in euery man of sheyr owue nature it is but one synne yet in powet it is all synnes Thou seiste therfore Lorde what I am and of whence I am for in orgynall synne which conteyneth al synnes and iniquites in it am I fashoned / and in it hath my mother coÌ„ceaued me syth then I am hole in synnes and enuyroned with snares on euery side howe shall I escape for what I wolde that do I not / but the euyll that I wolde not that do I. For I finde a nother lawe in my membres rebellynge agayneste the lawe of my mynde / and subduynge me vnto the lawe of synne and deth Therfore the more frayle and entang led thy godly beneuolêce seeth me so much the more let it lyft vp and confort me who wolde not pytye one the is syke who wolde not haue compassion on hym that is dysea sed Come come swete Samaritane take vp the wounded and halfe deade / cure my woundes / poure in wyne and oyle set me vpon thy beest bringe me into the houry / coÌ„mytte me vnto the hoste take out two pence saye vnto hym what so euer thou spendest aboue this when I come agayne I wyll recoÌ„pence ye. To thou hast loued truth / the vnknowne secrete tgyngs of thy wysdome haste thou vttered vnto me ¶ Come most swete Samaritane / for beholde thou haste loued truthe / the truthe I saye of thy promyses whiche thou hast made vnto mankynde / theym haste thou truly loued for thou haste made and kepte them / so that thy loue is nothynge els but euen to do good for in thy selfe thou art inuartable immutable / thou vseste not now to loue anon not to loue as meÌ„ do neyther doth thy loue
so come go But thou art suche a louer as do the neuer chaunge for thy loue is very god Thy loue therfore wherwith thou louest a creature / is to do it good and whom thou most truest / to them art thou moste beneficyall Therfore what meaneth / that thou louest truthe / but that of thy gracious mercy thou makest vs promyses / and fulfyllest them for thy truthes sake Thou dydest promyse vnto Abraham a sonne when he was aged / thou fulfilledst thy promyse in olde and baÌ„reyn Sara / because thou louedst truth Thou promisedst vnto the chyldren of Israell a lande that flowed with milke and honye / and at the last didest geue it theÌ„ / for thy truthes sake ¶ Thou madest a promyse to Dauid sayenge I shall set vp thy seate regall one of the frute of thy bodye and it came euen to passe / because thou woldest be founde true There are other iunumerable promystes in which thou hast euer bene faithful because thou louedst truthe Thou haste promysed to synners which wyll come vnto the / forgyuenesse and fauour / and thou hast neues defrauded man for thou hast loued truthe That vnthryftye Sonne Luce. xv that toke his iourney in to a farte countre and wasted all his goodes with royatous lyuynge / when he came to hym selfe / he retourned vnto the sayenge father I haue synned agaynst heuen and before the / now am I not worthye to be called thy sonne / make me as one of thy hyred seruauntes When he was yet a greate waye of / thou sawest hym and haddest coÌ„passion on him / and rannest vnto hym / fallynge vpon his necke and kyssynge hym / thou broughtest forth the best garment and puttest a rynge on his finger and showes on his fete / thou kylledst that fatted calfe and madest all the house mery saieng let vs eate and be mery / for this my sonne was deade and is alyue agayne / he was lost and is now founde ¶ Why didest thou al this lorde god surelye because thou louedst truth Loue therfore o father of mercies this truthe in me / which returne vnto the froÌ„ a far cuÌ„tre runne 〈◊〉 wardê me geue me a kys of thi mouth / geue me those chefe garmeÌ„tê / draw me iÌ„ to thy house / kyll the fatted calfe that all which truste in the maye reioyce in me / and lette vs eate together in spyrytuall feastes On lorde wylte thou exclude me alone wylte thou not kepe this truth vnto me yf thou shuldest loke narowly on our wickednesse a lorde Lorde who myght abyde the But lorde thou wylte not be soo strayte vnto vs / for thou louest truth ye and that with a feruent and incomprehensyble loue ¶ Whiche is the truth that thou so louest is it not thy sonne that sayde Iohan .xiiij. I am the waye / truth / and lyfe he is the very truthe of whom all truthe is named in heuen and in earthe / this is it that thou haste loued and in it only haste thou delyted for thou dydeste fynde it pure and with out spotte and woldeste that it shulde dye for synners Kepe therfore Oh god this truthe / beholde I am a greate synner in whome thou mayste kepe it / to whome thou mayst forgeue many synnes / whome thou mayste purifye in the bloude of thy Chryste / and whome thou mayste redeme through his passion why Oh Lorde hast thou geueÌ„ me this knowlege of thi sonne / and this sayth of hym Because I sholde se my redempcyon and not to attayne it that I myght by that meanes be the more vexed with sorowe God forbyd But rather that I maye perceyue the remission of my synnes purchased by Christes bloude / and so by his grace maye obteyne it Purge me therefore redeme me oh lorde for thou hast