churche Yet haste thou many seruauntes algates they be pryuye and secret in whose hartes thou haste confirmed thy Christe to thy glorye and let them when as the destroyers of the vineyarde ar dryuen out go forth to theyr worke euen vntyll nyght Comme therfore o Lord couple vs to thy tyllars whome thou haste prepared vnto thy worke We ar thy seruauntes And we do not departe from thee thou shalt quicken vs and vpon thy name wyll we call We can not be withoute the. For in the haue we our lyuing our mouyng and our beyng And therfore do not we departe from the seyng that thou haste the wordes of euerlasting lyffe To whom shal we go Ther is no God besyd the Lorde For who hath worked such wonderful maruayles as thou haste done Al thynges that thou lysted haste thou made in heauen in earth in the see and in al places be they neuer so depe or bottomlesse Although the worlde crie out men grudge and the wicked persecute vs although the elementes euery one make insurrection yea although hel wolde breake lose and be reysed agaynst vs yet departe we not from the no creature can sequestre vs frō the loue of God which is in Christe Iesus our Lorde We do not truste in our owne strenght we go not forth in our owne vertues but thou shalt make vslyuely Plenteously shalte thou graunte vs thy grace thou shalt gyue vs vertues in our trouble shalte thou sende vs a specyal ayde wherby we shal be prouoked to the feruentnesse of charyte And vpon thy name wil we cal Thy name is thy goodnesse For none is goode but God alone Thou alone therfore art goode to that alone this name doth wel accorde So then thy name that is to saye the matter of thy name the thyng sygnifyed by thy name thy goodnesse I meane and thy mercy shal we cal vpon that it maye helpe vs and socoure vs. Orels surely to cal vpon thy name is to frame and facyon in our mynde a conceyte or apprehensyon of thy goodnesse for it is a name onely conceyued in mynde so that the conceyuing of thy goodenesse is thy name Not euery cōceyt or thoucht is thy name which called vpō saueth a man as it is written Who so euer calleth vpon the name of the Lorde shal be saffe but the conceyuyng of thy goodnes which thorough fayeth brasteth forth in to loue and that by the gyfte of grace farre beyond the course of nature this I saye is thy name What is it then to cal vpon thy name but inwardlye by fayth to conceyue thy goodenesse and to loue it aboue al thinges For a name is a voyce sumwhat betokenyng What is it then to cal vpon any mans name but to pronounce a voyce that betokeneth hym So that to cal vpon the name of God with our lyppes and tounge is to bryng forth a voyce that sygnifieth hym Lykewyse where ther is also a name onely comprysed in mynd and vnderstandyng to cal vpon thy name with our hart and mynde is to frame a thought or conceyte representyng and layeng the before our eyes Yet not euery manner thynking of the is ynough but that apprehendyng of thee saueth which is formed by the vertue of fayth that worketh by loue Wherfore we wil cal vpon thy name with our hert we wil cal wyth our lippes and tunge that from thy bounteousnes called vpon the ayde maye descende vnto vs wel disposed and prepared which haue thorough thy grace inwardly receyued thy name Gyue vs therfore strenght and vertue wherby al earthly desyre vtterly layed awaye we maye be turned vnto the euen with al our very harte that in our troubles we fayle not for feblenesse God of myght conuerte vs and shewe thy face and we shal be saffe Certesse thou arte God of myght whiche haste chosen the vyle weake thynges of the world therwyth hast confounded all stoute stronge thynges For what is weaker thē the crosse What is more folysh What is more cursed Lo thorough thy infynyte powre myghte thys gretest infirmyte is made for vs the gretest strenght defence This most vnskylful folyshnes is made for menne moste profounds wysdome This hygh extreme cursyng is made for vs an heuenly blessyng moste parfecte iustyce O the wonderfull depenesse of the ryches of God his myght his wysdome his bonteousnes For that which is the weake thyng of God is stronger thā mē that which is the folysh thyng of God is wyser than men Make vs o Lorde to vnderstande thys thy infynyte powre thy vnsearchable wysdome thy in estymable goodnesse that we maye knowe ther is no other God besyde the Lorde and maye be turned vnto the. Conuerte vs God of myght shewe thy countenaunce Shewe thy Christe thy crucyfied by whome we haue knowne thy powre thy wysdome and thy bonyte What God hath at any tyme don such thynges as hath thy sonne our Lorde Iesus Christe crucified for vs He conquered the hole worlde wtout swerde he hath throwen downe al the other Goddes tyrauntes hath he destroyed euery where in heuen in earth hath he triumphed for vaynquissyng his enemys he hath lyghtened the worlde by his crosse he hath taughte how to lyue wel he hath gyuen and prescrybed the doctryne or waye to lyue verteously so as no better can be ymagyned He hath drawne to his loue al kyndes of men which renouncyng leauyng golde syluer al the vanytes of thys worlde yea and themselues to hath also gladly for hys sake and cherefully suffered kindes of tormentryes moste spytefully deuysed euen tyl they wer martyred and cruelly done to death Who euer herde of such thynges Or who hath seene the lyke In very dede Lorde Iesus thou arte a greate God the sonne of the hyest God the kynge of glory the God of myght and ther is no God but thou Lorde which with the father and holy goste arte one God blessed aboue al thinges Shewe vs therfore thy face In thy syghte was the earth moued in the syghte of the God of Iacob which turned a stonne in to a standyng poole and a rocke in to sprynges of waters Lorde shewe thy face and we shal be saffe For our fathers also were made saffe bicause thou diddest shewe them thy countenaunce wherfore they prayse the and saye Not vnto vs Lorde not vnto vs Lorde not vnto vs but vnto thy name gyue the glory for thy mercye and thy trouthes sake Shewe thy coūtenaunce therfore o Lorde that the reiected or wicked maye perysh for as much as death shal go before thy face Shewe thy countenaunce that thyne elected or chosen maye serue the in loue and thē shal we be saffe and whole then shal the worlde be renewed and adorned with vertues and with thy grace Thē shal the goode be gladde and reioyce excedyngly then shal thy people dwel in peas and continually daye and nyght gyue prayse vnto the. Which with thy sonne and the holy goste lyuest and reygnest blessed God for euer and euer worlde without ende Amen
