the lawe of God O Most holye father of heauen the onely lyuyng God of power inestimable of wysdom incomprehensible to the be honour glorye and thaÌ„kes geueÌ„ for thy noble work in the creation of maÌ„kynde also for hys redemption out of the captiuite thraldome of the deuyl by the passion of thy most derely beloued sonne Iesus Christ The final cause wher of was to brynge hym to beatitude that is to make him haue the fruition of thi deite and ther by to tast of all kyndes of ioye in thy heauenlye mansion worlde without ende But to the atteinement therof of thy godly pleasur thou gauest hym certayne lawes to laboure and trauayle in theim in the presente pilgremage of thys lyfe Whych if he did obserue continue in theÌ„ thou didest promyse him the sayde beatitude And for good skyl lord For as man lost Paradyse and his originall iustice by disobedience and transgression of thy commaundement so was it mete that he wyllyng to recouer the same shoulde stande fast in fayth and hope of thy promises with the obedient kepynge of thy lawes after the waye and gate to the sayde heauenlye place was set open by the meane of thy blessed sonnes death and passion Wherfore wyth the Prophet Dauyd we maye well saye Bâ—â—tus vâ— qui non aâ—â—â— in concilio impioruÌ„ et in â—ea pâ—ccatoruÌ„ non sreâ—â—â—et in â—â—â—hâ—dra pestilencis non sedit that blessed is the man that goeth not in the counsayle of the vngodly or vnfaythfull personnes that standeth or aabydeth not in the waye of synners and sitteth not in the chayre or seat of pestilent and skornefull persons By fayth we beleue in the and in thy mercifull promyses by charite we worke towarde oure neyghboure accordynge as thou hast coÌ„maunded by the influeÌ„ce of thy grace we teach other truly thy lawes and godly preceptes and lyue therafter to the good example and edifyinge of other No maÌ„ lyueth wythout synne no not the chylde of one dayes age but happy blessed is he to whom thou geueste the grace not to abyde and slepe in synne but by penitence to come to a godly coÌ„uersion In the chayre of Moyses satte the Scribes and Phariseis Mathâ—â—â—â— to whome apperteyned the teachinge of the true lawe of god in stede wherof for the most part they taught theyr owne traditions But in case they preached at ony tyme truly yet was theyr euyll example of lyuinge a mockage and a pestilent infection to all the beholders thereof But what daunger then mercifull God shall they runne in whych neither by godly lyuing geue good example neither yet truly teach thy holy worde Sâ—â— in leâ—â— commi do 〈◊〉 eius â— in lege eius â—â—â—â—tabitur die at noâ—â—â— To all suche lorde we beseche the sende grace to repeÌ„t and to refourme that they haue vntruly taught and to vs sende a wil to heare and an hert to delyght in the folowinge of thy law wheÌ„ it is taught vs or wheÌ„ we reade it so that we may exercise oure selfes therin all the dayes of oure lyfe In youthe and in age In prosperitie and in aduersite The knowlege of thy lawes Psalmo .xix. bringeth vs to the knowlege of thy goodnes and of our infirmite The readyng in them doth make vs to accoÌ„pt all wordly thinges to be but vaine as they are in deade and to set all oure delyght in the consideracion of heauenly thinges which be perdurable Thy lawe is pure wythout spot and hath a secret operation to conuerte the reader therof from the euyll way wherin he walked before and teacheth him wysedome Et erit tanquaÌ„ lignum quod plantatuÌ„ est secâ— decursus aquaruÌ„ quod fructuÌ„ suum dabit in tempore suo Who so kepeth thy lawes is lyke a tree plaÌ„ted by the water side that bringeth forth his fruite in dew seasoÌ„ All trees and herbes that are planted in bareyn drye groundes be nothynge fruiteful Maye a rushe be grene wythout moysture or maye the grasse grow without water no truly Iob .viii. It is the moisture of thy grace that maketh vs fruiteful in good workes And the dewe season of our workynge is whyle we be in this present lyfe Mathei iii. The tree that briÌ„geth not forth good fruit shal be cut downe it serueth only to the fyer Marke .xi. The tree also that bringeth forthe but leaues Prouerb xi that is to saye fayre wordes without workes or els hipocritical workes onely to the showe of the worlde shal be curssed as was the figge tree that Christ cursed comming from Bethany But the kepers of thy law lorde for the fruit which they beare here in this world shal receyue the fruit of euerlasting glory in another world Ye the leaues of this tre shal not fall of For as the fruite it selfe is good that is Et fursum 〈◊〉 non deâ—â—uâ— as hys workes do profyt hys neighbour so doth his leues that is his doctrine also edifie Lyke as the snow and the rayne coÌ„myth downe from heaueÌ„ retourneth not thither again Esaiâ— â—â— but watereth the earth making it fruitful grene that it may geue corne and breade to the sower so the worde that commeth oute of the mouth of thy faythfull Et omnia quecumque â—aâ—â—â— prosperabuÌ„tur shall not retorne agayne voyde but shall accomplishe thy godly wyll And what so euer he doth shall prosper Roma viâ—â— All thynges worke for the beste vnto them that loue God But it worketh fare otherwyse wyth the vngodlye for they are like the dust which the wynde bloweth and skaterith away from the face of the grouÌ„de Non â—â—c impli non sic sed tanquaÌ„ puluis queÌ„ proucit ventus a facie 〈◊〉 They haue euer loued the worlde and the pleasure therof and that haue they inioyed whyche standeth to them in steade of a rewarde for the good deades which they haue done yf euer they dyd anye They were inconstant lyght and wauerynge wyth euery wynde of temptacion not regardinge the heaueÌ„ly thynges which are sure and permanent They were drye wythout moistur of grace bareyn of good workes wherfore lyke lyght and vnprofitable people they shall be blowne frome the lande of the that arte the lyuynge God 〈…〉 froÌ„ thy holy habitacion They are put forth of the boke of lyfe by iust reprobation and shal be blowne from thy face lorde at the last iudgemeÌ„t Mathe. â—â—v when by thy blessed sonne shal be sayd to theÌ„ Depart froÌ„ me ye cursed into euerlasting fyer Ideo non resurgde impii in iudicio nâ—que peccatores in congregatione iustorum Thys iudgemeÌ„t shal be so terrible that the vngodly shal not be able to stand ther in nether the sinners in the congregacioÌ„ of the rightuous True it is and we do beleue that al thy resonable creatures shall at that generall daye aryse i. Corin. xv both bodyes soules Ezechiel .vii. then
to receyue according to theyr deades but after diuers fashions i. Corinth vi The rightuous to be as iudges to the other the sinners to bee iudged the electe to the perfection of their glorye i. Tessalo iiii the soules beynge then vnit to their bodies The vngodly to theyr greter pain both of soules and bodyes At which greate and dreadful daye the sinners shal be seuered from the iust and shal be set the one on the ryght hande Mathew xxv the other on the left hand of thi victorious soÌ„ne as the shepherd doth disseuer his shepe from his goates And by good reason for as there is no match betwene lyght and darkenes ii Corinth vi no more is ther any equal match in company betwene the righteous and the vngodly QuoniaÌ„ nouit dominê° viam iustorum et iteâ— impiorum peribit The way of the iust is knowne to the Lorde and wel alowed of the. Wherfore to Moyses thou saidest I know the by name Exodus .xxx. Ieremy .i. Euen so diddest thou knowe Hieremy thy Prophet before he was begotten or borne And all by thy Godly approbation In lyke maner dost thou knowe the dayes of the godly and elect Psalmo xxxvii And ther inheritance shal endure for euer The other that is the vngodly thou knowest not Math. xxv nomore then thou knewest the fyue folyshe Virgyns which wer vnprouided of oyle in their lampes against the commyng of the brydgrome Thou knowest them not to their comforte or election but to theyr reprobatioÌ„ Wherfore they were shut furth of the gates of glory and departed with the workers of iniquitie whose waye is the way of death and damnation From this paynful way saue vs good Lorde and make vs to be as the fruitful trees planted by the water syde for thy blessed sonnes sake who to saue vs suffered bitter passion and deathe To whom be laude and prayse for euer Amen ¶ The Prophet Dauyd in the person of the faythful congregation which are penitent for their offences made this Psalme Psalme .vi. Domine ne in futore And declaryng his infirmitie and contricion desireth remission of his sinnes Apoca. â—i O God almyghtie Lord of heaueÌ„ and earth from whoÌ„ nothyng can be hyd or kept secret Lorde that searchest the hertes and raynes that is the thoughtes delectations of al men WheÌ„ I remeÌ„ber thi iustice in iudgement I tremble and quake for feare coÌ„sidering the burdeÌ„ weyghte and filthines of synne to be so great that for one proud thought a great noÌ„ber of Aungels fell from heauen to perpetuall payne Geâ—os â—â— For breakyng thy commauÌ„demeÌ„t Adam and his wyfe were expelled out of Paradise and purchased death to al their posterite Rome â—i xvâ— The yerth also was not able to beare the burtheÌ„ of Corah Dathan and Abyram but