vttered vnto me the vnknowne and secret poyntes of thy wysdome that this knowlege maye helpe me and brynge me vnto health / for truely the Phylosophers neuer knewe these thyngê they were vnknowne vnto them / yea and vtterly hyd froÌ„ them And no man knewe these thynges excepte a fewe whom thou louedste entyrelye before thy sonnes incarnacyon ¶ The moste curious serchers of the worlde I meanet the wyse men of this worlde lifted vp theyr eyes aboue heuen yet coulde not fynde this thy wysdom / for thou haste hyd these thynges from the wyse and prudente / and haste opened them vnto babes / that is / to huÌ„ble fysshers and thy holy propehtes which also haue vittered them vnto vs. And so hast thou vttered the vnknowne and secrete thynges of thy wysdom and of thy scryptures vnto me / why do I knowe them in vayne I knowe theym surelye in vayne if they profyt me not vnto my helth and saluacion For the philosophers when they knewe god by his meruelous creatures they gloryfied hym not as god neyther were thankefull / but vexed full of vanities in theyr imaginacyons and theyr folysshe hertes were blynded When they counted them selues wyse / they became toles Wylt thou suffer me lorde to be or theyr numbre God forbyd For thou arte euen mercye it selfe which doth neuer vtterly forsake any man Fauoure therefore lorde / fauour and spare thy seruaunt / and coÌ„maunde hym to be of the numbre of thy babes / that the vnknowne secretes of thy wysdome whiche is an hye / that thou mayste be praysed in the worke of thy mercye whiche thou doste exercyse towardes thy seruante Lorde whiche neuer forsakest them that truste in the. Sprynkle me Lorde with ysope and so shall I be clene / thou shalt washe me / and then shall I be whytter then snowe ¶ Because lorde that thou haste loued the truthe and haste opened vnto me the vnknowne secretes of thy wisdom / I am wel counforted and I trust that thou wylt not cast me out of thy fauoure / but thou wylte sprynkle me with ysope and so shall I be etensed Ysope is a lowe herbe / it is hore and of a good sauour / whiche sygnyfyeth nothynge els / but thy onely sone our lord Iesu chryst / which humbled hym self vnto deth euen vnto the deth of the crosse Which with the hete of his feruent charyte loued vs / and washed vs from our synnes in his bloude Which with the redolent sauoure of his beneuolence and ryghtuousnes replenyshed the hole worlde Therfore with this ysope shalte thou spryncle me / when thou poureste vpon me the vertue of his bloude when Chryste thrughe fayth shall dwell in me when thrughe loue I am ioyned with hym when I shall countrefayte his humylyte and passyon / then shall I be clensed frome all myne vnclennes Then shalte thou washe me with myne owne teares which flowe out of the loue of christ / then shall I syghe vntyll I be weeye / I shall water my bed euery nyght with my teares / so that it shall swymme in them / then shalte thou wasshe me and I shall be whytter then snowe Snowe is whyte and
colde / but lorde yf thou spryncle me with ysope I shall be more whyter then snowe / for I shall be thrughly endued with thy splendent light whiche passeth all bodelye wytnesse And when I am enflamed with the lyght I shall forsake all my carnall coÌ„cupiscences / colde vnto worldly thiÌ„gê / eÌ„flamed vnto heueÌ„ly Unto my hearynge shalte thou geue ioye and gladnes my brosed bones shall be refreshed ¶ Then lorde shall I pray vnto the / erly that is in the begynnyge of thy lyght shalt thou heare my voyce and I shal heare what the lorde god shall speake in me for he shall speake peace for his people and shall geue me peace Lorde thou shalte geue me peace for I haue trusted in the / vnto my hearyng shalt thou geue ioy and glagdnesse / When I shall heare that confortable wordes that marie herde And what herde marie I speake of that marye which sate at the fere of Jesus mat .xxvj. what herde she Thy fayth hath saued the to thy wayes in peace Let me also heare that the these herde this daye shalte thou be with me in paradyse / then shall I haue ioye for the remyssyon of my synnes / and gladnesse for thy bounteous and lyberall promyses / shall I not reioyce and be glad / when thou shalt gyue me two folde for all my synnes then shall I begynne to taste how swete the lorde is / then shall I lerne to be coÌ„uersant in heuenly thigê and shall saye with the prophete how great and copious is that swetenesse lorde which thom haste layde vppe for they in that feare the Then shall I reioyse and be glad and my brosed bones shall be refresshed What are the bones whiche sustayne the flesshe but the powers of oure soule and reason that bere vp the fraylte of oure flesshe that he runne not hedlonge in to all vyces / that a man fall not hole in to vanite and so consume awaye These bones I saye are sore brosed / for the reason is very weake / and the wyll is prone ready to all myschyef / for euen nowe the fleshe obeyeth not reason / but reason muste obaye the flesshe / so that I can not resist vyce / for my bones at brosed And why are they