AN OTHER meditatiō of the same Hieronimus Sauanorola vpon the .lxxx. Psalme of Dauid Qui regis Israel intende Thou that haste Israel in thy gouernaunce thou that leadest Ioseph as he were a shepe haue regarde vnto vs. FOr as muche as we knowe thee Lorde by workes brought to passe thorowe thy power then do we say that thou art bente to dispose and ordre thinges when as thou doste brynge them to their ful ende and parfytnes Contrarywyse yf thou sufferest them to fall from their parfyt ende then do we playnly pronounce that thy gouernement is withdrawen Consideryng therfore howe that all the worlde is as touchynge true ghostly worshipping of thee in great daunger both bycause the moste parte lyeth in darcknes of mystrust or infidelitie or also bycause the faythful forte is almost holly corrupted so that now a dayes this maye be truely spoken They haue al swarued out of the right waye they are all become vnprofitable none there is that doth good no not so muche as one Flee to thee for so cour not doutyng but maruelynge humbly besechyng that thou wilt not be lyke as men whych when they are earnestly set on thinges that they loue wel they take no hede or very lytle vp on other whome they haue not in so great store Thou therfore O Lorde whiche arte ruler of Israel that is to saye of them that beholdeth the in lyfe euerlastyng to whose gouernaunce thou semest muche to gyue thy selfe take also regarde vnto oure ayde and mayntenaunce For in that heauenly region where as thy blysfull sayntes doth se thee after a maruelous ordre excedynge glorie of the inhabitauntes it appeareth vnto them as yf thou were so occupied in preseruynge and kepynge them that thou myghte be thought to haue vtterly forgotten vs amongest whome all thynges are troubled confoūded and putte out of ryght ordre For whiche cause we hertelye praye thee that haste dominion ouer heauen and earth in quyetnesse do not so attende onely to the blessed company there aboue that thou wilt leaue dysamayde and comfortlesse thy faythfull assembly here beneth Wherfore haue regarde vnto oure helpe and furtheraunce O Lorde that haste Israel in thy gouernaunce haue regarde good Lorde that leadest Ioseph euen lyke as a shepe is ledde For by Ioseph whiche betokeneth increase what is mente but thy faythfull and deuoute people Albeit a yonge forte of people whome thou begotte in thyne olde age that is in thys oure laste and unfortunable tyme whych abydeth haynous persewynges and reuengynges of hys bretherne and is nyrnamed of them a dreamer Thys Ioseph as he groweth from day to daye in more greuous combraūce and trouble so doest thou leade hym thorough fyre and water euen as a meke or gentle shepe vnto the shambles beyng continuallye tamed brought lowe so that by fetters and prisons he maye passe forth vnto that kyngdome and those pastures whiche are freshe and floryshyng for euer and euer Wherupon thou that in these wyse leadest lyke a shepe Ioseph arte mysdemed of the vnfaythful to passe nothynge of oure matters and therfore be present Lorde and redy to reliefe and defende vs that the wycked ianglers mouthes maye be stopped For we do not craue golde nor ryches nor yet prontotions of this worlde but we couet thy lyght we earnestly desyre to knowe thee Thou that syttest vpon Cherubim be opened and sette before the eyes of Ephraim Beniamin and Manasse Therubim betokeneth plenteousnesse of knowledge Ephraim bringynge for the frute Beniamin the sonne of thy ryghte hande Manasse forgytfulnesse Thou therfore that syttest and arte at reste in thy selfe frō eche worke that thou haste ordeyned and arte fastened in the seate of thy euerlastynge mansyon and doest cōtinue in the heyghte of thy Maiesties trone as the Kynge as the Lorde as the Iudge and mayster of all thou I saye that syttest vpon Therubim that is vpon the plenteousnes of knowlege farre surmountynge and passyng all knowledge and all vnderstanding for that thou arte vndoutedly a secrete God and vnsearcheable be opened and appeare I beseche thee hartelye vnto Ephraim that is to saye vnto thy people whyche nowe bryngeth for the frute to thy honoure so that they maye knowe the fully and parfectlye For who so knoweth thee he loueth thee he forgetteth his owne selfe he loueth thee better then hymselfe and dothe wonderfully profyte the congregacion Be reueyled also afore Beniamin that is afore all thy chosen and marked forte abydynge here or elles where whyche no doute euen for thy verye choyse and appoyntement are made worthye to be called the chyldren of thy ryghte hande so that thy people maye encrease and that thy chyldreu sparsed abrode maye comme together and that there maye be one shepe house and one shepeherde Open thy selfe also to Manasse to all the Infidelles whome thou semest to haue caste out of remembraūce bycause they haue forgotten thee for so muche as thou haste so longe wythdrawen from them the foode of lyfe Shewe thy selfe at the laste vnto all the worlde that menne may comme out of darkenes and the shadowe of deathe into lyghte and maye sette strayghte theyr steppes into the waye of