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
But thou Lorde canst not be so disceyued nor blinded Thou wilt say as Isaac sayde The handes be the handes of Esau but the voyce is the voyce of Iacob that is in apparaunce thou arte a penitente but in deade thou arte an hipocryte Some other blame the deuyll as the causer of there synne many their desteny some other say theyr complexions be such that they can not forbere to coÌ„mitte certeyne synnes But I Lord leauing all such vayne excuses do saye with thy prophete Dauid It is I Lorde ii Reg. xxiiii whiche haue offended It is I that haue wrought thys iniquitie It is I Lorde not thou nor yet the deuyll nor destenye for they maye onely entyse me but they can not enforce and compelle me Psalmo .xl. Wherfore I pray the heale cure my sycke soule for I haue offeÌ„ded the. And I doubte not but thou hast forgeuen me the wyckednes of my synne I wyll in my confession geue example to other to folowe me Pro hac orabit ad te omnis setuÌ„s in temporâ— oportuno VeruÌ„ tamen in diluuio aquarum multaruÌ„ ad euÌ„ non approximabuÌ„t Roma vii for it is necessary for euery saynte or iust man to praye daylye for the remission of hys synnes in dew season as I do Whych beynge ones obtayned the great water floudes shall not come nere him Al we are holden vnder the lawe of synne may say wyth Paule O wretch that I am who shall delyuer me from the body of synne death It is thou lorde that muste do it and wylt do it yf we call to the in dewe season whych is whyle we are in thys lyfe This is the acceptable tyme ii Cori. vi in whych thou wilt hear vs and the day of health in whych thou wylt helpe vs. In thys daye we may worke Ihon. xi but when the night cometh theÌ„ may no maÌ„ more worke after death is no time of prayinge it is then to late for thou wylt not theÌ„ here oure prayers Seke the Lord sayeth the prophet Esaye whyle he maye be founde Esaye .lv. and call vppon hym whyle he is nere you Thou arte nere Lord to all that in this lyfe call vpon the faythfully thou kepest theÌ„ from the rage of water floudes Psalm .cxlv. that they come not nere them Beyng in this worlde we are in the midle of waters of teÌ„ptacions and vices in the company of the proud and wycked people in many tribulations We see the vanities of this worlde that are able to moue men whych are worldly we suffer persequutions whiche are able to brynge some to desperacion but thy grace kepeth vs that they come not nye vs. We behold the dartes comynge vpon vs and are not wounded We are in the water and are not drowned Theyr entisemeÌ„tes we esteame not al through thy might power Tu eo refugium mesi a pressura que circuÌ„dedit me Psalm .xiii. who arte and shal be my refuge and defence in the trouble that is to come aboute me Thy sonne Christe is the stronge rocke in which all byrdes that buylde do rest out of all ieoperdy Mathei xi To this al sinners may flye for succour and confort beynge werye there haue they refreshynge beynge loden they maye laye vppon hym al theyr burdeÌ„s of sinne and be eased This rocke the deuyll can not vnder myne nor skale no water of tribulation can drownde those that dwell on thys rocke no wynde of temptacion can ouerthrowe them The deuyll and hys wycked flocke may well assaulte them but he shall neuer haue power to hurte them Pharao kynge of Egypte with a great host purshued the chyldren of Israell that wente oute of Egypt Exod. xiiii but he coulde not hurt theÌ„ Thou lord wast theyr defence and destroyedest al theyr aduersaries Eâ—ultatio mea crue me a circuÌ„daÌ„tibus me EueÌ„ so arte thou oure defence our hoope our coÌ„fort Thou wylt compasse vs aboute wyth ioyfull deliueraunce Iob .xix. The house or tabernacle of oure body is enuironed with enemyes but thy prouidence wyll defende vs deliuer vs out of al daungers Intellectum tibi dabo et instruaÌ„ te in via hac qua gradieris Thou wylt enforme vs shew vs the way wher as we shall go This lyfe is a pilgrimage and a iorney for vs to trauayle in The ende of this way arte thou lorde Thou arte the marke that we shoulde shotte at To this ende we ought to haue al our respecte and tyll we come to the ende of oure iorney whiche arte thou we must neuer reste but styll go forward merily lustely in hope to haue ioy rest wheÌ„ we come to our iorneyes ende To be able to performe our viage thou geuest vs instructions fyrst to know the countrey wherin we do trauail the maner therof with the dauÌ„gers that we must passe in the iorney that therin we caÌ„ not loÌ„ge haue our abiding although it were neuer so moch to our coÌ„teÌ„tacion but must neades procede forth to an other region TheÌ„ geuest thou vs knowledge instructioÌ„ by fayth that if we passe well through this worlde we shal haue ioy euerlastiÌ„g in an other world Wherunto all wyse and good people wyl couet and so ronne theyr course here Hebre. xâ—â—â— that they may haue one of the games for their ruÌ„ning which is thou croune of rightuousnes imortalitie The loue of this rewarde should gyue al meÌ„ courage to endure payne trauayle in theyr course At the lest let the thyrde instruction serue them â–ª that is the paynes appoynted for them that are slowe in there course and lye downe in the midle of theyr waye other by disperacion sayinge thys instructioÌ„ is to harde for vs to learne or elles louynge ease and pleasure wyll chuse to reste here welthyly for a season though they suffer intollerable paynes therfore in an other worlde contrary to the example geuen vs by thy blessed sonne Christ whose iourney here was all paynfull and at no tyme pleasaunt and the same way toke his apostle Paule sayinge that by many tribulatioÌ„s we must entre the kingdom of heauen Actu xiiii These rules or instructions of oure iourney are very good trew and perfect but oure infirmitie is suche that we can not haue theÌ„ styl in oure remembraunce The hande is sette at a crosse where diuersitie of wayes lye to dyuers townes to shew whyche is the redy way to the most vsed towne of most estimation or resort but yf the man peregryne beyng in a talke with his felowe or hauynge hys mynde earnestli set on other thinges do passe by see not his rule and his directour whych is the hande he anon erreth and goeth out of his right way And why because the eye of hys mynde or hert is fyxed on other thynges not on hys wayes ende But thou Lord wyllynge to kepe vs in the right way
labour for goodes for honour and dignitie for landes to leaue to theyr successioÌ„ to endure for euer and for prayse of the world But when al is done it is but a spiders webbe gotten with labour and kept to smale effect for or it be long al is taken awaye other by some vnhappy chaunce or elles by death Whych infallibly approcheth and vnmercifully striketh Dies annoram nostro um in ipsis spetuagin 〈◊〉 annis Si autem multum ocâ—oginta anni et ê™ amâ—lius labor est et dolor â—uoniam transiuimus ito et auolauimus fewe men there are in thys our tyme which liue to se .lxx. yeares But if thorough the strength of theyr nature they attayne to ixxx yeres which is a very rare thyng sene Yet lyue thei then all in payne and sorow and tary but a short space after For as the bird clippeth her wynges and flieth away when she espyeth an hauke commyng a farre of so doth the aged at the appearing of death These punishmentes by short lyfe in these latter dayes of our tyme whych lyue far vnder the age of men that liued in the begynnyng of the worlde also of our myseries during the sayde shorte lyfe and last of all of death of thy wrath and of paynes eternal are for that our sinnes he more greuous then were the sinnes of men in the old time Mathew .xxiiii. Charite is more colde iniquitie is more aboundaunce Quis nouit fortitis nem ire suer whych causeth thy wrathfull indignatioÌ„ to be more fierse in punishmeÌ„t Thou hast strycken vs to cause vs to knowe oure selues but we haue not repented for in stead thereof we haue murmured and bene impatient Hebreos .v. Thou hast beaten vs and we haue refused to receiue disciplin We haue nothyng done our dutie vnto thy maiestie as we ought to haue done Et secundum timore tuum