brosed for they haue forsaken the / the fountaine of liuyng water / and haue dygged for them selues cesterns full of chynnes whiche can holde no waters / for they are not filled with thy grace withoute whiche no man can lyue well / for without the we can do nothyng They trusted in theyr owne power which is no power and therfore decayed they in theyr owne folysshnesses Therfore let thy power come oh lorde and then shal these brosed bones be refresshed / let thy grace come that faith which worketh through loue Let thy powers and giftes assist me / and then my brosed bones shall be refreshed / for my reason shall be mercy / my memorye glad and my wyll full of ioye And thus shall they all reioyse / for aboue theyr owne naturall strenghte / when they goo aboute ony good worke they shall procede and prospere well / neither shall they leaue it vnperfeyte but through thy helpe shall they brynge it to good passe and effecte Turne thy face from of my synnes and wype awaye all my wyckednes ¶ Why lokest thou lorde vpon my sinnes why nuÌ„brest thou them why considerest them so dilygeÌ„tlye doste thou not knowe that man is euen as a floure of the felde why doste thou not rather loke in the face of thy Christe Alas wretche that I am why se I the angry agaynst me I graunt I haue synned / howe be it for thy gentlenesse haue mercye on me Turne thy face from of my synnes Thy face is nothynge but thy knowlege / turne awaye therfore thy knowlege wherwith thou scest perceyuest all thynges / but that wherby thou approuest and disalowest al thinges / wherbye thou alowest the workes of the ryghtwyse and condempâ—â—st the reprouable synnes of the wycked / knowe not my synnes on that maner that thou woldest impute them vnto me and laye theym to my charge But rather turne awaye thy face frome my synnes that throughe thy mercy they may be quenched / loke lord on the creature whom thou haste wroughte / loke vpon thine owne ymage / for I poore wrethe haue put vpon me the ymage or the deuyll that is synne turne away thy face from the ymage of the deuyll and be not angry with me / and beholde thyne owne image that thou maist haue mercy on me ¶ O mercyfull lorde / remembre that thou lokedste vpon Zacheum whiche dyd clym vp in to a wylde figge tre to se the. Lu .xix. And thou entredst in to his house whiche thou woldest neuer haue done if thou haddest loked on the ymage of the deuyll whiche he had put on hym / but because thou sawest thyne owne ymage on hym / thou haddest compassion on hym heledst him He promysed to geue that halfe of his goodê to the poore / and yf he had falsly deceyued ony man to restore it foure folde he obtayned mercy and healthe And I bequeth my selfe euen hole vnto the nothynge reserued And promyse to serue the for euer with a pure herte wil fulfil my ê“myse al daies of my lyfe wherfore then Lorde dost thou not loke in thyne ymage in me also Why dost thou yet consâ—dâ—â— my synnes Turne I beseche the thy face froÌ„ my synnes and wipe away al my wickednes / wype away a I praye the that none remayne For it is wryten he the kepeth the hole lawe offendeth in one poynte is gyltye in the hole / that is to say hath desetued damonatioÌ„ / which is the payne of all synnes that leade vnto deathe Put out therfore all my wyckednesse / that none offende the / whiche sholde brynge me to condempnacyon A pure herre create in me oh god an vpryghte spiryte make a newe within me ¶ For my herte hath forsaken me goeth astraye vtterly forgettyng his owe helthe it is wandred in to strauÌ„ge cuntres ensueth vanities / his eies / are in the vtmust costes of the worlde I called it againe / but it aswerd me not It is gone / lost / solde vnder sinne what now lord what shal I say A pure hert create iÌ„ me go / an huÌ„ble herte / a curteous herte / a peaceable herte / a geÌ„rie herte / a deuout herte / such an herte as wyl nether do an other maÌ„ hurte / nether yet auenge him selfe wheÌ„ he is offended / but rather do good agaynst euyl suche an hert as wyll loue that aboue all thyng / which wil thinke of that speke of the thanke yt. which wyll delyte in hymynes spiritual songes and be hole conuersaunt in heueÌ„ly thyngê Treate this herte in me oh God create is of nothyng / that it may be of suche effecacite throughe grace / as nature is neuer