peace But yf the stubbourne secte wyll vnnethes be amended and yf the nombre of those fooles be excedyng great Rayse vp thy power and come that thou mayest make vs safe Lo the ryche oppresseth the poore the rulers despoyleth the symple flocke the vngodlye perseweth the ryghteous wythout anye petie thy faythfull fyndeth fewe fatherlye helpers they haue no maynteyners Full manye a one alasse is drawne to hell thorough the euell ensamples of priestes and the cleargye whyche is cleane wythout hope of recouerye towarde amendement There are a passynge meany of noysome Phariseis a great rable of harmefull hypocrites wyth whose poysoned exhortacions and lessons the whole worlde is infected They wyll not heare the wordes of trouthe no man maye correct them wherby thy faythfull dare not ones lyfte vp theyr heade What doest thou O Lorde Why sleapest thou Wherfore doest thou wytholde thy myght Styrre vp thy power I humblye beseche thee and comme Thou that arte euery where wyth thy scourges and wyth thy strength stryke these false and myschieuous deprauers of thy worde destroye these craftye and malicious accusers of thy seruauntes condempne these obstinate and deuelyshe despysers of thy grace I do not saye thys I do not wyshe it I do not aske thys as and I were delyted to se them punyshed but that thou maye saue vs thyne elected and chosen seruyng thee continually louynge thee aboue all these thynges euermore obeynge thy decrees and commaundementes Thou aunswerest me perchaunce in thys wyse Yt I shall caste in my swearde of vengeaunce yf I shall sende pestilence amonge them yf I shall pyne them wyth honger thynkest thou then that thou thy selfe canst continue in so muche and so greuous trouble O good God do thou turne vs and shewe vs thy face and we shal then be in sauegarde
yet rendred thankes vnto hym but they vanished awayne in theyr conceytes thoughtes theyr folysh hartes was darkned and blynded For they naming counting them selfe to be wyse men becamme very idyotes fooles So is it not with thy vineyarde o Lorde And why Mary The shadow of it hath couered the hilles the vynes therof hath ouerspred the Cedre trees of God Which is the shadowe The olde testament goyng afore the trouthe of the Gospel euen as our shadou goeth before our bodye when the sunne commeth after but whan the sunne commeth before our face thā dothe not the shadowe go afore but commeth after and we se it not Semblably the Law as it were a shadowe went before the trouthe and grace whyche is by Iesus Chryst because the sunne of ryghteousnes did then folow that he myght afterward come and apeare and shewe his face to vs. Wherfore he came and opened the trouthe and sette it before our eyes now lo the shadow foloweth and cōmeth after our back We therfore do flee awaye from it and do go towarde the sunne The shadowe of the Lawe and of sacrifyses is ouerpassed because the sunne of ryghtousnes Christe our God is come The shadowe of it therfore that is to saye the Lawe the darke teaching of the Prophetes couered the mowntaynes Who ar the mountaynes Men stedfaste in faythe high in parfectnes of iustice contemplacyon of heuenly thynges Certesse the Patriarches and Prophetes not the Philosophers and Oratours which ben the mountaynes of pryde This vineyarde than proceded from the vnsearchable heuenly lyghte of the Patriarches Prophetes And the shadowe herof hath couered the hylles that is to saye Bisshoppes Patriarches and prophetes which hauing plentieth of knowlege in the Lawe beyng replenyshed with spirit of Prophecye did couer thy vineyarde mayntayn it Thou diddest come Lord vnto thy tyllers of thys yard they killed that dyd cast the out of it Houbeit thou thē worthely destroyēg those naughty occupyars haste lette forthe thy vineyarde to be hyred of other husbandes which hathe done the frutes therof that is to saye hath turned the shadow of the Lawe into lyght The carnal sense haue they drawne vnto a spiritual vnderstandyng that when they be wery they might sytte vnder the shadow therof be cooled from feruent heate yea the shadow of it is becomme lyghte for that the very Lawe it selfe spiritually taken and vnderstanded is made the Gospel vnder whose shadowe which is the lyghte the wery soule resting thus doth singe and saye Vnder his shade haue I syt whome I lōged for his frute is swete and pleasaunt to my throte And agayne The breathe of our mouthe is Christe The Lorde was taken in our treaspace vnto whome we sayde In thy couerte shal we lyue among the gentiles Then did he multiplye the vinebraunches emōg the Heathen For the Gentiles camme to Christe to the tyller to the vinetre to the vineyarde the braunches wer multiplyed they did growe for the a greate nombre and not wythout a cause wer made euen as vyneyardes and the vines therof wer lifted vp on hygh Yea they couered the Cedre trees of God Which ar the Cedre trees of God Vndoutedly his Apostles his Euangelistes the teachers of his congregatiō Wherfore the chosen children out of the Gentiles camme to them they tooke them by the hande and sayde Wyth you will we go for we haue herd that God is with you Than wer the Cedre trees gladde they bowed downe themselues sayde Clyme vp clymme vp ouer vs take vs for we wil heare we wil holde you vp we wil lyfte you frō the grounde So the Gentiles wente vp by faythe and wer buylded vpon the foūdacion of the Apostles and Prophetes euen Christe Iesus hymselfe being the hygh corner fronne These vines therfore hath ouerspredde the Cedre trees of God O happie vineyarde o blessed braūches which haue not folowed the wysdome of folish Philosophers but that heuenly sapience of the mountaynes Cedre trees that is of the Prophetes Apostles the lyght vnspeakable the waye of trouthe that leadeth you truely vnto your ryght countrey But how large is this vineyarde Is it the lande of