indignationeÌ„â—am Whereby we haue stirred vp thi mightie displesure against vs which we can by no meanes asswage but by submyttyng of our selfes wholy vnto thi great mercy and goodnes For who is able to stand with the in iudgemeÌ„t Or can for feare Hiere ii numbre or expresse the execution of thy displeasure agaynst synne Lyke as no eye hath sene no eare hath hard nor hert can imagine the ioyes prepared for thyne elect no more can any tong expresse or mynde thynke the number of the greuous turmentes whyche are ordayned for the wycked synners after this lyfe Iob .xxxi. The wrath of God is to be feared as are the swellyng and raging waues of the sea whyche cannot be noumbred Psalm .cxxx. The weightie burden which he maye lay vpon vs if he wyl charge vs accordyng to our actes Vt numereÌ„tur dies nâ—stri sic ostende et venâ—emus corde sapienti no man can sustayne Wherefore teach vs mercifull Chryst to noumber our daies that we may apply our hertes vnto wisedome Geue vs grace to haue in remembraunce the short dayes of our lyfe wyth the dauÌ„gerous passage of our time in this world So that hauynge no trust or affiaunce in the vncerteintie thereof we may wholy apply our selues to the conteÌ„plation of heauenly wysedome i. Cori. i. that we may coÌ„sidre ernestly thy goodnes shewed vnto vs who art the powre and the wysedome of God thy father and as by thy punishynge of vs for oure synnes â—nuertere domine vs quo et dâ—precabilis eâ— super seruos tuos it semed thou didest turne thy face from vs. So beholdyng our hertie repentaunce for our offences we besech the to turne the mercifully and louyngly vnto vs be gratious to vs that are thy seruauntes For although we fall oftymes from the through the frailtie of our nature yet we forsake not the vtterlye but returne to the as the wastful sonne returned to his father after long absence â—uke .xv. and was receiued and much made of at his returne We are thy seruauntes redy by thy grace to serue the. â—hreno iii. Here therfore our humble prayer and as thou wilt not here the prayers of synners that continue in synne and prouoke the to anger so to vs who are returned to the by penitence shew thy mercy and thy grace let thyne anger asswage Exod. xxxii Imple nos matutina â—isericordia tua Oh satisfie vs wyth thy mercy that early in the mornyng that is righte sone and shortly In the nyght of the olde law the wrath of thy father reigned vpon men by reason of hys sentence geuen vpon mankynde for his inobedience ii Peter i But when thou Lord diddest arise after thy passion then arose also mercy and grace Then the day appered and Lucifer that bright morning sterre began to shyne in the hertes of men With this mornynges mercy satisfie my soule gratious Lord. ii Corhin v. For which all thy faythful sore hungre and thryst so long as they abyde in thys lyfe But thei shal be perfectly and fully satisfied when thy glory shal be manyfested vnto them in thy heauenly habitation Psalmo .lxvi. Laudabimus et letabimur cuntis diabus nostris Then shall we reioyce and be glad all the dayes of our lyfe The daies of this worlde passe away lyke a shadow But all our dayes in that glorious life are but one day of eternitie In those daies the suÌ„ne neuer setteth night neuer approcheth but al is bright day wtout end With that ioyful day coÌ„fort vs again good lord Letifica nos pro dieâ— quibus affliristi nos pro annis in quibus dimus mala in recoÌ„peÌ„ce of the yeres wherin we haue suffred much auersitie endured the manifold plages which thou hast seÌ„t vs. As after many dangrous passages great aduersitie thou broughtest at the last thy people Israell into the pleasaunt land of Chanaan let thy noble worke of our redeÌ„ption appeare to vs and take effect in vs thy faythful seruauntes Appereat seruis tu opus tuuÌ„ et gloria ti super filios eorum and suffre not the benifit of our reconsiliation to be hid from our chyldreÌ„ and our posteritie but that they may know it and enioy it to the obteining of thyne euerlasting glory Cause the bryght maiestie of the Lorde God Et sit splendor domi dei nostri super nos to be vpon vs that is let thy grace shyne vpon vs let it be euer assistent vnto vs most merciful Iesu which art the bright light of God thy father Et opus manuum iâ— stratum dirige super nos et opus manuu nostrarum confirâ—â— TheÌ„ shall we be sure that what worke soeuer we take in hande it shal surely prosper Our intentes shal be so directed that nothyng shal be done for vain glori nor for any temporal reward but al for the loue of the principally then to the profit of our neighbour for thy sake lord to whoÌ„ be honoure glorye with the father
the holy gost world without ende ¶ The prophet Dauid beholdynge the fall of Adam beynge for synne caste oute of Paradise The Cii Psalme and his sorowfull penaunce made after to God therfore set forth this psalme of penaunce in the person of AdaÌ„ mete to be sayd by all his posteritie that are penitent inwardly for theyr offences to his hyghnes coÌ„mitted and desyre to be restored to the fauoure of God whych through synne they haue lost O moste blessed father of heauen the fouÌ„tayne of al grace and goodnes Ephes ii â—mans .x. that art rych in mercie and plentifull in geueyng the same to al that faythfully cal vpon thy name lorde that haueuyng a sonne no lesse rich in powre wisdome knoledge and mercy theÌ„ thou art thy selfe didest not spare to seÌ„d hym from thy heaueÌ„ly palaice downe to the earth eueÌ„ into the wombe of a virgin for the saluacion of mankynd to declare thyne abouÌ„dauÌ„t loue towardes vs thou didest make him pore whiche before was riche Corin. viii to the intent that we whyche before were very poore should by hys pouertie be made ryche that he who before was all one wyth the in thi diuine substaÌ„ce might now be made one with vs that are membres of the body wherof he is the head Domine exaudi oratiâ—nem meam et clamor deus ad te ueniat HarkeÌ„ good lord geue eare vnto my praier Let my cry and hertie peticion ascende vp before the sight of thy maiestie The comyng of thy mercifull soÌ„ne did make me veri rich But the vilenes of myne owne actes hath cast me downe and made me veri pore and miserable The greatnes of mine offences hathe caused the to tourne awaie thi face from me withdrawing thi grace whiche was the cause of al my good wyl good workes Thou caÌ„st fynde no good thing in me worthy of thy fauour Wherfore Lorde beholde the face of Christe thy dearly beloued sonne my brother my mediatour For his sake geue me that which of my selfe I am much vnworthi to obteine of the. Ne abscondas faciem tuam a me In die tribulationis mee inclina ad me aurè â—uam Shewe thy delectable couÌ„tenaunce vnto me Loke on me with thy pitiful eie And in the time of my trouble encline thyne eare to me I am neuer withoute trouble Myne olde enimies daylye assaulte and ver me Wherefore I wyll not cease daylye to call vppon the. But specially at the hour of my death Lord heare me and defend me at whych tyme my sayd enimies wyll most busilye inuade me Roman ii Indignacion wrath tribulacion and anguishe shall then come vpon the soule of euery man that doth euyl Before that troublous tyme lord heare me But wyth which of thine eares With the eare of thy iustice No I besech the. For that eare must hear myne accusers to my condemnation My prayer must be hard by thyne ear of mercy from whense coÌ„meth forgeuenes to those that are gilty so that penitence folowe the iniquitie Wyth this eare Inquacumque die innocauero te uelociter exaudi me Isaye heare me when I call vnto the and that with spede So that accordynge to the greatnes and multitude of my tribulations maye be the spedye receiuing of my peticion Which shal not be to craue of the aboundauÌ„ce of earthlye goodes aboue that honest necessitie dooth require But the abundaunce of thy grace in this lyfe and for thy glorye euerlastinge in another life This hast thou of thy mere liberalitie promised to graunt to all that in stedfast fayth call vppon the. Iaco. i This hastie callyng vpon the doste thou delite in Esaye .lviii. and as thy prophet Esay sayth thou