able to make it This grace cometh onely from the in to the soule through thy creacyon / it is the beautye of a pure herte / it draweth vnto him al vertue and expelleth all vyce / therfore create in me Oh god a pure herte through thy grace and make a newe an vpryght spirite in my bowels ¶ For thy spyryte shall leade me in to a ryghte waye / whiche shall purge me from all erthy affectes and shall lyfte me vp vnto heuenlye thynges The louer and the thynge that is loued are bothe of one nature He that loueth bodelye thynges is worldly / but he that loueth spirituall thyngê is spirituall Beue me aspirite that maye loue the and worshyppe the / the most hye spirite / for god is a spirite and they which worshyp hym muste worshyp hym in the spiryte and verite Beue me an vpryghte spiryte not sekyng his owne spirite profyt and glorye / but the wyll and glorye of god renewe an vpryghte spirite within me / renewe it / for my synnes haue quenched the first that thou gauest me Beue me nowe a newe spiryte that it maye redresse that thynge whiche is inueterate / my soule is also a spirite and so made of the that of hir selfe she is ryghte / for of hir owne nature she loueth the aboue hir selfe and desireth all thynges for thy glory / so that hir owne naturall loue is ryght / for it cometh of the but of hir owne frowarde wyl it is inueterate and polluted causing hir natural loue to decay Make newe therfore this spirite this loue through thy grace that it maye walke in the ryght waye accordyng to his nature renue it I saye that it maye euer enflame me with heueÌ„ly loue / that it may euer cause me to sighe vnto the / to enbrace the contynually and neuer to forsake the. Caste me not away from thy face / and thy holy ghost take not from me ¶ Beholde lorde I stande before thy face that I maye fynde mercy I stonde before thy benigne goodnes lokynge for thy fauorable aunswere / caste me not confused frome thy face who came euer lorde vnto the / and wente away confused who euer desyred thy fauour / and wente without it Surelye thou passeste in thy aboundamte pytye bothe the deseruynges and also the desyres of them that pray vnto the / for thou gyuest more then men can desyre ye or vnderstonde when they haue it It was neuer herde that thou dydest caste awaye frome thy face ony man that euer came vnto thâ— Shall I oh lorde be the fyrste that shall be caste away frome thy face and vtterly confounded wylt thou begynne at me to coÌ„founde them that come vnto the wylt thou neuer more haue mercye and compassyon god forbydde The woman of canane folowed the / she cried and made piteous noyse she moued the dyscyples vnto coÌ„passyon / and thou hyldest thy peace / she contynued knockynge / she worshypped the and sayd Lorde helpe me / neyther yet woldest thou answere Thy dyscyples entreated for her sayenge let her go for she cryeth after vs. But what was thyn answer lorde I pray the / what dydst thou answere forsoothe yâ— she wepte in vayne laboured for nought for thou saydst that thou wast not sent but vnto the shepe that were peryshed of the house of Israel What sholde this woman do when she herde these wordes verelye euen dyspeyre as concernynge the grace that she requyred and yet dispeyred she not / but trustynge in thy meercye prayed yet agayne sayenge Lorde helpe me / vnto whose importunyte Lorde thou answeredst / it is not good to take the chyldrens breede and caste it to houndes as thoughe thou sholdest haue geueÌ„ her a full answere and sayd departe from me / you Canaanites at wâ—ges / ye are Idolatres / the precious gyftes of heuenly fauour perteyne not vnto you / I ought not to take them away from the iewes which worship tho true and liuyng god / and to geue them to such dogges as ye are whiche worshyp ydols and deuyls What shalt thou now do thou woman of Canaan thou mayste nowe be a shamed and gette the away / for the lorde is angry not with the alone / but also thy hole nacyon Oh lorde god / who wolde not haue bene coÌ„founde haue pyked hym away at these thy wordes who wolde not haue mumbled and grudged agaygst the who wolde not haue iudged the to be cruell And yet did this woman contynue styll in prayer She cast not away hir confydence / she toke not these harde wordes heuelye / she was not angry / but she huÌ„bled hir self the more and abode styll in hir petycyon and sayde with good fyaunce It is truthe lorde that thou sayest / but I axe no breed / I axe not the fauoure that the chyldrene sholde haue I am a lytle whelpe and desyre the cromes which fal froÌ„ the childrens table Let them floryshe aboundde with myracles other gracioê° fauours / but let not me be destitute of thâ— cruÌ„me of grace that my doughter maye be delyuerd frome the fendes possessyon for the whelpes do eate of the cruÌ„mes which fall from theyr masters tables / Beholde what faythe / what trust and what humylyte was in this woman / therfore thou not dyspleased with her importunate instaunce / but reioysynge in her excellent coÌ„stauncye dydst saye O woman greate is thy fayth / be it vnto the as thou wylte Why are these thynges wryten lord god that we may lerne to trust in the that we may humbly and deuoutlye contynew in prayer / for thou wylte geue it yf men be greadye But the kyngdome of heuen suffereth vyolence / and they the make vyolence vnto it catche it / for what thynges so euer are wryten are wryten for our lernynge the thrughe patience and confort of the scryptures we maye haue hope Laste me not therfore lorde from thy face / which stonde wepynge and waylynge daye and nyght before thy face / not that thou sholdest delyuer me frome the bodelye oppressyon of deuylles / but that thou wylte delyuer my soule frome his spyrytuall power and domynyon Let me not be shamed O swere Iesu for in the onely haue I trusted I haue no helthe nor confort but in the o lorde for all haue forsaken me / euen my bretherne childreÌ„ haue cast me of / myn own bowels abhorre me I haue none othee helper / but only the / Last me not therfore away froÌ„ thy face / and take not thy holye spirite fro me There is no man which can say the Iesus is the lorde but the holy ghost / therfore yf I cal vpon the lorde Iesu / that do I in the holy ghoste Yf I be sorye for my synnes whiche are passed / yf I are forgyuenesse / this do I verely by the holy ghoste Therfore I beseche the take not fro me thy holye ghoste / but that it maye be with me / and laboure with me / for we wore