Iewry alone Is God onely the Iewes theyr God Doutelesse from the sunne rysyng vnto the sunne settyng Lorde greate is thy name emong the people The hathe streched out her braunches euen to the see her longe spreading reacheth vnto the ryuer The Cedre trees of Libane reioysed they cried lyfted vp theyr voyce Theyr sounde went forth in to al the worlde and theyr wordes vnto the vttermost borders of the whole worlde The see herde and swelled the earthe was troubled The floodes of the see roose Maruelous ar the surges of the see maruelons is the Lorde in high places Troubled wer the moūtaynes proude princes presses scrybes Pharises The kinges of the earthe stoode by the rulers camme to gyther agaynst the Lord agaynst his Christe But God thundered from heuen the hyghest gaue his voyce The voyce of the Lorde in a power the voyce of the Lorde in a magnificence Stones did listen and forthwyth trembled trees of the woodes the harde harted vnfruteful Heathens did lysten forthwith wer they turned into braunches of the vinetre The see behelde and ranne a waye Iordane the ryuer turned backeward agayne But the Gentiles euerywhere camme vnto the vine they fastened themselfe to it by faythe and loue they encreased greately euen to the ende of the worlde to the mountaynes the see wheras tyrauntes and frowarde people wer stryken caste downe into hel and ouerwhelmed wyth the sea Contrarywyse our vineyard hath spredde forthe her braūches euen vnto the see that is vnto the fardest parte of lande The see therfore compasseth thys vineyarde beateth vpon it but the whaues be broken agaynst it But what worthed of the countreye of Iewes It was hardened it was dryed vp it yelded no frute Thou haste cutte of therfore suche braunches oheuēly tyller haste throwne them in to the fyre Why ar al the braūches destroyed loste God for bidde For yet the leauinges bene saued Many braūches of Iewes accordyng to thy wyll and appoyntment hath continued in the vinetre hath yelded parfecte frute The vineyarde growed ane stretched forth her vynes euen vnto the ryuer What meaneth this Lorde vnto the ryuer Why is ther in al the worlde but one flode Is the worlde shutte vp or enclosed by some see or any ryuer No veryly but lyke as when the Prophete is named Dauid is mente therby for his excellence and Paule whan the Apostle is named so in this place wheras is mencioned a ryuer generally vnderstand thou it of Iordane whiche was hallowed and sanctifyed of my sonne for it alone hath that preemynence What meaneth then vnto the ryuer but vnto the ryuer Iordane That is vnto the people of the Hebrues did she spredde forthe her braunches Thynke not than the people of the Hebrues
to be al to gyther expelled For that stonne whiche they in theyr buyldyng refused is made the hedde corner stōne Therfore bygge was the church then o Lorde bygge I saye in worthynesse greate in trouthe greate in parfecte nesse of vertues greate in charite greate in the nombre of wonderful workes large also in spreading forth greate it was for bycause a greate Lorde arte thou that diddest grafte it that diddest gyue it encrease bycause thou diddest enlarge it bycause thou Lorde Iesu werte the guyde of her iourney Thou diddest labour in it thou diddest trauayle thou diddest watche thou did dest consecrate her with thine owne blode with the bloode of thy martyrs or witnesses Where than ar thy paynes becomme where is the sweate where is thy bloode What haste thou done Lorde God what haste thou done o my sauyour Wherfore haste thou throwne downe the wal of the Vinyarde and wherfore do euery man that passeth by the waye gather the grapes Why haste thou done this goode Lorde what is the effecte The custodie of Aungels haste thou put from it they did kepe awaye theues they did defende it Where is that sure warde now a dayes Where ar the Prophetes Where ar the Apostles the teachers the heardemen compassing this vineyarde dryuing out wicked spyrites banyshing heretikes correctīg vn gracious persones and preseruing the weake and vnparfecte Which is the wal The custodye of Aungels the defence of shepardes the holy doctrine of preachers Where is this wal It is destroyd Why who hath pulled it downe Thou Lorde whiche haste taken awaye thy good preachers whiche haste gathered thy shepardes in to heuen whiche haste taken awaye thy messengers Wherfore haste thou throwne downe the wal of this vineyarde Haste thou so done for that she maye fulfyl her naughtynes for that her wickednes maye be accomplyshed to the entent to punysh her so to renewe her But what hath she lefte vndone What synne is ther that maye not be founde in her Verely Lorde loke how that her wickednes is brought to the ful swynge And now dothe eche body that goeth by the way plucke her grapes Not the true orderers of the vineyarde not the true tyllars gathereth her frutes not al good nor yet a fewe good nor yet some good and some euil no not so muche as one good but eueryche one that commeth by the waye plucketh her grapes None but they which kepeth not thy ordinaunce yea whiche knoweth not the waye of God open synners of an euil reporte ar chosen vnto the ministerie of the aulter to those ar benefices gyuē they do gather the frutes of the vineyarde for them selfe and not for the they do not regarde thy poore people they do not fede the hungrye they clothe not the naked they harber not the straunger they defend not the wydow and the fatherles childe they done eate the lambe out of the flocke and the calfe from the middest of the hearde they do singe after the noyse of shaulmes organes they supposed they hadde the instrumentes of songe euen lyke Dauid chaunting in quiers praysyng God with theyr lyppes beyng farre from God in theyr harte drynkyng wyne in cuppes of golde and syluer dressed with very swete sauery oyntemētes and yet hathe no cōpassion