art as redye to answere me as I am redy to cal vnto the. Wherfore make spede in hearynge as I am dryuen by necessitye to be hastye in callynge considering the short tyme of myne abidyng in thys worlde Thou diddest indue man in his creation with immortalitie but synne brought in death to al that bere lyfe Consumpti sunt sicut fuinâ—dies mei so that my dayes are consumed awaye lyke smoke Age ouertaketh youth before I am aware of him youth stealeth from me preuely as the smoke doth vanysh away after it is once out of the chymney Yea many tymes before age coÌ„meth death priuely woundeth keaping none order in his arresting but al according to the time onely to the before knowne Iob .ix. Thus my time passeth away more swyftly then a runner or then a ship that is good vnder sayle and as an Egle that hasteth to get his pray For this cause I haue more neade of thy spedi helpe Also my bones are brent vp as it were a fyre brand Ossa mea quasi frira contabuerunt or as meat ouer dried that sticketh to the friyng panne As my bones do sustayne or vpholde the flesh of my body so do the powres of the soule susteine the soule Which beyng moysted and mayntained by the fat moysture of thy grace are liuelye and quicke able to work acceptably But thy grace being once with drawne all remayneth drye burned to the panne Thei haue no powre of them selues to worke any good worke or to thynke any good thought And if that whiche is of most force in me be of so small force efficasie Alas in what case then is the corrupt flesh bred naturally in concupisceÌ„ce What goodnes caÌ„ we loke to fynd therin of it selfe more then we would loke for a throne to brynge furthe pleasaunt apples Percussus sum quasi tenum et arefactum est cor meum Ful well may mankynd be like ned to grasse For so loÌ„g as he through thy grace worketh the workes of iustice so long is he grene florishing and liuely But so sone as sinne which is the sythe or sickle of our enemy the deuyl doth cut of the grasse by the roote causyng man to fall from the obedience dewe vnto thy maiestie and from thy lawes he theÌ„ waxeth dry withered and with euery temptation falleth from vice to vice and becommeth very barreÌ„ of good workes The cause is for that wheÌ„ maÌ„ leauith the fouÌ„datioÌ„ which should be his norishyng his strength and his life he must nedes consume wast and dry Quia oblitus sum coÌ„medere panem meum I haue left thy holy word and commaundemeÌ„tes which are as bread to the soule geuing nutriture and moysture by fayth and charite and haue eaten of the fruit of the tree which thou forbadest me I haue with our father Adam folowed the illusion of the serpent and tasted of sinne Wherfore my leaues wyther my fruyt is destroied Ecclesi vi and I am left as a dry and a barreÌ„ tre without any goodnes Wherfore I left the liuely food of thi holy word that semed bitter at the first tast and in steade therof receiued swete poysen that is death of both bodye and soule throughe the desolation of
to know the as their Lord and creatour Mathe. xxiii and thi sonne as their redemer and that with a great louyng affectioÌ„ as the henne calleth her chickens to crepe vnder her winges but she refused the. She wold not answer vnto thy call She folowed straung Gods She did not work accordyng to thy lawes But thy second Ierusalem thy holy churche our mother gathered of thy faythfull beleuers doth answer Lorde vnto thy call Respondit ei Thou sendest the dewes of thy grace vppon vs and we brynge furth the fruit of good workes to thyne honour and the helpe of our neighbours But whereby els Lord In via fortitudinis sue but in the power strength of thy grace not of our owne power nether for any our merites but frely of thy gyft We kept thy lawes through thy myght not of our infirmitie which of it selfe is stroÌ„g to nothing but to sinne Paucitatem dierum meorum nuncia mihi This thy churche desireth to knowe howe long it shal abyde here in this worlde sufferynge greate tribulation and temporal afflictions by antichrist and his complices the enemyes of thy fayth To whom thou hast made answere by the mouth of thy blessed sonne that thy power and his assisteÌ„ce shal be with her vnto the ende of the world but she and her chyldren beynge desirous wythe thine apostle Paul to be losed and to be with the and thy soÌ„ne Chryst Philip. i knowyng surely that if this earthly mansion wherin they now dwel were destroyed that thei haue a buyldyng ordayned of the for them ii Corhi v an habitacion not made with handes but eternall in heauen They I say accoÌ„pte all the tyme froÌ„ Adam vnto the ende of the world to be a short tyme as it is in dede to be compared to eternitie It is as a droppe of water is in comparison of the sea Ne reuoces me in dimiâ—io dierum incorum The desyre of thy syght in this ioyful eternitie causeth al vs that are her childreÌ„ to desire the to bryng vs to the ende of this short tyme of the abyding in this world tyll that houre to continue thy grace and louyng fauoure vnto vs and not to leaue vs at any tyme in the mydle of our age But bryng all our tyme by thy gratious assistaunce to an ende that after oure shorte temporal dayes In generatione et generationem anni tui we may se thyne eternall yeres which indure through all generations Al tymes passe away quickly but eternitie abideth for euer This must of reason be true for eternitie is thi very substaunce which suffreth no mutabilitie but abydeth euer wythout alteration Whiche substaunce whoso seketh to knowe it is the same that it is Exod. iii. Wherfore to Moyses desirynge when thou sendest hym to the Israelites to knowe thi name that he myght declare it vnto them thou diddest answer hym that thou art euen the same whiche thou arte Initio tu domine terraÌ„ fundasti opera manuum tuarum sunt celi that is thy name Thou wast before the erth was made Thou Lord hast layd the fouÌ„dation thereof and the heauens are the worke of thy handes thy word made them thy handes that is thi powre created theÌ„ Ipsi peribunt .ii. Peter .iii. Luke .xxi. and al they shall perysh The earth and al creatures here in this base region shall at the last perishe by fyre The heauens shall also peryshe not in substance but in that they shall leaue theyr mocions and naturall operations For there shal be no nede of the vse or seruyce of theim when the numbre of thyne elect shal be fulfylled for whom they were made The bodies also of thy reasonable creatures shall perish and shal be raysed againe cleane of another sort so that all thynges shall peryshe accordyng to thy godlye institution The order and fashyon wherof to vs is vnknowne But thou Lorde Tu autem permanes et omnes quasi uestimentum atterentur shalte endure in thy glorye euerlasting almyghtie eternall and omnipotent God hauyng knowledg of all power to doo al thynges they shall waxe olde and weare as dooth a garment And as a vesture shalt thou chaunge them and they shal be chaunged As clothes are a garmeÌ„t to couer the body Et sicut pallium mutabis eos mutabuÌ„tur so are the bodyes garmeÌ„tes to the soules Thys garment of the body wyl in short space weare away perish shal be chauÌ„ged froÌ„ corporal to spiritual i. Cori. xv froÌ„ mortalitie to immortalitie But the soule being made lyke thine image touching the spiritual qualities of theÌ„ Tu autem idem ipse es ei anni tui non deficient shal remayne as meÌ„bres of the of thy soÌ„ne that is theyr head That is to say as thou lord art immortal and inuisible and abydest styl the same which thou wast in the beginnyng and as thy yeares shall not fayle but abyde eternall so shall the soules of thyne elect enioye pleasaunt immortalitie The soules of the wycked be also immortal but in paine Thy louers and seruauÌ„tes shal be immortall in ioye and felicitie The risyng of thy sonne Iesus Chryst their heade from death to lyfe euerlastyng is an assured token of their resurrection at the last daye to ioye euerlastyng Filii scruotum tuoruÌ„ habitabunt et semen eorum ante faciem tuaÌ„ permanebit And the chyldren of thy seruauntes shall continue and their sede shall prosper in thy syght Thy seruauntes were