for theyr rebellion against the and thy seruauÌ„t Moyses and Aaron It opened and swalowed theÌ„ vp quycke wyth theyr adherentes For the synne of Dauid and for that he of a pride noÌ„bred or mustred his people puttyng trust in the multitude of them rather then in the that art the liuing God ii Reg. xâ—iiii there died of the pestileÌ„ce in Israel .lxx. thousand people within .iii. dayes This coÌ„sidered what creature liuyng can but tremble and feare Seyng that our sinnes now daily are no lesse in numbre and in haynowsnes then were theyrs but rather mooe greater And remedy haue we none but to flye from thy wrath into the bosome of thy most dearely beloued soÌ„ne Iesus Christ making him a bulworke and a shilde of defence betwene thyne anger and our offences Most humbly besechyng the for his sake and for the bitter paynes that he suffred for our redemption to be merciful vnto vs And not to rebuke vs in thine anger Domine ne in furorâ— tuo arguas me neque in ira tua corripias me nor to chasten vs in thyne heauy displeasure Let not thy sentence of euerlastyng damnation take place whyche thou gauest agaynst Adam and all his posteritie for his disobedience Thou art meke gentyl and longe sufferyng of thy selfe It is our greuous offences heaped together one vpon another that prouoke the to angre Not that thou art angry or furyous thy selfe but we felyng thy dreadful iudgemeÌ„t vpoÌ„ vs geueÌ„ to paine euerlasting or thy heauy haÌ„d in punishyng vs here in this worlde iudge the to be angry in the pronunciation of that sore seÌ„tence and in the execution of the same we speke and iudge of the after the sorte as wee that are worldely do speake and iudge one of vs by an other And with such wordes as we declare oure owne passions and affectioÌ„s we also declare the contentes of oure hertes vnto the Lorde desiryng the not to punysh vs in the rygour of thy iustice but after the swetenes of thy mercye to haue pitie vpon vs. Apoca. vi Elles shal we in that terrible day desire mountaynes and rockes to fal vpon vs to hyde vs from the face of hym that sitteth in the throne of iudgement froÌ„ the wrath of the lambe Whose wrath we are well assured wil not be then aswaged by any peticion of frindes â—ophony i. Nether shall syluer or golde be able to deliuer vs in that wrothful daye Wherefore we acknowledgyng our offences humbly desire the merciful father to haue compassioÌ„ vpon vs and to consider the weakenes and imbesilitie of our nature Aâ—â—set ete mei domine quontem infirmus suÌ„ which nature is wounded in al her powers with the dartes of concupicence Where through we are prone and redy to all vice feble to resist tentation and vnable of our selfes to aryse â—â—tio â—ue domine quoniam conturbata sunt omnia ossa mea beyng once drowned in the filthy myre of synne It is thou Lord thy blessed sonne that must heale our infirmities for al our bones are vered The strength that we haue is not able to withstande the temptations of our stiffe and sturdy enemye â—aâ—â—w xliii Thy soÌ„ne Chryst must reach vs his hande as he dyd to Peter walkynge on the water when he was in perel of drownyng TheÌ„ shall we haue strength to aryse hys Passion is our medicine and health Thy grace and his ar all the remedies in our infirmities Et anima mea turbaâ—a est valde Our soules that is our reason and our conscience are troubled through the multitude of our synnes which trouble surely is not small For we fynde an other lawe in oure meÌ„bres stryuinge wyth the law of oure mynd Roma vii subduynge vs vnto the lawe of sinne which is in our meÌ„bres We are al carnal sold vnder sinne So that what we should would do that we do not but what we sholde not and woulde not that we do And why Truely for the in vs that is in oure fleshe dwelleth no goodnes The crabbe tree can bring forth
the assisteÌ„ce of hys grace Nam et si ambulaueto in medio vmbremortis non timebo mala although we shoulde walke in the valey of the shadow of death yet we fear none euel for thou arte with vs. This lyfe is a shadowe of deathe after whych we trust by faith to dwell with the. Synne also is a shadow of death Esay .ix. and so darke a shadow that mankynde coulde not se to get oute therof tyl thy louynge soÌ„ne cam into this world geuynge hym lyght to see the way to heaueÌ„ And as synne is the shadow of death so do al synners as membres of the deuill walke in the same shadowe which cause temptacions and rayse persequutions to assault thyne electe Quoniam tu mecsi â—â— But al their coÌ„berous coÌ„pany we nothynge feare because thou arte wyth vs. If we walke in the water thou arte wyth vs that the strengthe of the floudes dryue vs nat awaye If we walke in the fyre the flame shal not burne vs. And why Because thou oure god arte wyth vs and thy sonne hath also promised to be wyth vs vnto the ende of the worlde Esay xliii Mathei vltimo Virga tua et bacuius tuus ipsa me consolata sunt His rodde of discipline and correction doeth chastise vs when we swarue at any tyme out of the ryght waye And ther in we iudge that he doeth loue vs for whoÌ„ so euer thou and he do loue Hebr. xii them do ye chasten and ye stourge euery sone that you receyue Christes stronge shepherdes staffe doeth stay vs when we ar weake as a sycke man is hoden vp by his walkyng staffe That is to say the gyftes of thy holy spyrite are oure strength our coÌ„forte in all infirmities tribulations and other encombraunces Thy rodde doeth directe vs to knowe what we shoulde dooe Thy staffe is oure streÌ„gth to stand fast therby agaynst al inuasions of oure enemies And to haue vs more sure cute of the dauÌ„ger of those that trouble vs thy sayd louinge sonne hath prepared set before our eyes the table of holy scriptures Parasti in conspectu meo meÌ„sam aduersus eos quitâ—â—bulant me wherin we maye trauayll and lerne to dryue awaye from vs all kyndes of temptacions Mathe. iiii as he hym selfe droue awaye the deuyll that tempted hym in desert by the allegations of holy scripture Impinguasti in olco caput meum Psalme .xliiii. And throughe these scriptures our heades are annoynted with oyle that is oure myndes are made ioyfull wyth spirituall gladnes Wyth thys oyle was thy sonne Christ annointed most priÌ„cipally aboue al other For in him as in the head rested that ioyful oyle from whense it ranne downe to the other membres Psalme â—xxâ—ii that is to all other faythfull people as the oyle that fel on the bearde of Aaron dropped froÌ„ thence to the skyrtes of hys garmeÌ„tes Ihon. i. i. Collos i. In Christ is the fulnes of grace from whoÌ„ distilleth all the grace Caliâ— meus mebrians quaÌ„ preâ—latus est goodnes coÌ„forte that we haue Through holy scripture also oure cup is fylled full to the brimme of pure liquor it causeth vs for ioy of heaueÌ„ly contemplacion to forget al the troubles miseries of this worlde The dregges of earthly pleasures and carnall affectioÌ„s remayne not in this cup. For as thy mercy hath gone before vs plentifully geuinge vs aboundauÌ„ce of thy great grace so we trust and doubte not but it wyll folow vs all the days of oure liues kepinge vs Et misericordia tua subsequetur me omnibus diebus vite mee that we fal not from fayth and from the good purposes and good mynde where in we are Thou lorde muste buylde oure house or els we laboure in vayne Psalme .cxxvii. yf we thynke we can buylde it Thou muste founde it vppon fayth and that is thy gyft Thou must also sende thy grace afterwarde to establysh oure worke or els it wyll fayll and fall and when it is ones erected thou must also kepe it by the continuall influence of thy sayd grace or els oure kepinge were but a yelding vp ther of to our enemies Thou must be our beginning Et vt inhabitem in domo domini in longitudinem dierum and also our endynge And then shall we be sure to dwell in the house of the lorde for euer that is in the heauenly citye of Hierusalem For we knowe surely that yf oure earthly mansion where in we nowe dwel were dissolued ii Cothin v. we haue a buildinge ordeyned of God and habitacion not made wyth mannes hande but eternall in heauen where is perpetuall ioye and beatitude wythout ende ¶ Dauyd in the person of euerye penitent Christian confesseth his offences The .xxxii. Psalme attributyng to God his coÌ„uersion but nothing to hys workes or deseruinges AMonge all the beautyfull sloures of vertue that growe in the gardyne of maÌ„nes soule one of the most pleasaunt most necessary and most acceptable is humilitie Whose power was so great that it drewe the sonne of God the seconde person in diuinitie from heauen into the wombe of the meeke virgyn Mary whom of all other he chose to be his mother specially for hyr humility Wherwith she amoÌ„ge many other vertues was syngulerly endewed In thys humblenesse of estate Chryst our sauyoure beynge lord of al the worlde walked al the dayes of hys lyfe there in ended humblynge him selfe vnto the vyle death of the crosse The wyse humilitye of Abygayll pacifyed the furye of Dauid i. Reg xxv when he was mynded to kyll all the men of the house of hyr husbande Naball The humble submission of wycked Achab asswaged the wrath of god ii Reg. xxi and kepte the plage of vengeaunce from his house al the dayes of his life The great goodnes of thys vertue is made manifest by openyng the hainousnes of the vice coÌ„trary therto whych is pryde for through it the bryghte aungelles fell from heauen Pryde of the myndes of Adam and Eue to be as godes knowynge boeth good and euell Genes â— caused them to breake the commaundementes of God and therfore were cast out of paradise Pryde caused the wycked people after the floude to take in hande the buyldynge of the tower of Babel Genes xi whose top should reatche vnto heaueÌ„ to get them therby a perpetuall name Pryde made A man to inuente a waye to destroy the people of God Hâ—ster .vi. which at leÌ„ght turned to his owne destructioÌ„ iiii Reg. xix For the proud blasphemous wordes of Sennacherib kynge of Assiria agaynst God the aungell of the Lorde slew in one nyght .clxxxv. thousand of his hoste he shortly after in hys owne countrey was slayne by two of his owne sonnes Pryde caused Nabuchodonosor to be cast by god Daniel .iiii. from his kingdom and to feade lyke an oxe wyth grasse in the feldes the space of seuen