not what to desyre as we ought to do But the spirite helpeth our infirmiries and maketh intercessiō for vs / that is maketh vs to praye with suche sorowfull groninges as can not be expressed with tungue therfore take not awaye this thy holye spirite fro me / that he maye teache me to praye / and helpe me in my laboure and maye cause me to contynue in prayers and reares / that at the lengthe I maye fynde fauoure before thy face / and maye serue the all dayes of my lyfe Make me agayne to reioyse in thy sauynge healthe / and strengthen me with a pryncypall spirite ¶ It is a great thyng that I desyre o lord / how be it sith thou art god a great Lorde / and kynge ouer all goddes / he dothe the iniurie which asketh smal thynges of the. All transytory and corruptible thynges at but small in thy syghte but spirituall and euerlastyng thynges are great precious Take away the spirite and soule from the bodye / and what remayneth but most vile dunge / duste and a vayne shadowe therfore euen so muche dyfference there is betwene the spirite and the body / as it is betwene the body and his shaw we / so maye I conclude that he whiche asketh bodely thynges asketh but vayne tryfles but he that desyreth spiritual thynges doth surelye desyre greate thynges / but specallye he that desyreth thy sauyng healthe What is thy sauynge healthe but Iesus thy sonne whiche is very god and euerlastynge lyfe / why shall I not then aske of the this thy sauyour / syth thou art a myghty and most lyberall father / whiche gauest hym vnto the deathe of the crosse for me Nowe syth thou hast so offered him for me / why shold I be a shamed to aske hym of the It is a greate and noble presente neyther am I worthy to haue suche a gyfte / how be it it becometh thy worthye lyberalite to gyue suche noble gyftes / for this therfore thyne inestable gentlenes I dare p̄ro sume to come boldely vnto the and to desyre thy sauyng healthe in whome I myght fully reioyce ¶ For yf of his carnall father ony sonne aske fyshe / wyll he reache hym a serpente And yf he aske an egge / wyll he gyue hym a scorpion or if he aske breed / wil he geue hym a stone Nowe yf carnall fathers beyng euell synners / wyll geue vnto theyr chyldre good gyftes whiche they haue receyued of the howe moche more thou heuenlye father whiche of thyne owne substance arte good / and wylte geue a good spirite to them the desyre it of the Beholde thy sonne whiche is returned from a farre cuntrey sorowyng and repentyng / asketh of the the fyshe of faythe / for as the fyshe lyeth secrete vnder the water / euen so is faythe of suche thynges as are not sene / he asketh I say a true fayth that he may reioyce in thy sauyng helth wilt thou reach him a serpent wilt thou geue hym the venome of vnfaythfulnes which procedeth frō that olde and croked serpent the deuyl I desyre of the o lorde the egge of hope the euē as out of an egge we hope for a chykē / so thrugh hope / that thou wylte graunte me to come vnto the syghte of thy sauynge healthe / that oute of my hope maye come this holsome syght / as the chycke doth out of the egge I desyre the egge of hope / that my soule throughe hope maye be sustayned in this vale of teares may reioyce in thy sauing helth wylt thou geue me the scorpyon of desperaciō the as a scorpyon hath poyson in the ende of her tayle / so I in the laste ende of my lyfe shulde reserue synne / delyrynge my selfe and takynge my pleasure with the entysementes of this worlde / whiche seme beautyful and flateryng / euen as a scorpyon doth in the face I desyre of the also o lorde the breed of Christes charite by the which he doth comunycate him selfe euen as breed vnto all men / that I maye euer reioyce in thy sauynge helthe / wylte thou geue me a stone / that is to saye hardnes of herte God forbyd Why shall I then mystrust for to desyre and obteyne great thynges of the o lorde seynge thou sturryst me vp and byddest me aske and knocke / euen tyl I seme importunate And what thyng can I aske whiche thou shalt be better cōtente with all / or els that sholde be more holsome for me then the thou sholdest make me reioyse in thy sonne our sauing helthe ¶ Now haue I tasted how swete the lord is how easy and pleasaunt his burthen is I remembre what peace and tranquilite of mynde I was in / when I ioyed in god / and reioysed in Christe my Lorde and sauyour / therfore am I now in more sorow / for I knowe what goodnes and