the prophetes and the Apostles of thy sonne Chryst of whom al that sence their time haue bene faithful haue bene engendered throughe fayth by their holye preachyng whyche chyldren with their fathers the Apostles abyde fast in the hope of thy promises to receyue at the last ioye euerlastynge and why truely for their sede that is theyr faythful workes are alowed of thy maiestie The barren tree is not alowed of the but the fruitfull Ioseph the sonne and the good seede of Jacob went before his father into Egipt Denai xiv to prepare for hym by thy prouidence all that should serue for the auauncemeÌ„t of hym and his succession So Lord we besech the sende vs thy grace that we may so sowe the sede of our good workes in this worlde that they may declare vs to be thy faithful seruauntes and that they maye be acceptable frut in thy sight for that thei are planted in fayth for whych thou hast prepared a place for vs in heauen where thou abidest styll as thou arte wyth thy blessed sonne and the holye spirit proceadyng from you both in euerlastyng beatitude worlde wythout ende ¶ The prophet exhorteth euerye faythfull person to geue prayses and thankes to Christ for the manifold benefites of hym receaued The Liii Psalme PRayse the Lorde o my soule Benedit anima mea dominum et omnia in teriora mea nomen sanctum eius and all that
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
power hys dominion extendeth to all places Esaye .lxiiii. wherfore in all places ought he to be honoured praysed Man is the handye worke of God and that the mooste chiefe worke nexte to angel Wherefore sence angelles the most excellent creatures of God do not ceasse to prayse hym daye and nyght muche more thou my soule and all mankynde are bounde to magnifie hym in al places Benedic anima mea domino By whom thou hast dayly doest receyue so many benefytes Let the inwarde loue of thy herte breake forth to prayses thaÌ„kes by thy mouth Say vnto him that sitteth vpon the seate and vnto the lambe that opened the boke whych had seueÌ„ seales As the foure beastes and the foure twenti elders with the whole company of sayntes synge and saye that is worthy is the lambe that was killed to receiue power and ryches wysdome and strength Apoca. ii honour glorie and blessyng to him beynge reuiued agayne lyueth for euermore to the lorde that sitteth vpoÌ„ the seate be honour prayse for euermore Amen ¶ The soule of euery faythful christian beholdyng the goodnes of God The .ciiii. Psalm daylye shewed wythout ceassynge to all his seruauntes ceasseth not to prayse God agayne expressing his merueylous power and wysdome by the shewe of his merueylous workes OH Howe much is my soule desirous to prayse the noble power Benedic anima mea domino wysdome and goodnes of the moste myghtie Lorde that arte my God my king my hope and my comforte who hast by so greate prouidence created and ordeyned all thy creatures Domine deê° meê° magnificatus ea vehementer that the beautie and excellencie of them declare thy myghtie magnificence to al vs whyche are thy reasonable creatures The power of thy maiestie before to vs vnknowen is by the contemplacion of them made manifest causynge vs to prayse and magnifie the wyth al oure possible powers We acknowledge thy power Confessionem et decorem induisti amietê° luce vt vestimento thy wisdome thy honour also and thy great glory wherwith with thou art garnished on al partes Thou deckest thy selfe wyth lyghte as it were wyth a garment â— Timo. vi Yea thou dwellest in the middest of lygyte wherunto no man can atteyne Whiche passeth farre the bryghtnes of the sunne in thys worlde Esay lt And yf we consider it wel Thou thy selfe Lorde art the euerlasting lyght Sapi. vii and thy wisdome is the brightnes therof whiche shal neuer be quenched Thou art compassed about wyth bright angelles and with the sayntes shynyng in clearnes Collos i. whose enherytaunce is to enioye lyght Thou spreadest out the heaueÌ„ as a pauilion Eâ—â—endens celuÌ„ vt ten â—ortum It couereth the whole earth as a rent couereth those that are lodged within it Qui regis aquis supeâ—iora eius Neuertheles it is set so that as the elemental waters are vnder it so are the celestial waters aboue it Thou hast spreade abrode thy holy scripture ouer al the worlde by the preachyng of thine apostles The misteries whereof were hydde and couered wyth the curteyne or vayle of the letter but nowe to thy faythfull they are vncouered Ezechiel ii Thys is the boke whiche the hande delyuered to Ezechiel closed and faste clasped before to the vnfaythfull But to the Prophete it was opened and the priuities therof disclosed These misteries are also the waters wherwyth thou couerest the heaueÌ„ The deape secretes are in the scripture so lowe hydde that fewe haue nettes to retche the deapnes therof Onely they can atteyne therto to whom thou gyuest the gyft therof and such as haue it are charged to vtter the same to the vnlearned Qui penis nubem astensum tuum The preachers are the cloudes that flye in the ayre where vpon thy honoure thy fayth are caryed as it were in a charet to all partes of the world Thy grace maketh them apte to powre forth the swete dewes of thy holy worde to water therwyth the vyneyarde of our soules Esaye .v. that it may brynge forth right and pleasaunt grapes not brambles thornes or wylde grapes For lacke of whyche waterynge the grounde muste neades be baryne and vnfruitefull Lyke to the lande of kynge Achab kyng of Israel iii. Reg. v. whych lacked rayne durynge the absence of the prophete Elye Howe miserable are they Lorde froÌ„ whom thou takeste awaye thy holy worde Mathe. xxi There can be no greater plage in thys worlde sent to men for the ponishment of theyr offences then the wythdrawynge therof from them But as thy punishmentes of the wycked are many and secrete euen so also are thy mercyes past numbre to those that loue the. Thou bestowest them accordynge to thy holy wyl beside al expectation of men Qui ambulas supâ—â— pennas venti Qui angelos tuos spiritus et ministros tuos ignem vrentem Thy power in bringyng of theÌ„ quyckly to passe exceadeth the swiftnes of the wynde The angelles whom thou hast created spirites are thy messengers to execute thy wyl wyth al spede Thou hast made them thy ministers lyke to the flame of fyre To some they brynge ponishmeÌ„tes To some they brynge secret inspiration to knowe thy pleasures and to worke therafter In some they burne cleane and coÌ„sume vp theyr synful and carnal desyres causing them to be newe men by the infusion of thy mercifull grace Such is thy myghtie power to worke wheÌ„ where and howe so euer it lyketh the. Qui fundasti terraÌ„ super stabilitatem suâ—â— non commouebitur in seculum seculâ— Thou hast layed the earth her foundation whyche shall neuer moue at anye tyme. Where the foundation is sure all that is sette theron is sure and stable The churche or congregation of thy fayethfull earthly people here vpon the earth is founded vpon a sure rocke and a sure foundation i. Corhinth iii. whyche is thy sonne Christ besyde whom no man can put any other fouÌ„dation Wherfore it must nedes abyde immoueable as the whole earthe is immoueable Not able to be hurt with the waues of the water of temptation neyther wyth the stormy tempestes of cruell persecution Thus is thy power shewed to al thynges whyche thou takeste vnder thy protection Abisto quasi vestimento operuisti eam The deape waters naturally are a couerture to the earth as is a garmeÌ„t to the bodye of man Super montes stabuÌ„t aquc Hierem. v. Yea they shoulde surmount the heyghte of all hylles But through thy worde they fall to theyr appoynteed places They flee as thinges rebuked and dare not do contrary to thy commauÌ„dement Ab increpatione tua fugieÌ„t a voce to nitrui tui formidabunt ascenduÌ„t montes et descendunt campi ad locum quem fundasti eis Terminum posuisti quem noÌ„ transgredieÌ„tur nec reuertentur vt operiant terram They are a fearde