yeares tyll he knewe and confessed that all power commeth of the Lorde This vyce is yet the destruction of many christians at thys day Who thynke they may do good of there owne power and wheÌ„ they shew any good workes they glory of them not geuinge thankes to him that gaue them the grace to worke well Roma iiii They consyder not that by grace through fayth the wycked synner is made iust for all men were founde in synne and iustified by grace through fayth which boeth are the gyftes of God frely geueÌ„ and through theÌ„ are all the worckes of maÌ„ made good Luke .xviii. The proude pharesy made boast in his praiers of his good deades and dispysed his poore neyghboure which caused hys prayer not to be harde wheÌ„ the poore publicane standinge a fare of of humilitie durst not lyft vp his eyes to heauen but hertely knockynge hys brest sayd lorde be mercifull to me wretched synner whyche herty confession of his synnes was cause of his iustification Wherfore most graciouse Lorde our heauenly sather I considering the power of humilitie and the acknowledginge of a mannes offences wyth a penitent herte to be of so great efficacy I thy poore creature vnworthy to appeare before thy mighty maiestie do poure downe euen here before the my sacke that is ful wyth synnes which I haue coÌ„mitted euen from my youth They are great and many with oute number Neuertheles trustyng of thyne accustomed and naturall propertie to be mercifull to all synners that beynge sory for the committinge of theyr offences wyth all ther hertes call turne to the Marc. â— and knowinge that thou diddest send thy louynge sonne not to call those that seme in ther owne conceytes to be iust but to call those to repentaunce which confesse themselues to be synners I therfore lorde wyllynge by the helpe of thy grace vtterly to forsake synne and to fulfyll thy holy wyl here after desyre the humbly of forgeuenes Beati quorum remisse sunt iniquitates quo tis terta sunt peccata and to admitte me amoÌ„ge the nuÌ„bre of those that are blessed and theyr vnrightuousnes forgeuen I wyll not hyde from the my synnes neyther yet excusse them But I pray the Lorde to hyde them in the bloudy woundes of thy soÌ„ne Christe where they shal be put in perpetual obliuion Ezechiel xvi For who so couereth his owne iniquitie thou wylte dyscouer it to all the worlde at the daye of iudgement to hys shame Osâ—â—â—â— Thou wilt then haue him striped as naked as he was borne that is his shame shall not be hyd but manifest to al men in that day Wherfore I wyl not hyde my wounde my selfe to th entent that thou my good surgeoÌ„ mayst lay a plaister theron to couer it that the deuyll myne enemy shal neuer espy where it was Beatus vit cui noÌ„ imputabâ—â— dominus peccatuÌ„ nec est in spirituâ—â—s doluâ— Blessed is the maÌ„ vnto whom thou imputest no synne and in whose spirite ther is no gyle If I dyd fayne my selfe to be sorowfull and were not theÌ„ were there gyle in me But from the botome of my hert lord I am sory and aske the forgeuenes If I thynke I am iust hauing my coÌ„science loded wyth synnes then were there gyle in me but I knowe ther dwelleth no goodnes in me For yf euer ther were any it was thyne thyne handy worke not myne But synne I know I haue had and haue many and they be myne owne workmaÌ„shyp not thyne and whyle I held my tongue not coÌ„fessynge theÌ„ my bones that is QuoniaÌ„ tacui inuetarauerunt ossa mea oâ—clamarem tota diâ— my strength consumed awaye through dayly coÌ„playninge The powers of my soule waxed faynt with my silence which with declarynge my synnes through penitence are become strong and of force I kept close the faultes that I should haue declared or elles I excused them my good deades which I shoulde haue kepte close those euer I publyshed The synnes that I hidde remayne styll with me but the goodnes wherof I boasted iiii Reg. â— â–ª that I lost and the rewarde for it I am there in serued as was Ezechias the king of Iuda Who shewed to the messengers of Berodach BaladaÌ„s sonne to the kynge of Babilon all the ryches of golde syluer iewels and all that was in his treasorye Wherfore the prophet Esay prophecied vnto him that the day shoulde come whan all that was in his house and all that his father had laid vp in store shoulde be caryed to Babilon whych was fouÌ„de trew not long after in the dayes of zedechiah In lykewyse I dyd set my good deades which were my treasoure forth to the sale Wherfore I lost theÌ„ and well worthy Luke .xviii. for he that humbleth him selfe shal be exalted and he that exalteth him selfe shal be brought lowe But al is for the beste to those that wyll consyder thy callynges for because thy hande was so heauye vppon me both day and night Quoniam die ac nocie granata est super me manus tua connersus sum in ersina mea duÌ„ configitur spâ—â—a Iob .xix. scorging me wyth tribulatioÌ„s my moysture was lyke the drought in somer thy hande toutched me causyng me to take sorowe and thought neuertheles I was therby brought to know myne infirmities thy mighty power This weyght of thy hande was cause of myne humilitie my conscience was pryked with the pryke of remorse it was neuer quiet tyll I had acknowleged my synne and all myne iniquitie to thy maiesty I sayd in my hert and mynde I wyll acknowledge myne offence and accuse my selfe vnto the lorde DelictuÌ„ meum cognituÌ„ tibi feciâ— et iniusticiam meam non abscondi Diâ—i confitebor aduersum me iniusticiam meam domino et tu remisisti impietatem peccati mei and thou incontinently forgauest me the wyckednes of my synne So soone as I was determined no longer to hyde them thou Lorde streyghte waye forgaueste me Thyne eare was in my hert before that my voyce was in my mouth Thy mercye washed awaye my synne or euer my confessioÌ„ were in my mouth Luke xvii The ten lepers were healed of there leprosie in the waye as they were goynge to the priestes for there iudgement of the cure as Christe commauÌ„ded them to do Thou arte as ready to heare and forgyue as we are to confesse so that we accuse oure selues not the â—â—m iâ— as Adam dyd when he sayd the woman whom thou gauest me to beare me company she toke me of the fruite and I eate it Some of vs also accuse other and boast our selues as the pharisei dyd Luke â—viâ— and as al hipocrytes do They woulde disguyse them selues as Rebecca dyd her sonne Iacob Genes xxvii puttyng the skynnes of gootes about his necke and his haÌ„des to make him rough as was his brother Esau to disceiue therwith his father Isaac
Thou hast put vs into this present worlde to fyght and to striue with our enemies who coÌ„tinually assault vs. But thi grace maketh vs able to repel al their inuasions Thou sufferest vs not to be tempted aboue our strength And for our triumph thou rewardest vs with a crowne of glory and immortalitie For thys purpose of thy bountefull goodnes hast thou appoynted vs this place that is this worlde to trauayle in to the inteÌ„t that so oft as we do fall from the in this place we should lament mourne and wepe for our offences not doubting but thou through the merites of thy sonne Christ wilt mercifully receyue vs agayne into thy fauour geue the blessyng of thy grace whereby we shall haue a good wyl and disposition to ascende vp to the. Etenim benedictiones dabit legis lator And encrease of streÌ„gth to cleaue fast vnto the. Ibunt de fortitudine in fortitudinen The vngodlye fal from the descendyng douneward frome one vice to another but thi faithful elect increace dayly in goodnes And of the Lord coÌ„meth al our power strength to do good of thy sonne Chryst Iesus our maister our teacher gouernour Luke vi who promised that if we wepe and mourne here in this vale of myserye for our synnes Psalme .cxxvi. we shall here after laugh and be ioyful in eternal glori If we do sowe with heuines we shall reape with gladnes If we perceauer good stroÌ„g champions here in battel we shal for our reward behold thi glorious face in Sion that heauenly mansion Videbitur deus deoruÌ„ in Sion we shall se the face of thy sonne Chryst who is thy wysedome and thy power whych whoso seeth enioyeth all ioyes and pleasures