vpō the rough punishmēt of Ioseph they take no maner pyte vpō the nedy poore bodye These therfore that passeth by thy waye gathereth vp the grapes of thy vineyarde But what shal I saye o Lorde For al they also whiche passeth by theyr owne waye doth plucke the frute of the vineyarde For they walking by theyr owne waye seyng the wal of the vineyarde destroyed hath ouerpassed theyr waye They made not a streyght iourney but leauing theyr owne waye torned theyr feete into thy vineyard that they myght plucke her grapes take awaye her frutes not spiritual but temporal frutes What is it that thou tellest me This I saye o Lorde The riche robbes of this worlde walking by the waye of theyr sinnes seking by ryght wronge for riches dignytes promotions pleasures of this worlde hath gon asyde out of theyr waye They ceased to folowe these worldely goodes for suche substāce honour did they labour nomore they turned themselfe to thy vineyarde to ecclesiastical auaūcement to the ryches of the churche that wal which did put backe the vnworthie is broken downe destroyed yea they haue entred in that passeth by their owne waye haue takē awaye the frutes What sayest thou This I meane To daye in the commen route of men to morowe in the roume of a Bishop To daye in a tolebothe to morow a chanon in the quier To daye a souldier to morow a preste They passed by theyr owne waye wente a syde to thy vineyarde not to the entente to til it for the but to gather the grapes ther of for themselfe This also I speake with teares Ther haue entered in euil spyrites and fyue naughty men that is to saye the hedde the membres plucking the gostely frutes of this vineyarde haue caste them forthe trodde them vnder feete hidde them destroyed thē the tyllars and workers haue they stryke with the swerde throwne them out of the vineyarde the beste braunches haue they cutte of fynally with mischeuous perswasyons threateninges persecutyōs and euyl ensamples they go aboute to bring to nought what so euer goodnes is founde in the vineiarde Wherfore then haste thou Lorde destroyed the wal of it What profyte what frute therof ensueth For bicause of that doth euery mā that passeth by the waye pull the grapes of yt But wolde God onely men or wycked spyrites goyng by the waye did gather the grapes of it and not also very beastes did entre in to it But lo a naughty beaste hath gone in to it hath destroyed it euen from the rote A Boore out of the woode hath broken the bandes of it and a singular wilde beaste hath deuoured it This boore is a swyn a fylthie swyn a proud swyn a cruel swyn not tamed at home but wilde out of that wood an exceding wātō clarke a lecherous preste whiche is no man but a beaste but an vnclēly swyn he aprocheth to thy altar he hath layn the hole nyght in his beastlynes indirt in dōge in the mornyng presumeth to touche thy sacramēts This proude swyne can not be tamed wil not be corrected letteth scorn to hear the wordes of trouthe he speaketh arrogātly he aryseth agaynst who so rebuketh hym he byteth he teareth fiersly he spareth no wordes he curseth he blasphemeth in the despite of God He is a hogge he is cruel he is a beaste not a man he persecuteth men he is no domestical nor of the householde no not so moche as newly grafted in he commeth not out of the Lordes house but from the woode from the company of beastes from the multitude of wylde beastes from the wildernesse of synners He knoweth not God
For why we are frayle and feble nor we truste not in oure owne vertue or power for that we are not sufficient so moche as to ymagine any thinge of oure selfe as of oure owne abylytie but oure suffisaunce is of God For thys mortall fleshe is bourdenouse vnto the minde and thys earthlye dwellynge holdeth downe the witte couetynge to contēplate sondry matters Wherfore do thou conuerte vs o God Tourne vs to the frō earthly thoughtes to heauēly thynges tourne vnto the our dyssobedient rebellious wil and arbytrymēt and to vs ones tourned shewe thi countenaunce that we maye know the declare thy powre that we maye feare the vtter thy wisdome that we maye honour the shewe forthe thy goodenesse that we maye loue the shewe thy selfe ones shewe thy selue agayne sheue thy selfe contynually that we maye passe thorough trouble with a gladsome chere and so shal we be saffe For if thou preserue vs we shal be in sauegarde if thou takest awaye thy hande we can not be saued Why taryest thou Lorde Why doste thou not fauourably heare my request Lord God of myght how long art thou angrye wyth thy seruante prayeng vnto the. Ful oftē haue I asked the ryght longe haue I desyred the many a tyme haue I beseched the. Wherfore thē doste thou not lysten vnto me gracyously Wherfore dost thou make suche delaye Why arte thou yet to dyspleased Wyth me for my synnes If thou doest at counte reken my fautes Lorde Lorde who shal be able to abyde the Therfore o Lorde that haste power to do al thynges o God that rulest all thynges vnto whom they which vpholdeth the worlde done obeysaunce whome high poures whome the heuens theyr dominiōs do reuerētly feare Lorde God of myght how longe wilte thou be angrye with thy seruaunt prayeng vnto thee where is thy entyre loue Where is thi strength Where is thy manifolde mercye What Ar they refrayned kepte awaye ouer vs We wil crie vnto the both nyght daye knowing verely that if so be thou wilte make a cariaunce yet wol thou at the laste gētylly heare our importunate sute Thou shalt feede vs with breade of teares shalte gyue vs drinke of teares by measure I hope I saye that I shal be herde for that thou haste euermore loued trouth Denye thy selfe thou canst not For thou haste promysed Aske it shal be gyuen ye seke ye shal fynde knock it shal be opened vnto you Albeit firste thou shalt fede vs with breade of teares with bitter breade with pleasaunt