vnto the tyme of death and the laste ende when euery trewe labourer in thy vyneyarde shall receyue of the for hys wages a peny for hys dayes worke Math. â—â— that is the kyngdom of heauen for hys rewarde what tyme so euer he begynne to worke in thy worke as thou hast promised of thy mere liberalitie and free goodnes O mercyfull Lorde Quam multa sunt opera tua domine ommiâ— in sapientia fecisti howe noble and manifest be thy workes passynge farre the capacitie of all thy creatures to comprehende But thou ful wysely hast wrought all thynges by the same wysedome that hath bene wyth the before any thynge was created and before al tyme by the whyche thou haste numbred the sandes of the sea the dropes of the rayne and the dayes of tyme by which also thou haste measured the heyght of heauen the breadth of the earthe and the deapnesse of the sea Eccles i. Thys wysedome is thy very sonne the seconde person in trinitie i Corhin i Coloss ii he is thy power and thy wysedome in whom are hydde all the treasures of wysedome and knowledge By hym haste thou wroughte thine owne worke according to thy nature which is to haue mercye and not to shewe crueltie By hym hast thou wrought the worke of our redemption and delyuered vs from eternall dampnation And althoughe thou be sometyme angrye wyth vs for oure wyckednesse yet is it to the entent to shewe thy mercie after whiche is thy proper and naturall worke Esai xxviii Impleta est term possessione tua On thys maner doest thou fyll the earth full of thy ryches Not onely by the order and disposition of thy earthly creatures thereof but chiefelye in that thou causest man by thy helpe to leaue the inordinate loue of the worlde and the wanton pleasures therof and to become a newe man aspirynge to the heauenly thynges In thys thou causest hym to be iuste and perfectly thy possession to be of thy peculiar flocke of whyche thou takest greate cure Thou haste ordeyned thyne electe to walke and trauayle in thys greate and wyde worlde Hoc mare magnum 〈◊〉 spaciosum Illic reptilia innumerabilia animalia paâ—â—ua cum magnis whiche may wel be compared to the greate sea For as in it are innumerable thynges creapyng both greate and small beastes Euen so in thys worlde are many terrible dauÌ„gers and daungerous temptations Sometyme by flatteryng pleasures Somtyme by cruell displeasures whyche appeare therin Somtyme by prosperitie Sometyme by aduersitie Somtime by cruel manifest enemies Somtime by subteltie of false fayned frendes So that there are many mo daungers to men that lyue here on earth then be in those whyche passe ouer the seas Yet for all these fearfull daungers let the fayethfull neuer be afrayed Ibi naues per traÌ„sibuÌ„t For as the sure shyppes fliete in the sea vnder theyr sayles and passe through the stormy teÌ„pestes without drownynge so do thyne electe passe throughe the fearful perelles of all theyr enemies in this worlde by the meanes of the shyppe of thy churche and the trewe fayth therof Of whiche shyppe Christe is the sternes man the guyde and the sure ancour to be caste in all necessities Who so trusteth in hym shal be broughte to the fayre hauen of perfecte beatitude Who so kepeth hym wythin the bourdes of this faythfull shyppe neadeth not to feare the greate whales or other monstres muche terrible to shyppemen neyther yet the dreadfull dragon that sturdy stronge leuiathan whose sportynge place is in the deape of the sea Deaco iste quem formasti ad illudenduÌ„ ei Iob .xli. To whose power no power on earth may be compared For he is so madde that he feareth nothynge and is the kynge ouer al the chyldren of pryde Esay .xiiii. Luc. x. Genes iii. Thys is that lucifer whiche fel from heauen Thys is the serpent that deceyued in paradyse and brought death to al mankynde He was fyrste made by thy maiestie a bryght angel but through synne he is become a cruel deuyl And hath power through thy sufferaunce to illude to tempte and to deceyue mankynde Neuertheles when thy faythful people are penitent for theyr offeÌ„ces resist his temptations folowe thy lawes put theyr whole truste in the thy blessed soÌ„ne Iob .xi. theÌ„ do they mocke discerue him They put a ringe through his nose and boare his chaftes through with an awle and as Christ mocked him layenge an hoke for him bayted with his humanitie whiche when he thought to deuour causing hym to be put to death of the Iewes he was trypped in his owne turne takeÌ„ with the hooke of his diuinitie In lyke maner do the fayethful membres of Christ also mocke deceyue him For wheÌ„ he thinketh them surely in his daunger they turne to theyr head Christ for refuge i. Corhinth x. and by his helpe do vaÌ„quish him Great therfore good Lorde is thy mercie goodnes that sufferest not thy faythful to be teÌ„pted aboue theyr strength But in the middes of theyr temptation makest away for theÌ„ to escape out The enemy hath no power of hym self but such as thou suffrest him to haue He with al other creatures hange al vpon thy wyl and coÌ„mauÌ„demeÌ„t Omnia a te expectan vt des illis escam in tâ—pore suo dante te eis colligent Al waite on the that thou maist geue them meate in dew season wheÌ„ thou giuest it theÌ„ they gather it The meate appoynted to that serpent which deceyued Eue was earth Of the earth therfore of earthly men that loue better earthy thinges then heaueÌ„ly Genes iii. is the foode of that fierse leuiathan Such as are lefte destitute of thy grace depart froÌ„ the are lefte to be the foode of this serpent or dragon But I hertely beseche the moste merciful mightie God kepe thys dragon longe emptie Let hym not deuoure those for whose redeÌ„ption saluation thou voutchsafedest to sende thy most entierly beloued sonne to suffre death passion They haue the more pitie to great pleÌ„tie of foode of infideles Bring theÌ„ also lorde I besech the into the true fayth of thy holy churche that they may knowe the him that thou hast sent Io. x. for the saluatioÌ„ of al the world That there may be on both sortes one shepeherde one flocke and sende vs al lorde Aperiente te manuÌ„ tuaÌ„ replehuntur honitate abscondes vultuÌ„ tuum â—et turbabuntur thy merciful fauour Open thy liberal haÌ„de fyl vs all wyth thy goodnes Hyde not thy face froÌ„ vs for oure offeÌ„ces For then haue we cause of sorowe mourning coÌ„tinually No creature can lyue wtout the nourishing of corporall substauÌ„ce but must dye tourne to earth corruptioÌ„ Neither caÌ„ the soule of maÌ„ abide in lyfe spiritual with out the influence of thy grace Auferes spiritum coruÌ„â—t deficient et in pulueâ—em suum
reuertentur but it must nedes dye the death through sinne When thou dyddest coÌ„mauÌ„de thy prophet Elias to depart froÌ„ Achab there ensued in all Iurie great drought barreÌ„nes Iacob .v. iii. Regum .xviii. It rayned not by the space of .iii. yeres .vi. monethes But wheÌ„ thou dyddest tourne thy face towarde the couÌ„trey agayne seÌ„ding thy sayd prophet thither Emitte spiritum tuum â—et creabuntur they had pleÌ„tie of rayne great fertilitie Sende forth therfore mercyfull God thy swete breath vpon vs make vs new againe that we may leaue our olde naughtines become new creatures Genes xviii We knowledge our selues to be dust ashes Et renouabis faciem terte Sende therfore thy holy spirite to renewe the face of oure soules makinge it confirmable to thyne image according as thou diddest fyrst create it whiche through synne we haue made very foule Sit gloria domini in sempiternum â—etabitur dominus in operibus suis and defourmed Then shal we gyue glorie vnto thy maiestie whiche endureth for euer And thou Lorde shalte reioyse in thine owne workes Our worke is iniquitie thy worke is mercy for gyuenes Esay .xxviii. Thou art our iustice wherby thou makest vs iuste whiche before were wycked sinners Thou makest vs Qui respicit terram et facit eam tremere thine earthly creatures to tremble for feare of thy myghtie power thy iustice Our pride is therby abated We accoÌ„pte the good dedes which we haue done to be of thy gift goodnes nothinge presuminge of our owne frayle power Esoy lxvi For we know that thy holy spirite resteth vpon those that haue a lowly troubled spirite stande in awe of thy wordes But the greate hylles doest thou toutche they smoke Qui tangit moutes ei fumigant The proud stiffenecked