To se that delectable syght i Corhin i. oure hertes do much desyre of the that art the Lord of hostes Domine deus virtutuÌ„ exaudi orationem meaÌ„ auribus petelye deus Iacob For thys we make humble peticion to the that art the God of Iacob Genes xxxii who wrestled with thyne angell and preuayled whose name thou diddest chauÌ„ge diddest call hym Israel that is the fear or beholder of God EueÌ„ so make me of Iacob that is of a stroÌ„g and good wrestler against al myne enemies in this worlde to become Israel that is that I may after this lyfe se thyne incomprehensible deitie Lorde of Lordes in Sion to the full contentation bothe of my soule and body We are much vnworthy to obtayne any thyng of the consideryng our vnkyndnes shewed to the and our wretched estate wherin we remayne Protector noster aspiâ—e deus Neuertheles Lord we pray the to be our defeÌ„ce and protectioÌ„ through thy grace not for our merites but for the merites of thy most entierly beloued sonne Chryst thyne only annoynted aboue all other with the oyle of ioye and gladnes Collos i. He is our head we are the meÌ„bres of hys body He dwelleth in his faythful and thei in hym Who so receiueth any of hys electe Mathe. â— receiueth him He was incarnate for vs suffered death for vs bare all our iniquities on his backe and arose agayne for oure iustification Wherefore Lord we doubte not but thou through the infusion of thy grace Respite in faciè Christi tui Roma v. wylt looke vpon hym in vs that is to shewe vs mercy for his sake So that where abouÌ„dance of synne hath bene there may nowe reigne more plentifulnes of grace through hym that all the workes of darkenes being throwne away and all vanities of this worlde beyng cast behynd our backes we maye enter into the court of thy bryght heauenly Ierusalem Quia melior est dies vna in atriis tuis super milia wher one dayes abydyng is better then a thousand daies being in this world For here is continual trouble and disquietnes there is perpetual rest and traÌ„quillitie yet many there be whoÌ„ the being still here in this world woulde wel content and satisfie and all for lacke of fayth Thei thinke of this life they haue knowledge and experience so haue they not of the other They are loth to lose a thyng certayn for a thyng vncertayne But thy faythfull knowe through fayth that wheÌ„ in this world the day passeth sone away and then commeth the nyghte and darknes accordyng to the reuolution of tyme Apoca. xxi in thi celestial citie is continual day and neuer night All is there but one day a day eternal a lyghte euerlastyng The absence of the sunne in this preasent world causeth the night But in thy citie thy sonne Chryst whiche is the sonne of iustice is euer continually present causyng there one continuall day whych day encludeth many thousande yeres Yea it endureth for euer sence tyme there hath no place for as thou wast without begynnyng before tyme so shalt thou Lord Titus i be without endyng after tyme regning with thy chosen and blessed spirites in ioye euerlastyng in thy noble palace ful of blysse and of al couÌ„fort In which house Elegi ad limen sedeâ— in domo dei mei magâ—quam habitare in tabernaculis impietatis Mathe. xi I had rather be a dore keper then to dwell in the tentes of the vngodly Thy holy seruaunt Ihon the Baptist by the testimony of thy sonne Chryst was the greatest most perfect man that was vpon the earth Neuer theles the lest in the kyngdome of heauen whiche was angel was greater theÌ„ he Exod. ii Moyses was brought vp by the daughter of Pharao and reputed as her sonne where he myghte in great wealth haue continued if he had would But wheÌ„ he was great through fayth he refused to be called her soÌ„ne and chose rather to suffer aduersitie with the people of God â—breos xi then to enioy the pleasures of synne for a season and al for that he had respect to the reward to come in thy heauenly house All honour al pleasures and all thynges in this world are mouable and transitory as are tentes tabernacles The ioyes there are stedfast and perdurable and geuen of thy goodnes â—athe v. â—uia misericordiam â—ritatem deligit deus â—tiam et gloriam dadominus Non pribit bonis eos qui â—bulaÌ„t in perfectione tuâ—iâ—â—athew iâ— to those that are meke and humble in spirit Thou dost graunt to thy faythfull mercifull Lord of thy great goodnes both grace and glorye so that no good thing shal be witholden from them that lyue a godly lyfe Thou fyrst shewest thy mercy and geuest grace calling sinners to repentaunce as thou diddest call Paull from persequution and Mathew from the receiuyng of custome Then of thy verite iustice thou geuest to those that thou hast called the reward of immortalitie whyche reward or crowne of glorye Timo. vi thy sayed Apostle Paull claymed as a dutie after hys battayle Thou arte therin dettour to al iust people of thy promyse not of theyr deseruinges
of heauen and thynke that he loueth the then as the naturall father loueth and pitieth hys sonne For euery good sonne that he loueth he wyl beate and correcte to cause hym to stande in feare of hym Nother thynke that he hath forgotten the bycause he punisheth the. For soner wyll the mother forget the chylde borne of her wombe Esaye xlix then the Lorde wyl forget those that feare hym His merciful eyes neuer departe from them When nede requireth Psalm xxx he appeareth vnto them He knoweth the weaknes of hys frayle metall wherof man is made Quoniam ipse cognouit figmentum nostrese recordatê° est quia puluis sumus He coÌ„sidereth that he is but dust made of the earth and to earth shall retourne agayne And for that he woulde haue the perfect knowledge and experience of our nature he sent downe hys sonne Iesus Christ to take vpon hym the same nature Who hath proued and sene the frailtie therof Hebre. ii he was in al thinges tempted as we are and made lyke vnto man synne ignoraunce excepted he feared the approchynge of death that was contrarye to the nature of hys fleshe and in all other our infirmities he had the experience Wherfore thinke not that he doth or wyll forget it Homo quasi herba dies eiê° sicut flos agri siâ— florebit quia spiritus per ransiet eum et non subsistet et noÌ„ cognoscet eum vltra locus ei but doth coÌ„syder that our strength is lyke the grasse Our ioly tyme is like the floure of the felde whiche beynge toutched wyth a blast of colde wynde wythereth is gone and the place where it grewe knoweth it no more All the prosperitie of thys worlde all honour ryches nobilitie yea the very lyfe of maÌ„ endureth but a whyle in coÌ„parison of eternitie and shortly after death all is put in obliuion Ezech. xxxvii The place of the soule in this world is the mortal body which after death goeth to corruptioÌ„ and is no more knowen of the soule tyll the last and general resurrection when by the almighty power of God the same body shal be ioyned to the same soule go to ioy or to peyne euerlastynge God I saye consyderynge the body of man to be fraile and subiecte to corruption his age or hys lyfe to be lyke the grasse whyche shortly wythereth also all hys prosperitie and hys glory to be as the beauty of a floure that sone fadeth awaye hath in hys godlye prescience establyshed his merciful goodnes Misericordia auteÌ„ domini ab eterno et vsque ineternum super timeÌ„ces eum to endure for euer and euer vpon them that feare hym he hathe sent downe his onely sonne to take vpon hym our mortal nature to become grasse as we are Hys godheade that is eternall is become partaker of maÌ„nes mortalitie to make man partaker of hys ioyfull immortalitie to make grasse that wyll sone wyther to endure grene and pleasaunte for euer But be not thou proud of this my soule but humble thy selfe and thanke hym of hys great grace and mercie i. Corhinth iiii Whereby thou arte that thou arte for what good thynge hast thou that thou haste not receyued it is not of thy selfe wherefore glorye not in thy selfe Osee .xiii. Thou canst worke none other but onely thy perdicion it is his grace that worketh thy saluation Exalte therfore his mercie and prayse his ryghtuousnes whyche is shewed on hys faythful seruauntes and vpon theyr chyldernes chyldren such as kepe hys couenaunt and thynke vpon his commaundementes to do them Et iusticia eius in filios filioruÌ„ His qui custodiuÌ„t pactum eius â— recordaÌ„tur preceptorâ—cius ad faciendum ea of hys mere liberalitie he promised rewardes to the fulfyllers of hys lawes Whiche of his truth iustice he wyll not fayle to perfourme but to whom only to the doers of hys commaundementes not to the onely hearers or the reasoners therof or to them which onely haue them in remembraunce Iacob .i. For such are lyke to a man that beholdeth hys bodely face in a glasse immediatlye goeth awaye and forgetteth anone what hys fashyon was But the faythfull folowers of hys preceptes are dearely beloued of him And not they onely but also their childerns chyldren the whole coÌ„gregacion of elect persons Suche as haue applyed theyr hertes to be faythfull folowers of the good steppes and example of theyr faythfull parentes Psalm Cxxviii Thys is the blessyng of God wheron Dauid speaketh that they whyche feare the Lorde shal