breade For teares ar both sowre swete Sowre for the absence of goodnesse swete for the certaynte of fyndyng out goodnesse Bytter they bene for bycause that truste whyche is dryuen of delayed greueth the poore soule pleasaūte they ar for the presence of thi swetenesse which stirrest vs vp to praye causest vs to cal vpō the w e vnspeakable sighes And thou salt giue vs drynke of the cuppe that is in thi hande ful of the swetenesse of pure wyne For why thy comforting shal reuiue our spyrites quicken our myndes euen according to the heape of the greafes anguyues in our hert Drynk therfore shalt thou gyue vs in the teares of troubles which washeth the face of our conscience which clearith our vnderstanding which moystureth our herte with deuotion yeldeth vs the sauour of loue charyte Than thy good teares ar swete tears Doutlesse which hathe bene foode to vs daye and nyght Heare vs therfore thou shalt but afore that shalt thou fede vs gyue vs drynk in trears not more the we cā bear but in measure after the lymytyng of the trouth For thou wylte not let vs be tempted more then we can beare but thou wilte make also this profyte to cōme of thy prouinge that we shal be the better able to suffre Thou shalte fede vs I saye with teares not alwayes but a certayne tyme which thou haste putte in thine owne powre Now lo when that same tyme apoynted is ones comme then shal our weping waylyng haue ane ende then shal thy angre cease then shal our prayers be accepted Thou shalte tourne vs to the thou shalte shewe the lyghte of thy countenaunce thou shalte rayse thy myghte thou shalt make vs saffe and sounde and thou shalt be reueled opened before Efraim Beniamin and Manasse thou shalte enlarge thi churche and take regarde to the gouernaunce ther of The meane whyle we shal possede our soules in our sufferaunce For why Thou haste sette vs to be with sayed of our neyghbours and our enemyes haue mocked vs In the meane season as thy chyldren doest thow chastyse vs that we maye be clensed that we laye not our harte vnto riches that we folowe not worldely prayse that thy trouthe maye the more comme to lyght and for these causes haste thou set our neyghbours to replye speake agaynst vs. And who beene our neyghbours but theys dissēblers whiche ar nether hotte nor colde whiche in their outward behauy our done appere as they wer Christiās Lord they wil say I thāke the for that I am not as the commen sort of men ar vnryghteous rauyshers lecherouse yea euen as this Publicane is I faste twyse in a weke I gyue in almes the tenth parte of al that I haue yet for al this they be not inwardly true Christians They ar therfore our neyghbours bycause they seme to be lyke vs in theyr works but they ar not of our householde bycause they haue not lowlynesse they haue not loue charyte Why thē after what facyon hast thou set these neutralles to wythsaye and stryue agaynste vs but for bycause thou haste lightened vs in the waye of trouthe and haste shewed vs thy countenaūce By that lyght haue we espied then perceyued that they be paynted graues which wythout appeareth gaye gorgyous but within they be ful of deade mennes bones al vncleanlynesse Wherfore leste symple folke other Christyans shoulde perysh thorough theyr sayengs and ensamples we haue toide them boldely gyuen them this warnyng beware of the Pharises leuyn which is hypocrisye or a fayned pretence of holynesse Cerymonyes customes or vsages shal not saue yow we haue disclosed playnely set oute to euery mans syghte theyr scrupulous conscience We haue reproued rebuked them sayeng yow be they that make your selfe parfecte ryghteous before men but God knoweth your hartes for what so euer is loftye afore men is abomynatiō afore God Hereupon ryseth ragyng enuye herupon groweth greate malyce he reupon springeth encreaseth debate and controuersye For they set more by mennes glorye thē Goddes glory Therfore go they romyng vp downe the cyte they runne hyther thyther they haūte womēs howses they grudge at vs they sclaunder vs they speake agaynst vs they persewe vs. And so it is comme to passe that our enemyes hathe mocked vs. Our enemyes ar manifeste open synners the frendes louers of this world proude
couetous ryattous cursyng man quaylers and aduersaryes of Christe his crosse These I say not willing to hear our wordes yea rather thy wordes o lorde but fleyng away from them persuaded brought in to a wronge beleff by those hypocrites hath scorned vs disdaynefully despysed vs as and we wer idyoths or fooles And what is the cause that our neyghbours hath contraryed wythsayed vs that our enemyes hath deryed vs wherfore done our neybours more theÌ„ our enemyes Why Ar not the Pharises our enemyes yes truly they bene our enemyes that our deadly enemyes yet ar they wyly crafty yet ar they secrete verye close For they do bear vs in haÌ„d that they be our frendes they saye that they loue vs wel they falsely pretende that they speake for the trouthe sake and not for hatered of vs so that these hypocrytes hurte vs more than open ennemyes They ar called therfore neyghbours bycause they make them selfe our frendes and yet neuerthelesse are mutteryng agaynst vs. Wheras oure enemyes dothe â—â—emye laugh at vs. yea our enemyes wolde not scorne vs if these felows wer not busye in talking agaynst vs. yea our enemyes myght be tourned to repentaunce if these medlers did not let them To be breue our enemyes wolde becomme our frendes defenders of the trouthe if thy churche had no suche Pharisaical wythsayers Great is the battayl daungerous is the stryfe douteful is the vyctorie Wherfore Lorde God of myght tourne vs vnto the shewe vs thy countenaunce and we shal be saffe ynough God that gyuest strength vnto the power aboue to fyght wyth out drede agaynst the olde dragon and boldely to achiue all harde enterprises God of myght tourne vs