commodicye I haue loste / therfore wyll I crye more importunatlye Make me againe to reioyse in thy sauynge helth / restore me agayne the thyng which my sinnes haue lost Restore me that whiche through my faure is perisshed in me Restore me I beseche the for his sake that euer is on thy ryghte hande and maketh intercession for vs thy gracyous fauoure / that I maye perceyue that throughe hym thou arte pacefyed towardes me that it may be as a seale vpon my herte / and that I maye saye with the Apostle Paule Galath .ij. I am crucyfyed with Christ / I liue verely / yet now not I / but Christe lyueth in me But because my frailtye is greate / strength me with a princypall spirite that no troubles or afflyctions maye seperate me frome Christe that no feare maye cause me to renye the / and that no paynes maye make me flyde from the. My strengt is not suffycyent to resist and fyghte with that olde serpent and to preuayle agaynst hym Peter hath taught me how great our infyrmitye is / he saw the with his bodely iyes Lord Iesu and was moste famylyarlye conuersaunt with the he tasted of thy glorye in the mountayne / when thou wast transfigured he herde the fathers voyce he sawe thy manyfolde and wondrous workes / yea and throughe thy power dyd hym selfe manye myracles He walked on his feate vpon the waters / and herde dayly thy mighty swete wordes he thought hym selfe most feruent hote in the faith sayde that he was ready to go with the both in to presō vnto very death And when thou toldest hym that he sholdest denye the he beleued the not he trusted in his owne strenght / and trusted more vnto him selfe beynge but a man / then vnto the beynge very god But when the hande mayden sayde vnto hym Thou art of the same companye / he was afrayde by and by and denied it There came an other mayde and sayde Surcly thou art of the same folke And he denyed the agayne ¶ He coude not stonde before wemen how shoulde he then haue stonde before kynges
and tyrauntes And wheÌ„ he was yet ones more enquyred of the by standers and was accused to be one of his disyples / he began to curse to swere that he knewe the not / what thynke you he sayde I suppose that he sware by god and by the lawe of Moyses that he knewe the not / addynge such wordes Thynke you that I am the disciple of this Samaritane whiche / deceyueth the people whiche is inspyred with the deuyl / and destroyeth our lawe I am the discyple of Moyses / and knowe not from whence this felowe is Blyssed be God that they ceased enquiryng any further / for els wold he neuer haue ceased denyenge the / so that a thousande interogacyons wolde haue made a thousande flatte negations yea a thousande curses and periuryes / yet were these interogations but wordes What wolde he haue done I praye the yf they had scourged hym and buffeted hym well Trulye he wolde haue sought and proued all meanes / denyenge / for swerynge / cursyng and blasphemyng vntyll that he had escaped their handes But thou most meke Lorde lokedst backe vpon him by and by he knowleged his offence Neyther yet durste he leape in to the myddes of they in and confesse the to be the sonne of God / for he was not yet strengthed with power frome aboue / so that withoute doubte he wolde haue denyed the agayne yf he had sene ony ieoperdye at bande / therfore as it was woste mete for hym / he went forth wepte bytterly But thou after thi resurrecioÌ„ appearedst vnto hym coÌ„fortedst hym yet hyd he hym selfe for feare of the iewes he sawe the so gloryously ascendyng vnto heuen and was strengthed by the syghte and comfort of angelles / and yet durste he not go abrode / for he had learned by experience to knowe his owne fragylite had proued his weakenesse Therfore dyd he tarye and wayte for the holy ghost whiche was promised WheÌ„ he was come and had â—uled Peters herte with grace / then siepâ—e he forthe then began he to speke / and then with great power signes bare he witnes of thy resurrectioÌ„ TheÌ„ feared he neyther the hye preestes nether yet kynges / but reioysed in tribulacions receiued the crosse with all myrthe and gladnes Therfore strengthen me lorde with a principal spirit that I may contynually reioyce in thy sauyng helthe / or els can I not beare so manye assautes agaynst me The fleshe coueteth contrarye to the spirite The worlde assayleth me on euery syde The deuyl siepeth not Geue me the strenghte of thy spirite that there maye fall by my syde a thousande and tenne thousande by my ryghte hande that I maye be a sure and stronge witnesse of thy faythe / for yf Peter whom thou enduedste with so manye fauourable gyftes / dyd fall so wretchelye / what shulde I do lorde which haue nether sene thy naturall presens nether haue tastede of thy glory in the mouÌ„tayne nether haue sene thy gracyous myracles yea and haue scarsely perceiued thy meruelous workes / and haue neuer herde thy voyce / but haue bene euer subdued vnder â–ª synne therfore strength me with a pryncypall spirite that I maye perseuer / in thy scruyce and geue my lyfe for thy sake I wil instructe