se theyr chyldernes children and peace vpon Israell that is peace euerlasting in heauen for the rewarde of theyr good workes There can no good dede be vnrewarded Neither any sinne be lefte vnpunished For Christ the iudge of the quycke and also of the deade hath prepared hys seate Dominus in celo paâ—uit sedem suam et reâ—num ipsius omnibus dominabitur in heauen and hys kyngdome ruleth ouer all In thys seate shall he iudge euery man accordyng to his actes without hauyng respecte to any person Apo. v. To hym that sitteth on thys seate shall all creatures whyche are in heauen and on the earth and vnder the earth gyue honoure and glorie for euermore Benedicite domino â—geli eius fortes roboâ— facientes verbum cius obedientes voci sermonis eius To hym the holy angels that be myghty in streÌ„gth gyue laude and prayse they fulfyl his coÌ„mauÌ„demeÌ„t they obey the voyce of his wordes they acknowledge hym to be theyr Lorde and theyr maker and that by hym they haue all the power that they haue Benedicite domino omnes exercitus eiê° ministri eius qui facitis voluÌ„tatem etê° To hym all the hostes of heauenly spirites gyue thaÌ„kes and prayse they are his seruauntes and do his pleasure As dyd the angell that went before the children of Israel out of Egypte and went betwene them the host of Pharao Exod. xiiii whych folowed to haue destroyed theÌ„ An angel also was sent to Balaam stode in hys waye as he went wyth the Lordes of Moab Numeri xxii An angell of the Lorde iii. Regum xix ministred vnto Elias in the wyldernes Danie xiiii Dyd not an angell of the Lorde carye Abacucke the prophete by the heer of his head froÌ„ Iury to Babilon with meate and drinke for Daniel who was in the denne of the lions They are al ministring spirites sent to minister for theyr sakes which shal be heyres of saluatioÌ„ Hebre. 1 They bringe knowledge of the Lordes wyl to his faithful here vpon earth and are desirous that we shoulde as surely and obedientlye do hys sayed wyll here on earth as they do it in heaueÌ„ Benedicite domino omnia opera eius in omni loco dominationis eiê° Yea al the workes of the Lorde magnifie and speke good of the Lorde in euery place of hys dominion Hys
thereof as we mortall men are a fearde of the noyse of thunder The hylles and the valleys appeare accordyng to thyne appoyntmente And the waters dare not passe theyr bouÌ„des to tourne agayne to couer the earth Of this thy power the experience was shewed at the general floude when the waters couered the hyghest hylles the heyght of fyftene cubites Neuertheles when thy pleasuse was they retourned agayne thyther from whence they came so woulde the sea nowe drowne all creatures lyuyng vpon the earth yf thy pleasure were not to staye it Genes ix But thou mercyful God haste made a couenaunt wyth thy seruaunt Noe to the contrary That thou wylt no more destroye al the world by water In token whereof thou haste put thy rayne bow in the cloudes And as the sea and the waters woulde couer the earth onles thou dyddest staye them wyth thy worde Euen so woulde the tyrantes heathen and vnfaythfull people cypresse and vtterly destroye thy churche and thy seruauntes If thou Lorde diddest not kepe and defende them But when thy church semeth most oppressed yet doest thou reserue vnto the a greate numbre of faythfull that to the worlde are vnknowen iii. Regum .xix. as thou dyddeste in the dayes of Elias thy prophete preserue seuen thousande whyche neuer bowed their knees to ydolles Thou makest them stronge against al persecutions Thy worde maketh theyr enemyes afrayed They haue no further power to hurte thy faythfull then thou permittest them to haue Wherfore althoughe the waters that is to saye the wycked swell neuer so hygh yet we feare not a generall floulde They maye inuade thy churche and hurte many of thyne electe membres of the same churche But they shall not vtterly destroye it For thou Lorde Mathew .xxviii. haste promysed to abyde wyth thy faythfull people to the worldes ende Thy grace wyl not leaue theÌ„ that loue and serue the. They are the valeys lowe throughe humilitie Qui emittis foutes in conuallibus but greate in vertue and myghtye in operation Amonge whyche the welles of the worde of God dooe springe They preache and declare thy holy scripture amonge all that wyll heare them Inter medium montium pertransibuÌ„t aque The waters of these welles haue theyr originall amonge the hylles and from thense discende to the valyes These hylles be the two testamentes from whens al scriptures which declare thy wyl are deriued And who so euer vttereth any other lawe contrarye to that is conteyned in thy sayed testamentes Genes xxvi dyggeth newe welles wyth the seruauntes of Abimaleche and stoppeth the welles of Abraham whyche conteyne the water of lyfe With these waters of holy scripture is the grouÌ„d of thy faythfull christians watered and it bryngeth forth good fruite in dewe season Of these waters all the beastes of the feldes maye drynke Sotabunt omnes beâ—ie agri reficiat onaâ—et sium suam Of these also the great wylde asses may quenche theyr thyrst The gentiles the Iewes the christians all men of al countreyes and al degrees may quenche theyr thyrst in the readynge of thy holye worde Which yf they do wyth good entent thy grace shal be ready to worke in them theyr saluation Thy grace is locked from none but froÌ„ such as wil remaine thrusty drye and bareyne of good wyll good workes The stronge and the weake the wyse and the foly she maye refreshe them at these waters to make theÌ„ able to perfourme their iourney in the pylgrimage of thys lyfe Who so wyl wyth the woman of Samaria aske of Christ drynke Iohn iiii He wyll not fayle to gyue hym water of lyfe Which who so drynketh shal neuer be thirsty after O noble waters O cleare fountaynes Sende vs Lorde of thy grace that we maye feruently desyre Psalm .xxiii. greadely receyue and plentiouslye be fulfylled Yea that we may be dronke with the muche receyuyng of thys noble drynke Wherby we may forget al our wanton and ydel liues that we haue hytherto ledde nowe begyn to leade a newe lyfe a spiritual and a godly lyfe buyldynge our nestes in the rockes of the fayed hylles Super ea volucres celi morabuntur de medio petrarum dabunt vocem and ouer these delectable waters leauyng al base and earthly places restynge in them as in a sure habitation The preceptes of these two testameÌ„tes are faste and surely grounded vpon the stronge rocke whyche is Christ What soule so euer dwelleth or bydeth on thys rocke wyll synge and put forth his voyce as he hath learned in the scriptures coÌ„teyned wythin these two testamentes Christ did referre his sayinges to the scriptures so dyd his apostles and other holy meÌ„ buylde vpon the same foundacion Theyr songes were euer agreable to the scriptures Mathe. xiii They were lyke the good housholder that bryngeth forth of his treasure thynges both newe and olde Rigans montes de renaculis tuis de fructu operum tuorum satiabitur terra Wherfore the dewes of thy grace came downe from aboue and watered their hertes They were fyrst earthly men and sauored nothynge but that was earthlye and temporall But thy grace made them become spirituall and so wrought in theÌ„ that they broughte forth good workes For the whyche they gaue to the the honour the prayse They accompted al their good dedes to be thy workes and al their good thoughtes to come of thy gyfte and goodnes When the glory redounded to thy maiestie then were they satisfyed and but reasone For what goodnes had they that they had not receyued i. Corin. iiii Roma iii. and that frely wythout any of theyr deseruynges Wherfore to the Lorde be al honoure and prayse worlde wythout ende who haste so mercifully declared thy great goodnes to mankynde in orderyng al thinges in thys worlde to hys mooste comforte that coulde be deuysed and to do hym seruice All beastes thou madest subiecte vnto hym and for hys vse Producens fenum iuâ—â—is Et berbam serâ—â—â— hominum Whiche to noryshe and to feade thou causest the grounde naturally to brynge forth grasse and all kyndes of other herbes Thou bryngeste throughe the trauayle of man â—ducens panem de terâ—â— foode out of the earth both for man beastes and foules But to exercise hym in laboure thou requirest his industrie to be put to thy power O howe great is thy liberalitie dayly shewed herin No tyme can be founde wherin the earth bryngeth not fruite to serue man But specially Lorde thou hast ordeyned the earth to bringe forth thre kindes of thynges muche to his strength comforte and reliefe Which are corne for breade to make hym stronge and able to trauayle Et vinum letificet corâ—ominis ad exhilaranâ—um faciem in oleo et â—anis cor hominis corâ—oboret Wyne to quenche his thyrst and to make his hert glad And oyle to make hym to haue a cheareful couÌ„tenaunce to make his body fatte and his