people doest thou toutche by scourging punishinge them theÌ„ they come to the knowledge of the of thy myghtie maiestie Daniel .iiii. Then wyll they say as Nabuchodonosor sayed after his punishement honour and prayse be to the God of heauen whose power endureth alway his kingdom froÌ„ one generatioÌ„ to an other In coÌ„parisone of whoÌ„ al that dwel vpon the earth are to be reputed as nothing TheÌ„ wyl they sende forth a smooke of sacrifices prayses to the coÌ„fessing theyr weakenes thy mightie magnificeÌ„ce Psalm Cxli. Their prayer shal ascende vp into thy sight as an incense the lifting vp of theyr handes shal be an euenynge sacrifice i. Corhinth xv Cruel Saule was toutched of thy hande and became Paule a welbeloued apostle throughe the helpe of thy grace laboured more abouÌ„dauÌ„tly theÌ„ al thother apostles Such is the power of thy gracious influeÌ„ce This thy noble grace seÌ„de me most merciful god wherby I shal haue a louing desire to honour the lorde to praise the my god Cantabo domino in dâ—ta mea psalaÌ„ deo meo ê™diu sum So longe as I haue any beinge I wyll not ceasse to coÌ„fesse my sinnes to the to lameÌ„t mine iniquities then shal my wordes be pleasauÌ„t acceptable to ye. Placeat ei eloquium meum Ego vero letabor in domino And as I ioy wholy in the the art my creatour in thy soÌ„ne which is my redemer so shalt thou also delite in me the am thy poore creature haÌ„dy worke graunting me the frute of thy son christes passioÌ„ â—uc xv which he suffred for my redeÌ„ptioÌ„ And sence lorde the thou al thy heaueÌ„ly coÌ„pany reioyse so much in the coÌ„uersioÌ„ of siners that it is more ioy in heaueÌ„ of the turning of one siner to penauÌ„ce theÌ„ it is of .lxxx. .xix. iust meÌ„ which nede no repeÌ„tauÌ„ce I most huÌ„bly require the to coÌ„sume the vpgodly al siners out of the earth Deficienâ— peccatores a â—erra Et impli vltra â—on sint not that thou shuldest destroy theÌ„ but coÌ„sume their sines through the power of thy grace so that froÌ„ hence forth they be no more sinners but returne to the through herty repeÌ„tauÌ„ce Let their vngodlines be brought to an ende That they and we in perfect vnitie of thy fayth may prayse and magnify the with thy sonne Christ the holy gooste Benedic anima mea â—omino froÌ„ you both proceadynge worlde wythout ende Amen The Cxvi Psalme ¶ The faythfull man consideryng the benefytes by God to him gyueÌ„ breaketh forth to geuing of prayses and workynge good workes and for the loue whiche he beareth to God is contented gladly to suffre al persecutions Yea very death So that the honour of God be therby encreased WHo so euer enteÌ„deth to be the sonne of the most merciful God that art so good and so louyng a father and to enheryte the kyngdome of heauen as heyres togyther wyth thy blessed sonne Iesus Christe it is aboue all thynges fyrste requisite that he beleaue trewly in the in tharticles of thy fayth Roma xiiii Hebre xi whiche thou hast in holy scripture coÌ„maunded For what so euer is not of fayth that same is synne Fayth is the sure and perfect foundation of all chrysten religion whereby thy faythfull hope surely that all thy promises made to them of thy mere liberalitie shal surely and vndoutedly be fulfilled Luc. xxi So the heauen and erth shal perysh rather then one of thy wordes or promises should be vnperfourmed By fayth Abraham was iustified and by fayth Gens xv Genes xx Exod. iiii Exod. xiiii he was redy to make sacrifice of his onelye begotten sonne Isaac By fayth Moyses vnder toke to do message vnto Pharao kyng of Egypte and by fayth he entred the red sea wyth al the Israelites Fayth saued all the holy Patriarkes Prophetes and the good Iudges of thy people VpoÌ„ the faith ful onely dyd thy sonne Chryst worke his miracles In so much that in his country of Galile Mathw xiii he dyd not many miracles because of their vnbelefe And by this fayth with the helpe of thy grace at thys daye and to the ende of the worlde are and shal al Thy chosen people besaued Ephes ii and that frely without any deseruyng Of this beyng fully perswaded by thy holy scripture I beleue in the my most myghtie God three persones in one essence Credidi and in all thynges conteined within the limittes of thi sayd holy scripture And the same thy fayth I wyll not let to confesse before all the worlde I wyll not do as many of the prynces of the Iewes did which beleued in thy sonne yet durst they not boldlye confesse hym nother be acknowne of their faith lest thei should haue bene expelled out of the sinagoge Iohn xii They more estemed the glorye of this worlde then they dyd the glorye of God but through the helpe of thy grace Lorde I wyll nothing speake but that I fermely beleue Propter quod
in dominum Psalm .xxii. Rom. viii euen froÌ„ the breastes of my mother and by the same hope I trust fyrmely to be saued The good husband maÌ„ ploweth his ground soweth it reapith and thresheth his corne and al vpon hoope of the profyte i. Corhint ix whyche thereon ariseth Euen so Lorde wyl I abide in hope and trust of thi glory that is to come and that not onely in youth A custodia matutina vsque ad noctem or one tyme onely of my lyfe but continually froÌ„ the mornyng watch vnto the nyght from the tyme of youth in which thou gauest me fyrst my descretion vnto the laste ende of my lyfe For whosoeuer casteth away hys hope before the night of death come loseth al that he watched for before Genes xii The wife of Loth kept wel her way of a great whyle styll lokyng on forward but at the last she coulde not forbeare but loked backe vpon her couÌ„try wherin she before had plesure and was turned into a saltston It was not without a great misterye that the Leuites were commaunded to offre vnto thee Lorde Leuit. i bothe the head and the tayle of the beast offred for sacrifice Wherby is meÌ„t that thou dost not alowe a good beginnyng vnles there folowe also a good ende For he that continueth to the ende shal be saued This hope in thi promise hath my poresoule firmly reposed in her bosome or brest Mathew .xxiiii. and this hope it is mete that al Israel Speret Israel in dominum that is all chrysten menne which by faith se God should haue For blessed is the man which trusteth in the merciful God and curssed are they that put theyr trust in man Of thi grace and mercy only cometh al our goodnes Thy mercy forgeueth dayly our sinne Quia apud dominum misericordia the painful death of thi sonne Christ deliuered vs from al the paynes dewe for our offeÌ„ces Et copiosa apud eum redemptio Thou boughtest vs not with golde and siluer or any such vile price nether yet with the bloud of a goate or any other beast 1. Peter .i. But with the precious bloud of that lambe without spot thy blessed sonne Whose death had bene sufficient for a hundreth thousand such worldes The greatnes of thy loue caused the plentiful payment of the price of our redemption Ecclesi xxxix Thi blissing did flow vpon vs as a mightie flodde whose greate inundations do moysten all the grounde The charite of thi sonne hath brente vp and consumed by his death al our iniquities Wherfore the faithful beyng thus deliuered from all daungers by thyne onelye goodnes maye nowe geue praises and thanckes vnto thy myghtie maiestie restyng in hope to haue after this lyfe the thyng for whiche thei so long haue hoped which is ioye euerlastiÌ„g through the perfect visioÌ„ of thi blissed deitie euen as it is Which who so seeth enioyeth all thinges that his hert can desire The C.xxxviii Psal ¶ The faythfull man gyueth prayse to God wyth thaÌ„kes for his mercie shewed to him and exhorteth all other to do the same THe myghtie power of thi deuine maiestie O Lord of Lordes and God of al Gods with the plentifull aboundauÌ„ce of thi goodnes dayly declared to al mankynd Deute â— enforceth me to consider myne owne weakenes and insufficiencie in yeldyng to the any recompence Thou Lord arte omnipotent and madest all thynges of naughte I am thy symple creature made wyth thy hande and withoute thy helpe iiii Reg. v. I am able to do no good thynge Thou art the God eternall besyde whom there is no God I am a worme of the vyle earth