the wycked that they may knowe thy wayes and the vngodly shall be conuerted vnto the. Ascribe not this oh Lorde vnto presumsioÌ„ / yf I go aboute to teache the vngodly thy wayes for I desyre not to teache them as I nowe am wycked / vngodlye and vnder the bondes of syfie / but yf thou make me agayne to reioyce in thy sauyng healthe yf thou strengtheÌ„ me with a prynecip al spirits and yf also thou sette me free / then shall I teach the vngodlye thy wayes Neither is this harde vnto the / whiche of very stones canst rayse vp chldren vnto Abraham / neither can my synnes be impediment vnto the yf thou wylte do this / but rather where synne is so aboundaunte / there aboundeth grace Paule yet brethynge out threatnynges and slaughter agayyste the dyscyples of the lorde receyued coÌ„myssyon that yf he founde ony whether thy were men or women whiche folowed the professed thy fayth / he sholde brynge them presoners to Hierusalem And forthe was he goynge lyke a mad harebrayn and as a rauenyng wolfe / for to stray a brode / rauysh and kyll thy shepe But whylles he was yet in his iourney euen in the heate of his persecucion / and in actuall doynge of his fynne / whyles he was persecuting the and wolde haue slayne thy chosen / hauyng no maner of preparatyue vnto grace / neyther yet knowlege of his synÌ„e / when with hert and wyl he was thyne aduersarte / blasphe med and cursed the. Beholde the voyce of thy mercyable pytye vnto hi sayeng saule saule why perscuteste me by the whiche voyce he was immedyatlye bothe layed a longe and raysed vp he was layde a longe and ouerthrowne as coÌ„cernyng his body / but he was taysed vp with the mynnd / thou raysedste hym vp that was in the slepe of darke ignorauncie and pouredst in thy gloryous lyght in those yets which were oppressed with this blynde sleape thou shewedst hun thy fauourable face and endued hym with thy gracious mercy Then was he reyfed as it had bene frome dethe / he opened his yeis / he sawe the and sayd lord what wylt thou that I do after dydest thou send a shepe to this wolfe / for thou coÌ„maundest Ananias to go vnto him And then was he baptysed and anone was he replenyshed with the holy ghost / and was made a chosen vessel to beare thy name before kinges / natioÌ„s the chylder of Israel And without delaye he entred in to the synagoges and preached thy name stoutlye / affyrmynge that thou arte chryste / He dysputed / preuayled and confouÌ„ded the Jues Beholde lorde euen streyght of a persecutoure / thou madest hym a preacher suche a preacher that laboured more then all the other Appostles O how greate is thy powere / yf thou wylt of a wycked man make a ryghtwyse / or of a ê‘securtoure a preacher / who shal forbyd the Who shall rysyst the who maye saye vnto the why doest thou so All thingê that thou woldest haue thou made in heuen and in erthe / in the see and in all bottomlesse depth Therfore impute it not to arrogancye yf I coueyte thrughe thy power and not thrugh myne owne to teche the wycked thy wayes / for I know that I can offre nothynge whiche can be so acceptable in thy godly syghte / this is the most pleasaunt sacryfyce / also for my for my singuler profit / now if thou chafige me in to an other man / then will I teache the wycked thy wayes / not the wayes of Plato and Aristole / not the intricate and sotle proposicyons of mannes wytte / not the iustructions of phylosophye / not the paynted
agayn Syon is thy chyrche / for syon by interpretacyon sygnyfyeth a tootehyll / or a place where a man maye se farre aboute hym And euen so thy chyrche thrughe the grace of the holy ghoste beholdeth a farre of the glorye of god accordynge to the capacyte of this lyfe / and therfore sayed the apostle ij Corynth .iij. all we with an vncouered face beholdyng as in a glasse the glorye of the lorde / after the same ymage ar transformed from glorye to glorye as by the sprete of the lorde Lorde god howe small is thy Chyrche at this daye almost the hole worlde is fallen frome the for there are manye mo myscreauntes then chrysten / and yet amonge the chrystē how many are there which forsake worldly thynges and seke the glory of the lorde surely ye shall fynde very fewe in cōparyson of theym whiche are addycte to worldye thynges / whose god is thyr belye and glorye to theyr shame and confusyon Deale gentelye Lorde of thy fauourable beneuolence with Syon that it maye be encreased bothe in multytude and also in good lyuyng Beholde frome heauen and deale gentelye as thou arte wonte to do that thou wylte sende amonge vs the fyer of thy charyte / whiche maye consume all our synnes Deale lorde accordynge to thy fauourable beneuolence / and do not with vs after our deseruyng / nether yelde thou vs againe according to our iniquities / but ordre vs accordynge to thy greate mercye Thou art Lorde our father and redemer / thou art our hope and euerlastyng helche Euery man desyreth goodnes of the / yf thou geue it them / then shall they gather it yf thou open thy hande all shall be fylled with plenty / when thou turnest away thy