body and soule Wherfore most gracious God I hertely beseche the to giue me grace to flee the coÌ„panie of the cruel bloud thirsty people Viri sanguinum deâ—â— nate a me to banishe out of my coÌ„panie al such as speake vntruly of the Qui contradicunt tiâ— scelerate eleuari suÌ„t fistra aduersarii tui of thy holy wyl worde also of al suche as exalt theÌ„ selues presuÌ„ptuously against the lest by being coÌ„uersauÌ„t in theyr wicked coÌ„pany I might fall froÌ„ the froÌ„ the right waye wherin through grace thou haste directed me For who so toutcheth pytche shal be fyled withall he that is familiar with the proude Eccli xiii shall cloth him selfe with pride He the doth euyll is worthy of death not he onely but those whiche comunicate with him Roma i. â—onne qui odetunt te Domine oderam et suet inimicos tuos taescobam haue pleasure in them that do euyl I hate them therfore O Lorde that hate the I may not away with them that ryse vp agaynst the. Thou art a mighty God and a ielouse God thou wylt not haue any parte of thine honoure gyueÌ„ to any other but reseruest that to thy selfe Thou requirest our whole loue our seruice our whole hertes He that serueth thy enemie the deuyl or the worlde can not also serue the. No man can at one tyme please two maisters â—uce xvi which are so diuerse of natures and wylles Wherfore such as hate the â—efecto odio oderam â—os inmici facti sunt â—ihi I wyll hate ryghte sore Those that are thyne enemies shal also be myne enemies Al that onely hate me are myne enemies I clearly forgyue them wyl forgette the displeasures which they haue done vnto me Math. v. Yea I do pray vnto the my merciful father euen from the botome of my herte to forgyue them But those that are thy cruell enemies Lorde whiche maliciously resiste the and thy holy worde I can not but hate them Moyses seyng the idolatrie of the people of Israell in worshippyng the golden calfe while he was aboue wyth the Lorde Exod. xxxii in the mounte Sinaye waxed wonderfull angry and in his angre slewe about three thousande men wyth the helpe of the Leuites and therin he assuaged thyne angre Wherin I do marke Lorde that he loued the people as thy creatures and prayed to the for them but theyr execrable synnes agaynste the he so hated that he could not forbeare to reuenge thy quarell Euen so dyd Phinees the sonne of Eleazar beinge iealouse for thy sake Numeri xxii slea an Israelite whom he fouÌ„de openly wyth a madianitishe wife to the euyll example of his bretherne the plage ceassed from the chyldren of Israell through hys earnest punishing of the wycked Wherfore I takyng of them example do not so loue the persons of the wycked whiche are of thy creation that I shall also loue theyr vices neyther do I so hate theyr wyckednesse that I shal also hate their persons but rebukyng and punishyng to my power theyr vices I do ryght hertely praye vnto the for amendement of theyr lyues and for the saluation of theyr soules Considre Lorde the frailtie of oure nature none can stande faste in thy ryghte waye but shall slyde and fall vnlesse thou gyue hym the staffe of thy grace to leane vpon and to staye hym therby I haue wandered from the as a straye shepe from the flocke but thy goodnesse hath founde me out agayne and broughte me vnto thy folde yet I fele that I can not do my dewtie vnto the as I am bounde to do I feele my coÌ„science to be sycke and wounded wyth the dartes of coÌ„cupiscence Proba me deê° et scit cor meum explora me cognosce semitas me as Wherfore I beseehe the my mercifull God to trye me wyth all kyndes of trialles wherby thou prouest thine electe people beate me scourge me and so correcte me that thou maist refourme me searche the goound of my herte proue and examine my thoughtes and where thou findest in me to be any waye of wyckednesse hidde playe the part of a good phisition Et vide si via iniquit tis in me est purge me therof make cleane my soule of al the vnclennes therof coÌ„sume the dartes wherwyth my soule is wouÌ„ded thou Lorde I saye muste heale me and none other through the may I be holpen and by none other The waye Lorde that I of my selfe shal enterpryse to walke in is the waye of synne and the waye of death a waye whiche muche displeaseth the eyes of thy deitie But thy waye is the way of health Et dedue me in via â—â—terna the waye of euerlastyng saluation Leade me therfore Lorde out of mine owne wycked way into thy blessed waye through the merites of thy blessed sonne Christ Iâ—hn xiiii whiche is the very trew perfecte way to all beatitude by whose healpe I may so directe my steppes and so set forth my paces in the way of this life that I may keepe the streight waye into the lyfe euerlastyng ¶ Al creatures reasonable are exhorted to geue thaÌ„kes and prayses vnto God both for the erection of our earthly Syon the Christen congregation Psalm Cxlvi and also of the heauenly Hierusalem MOste mercifull God and heauenly father by whom the whole worlde all the coÌ„tentes therof are gouerned of whose heaped goodnes no man can so muche desyre as thou arte able to gyue neither is any man able by his actes to merite the hundreth parte of so much as thou of thy mere liberalitie doest rewarde hym Lorde that doest exhorte vs thy faythful to aske of the in the name of thy sonne Christe thynges expedient for oure saluation for oure worldely necessities not doubtyng but that we shoulde receyue the same at thy mercifull handes This thy great loue and charitie mooste myghtie God Laudate dominuÌ„ quoniam bonus est psalmê° moueth me and also exhorteth me to gyue to thyne highnesse moste herty thankes and prayses as the creature ought to gyue to his maker Not thankes Lorde which are spoken onely wyth the mouth outwardly the hert being wythinforth corrupte with al kyndes of concupiscences and a herte grudgynge to do good to other but an hert and mynde whiche loueth the for thy selfe aboue all creatures and for thy sake wyllyng louingly to do to other as I woulde shoulde be done vnto me knowyng that in case my workes agre not consonauntly wyth my voice Deo nostro sit to cuÌ„dade cotaque laudacio the prayse whiche should proceade forth of my mouthe were nothynge pleasaunte in thy syghte since thou delitest not in the prayses that issewe from the mouth of a synner Ecclesi xv But what so euer I honestly do in thys worlde other eatynge or drynkynge sleepyng or wakyng i. Corhinth x. working or restyng I entende to do all thinges wholy to
ioyes and the fulfyllynge of all desires whiche passeth farre the capacitie of man to expresse Neuertheles yet art not thou noble Syon the churche of Christe here militant voyed of many godly gyftes which should sterre the also to synge prayses vnto God i. Corthin vi We I say moste merciful father of heauen that are of thy faythful congregation as membres of the bodye wherof Christe is the heade althoughe we do not perfectly feale the ioyes of thy heauenly Hierusalem for that we be ioyned here in the mortal bodye whose grossenes is suche that it letteth the speculatiffe syghte of the soule Sap. ix yea it is heauy to the soule for the earthly mansion keepeth downe the vnderstandyng Yet do we abyde for the dissolution of that whiche is corruptible remaynynge in hope afterwarde to enioye those ioyes whiche are perdurable and for an earneste therof Qui emittit verbum suum terre thou haste sent vs thy blessed sonne Iesus into thys worlde beynge thy very worde wherby thou madest al thynges to be a meane of our introduction into those eternall beatitudes Act. ii Thou dyddeste also sende thy holye spirite visibly in the lykenes of fyry tonges amonge thine apostles after the ascentioÌ„ of Christ as a further earneste or rather as a confirmation of thy promyse before made to thyne electe Veioelier curtii sermo cuis who as speedy messengers conueyed thy holy worde and doctrine swiftly in to al the partes of the worlde hauynge power to confirme the same by straung signes or miracles Where vpon it ensewed that the snowe whiche before was congeled in the region of the ayre aboue vs Qui bat niuem sicut tanam Esay .i. is fallen downe vpon the earth and is be come as wolle that is a greate numbre whiche were harde herted synners before the manifestation of the gospel are nowe not onely from theyr foule colour of wickednes become whyte as wolle and beautiful in syght but also they haue receyued the good propertie of wolle to make of them a goodly and a warme garment of Christe wyth out spot or wryncle to the ornameÌ„t of his churche here militant and to make warme suche predestinate persons as before were cold in sinne for lacke therof So that through that garment they shal shyne in brightnes as dyd the garmeÌ„tes of Christ at the tyme of his transfiguration before his apostles Math. vii Peter Iames and Ihon on the mountaine Thou scatterest also the hore froste which is somwhat harder then snowe vpoÌ„ the earth lyke ashes that is to the synner whiche is frosen and wanteth the heat of charitie Pruinem â—icut tinerâ—m dispergit thou of thy grace by the hearyng of thy worde gyuest repentaunce which in olde tyme was shewed outwardly in wearing of her cloth and sittyng downe in ashes castynge them vpon theyr heades by which thy grace Luce .x. they leauyng theyr olde vitious lyuing are made new men and folowers of the doctrine whiche they haue learned Ione iii. as of the kynge of Niniuie and his people is manifest and of many other But for a further declaration of thy mercifull goodnes shewed to Syon thy welbeloued churche