not worthy to beare the name of a chrystian man for that through myne owne act of synne I haue defaced the beaultie of the principall part of man which is my soule made to thy godly image Neuertheles synce thou art the refourmer of mens hertes and the inspiratour of all grace and goodnes I mooste humblye beseche the to correcte by thy power that whyche throughe my frayltie is a mysse Redres by thy pitie that whiche I haue marred through my follye make me able to yelde vnto the that whiche thou requirest of me that is to acknowledge myne owne insufficiencie CoÌ„fitâ—bor tibi domine and to rendre vnto the noble prayses and louyng thankes for thy manifolde gyftes of grace wherwith thou hast of thi mere leberalitie endued both my soule and my body Make me worthy to laude the which by no meanes maye be but by wyping away al myne iniquities Ecclesi xv In toto corde meo For thy prayses be not semely in the mouthe of a synner Yea Lorde I pray the enflame my hert with the loue of the. So that from the botome therof I maye speake them and thine honour to extol not myne nor to loue any thyng in this worlde but the and for the. Thou art the true God and sauiour and there is none els but thou Esaye .xlv. Out of thy mouth cometh the worde of ryghteousnes whiche no man may turne Wherfore al other Gods set a syde to the onelye wyll I synge prayses and confesse the onely to be the liuyng God and that wyl I knoledge before the hole congregation of the faythful ii Corin. vi Adorabo conuersus ad templum sanctum tuum Thou knowest the inwardes of the hert of man and in the hertes of the faythful is thy seat or resting place The soules of the iust are the temples wherin thou dost inhabit To this temple wyl I turne my selfe by consideryng the estate of myne owne soule which wheÌ„ by thy grace I make clene of vices then am I mete to receiue the to honour the to geue praises to thy high maiestie Actes .xvii. Since that thou beyng Lorde of heauen and earth and of al that therin is coÌ„tayned delitest not to dwel in temples made with maÌ„s handes Dauid wold haue made the a temple and was forbidden by the Prophet Nathan to whoÌ„ thou saydest thou wast not vsed to dwel in any house ii Regum .vii. iii. Regum .v. And although thou diddest afterwarde cause Salomon his sonne to buylde the a material house for the congregatioÌ„ to assemble in and therin to honour the yet chifely Lord the hert or soule of man is thy pleasaunt habitation Wherfore Christ thy sonne sayde to the woman of Samarie Iohn .iiii. that nether on that mouÌ„tayn nor yet in Hierusalem should men worshyp the but that the true worshippers shold worship the in spirit and in truth The true worshippers must leaue earthly affections and inwardlye beholde the spiritual heauenly ioyes desiryng to be the pertakers of them with the aungels So shal they beyng thy holy temple here on earth behold thy noble spiritual temple in heauen Et confitebor nominâ— tuo super misericordia tua et veritate tua Thus shal we worthely praise thy
and my workes of darkenes be made as apparauÌ„t vnto the in the nyghte tyme as in the daye The lyghte of the sinne doth nothynge encrease thy syghte no more doth the darkenesse of the nyghte let thy syght And that more is thou Lorde doest inhabite the inwarde partes of my body my reynes are thyne My delectations were wont to be in sensuall pleasures of the fleshe but now of thy goodnes I onely ioye and delite in the thou hast so stayed me that those partes of my body whiche serued before thyne enemie are nowe become readye to serue to sanctification and are become thy proper possession Rome vâ—â— For what am I miserable wretche beinge destitute of thy helpe I do consydre thy goodnes thy godly prouidence by whiche thou waste the cause of my fyrst beinge thou dyddeste laye the foundation before I was fyrste begotten in the wombe of my mother and before I receyued any shappe of man thou dyddeste wyth thy helpe couer me In proces of tyme thou gauyst me my fourme with liniamentes of the body proportioning in me the shappe of maÌ„ that I now haue whiche a certeyne space before was a rude piece of fleshe wythout ony comly fetures at the laste thou dyddeste brathe into my bodye thy lyuelye breath thou dyddeste there nurishe me and keepe me from perilles duryng myne abydyng there Afterwarde when the tyme of my byrth was come Suscepâ—sti me de vtero matris mee thou tokest me into thy fauourable protection hast from tyme to tyme accordynge to the quantitie of my growyng and the tyme of my yeres giuen vnto me strength of body and brought me vnto the iust perfection therof The coÌ„ning maysters in the crast of grauyng caruyng payntyng or any other worldly facultie wheÌ„ they haue with diligence acheued any worke which they haue taken in hande they then set it on syde as a thynge whiche neadeth no further laboure or industrie But it fareth not so by thy worke in the makyng of me other thy reasonable creatures we haue dayly neade of thy gracious healpe thou muste euer engraue in vs thy preceptes muste frame in vs a herte desirous to keepe them thou muste laye vpon vs a coloure of thy grace whereby we shal be stroÌ„ge and able to fulfil them Greatly therfore are we bounde vnto thy maiestie for the loue CoÌ„fitebor tibi quta te ribilitet magnificasti me thou bearest vnto vs whiche is much more abouÌ„dauntly shewed in the preseruation of vs then it is in our creation muche oughte we to prayse the and to thanke the for our woÌ„derfull creation but muche more meâ—ueylouse are thy workes in oure dayly protection assistence inspiration Mitabilia opera tua redemption and reconciliation Et anima mea cognoscet ea whiche the spirituall eye of my soule doth ryght wel considre For wythout those all that was before wroughte was to lytle purpose for our profit Wherfore we must humbly praye the Lorde to regarde what shal redound to thy greatest glorie that to set forth for thyne owne honoure and also for thy profit sence thyne honour is more auaunced in sauyng of one poore miserable and sinful creature through thy mercie then in the dampnation of a thousande by the rigour of thy iustice For in hel can none prayse the but curse wayle mourne and lament theyr miserable estate incessauntly Thou knowest what is within vs to the vttermoste be it neuer so closly secretly hidde Non est occultatum oâ— meuÌ„ a te quod fecisti in occulto The bones both great and smal in al partes of my body thou haste nuÌ„bred them all although they be with the fleshe the skynne ful priuely hidde froÌ„ the syght of our carnal eyes yea thou knowest the earthly mattier wherof my body was made â—â— substáâ—la mea in inâ—rioribus terre and diddest deuise the fashion therof in the earthly place of my mothers wombe loÌ„ge time before it was made thou diddest beholde the imperfecte matteir of my bodye longe before any shappe were put therin â—mperfecâ—um meuÌ„ viâ—etunt oculi tui or any lyfe gyueÌ„ there vnto Al that euer concerneth me froÌ„ my begynnyng to the ende is wrytten in thy booke of godly forknowledge â—n libro tuo omnia scriâ—â—ntur Luce .xii. The here 's of my heade thou knowest by numbre The dayes of my lyfe of al other thy reasonable creatures both good badde are written in that thyne eternal boke which is nothinge els but thy godly mynde thyne euerlasting memorie which seeth a farre of al the actes not onely of those that haue ben or now are liuing on the earth but also of al that shal succeade vs. For wheÌ„ al that are now in lyfe shal be taken by death out of this transitorie world paying the general det dew vnto nature so that not one that is now in lyfe shal tary to see the dayes and time that here after shal come â—ies firmabuntut et â—emo in eis yet shal other encrease come in theyr places wherof none shal escape thy moste perfecte knowledge They are al writteÌ„ in thy boke of eternal prescience as we are whiche shall passe awaye before that tyme. Great therfore incoÌ„prehensible are thy wayes in my iudgement QuaÌ„ preciose mihi fueruÌ„t cogitationes rue Right precious are thy counsels declared vnto maÌ„kinde so many wayes that no