face / then are they astonyed whē thou gatherest in theyr breth then are they dead and returne in to erthe And agayne when thou brethedst on them / then are they created anew and thus renuest thou the face of the earth Psalme C. iiij Lorde I praye the what profyt is there in the dampnacyon of so many thousande men Hell is fylled and thy churche doth daylye decrease Aryse Lorde / why sleapest thou so longe Aryse / and dyffer not vnto the ende / Deale gently of thy fauourable beneuolēce with Syon / that the walles of Ierusalem may be buylded agayne / what is Ierusalem whiche by interpretacyon signyfyeth the vysyon of peace but the holye congregacyon and cytye of the blessed whiche is our mother Her walles were decayed when Lucyfer with his aungels fel / in to whose places are the ryghtwyse men receyued Deale therfore gentlye Oh Lorde with Syon / that the numbre of thy chosen may shortlye be fulfylled / and that the walles of Ierusalem may be edefied and fynisshed with newe stones whiche shal euer prayse the and endure euerlastynglye Then shalte thou accepte the sacryfyce of ryghtwysnes / oblacyons and brente offerynges then shall they laye vpon thyne altare wanton calues ¶ When thou haste delt gentlye of thy fauourable will beneuolence with Syon / then shalte thou accepte the sacryfyce of ryghtwysnes / for thou shalte consume it with burnyng fier of thy loue and charite / so acceptedst thou the sacrifices of Woyses and Helyas And then acceptest thou the sacryfices of ryghtwysnes / when thou fattenest with thy grace the soules whiche endeuoure them selues to lyne rightwisly What profiteth to offer sacryfices vnto the when thou acceptest them not oh Lorde Howe manye sacryfyces offer we nowe a dayes whiche are not pleasaunt vnto the but rather abhomynable for we offre not the sacryfyces of ryghtwysnes / but oure owne ceremonyes and therfore are they not accepted nor regarded of the where is nowe the glorye of the Apostles where is the valyaunt perseueraunce of martyrs where is the frute of preachers where is that holye symplicyte of them that vsed to lyue solitarye where are now the vertues and workes of the christen whiche were in olde tyme Then shalt thou excepte theyr sacryfices / when thou shalt decke and garnyshe them with thy grace and vertues ¶ Also yf thou deale gently with Syon of thy fauourable beneuolence / then shalte thou delyght in sacryfyces of ryghtwisnes / for the people shall begynne to lyue well / to kepe thy cōmaundementes and to deale iustlye and so shall thy people be endued with thy benefytes and blessynge Then shall the oblacyons of the preestes and of the clargie be acceptable vnto the / for they shall forsake theyr carnal affection and endeuoure them selues vnto a more perfeyte lyfe / and so shall the oyntment of thy blyssynge descende vpon theyr heades Then shall the brente offerynges of the relygyous be pleasaunte to the / for they shal cast out all drousye sluggyshnes and false confydence / and be hooly enflamed and made perfayte with the burnynge fyer of goddes loue Then shall the bysshoppes and preachers put calues vpō thyn altare / for after they at cōsummate in al kynde of vertue replenysshed with the holye spiryte / they shal not feare to geue theyr lyues for theyr sheepe What is thyne altare swete Iesu / but thy crosse where vpon thou wast offered What signifyeth a want on calfe / but our bodye Therfore / then shall they put calues on thyne altare / when they shal offer their owne bodies vnto the crosse / that is vnto all afflyctions and euen vnto the verye deathe for thy names sake ¶ Then shall the churche flory she and dilate her coostes / then shall thy prayse be noysed from the laste ende of the worlde / then shal ioye and gladnes fulfyll the hole worlde Then shall thy sayntes reioyce in glorye and shal make myrth in theyr mancyons waytynge for vs in the londe of the lyuynge Accomplyshe in me euen nowe Lorde that / then / whiche I so ofte name that thou mayste haue compassion on me accordīg to thy great mercy / the thou mayst receyue me for a sacryfice of ryghtwysnes / for a holy oblacyon for a brente sacryfyce of good lyuynge / and for a calfe to be offered on thyne altare or crosse / by the which I maye passe from this vale of miserye vnto that ioye whiche thou hast prepared for them that loue the. Amen ¶ To fyll vp the lefe we haue touched certeyne places whiche we thought most necessary to edefye the congregaciō of Christ ¶ Of faythe FIrst dere dretherne ye ought to geue dylygent hede that you maye purelye vnderstonde what faythe is and what frutes procede out of her / And to conclude the summe in fewe wordes / fayth is a sure perswasyon and full knowlege that god for his truthe and ryghtwysnes sake wyll fulfyll suche promyses / as he hathe made vnto vs of his mercye and fauoure / which sure perswasion must be geuen from god i. Corin .xij. For it can neither be goten by mannes power / nether yet retayned / therfore with feare and tremblynge performe that helthe whiche is begonne in you / for it is god