froÌ„ the fonde loue of our self vnto the parfyt loue of the wherby we maye be knytte vnto the and stycke to the for so shal we be afrayed of nothyng but fyghte oute thy battayle wyth a full confidence For thou art our strength and our staye our succoure our defence Therfor Therfore shewe the light of thy countenaunce set out thy trouthe Make thi lyghte euident playne that these hypocrites do not deceyue vs that they wrappe not our hartes in darkenesse that we maye auoyde escape theyr snares maye walke in the waye of trouthe And so if thou delyuer vs if thou lyghten vs if thou fyght for vs we shal be saffe Go to Lorde do so Lorde aryse awake comme tarye no leÌ„ger Where be thy manyfolde mercyes shewed in olde tyme Lorde Remembre thyne owne labours do not set lyghte by thyne owne paynes do not despyse the workes of thyne owne handes Thou haste remoued thy pineyarde out of Egypte thou haste caste oute the heathen and haste grafted it Thy vyneyarde is thy church Wherfore is it cleped a vineyard Bicause it yeldeth wyne which dothe make mennes myndes in a maner dronkeÌ„ with loue of heuenly thynges which dothe refresh and make gladde our hartes A good vineyarde a vyneyarde of the beste that turneth into wyne what so euer is layed aboute the rote therof If a man wil putte vnto the roote here of water douÌ„ge or any other thing it chaungeth into wyne al to gyther what soeuer it be that it draweth vnto it selfe For it neuer bringeth forthe other water or dunge or any thynge but wyne So al that is offered vnto the Churche that is to saye vnto the faythful soule of maÌ„ be it mockage or persecutyon or golde or commendation or cursyng it turneth al to charyte to pacience to lowlynesse other vertues This vineyarde these faythful menne nothyng coueting nothing fearing in this worlde haste thou remoued out of Egypte that is to wete out of darkenesse For they wer in lacke of lyght for ignorauÌ„ce in the darkenesse of synne they knewe not theyr ende they coulde not tel whither to go Thy lyght haste thou sente them and out of darkenesse haste thou broughte them But the heathen that is wycked soules frowarde men without reason wythout lawe wythout lernyng did malycyously persue them and did destroye thy vineyard They were eueÌ„ lyke stoones very harde strykers hurting the fete of them that walked therin marring the braunches vtterly letting the frute of the vineyarde Thou haste therfore caste owre the heathen thou haste kylled the bloodesuckars murderers of thy wytnesses thou haste brought to confusyon the maumettes and idolles thou haste gyuen to the deuil heretikes them that beÌ„ obstinate in theyr owne fantasies thou haste gathered the stones togyther and caste them for the and made them to be farre from thy vineyarde and they ar sonke downe into the depthe Thou haste grafted it in thy holy mownte in thy faythe in the parfectnesse of thy iustice in thy Christe It hath passed thorough the redde see it hath passed thorough fyre and water for dyuerse troubles hath it not gyuen ouer it is saffe ynough Thou haste ben the guyde of the iorney in her eye syght thou haste plaÌ„ted the rootes of her and she hath fylled the earthe A stronge a wyse a gentle a great guyde For why God is a myghty Lorde a myghty King aboue al Kinges Who than wolde not folowe suche a guyde But after what maner haste thou ben her leader Thou haste come downe thou haste apeared in flesh the facyon of a man for her haste thou suffered persecutions wythsayenges cursynges scorninges tormentrie yea deathe of the crosse To thy father diddest thou passe forthe by the waye of thy passion and thou madest a proclamation Who so wil comme after me muste denye hym selfe and muste take his crosse folowe me A graunde capitayne a difficulte waye But who wil be afrayed hauing such a guyde that wil not lyngar behynde a man but go before hym Thou therfor o Lorde haste ben not a lurking capitayne but open and manifeste al men myght beholde the. Guyde of her iorney haste thou ben en her eye syght For openly werte thou nayled vpon the crosse betwyexte two theues And bycause the vyneyarde is but feble for that the vynetre it self is but a weake maner of woode thou haste strengthened it haste sette the rootes therof No fleshly man nor aungel hath planted it but thou with thyne handes with thy wysdome with thy power with thy bounteousnes haste sette the rootes of her loue of her charite of her good affection Thou haste plaÌ„ted this vineyarde I saye in a good grounde in the grounde of lyuing creatures in thy woundes in thy crosse in thy godhed and therfore hathe it yelded frute it hathe brought forthe pleasaunte wyne wyne of the best such wyne as wol rauish a mans minde with manifolde braunches is it encreaseth so that it hath fylled the holle earth It hath fylled I say the earth with vertues wyth heuenly gyftes with grace lyghte the knowledge of God Not with the Philosophers cunninge whiche when as they knewe God they did not esteme him glorifie hym as God nor