tonge is able to expresse neyther hert to imagin them The summe of them is so great that when I entende to tell them Quam ingentes facte funt summe eorum they are mo in nuÌ„bre then the sandes or grauel of the sea bankes If I woulde endeuour my selfe therto al my lyfe tyme my worke were al in vaine why Si enim numerare coner eas super arenan multiplicabuntur Ecclesi i. For that thyne onely wysedome hath deuised them whose grouÌ„d no maÌ„ can seeke out No maÌ„ hast thou euer made thy councellour in thy noble proceadinges Esaye .xl. the swetnes of thy goodnes wisedome when I haue thus earnestly coÌ„sidered froÌ„ whoÌ„ nothinge can be keepte closse I determined incontinent to leaue al myne olde maner of euyl lyuing Exsurrexi et adhuc siterum to aryse out of sinne wherin I lay wallowing as doth the foule swine in the myre to cleaue vnto thy lawes to fulfyll thy preceptes And my hope strayghte sayd that taking sure holde of the of thy grace I should at the last general arising of the body ioyned with my soule enioye thy blessed presence in thy heaueÌ„ly kingdoÌ„ hauing coÌ„forte of the clearnes of thy bright maiestie being made partaker of thy ioyes perpetually These great and vnspeakeable pleasures should I haue lost if I had coÌ„tinued in synne Si occideris deus peâ—catores In steade wherof I shoulde with the wicked sort of people haue ben throwen into hell there to receiue death euerlasting both of
grace vpoÌ„ diuerse of thy faythfull seruauntes that by ensearchynge the sayed priuie secretes they haue founde the knowledge of the mooste of them and wyth the same haue so watered the hertes myndes of other thy faythfull earthly people that they haue receyued plentifulnes of spirituall coÌ„forte The earth or earthly people whiche before were drye are thereby broughte to pleasaunte fruitefullnesse yea euen the highe mountaynes that is the proude and highe mynded people haue so tasted of the swete dewes of thy holy doctrine that they now bringe forth the grene grasse and the pleasaunte herbes Qui producit in montibus fenum of good workes â—ouer .xxvii. iii dat pecoribus esâ—â— ipsorum Thus doest thou gyue foode vnto the cattle and all beastes foules fyshes and generally all thinges that beare lyfe haue theyr noriture and lyuing of the but specially the beastes of thy flocke The faythfull shepe of thy foulde finde them selues to be liberally repasted with the wordes which proceade out of thy mouth the dilicatenes therof feedeth theÌ„ very fatte The yong rauens also before theyr blacke fethers do appeare as some do wryte are destitute of the healpe or nourishing of theyr parentes â—t pullis coruorum â—uocantibus eum for that they iudge them not to be theyr byrdes vntyll they be more asserteyned therof by the colour of theyr fethers yet doest thou not all that whyle leaue them vnholpen when they for hungre crye in theyr kinde and crocke to the for healpe thou Lorde doest norishe them wyth the dewes whiche fall from the ayre vntyl theyr sayd pareÌ„tes receyue the charge of feeding them Wherby is ment that although at the tyme of the commyng of thy sonne Christe into thys worlde he founde all the gentiles that is to saye all the inhabitauÌ„tes of the whole earth in the seruice of ydolles the people of the Iewes only except who as thy peculiar flocke had knowledge of the and thy diuine lawes Neuertheles by his holy preachynge and merueylous workes he conuerted a greate numble of the gentiles to beleaue in the in him whoÌ„ thou dyddeste sende So that the yonge rauens beynge the byrdes of the olde rauens that is the posteritie of the gentiles whiche were ydolaters wherof Lorde we of thy faythfull congregation are the sede do nowe call onely on the and thy blessed sonne wyth the holy spirite from you both proceadynge desiryng of the wyth all humilitie to be replenished wyth the spirituall foode of thy holye doctrine to the strength and comforte of oure soules knowynge assuredly that thou deliteste not in the strength or power of any man no not although he had the strength of an horse NoÌ„ infortitudine 〈◊〉 voluntatem habebiâ— Thou neyther delitest in the horse neither yet in the ryder neither in the streÌ„gth of the legges of a man wherby the force of the bodye doth appeare Nec in tibiis virib placitum erit ei nor in the shappe or proportion therof None of these are causes which may moue the to saue man or to gyue hym eternall lyfe but thy delite is in them that feare the with a chaste Beneplacitum est domino super timente euÌ„ et in eis qui speri super misericordia 〈◊〉 a reuerent and a louynge feare and in them that put theyr full hope and sure affiauÌ„ce in thy great and tender mercie and in thy promyses made to mankynde whiche muste neades be proued trew and vndoubtedly perfourmed Prayse therfore the Lorde Lauda Ierusalem dâ—minum O thou heauenly Citie of Hierusalem whiche by enterpretation is the vision or fyght of peace that is all ye holy angelles and blessed spirites the inhabitauntes therof gyue ye continuall prayses vnto god of whom ye coÌ„tinually haue the fruition and perfecte syghte euen as he is to your continuall peace and peasible enioyinge in suretie wythout that ye shall haue any neade to doubte euer to be at any tyme moued there froÌ„ Thou also the earthly Syon whiche by interpretation arte a seear of God a farre of that is to saye thou fayethfull churche or congregation of christen beleuers whyche seest God a farre of as it Lauda deum tuum â— on were in a mirroure yet hauynge sure truste after thys pilgrimage to be ioyned wyth the felowshyppe of that other heauenly Hieruâ—alem thou I saye haste also great cause to laude and thanke God but euerye one of you after his estate and condition QuoniaÌ„ coÌ„fortauit vetes portarum tuarum To the fyrste that is the celestiall HierusaleÌ„ God hath locked faste thy gates and made them sure wyth stronge barres so that no enemie or straunger maye enter into the to moleste or by any waye trouble thy noble Citizins Neyther maye the chyldren whiche are brought vp in the haue any cause of feare to be at any tyme put froÌ„ thyer ioyfull place Benedixit fillis tuis â—ui sunt in te but are sure there to remayne perpetually enioyinge theyr blessing gyuen them of God whyche blessynge is the gyfte of all spirituall and heauenly beatitudes to be receyued in suretie for euer Thyne enemyes may not entre thy freÌ„des can not gette out of thy gates whiche gates are not material neither are the lockes and barres of yron as are in oure earthly Cities but therby is ment the admission of the electe persons into that heauenly companie or the repellynge of the slowe and synful sorte froÌ„ enteryng into that pleasaunt place Math. xxv as of the tenne virgins appeareth of whiche nuÌ„bre the fyue wyse virgins were admitted and the fyue folyshe were put backe as persons vnknowen Qui fines tuos pace onat God also hath made peace in thy borders Tranquilitie doth compasse the rounde aboute as oure arthlye Cities are enuironed wyth materiall walles so that thy quietnesse shal neuer be perturbed In thys present lyfe no man lyuyng can say that he hath perfecte peace the flesh lusteth contrary to the spirite Gala. v and the spirite coÌ„trarye to the fleshe Iob .xiii. So longe as maÌ„ is here lyuynge his fleshe muste haue trauayle and whyle the soule is in him he muste be in sorowe i. Corben xv The perfecte quietnesse neuer commeth tyl thys corruptible bodye do put on incorruptibilitie and the mortall do put on immortalitie TheÌ„ ceasse all humaine passions in that thine heauenly place there is no hungre and thirst Apo. xxi heate or colde there is no weepyng sorow crying or peyne neither death for al olde thinges are gone There is euer a bryghte lyghte and ioye wythout ende whyche passeth all ioyes Thy Citizins are fedde ful wyth the beholdynde of thy delectable diuinitie face to face euen as it is whiche is a ioyful satisfaction of all theyr desyres Thys is the fyne floure of wheate whiche is delectable and feadeth fatte those whiche are fedde coÌ„tinually therwith Ex adipe frumenti saliat te Thys ioye is the consummation of all