Mittit ChrystalluÌ„ suuÌ„ sicut buccellas thou also sendest forth as it were morselles of harde I se the hayle fallyng vpon the grounde wherby is ment the indurate and obstinate synners who longe haue remayned in theyr acustomed sinne and yet Lorde of thy goodnes euen vnto many of them thou gyuest suche grace and callest them by suche violence that of cruel persecutours they become meke folowers bolde setters forth of thy worde and commaundementes as of Paule and other hath ben playnely shewed Sap. xvi It is thy grace Lorde that is the nourse of all good thynges It is thy worde whiche preserueth theÌ„ that put theyr trust in the. Thys thy grace and thys thy holy worde beinge taken awaye from vs wherby we shoulde be made hote in fayth and rytche in al good workes Ante faciem frigoris eius quis sustinebit what creature is able to abyde the coldenes of the sayed froste If thou wylt suffre the synner to remayne in hym selfe and not cal him to the he can be none otherwyse but accursed and abiecte as was Cain Bene. iiii Exod. xiiii Nume xvi Iudic. ii v. indurate as was Pharao rebellious as were Corah Dathan and Abiram Idolaters as were the chyldreÌ„ of Israel diuers times after the death and chaunge of theyr Iudges and kynges â— Regum .xiii. disobedient as was Saule whiche folowed his owne imaginations leauyng thy preceptes and commaundementes ii Regum .xi. he shall fall into auoutrie murder as dyd kynge Dauid through the loue that he had to Bethsabe into pryde and crueltie as dyd Aman to his owne destruction Hester .v. To vntrueth treason as did Iason to his frendes and countrey ii Machab. v. To couetousnes as dyd Symon Magus Act. viii Laste of al into desperation as dyd Iudas as one of the twelue apostles of thy sonne Iesus Act. i. and consequently into al kyndes of vices Neades muste he be frosen to eternall death that hath no heate of thy gracious goodnes Neades muste the grounde be barreyne of good workes where the coÌ„fortable bryghte and warme beames of thy grace shewe not theyr heate So sone as thy pleasure is to cal the hardest frosen synner anone he aryseth wyth Leuy the customer and foloweth the. Luce .v. Emitter verbum suuÌ„ et liqui saciet ea Sende out therfore mooste myghtie God thy holy worde to melt the sayed snowe and harde congeled I se poure forth vpon vs miserable wretches the abundauÌ„ce of thy noble grace wherby the stony hertes are made softe and fleshy Cal vs secretly vnto the through thy heauenly inspiration speakyng to vs inwarde in our hertes or outwardlye by the manifeste declaration of thy worde Hierem. xxiii whiche is a consumyng fyre dryinge vp in vs all colde humours the breders of many diseases in oure soules It is also a great hammer that breaketh to pieces the harde frostie I se of our hertes reducing vs wholy to repentaunce amendemeÌ„t of lyfe Spirabit spiritus eiê° et fluent aquae Blow also Lorde and breath vpon vs thy holy spirite proceadynge frome the and thy sonne Christe to be oure comforte and staye after oure sayd amendement that we maye growe and encrease dayly in vertue by meane of his spiritual gyftes sent into oure soules Io. vii wherby the harde I se maye be tourned to floudes of water whiche maye flowe out of oure bealies beinge faythfull as ryuers of water of lyfe Cause the warme sotherne wynde to melte al the hardenes of our iniquities so that the moystnes whiche before was frosen in vs being resolued through the breath of the warme wynd of thy grace Psalm Cxxvi. may arise to great imindations wherof oure drye soules as a barreyne grounde maye receyue comfortable moysture Qui annunciat verbi suum Iacob This grace Lorde thou gauedste pleÌ„tefully to Abraham Isaac and then to Iacob whoÌ„ thou madest stronge to wrastle wyth thine angell and calledst hym Israell that is one that had sene god face to face Gene. xxxii With hym dyddyst thou make a couenauÌ„t touching his sede in fayth whiche sede now we are merciful God of thy faithful church creapte through thy grace in the place of the Iewes into the possibilitie of thy noble promes WheÌ„ they refused the thou dyddest sende into the high wayes to call vs to thy feast Iusticias et iudicia 〈◊〉 a Israel we gladly came vnto the. To vs therfore thy faythful hast thou giuen thy lawes and coÌ„maundementes prescribing vnto vs rules whiche we muste obserue if we wil auoyed the terriblenes of thy iudgement and thy sonne when he shall come to rewarde all reasonable creatures accordynge to theyr desertes Roma ii Thou haste made vs priuy of thy wyll and haste gyuen vs thy lawes wyth a promyse of eternall lyfe in thy kyngdome of heauen if we order our life therafter Non fecit taliter omâ—i nationi et iudicia â—ua non manifestauit â—s whiche lawes Lorde the heathen nations knowe not wherefore they remayne in infidelitie and can not atteyne to saluation For as at the rysynge of the waters of the generall floude Gene. vii no man nor beast was saued but onely such as were wythin the shyppe of Noe no more is any saluation promised by thy worde but onely to the membres of Christe thy sonnes churche Prayse therfore be to thy highe maiestie Lorde of all Lordes who haste of thy mercy sent vs thy holy wyll and worde as a rule and a directoure of oure lyues which excellent token of thy loue towarde vs byndeth vs to magnifie thy mightie and incomprehensible deitie â—po i. beynge three persons in one essence to whome be honoure glorie and dominion for euermore So be it
synne The voyce of thy terrible sentence geuen to all mankynd for his transgression caused me to lament mourne and to grone for feare therof so that my bones wyll scarse cleaue to my flesh A voce gemitê° met uix ossibê° heret pellis mea Thy displesure defaceth al my strength and al my powre I haue no comfort nor ioy of any thing that I was wont to haue comfort of But lyke the Pellicane I draw me to solitary places Similis factus sum pellicano solitudinis bewayling the euyl which I haue done against thi highnes The Pellicane as some reporte kylleth her owne byrdes For which vnnatural act she mourneth .iii. daies after then with her beke plucketh away the flesh of her owne brest tyl it blede whych bloude she letteth droppe vpon her dead birdes With the heat wherof they reuiue agayn Thus do I lord wyth my birdes that is with the good workes whych by thy grace I haue brought furthe my synne afterward commytted hath caused theim to be dead and of no valure But yet by peniteÌ„ce and humble praier for thi grace which commeth of grace the sayed dead workes are quickened agayne receiue their pristine force Job iii This thinge to bring better to passe I learnyng of the Pellicane do a voyd the companye of worldlye people which should draw me backe from my good purpose I banysh also from myn hert or mynd all delightes all pleasures the troble also of worldly busines desyryng quietnes in body and mynde Our fyrst father Adam was a PellicaÌ„ toutching some part of that birdes properties For through his dissobedience he slewe all his birdes that is all vs that came of his progenie in whiche death we had still remained had not one other gentle louyng and natural Pellicane thy blessed sonne Iesus Chryst shed hys bloud for our viuication wherby he hath restored vs to thi fauour mercy through the sacrameÌ„te of baptisme through the hertie repentaunce and quickned vs agayne who were before dead in synne He sleyth and caÌ„ rayse agayne Deute xxxii He striketh and after healeth as he dyd Paul in his persecution Howe much therefore are we bound to his grace that without any of our deseruynges willingly offred hym self to the death for our redemptioÌ„ and to thi maiestie also Who diddest not spare thyne onelye begotten sonne but of thy pure pitie sendest him doune to suffre all opprobry and vile death on the crosse for our sakes Wherfor I am much ashamed to hold vp myne eyes to heauen towarde thy hyghnes beyng so vnkynd to the agayne so many wayes Shame causeth me to withdrawe me from al coÌ„pany as doth the nyght crow or the shricke oule Factus sum quasi â—ubo solitudinum to olde for letten houses sekyng my food out of al lyght and sight of men And if I could I would also hyde me from the as dyd Adam when he had trespased against the in paradise Genes .iii. I loued the workes of darkenes therfore I fled froÌ„ the lyght of the bryghte sonne of iustice For this cause do I sygh sorowe and bewayle my wretchednes So that I can take no slepe in the nyght Vigilaui factus sum sicut passet solitarius ie tecto Tota die exprobrabaÌ„t mihi intenici mei Et qui laudabant me aduersum me iurabaÌ„t I mourne as doth the sparrow that sitteth alone vnder the eues of the house wantyng her comforte And to augment my griefe myne enemyes reuile me al the day long with open rebukes and slanders Agayn my fayned fryndes laugh me to scorne and are sworne together against me Many geue me fayre wordes and yet intend my distruction As dyd the Pharises and the Herodians to thy blessed sonne Christ Mathew .xxiiii. when they sayed vnto him they knewe hym to be true and to teache the waye of God truly Wherfore thei wold know his mynd whether it were lauful to pay tribute vnto Ceasar Thei praised hym first but