doctrine whyche pretende a coloure of thy name / may sodeynly vanisshe a wey Make that all hypocrisye or fayning of truth ryghtuousnesse or holynesse deceyue no man Make that no man swere by thy name / lye / or disseyue Kepe vs from all falce hope / whiche vnder coloure of thy name offereth it selfe vnto vs. Kepe vs from spirytuall pryde / from the vaine honoure of worldly glorie and name Graunt vs that in all perylles and hurte we may call vppon this thy holy name Graunt that in the straytenesse of conscience / and ieoberdie of deth we neuer forget thy blissed name Graunt / that in oure good wordes and workes we mai onely prayse and magnifye the / so that we nether seke nor chalenge to oure selfe any name or honoure / but to the onely whose alone are all thinges kepe vs from the most dampnabill synne of vnkindnesse Graunt that by oure lyfe / and good workes all other may be mouel to good / and that they wurshyppe and prayse nor vs / but thy name Graunt that by oure euell workes and synnes no man may take occasion to slaunder thy name / or dyminysshe thy prayse Kepe vs that we desire nothing eyther corruptyble or euerlasting / whiche shulde not retourne to the honoure / and prayse of thy name And yf we are anisuche here thou not oure folysshenesse Make that oure life be suche that we may truely be founde thy chyldren / so that this thy name father be not called in vayne or falsly in vs. To this perte of prayer specially perteyn all psalmes and prayers / with whiche we prayse / wurschippe / syng / gyue thankes to god and fynally all the prayse of god ¶ The secunde peticyon Let thy kyngdome come THis wretched lyfe is the kyngdome of all synnes / myscheffe whose lorde is the euell sprete / chief author / gruÌ„de of all malice synne / But thy kingdome is the kingdome of all grace vertue / whose lorde is thy best beloued sonne Iesus crist the heede begynnyng of all grace vertue / wherfore helpe vs most dere father / come agayn in fauoure with vs. Gyue vs bifore all thinges true and constaunte faithe in Christ hope without feare in thy mercy / agaynst all infirmytes of oure weake conscyence / and pure loue towardes the / and all men Kepe vs from infydelyte / desperatyon / and malyce / whyche at the last myght be the cause of oure destructyon Make vs to auoyde the soule desyre of lechery Gyue vs loue to virgynyte / and to all clennesse Delyuer vs from dissentions bateylles / dyscorde and stryfe Make the vertues of thy kyngdome to come and reygne withyn vs. Gyue vs peace / concorde and tranquylyte so that wrathe / or any other vytternesse haue not hys kyngdome in vs / but rather through thy grace the symple swetnesse / and brotherly fayth / all kind of frendshyppe / good maner / gentylnesse and kindnesse Graunt vs that the inordinate trouble and sykenesse of minde haue no place in vs / but make the reioysyng and pleasure in thy grace and mercy rule / and haue dominion And to be shorte / that all synne may be alienate from vs / and that we replenyssed wyth thy grace / vertue and good workes may be made thy kyngdome / that all oure hert / mynde / and sence / with all oure strength inward / and outward may suffer theym selfe to be ruled by the / to serue the / thy commaundementes and thy wyll / not theym selfe or the flesshe the worlde or the deuell Make that this thy kyngdome ones in vs begonne / may be encreasid / go forwarde dayly and growe lest the subtyll malyce / or fleuthe that we haue to goodnesse oppresse vs / lest we loke backe agayne and falle in to synne Gyue vs a stable purpose and streyngth / not onely to begynne thys good lyfe / but rather to ê“cede boldly in it and to ê‘forme it / as the prophete sayeth Lighten myn ces lest I slepe or bewery iÌ„ the good lyfe ones begonne / and so myne enemye do bryng me agayn into his power Graunt / that we may so continue And that thy kyngdome whiche shall come / may fynysshe and perfourme this kyngdome whiche is begonne by the. Delyuer vs from this parylouse / synful life Make vs desyre the other lyfe to come / and to hate this present lyfe Gyue vs grace not to feare death / but rather to desire it Put from vs the loue and desyre of this lyfe / that so thy kyngdome may fully be perfect in vs. Of this peticion are al psalmes / verses / and prayers in the whiche grace and vertue is desyred of god ¶ The thirde petycion ¶ Thy wyll be fulfylleth in erth as it is in heuen IF oure will be compared with thyne it can neuer be good / but is euer euell Thy wyll is euer best specially / and muche to be loued and desyred wherfore haue compassion vppon vs most deare father / and suffer nothing to be as we wolde haue it Gyue vs / and teache vs / true and stable pacyence / when oure wyll is let and broken Graunt vs that when eny man speaketh / holdeth his peace / doth / or leueth vndone / any thyng contrary to oure will / that therfore we be not wrothe or angry / nether curse / compleyn / crye / or murmure nether iudge / nor condeÌ„pne / ye that we defend not oure selfe Graunt that we may mekely gyue place to oure aduersaryes / theym whiche let oure wyll / and so to dysanull oure will / that we may prayse / say well / and do to theym / as to chose whiche do perfourme thy godly and best will against ours Endowe vs with thy grace that we may gladly suffrer all diseases / pouertie dispysinges / persequutions / crosse / and aduersites knoweleging that it is thi wil to crucyfye oure wil. Gyue vs grace that we may suffer iniury and that gladly Kepe vs from auengement Make vs that we quyte not euyll for euyll / nether to auoyde violence / by violence But rather that we delyte in thy will whiche bryngeth vs al these thinges prayse the / and gyue the thankes Make vs that we impute it not to the deuell or euell men / when any aduersyte chaunseth but that we attrybute all vnto thy godly will / whiche ordyneth all suche thynges / that oure will may beleefe / and that blissednesse may encrease in thy kyngdome Gyue vs grace that we may be glad / meryte to dye / that for thi wyll we may take oure deth gladli so that by feare nor infirmyte we be not made disobyent vnto the Make that all oure membres eyes / tongue / herte / handes and fete / be not suffred to folowe they re desyres nether that we be at any tyme subdewed vnder theym but that we eueÌ„ as takeÌ„ and emprysoned may be brokeÌ„ in thy will pleasure