he is ignoraunte in the sacramentes he vnderstandeth not his owne offyce he onely loueth dyrth he embraceth donge he is delyted with bloode Why then what hathe this boore done o Lorde God He hath rooted vp thy vineyarde he hath put it out of thy bondes out of thy preceptes and cōmandementes out of thy instructyons teachinges of the primatiue fathers out of thy lawes hath he set it he hath replenyshed it with dirthe and dōge with excessiue pleasures and vnclea nelynes with gluttonie dronckardye The tyllars hath he slayne the yonge children hath he killed the women hath he desloured the braunches hath he drawē to the grounde the vynes hath he plucked vp by the roote hath torne alto gyther wyth his tethe with his pride hath he trode the trees vnder his feete and caste them forthe of the vineyarde This boore comming out of the woode hath broken the bondes of it and a singulare wilde beaste hath deuoured it Lo what pryde is here He wil nedes be singular he wil haue no superior he wil haue no peas he loketh not to haue felowes but seruauntes subiectes he coueteth to possesse al singularly he seketh euermore to ascende he is delyted with a singularite he regardeth not Christe his charyte he wil not be a ministre nor sheparde nor father nor mother nor partaker of tribulacyon nor euery mannes seruaunte to the entente for to winne euery man but a lorde but a wolfe but a cruel a sturdye ruler to destroye the vineyarde to plucke vp the rootes vtterly to waste it holly to eate it bring it to noughte Is not also this wilde boore and syngulare beaste an euil Prince a proude tyraunte al togyther vncleane al togyther cruel Whiche commeth out of the wilde woode of beastes from ministers lyke himfelfe fylthye ryottous arrogāte cruel that ar beastes and no men Whiche hateth the worshypping of God banysheth holy men out of the cyte persecuteth the goode punysheth the wyse detesteth and can not abyde the trouthe reioyceth in lyes is delyted with flatering tales driueth awaye concorde norisheth debate breaketh matrimonie putteth vertues to exyle cōmendeth vrces chaseth awaye chastyte enhaunseth vngracious persones fynally causeth al noughtynes to be at the ful flynge He hath burste the bandes of the vineyarde for that he hath stande by euery waye that is not good hath not behated the contrary trade to vertue honestye Is not this boore percase singular wilde beaste also the deuil A fowle spyrite a cruel mankyller puffed vp with pryde that sayde Into heuen wil I clyme aboue the sterres of the firmament wil I exalte my scate I wil be lyke vnto the hyest He also hath fed de vpon the vineyarde hath eaten the braūches hath swalowed the vines hath incorporat it wyth hymselfe he is becōme the head of myschief they his membres and Christe his vineyarde is becomme the deuylls vineyard for that a syngular wyld beast hath deuoured it Alas alas alas Lorde God wher is the vineyarde whiche thou diddest translate out of Egypte out of which thou diddest caste the Heathen which thou diddest set with thyne owne handes whose iourney thou diddest guyde which replenished the earthe with vertues whose shadow couered the moūtaynes and the vines the cedre trees of God whiche did stretche oute her braunches euē vnto the see her spredding boughes vnto the riuer Where bene her vertues where are the gyftes of the holy goste where ar the graces frely bestowed where is her loue where is her hope where is her fayth Arte not thou God with whome ther is no chaunge Arte not thou he that is to saye God which did dest worke mercy with our fathers Ar not we the workemnashyp of thy handes Doth not Christe cōtinew for euermore Haste not thou also suffred for vs Haste thou forgotten vs o Lorde Thou Lorde arte our father and Abraham knewe vs not nor yet Israel Thou Lorde arte our father and our re demer thy name hath bene from the be gynnyng Wherfore then haste thou turned thy face from vs We haue synned we haue done amysse we haue cōmitted naughtynes Lorde deale not with vs after our synnes nother rewarde vs according to our iniquyties Lorde remembre not our olde fautes lette thy mercye preuente vs anonne for we ar very nedy poore No nor yet our fathers wer founde ryghteous but synners worshippers of idoles murderers cursers couetous proude hye mindes not obedient to theyr parētes folysh blasphemyng thy name Yet haste thou delte with them euen accordyng to thy greate mercye For they posseded not the earthe in theyr swerde nether theyr owne powre saued them but thy ryght hande thy powre the lyghtenyng of thy countenaunce bicause thou werte pleased in them Go to therfore deale with vs after thy greate mercy turne not awaye thy face from vs. God of myghte be thou turned loke backe from heuen and beholde visit this vinciarde God of powers that arte a pure acte a power infynyte the power of powers gouerning al thynges doyng al thynges quickening al thinges creating the poures of al thynges ges gyuyng them strength drawing them to theyr worke goyng afore them turne vs o Lorde vnto the we shal be turned go thou before vs drawe vs after the gyue strength to our vertues and make vs lyuely Why doest thou not loke vpon vs Why haste thou turned thy backe Shewe vs thy coūtenaunce Be turned God of poures vnto vs and then shal we be turned vnto the. For to be conuerted vnto the to thynke vpon the to loue the it is thy gyfte Loke backe from heuen for thou arte gone farre hense thou haste ascended euen vp in to heauen thou arte departed from vs yet loke vpon vs from heuen although thou wilte not comme doune to the earth although our synnes doth otherwyse deserue regarde vs sende vs thy lyght from aboue from the deserte of compassions from the Christe frō the place where as thy blessed sayntes prayeth for vs. See how we ar made desolate comfortles beholde take pyte vpon our shame and reproche our herytage is traunslated vnto straungers our houses vnto forynars Where is Hierusalem Where is the holy lande wherin thou diddest worke so many myracles Where is thy graue Ar thy not in the handes of infydels Beholde Lorde with the eyes of thy mercye the hole worlde the fulnesse therof not the fulnesse of graces but plentyeth of synnes plentieth of ignoraunce plentieth of wretchednes Beholde thy vineyarde thy churche the common welthe thy Christian people beholde and haue pyte vpon them And visyt this vineyarde For yet to hath it rootes yet ther lyueth some braūches it beganne from the begynnyng of the worlde neuer fayled nor neuer shal fayle For thou haste promysed Lo with you am I al dayes euen vnto the worldes ende Then wel maye it be diminyshed but vtterly fayle it can not Now this vineyarde is the selfe same that