that was to trap hym in his answer by the liberal shewyng of his mynde Such false fained frendes are more dangerous and also more odible then open enemyes Esai iii. But both these sortes are a plage sente vnto me for mine iniquities I am neuer quiet but in coÌ„tinual feare Quia cinete tanquam palem maÌ„ducabam I eate ashes with my bread that is I consider that I was made of yearth and there vnto I shall returne In the bitternes of suche thoughtes I eate my breade and I myngle my drynke with the teares that fall from myne eyes and all because I perceiue the to be angry wyth me Et potum meum cum â—leru miscebam Knowyng that at the tyme of thy commyng to the dredful general iudgemente the storme of thyne indignation shall go furthe and shall fall doune vpoÌ„ the heades of the vngodly A facie ite indignacionis tue Iermie xxiii Quia eleuasti me et elisisti me Thou hast lyfted me vp of a great hyght in that thou madest me lyke vnto thyn image toutching my reasonable soule hast geuen me power by thi grace to inherit the euerlastyng ioyes of heauen bothe body and soule if I did liue here after thy commaundementes What greater gyft canst thou gyue me Lorde then to haue the fruition of the that art al in all thynges Howe canst thou lyfte me hygher then to eternall beatitude But then alas Sapien. ix thou hast letten me fall doune agayne For thou hast ioyned my noble soule with an earthli heauye and a frayle bodye the weight and burden wherof draweth doune my mynde and hert from the consideration of thi goodnes and from wel doyng vnto al kindes of vices and to the regardyng of temporall thynges accordyng to his nature The earthly mansion kepeth downe the vnderstandyng Iob .xxx. Thus settyng me vp as it were aboue the wynd thou hast geueÌ„ me a very great fal I am in creation aboue al other kind of earthly creatures and almost equal with angels But beyng in this estate thou hast knyt a knot there to that for breakyng the lest of thy commaundementes I shal suffre dampnatioÌ„ So that with out thi continual mercye and helpe I am in far worse case herein then any brute brast whose life or soule dieth with the body And what is the time of the abydyng of mankynde in this worlde Of truthe but shorte All though we haue not the grace earnestly to thinke theron My daies passe awaye lyke a shaddowe and I am withered like grasse GrauÌ„t me therfore Lorde Dies mei sicut vmbra declinauerunt et ego sicut fenum atui that in the shadowe of this lyfe I may haue grace to se light I meane to haue knowledge of the of thy wayes and of thy holy worde Psalm C.xviii Which geueth light vnderstandyng vnto babes For after this lyfe ther is no place nor tyme left of repentauÌ„ce and sence my
tyme is here but shorte continue thy grace lord toward me who endurest past al tyme that is for euer and euer thy remembrauÌ„ce through al generatioÌ„s Tu autem domine in â— ternum permanes et memoriale tuum in generatione generationem Thou the art eternal must saue me that am but temporal But what is thy remeÌ„brauÌ„ce through al generations It is nothinge els but thy natural propertie to be merciful which thou hast euer put in execution in all tymes from one generatioÌ„ to another Thou art more ernest in the remembrauÌ„ce therof then is the natural louyng mother of her owne natural chylde borne of her body as recordeth thy prophet Esay Esay xlix Tu exurgens domine miseteberis Sion Aryse therfore merciful God and haue mercy vpon Sion that is thy church or faythful congregation for it is tyme to haue mercy vpon her yea the tyme is come Quia tempus miseren di eius quoniam venit tempus she hath long suffered payne and persecution Nowe geue her ioye and consolatioÌ„ But what is this tyme was there euer anye tyme in whych thou diddest not shewe mercy to thy seruauntes no truely For from the fall of angelles vnto the ende of the world thy mercy hath euer bene and shal be abundaunt to al mankind But chiefly it was shewed when thy holy sonne was sent into this world to suffre death and thereby to enter the glory of his father Wherby the gates of heauen wer opened which before were fast shut that no man myght entre This tyme was the begynnynge of grace and called the tyme of grace and was certenly appoynted when the fulnes of tyme was come Galothas â–ª iiii which was before sene by the inscrutable wisdome of thi deitie wherby thou dost al thynges in most perfect ordre This tyme of grace we trust shal coÌ„tinue euer to those that are penitent for the time of penitence requireth a tyme of mercy Wherfore we pray without seasing vnto the to haue mercy on Sion the faithfull congregation Qâ—â—oniam placitos feceruÌ„t serui tui lapides cius which was made of liuely stones gathered together both of the Iewes and also of the Gentiles The faythful christians were derelye beloued of thy seruauntes the Apostles Who buylded them vpon a sure rocke Thy soÌ„ne Iesus Chryst was the foundatioÌ„ Thei buylded not vpon maÌ„ nether yet vpon angel These faire stones were hewed square and set by their preaching and were alowed and acceptable not onely to them but also to the Lorde For thy Prophete zachary witnesseth of the that thou wylte haue the stones of thy Sanctuary set vp in thy lande and wylt deliuer theÌ„ in the stormy day of thy iudgement zachari ix as the flocke of thy people whych shal be prosperous and goodlye But the earth or the dust of SioÌ„ that is the wicked worldly sort of people that haue receiued the name of thy sonne onely Et puluerem eius nuscrabilâ—m yet in liuyng are the chyldreÌ„ of Pharao that is of the Deuyl to whom they haue builded a temple such shall by the preachyng of thy seruauntes not be amended but shall remayne more wicked and myserable they sauour onely of the erth wherof thy come as dust shal be blowne away from the face of the and thy blessed sonne at the general iudgement But as the Heathen Lord and all the rulers of the earth shall tremble for feare of thy name and the iustice of thy maiestie in iudgemeÌ„t EttimebuÌ„t gentes nomen tuum domine et omnes rages terre gloriam tuam i Corh iii. so shal Sion thy faythful church or congregation buyilded by thy seruauntes in the name of the and thy sonne Chryst be glad ioyful for to them thou shalt appere in thy glory Thi noble sonne shal then shewe him selfe Quia edificauit dominus Sion et videbitur in gloria sua Esai .xxxiii. Esaie liii to them as a king of power to their great reioysing He came fyrst into this world poore and dispised hauyng no beautie in hym Then shal he appere glorious and triumphing Wherfor most louing father Resperit in orationem humilium et non spreuit precem eorum tourne the vnto the praier of vs that are pore and destitute of any helpe but only through thy mercy dispise not I beseche the our humble desyre Beholde our peticions with thy merciful eyes Gen. iiii wherwyth thou beheldest the oblasion of Abell and diddest receiue it thankfully and where with thou beheldest the prayer of the Israelites beyng in bytter bondage in Egypte and diddest deliuer them Also with whiche thou sawest the prayer of Iudith to the destruction of Holofernes and to the sauegarde of thy people Iudi vi With those same mercifull eyes vouchsafe to loke vpon vs and our praiers wherby the noble fame and prayse of thi mercies shal be written for those that come after Seribatur hoc in generatione altera et populus qui câ—cabitur laudabit dominum that the people which shal be borne in fayth by Baptisme penaunce may prayse the Lord and thy holy name sence more honour it is to the to saue those that are in bondage of synnne and in death through thy mercye takyng theyr hertie penytence in satisfaction of theyr offences then vtterly to leaue theim destitute of thy grace and straghtly to condemne theÌ„ This mercy is annexed to thy deuyne nature it is also thi wonted custome Quia resperit de ercelso sanctuario suo dominus de eclo terram contemplatus est Vt audiret gemitus compeditorum et solue ret filios mortis Hebreos .ii. for when al mankind was lost and deade in synne Then diddest thou sittyng in thy celestiall throne looke doune to the earth vpon our miserable estate theÌ„ diddest thou heare the mournyng of such as were in captiuitie thraldome of the Deuyl sendest doune thine only begotten sonne that by his death he might deliuer froÌ„ death such as worthely were the childreÌ„ of death i. Corhin xv He therby put doune him that had the lordshyp ouer death that is the Deuyl For death was coÌ„sumed into victory His venemous styng which was sinne was plucked awaye All this diddest thou Lord to geue occasion to al meÌ„ to haue remembraunce of the Vt narretur in Sion nomen domini et laudatio eius in Hierusalem thy great goodnes and to declare the glory of thy name in Sion and to set furth thy praise in IerusaleÌ„ That is in thy church wheÌ„ the people are gathered to gether in the vnitie of one faith the kingdomes also to serue the Lord Cum congregati fuerint populi et regna vt seruiant domino with one accord that arte one in substaunce .iii. in persons geuing thankes to the and thy blessed sonne for the benefite of our redemptioÌ„ Thou hast oftimes called the fyrst earthly IerusaleÌ„ and her chyldren