the .xxx. chapiter Duo rogaui te / ne deneges mihi TWo thinges lorde haue I requyred the that thou woldest not deny me vntyll I dye Vanite and wordes of lesynge make farre frō me Pouerty or ryches gyue me not Onely gyue that is necessary for my lyuinge / lest per chaunche beynge in full habundaunce I myght be prouoked to deny the / and saye who is the lorde Or cōpelled by necessyte I myght steale and for sweare the name of my God So be it ¶ A prayer of the churche of the faythfull / for the worde of God to be spoken with boldenes of herte Actes the .xiiij Chapter Dn̄e tu fecisti celum terram mare c. LOrde thou hast made heuyn earth / see / and all that be in them / whiche with thy holy spirit by the mouth of our father Dauid thy seruaunt saydest Why do the gentylles fume lyke wilde bores / and why do the people attempt thynges in vayne The kynges of the earth be assembled the princes be gathered togyther agaynst the lorde agaynst his Christe / for with out sayle there assembled in this cyte agaynst thy holy chylde Iesu whom thou dydest anoynt Herode and Ponce Pylate with the gentylles and people of Israhel to do the thynges with thy power and thy counseyl dydde determyne before to be done And nowe lorde caste thyne iye vpon their manasses / gyue to thy seruauntes with all boldenes / power to speake thy worde extendyng thy hande io healynges / and sygnes / and wonders to be wrought in the name of thy holy sone Iesu ¶ The prayer of Chryst before his passyon for his churche in this worlde Iohan .xviij. Chapiter Pater venit hora / clarifica filium FAther the houre is come / glorifye thy sone / that thy sone maye glorifye the As thou gauest hym power of euery flesshe to the entente that all that thou gauest hī he myght gyue the euerlastynge lyfe And this is euerlastyng lyfe that they knowe onely the for the true god and whome thou sendest Iesu Chryste I haue glorifyed the in earthe I haue perfourmed the worke whiche thou gauest me to do And new glorifye thou me Father with thy selfe / wyth the glory whiche I had before this worlde was made of the I haue publysshed thy name of the men / whome thou gauest me of the worlde They were thyne / and thou gauest them to me / and they kepte my worde Nowe they knowe that all that thou gauest me come from the. For the wordes which thou gauest me I haue them / they toke them / and knew verily that they came from the / and they beleued that thou sentest me For them I aske / for the worlde I aske not / but for theym whiche thou gauest me because they be thyne and all myne be thyne / and thyne myne / and I am glorifyed in them And I am nowe no longer in to worlde But they be in the worlde styll For I come to the / holy Father saue theym for thy names sake whome thou haste gyuen me / that they maye be one as we be one When I was with thē in the worlde I dyd kepe thē in thy name Whome thou gauest me I kepte and none of them peryshed / but onely the sone of perdicyon that the scrypture myght be fulfylled But nowe I come to the / and these I speke in the world that they may haue my ioy replenyshed in them I gaue them thy worde / and the world hated them bycause they be not of the worlde lyke as I am not of the worlde I asked not that thou shuldest take thē away out of the worlde but that thou kepe them from the wycked They be not of the worlde / lyke as I am not of the worlde Make thē holy in thy trueth Lyke as thou hast sent me in to the worlde / so haue I seme thē in to the worlde / and for thē I do sanctifye my selfe / that they also may be sanctifyed in the trueth And I pray not only for them / but also for them that shall beleue in me through theyr preachynges so that all they maye be one Lyke as thou father arte in me and I in the / that they also maye be in vs / that the worlde may beleue that thou hast sent me And the glorye / whiche thou hast gyuen me / I gaue it thē that they myght be one lyke as we be one / I in them / and thou in me / that they may be made perfyte in one / and that the worlde may know that thou hast sent me / and loued them as thou loued me Father / they whome thou haste gyuen me / I wyll that where I be / they maye also be with me that they maye se my glorye / whiche thou gauest me / for thou hast loued me before the makinge of the worlde Iuste father / the worlde knoweth the not but I know the these know that thou hast sent me / I haue made knowen vnto them thy name / and I wyll make it knowen to the entent / that the loue wherwith thou louest me myght be in thē and I in them ¶ The prayer of the church for synners Sapience the .xv. Chapiter Tu deus noster / suauis et verus es THou our God arte gentyll true pacyent with mercy orderyng al thynges For yf we synne / we be thyne knowinge thy greatnes / yf we synne not / we knowe that with the we be rekened For to know the is perfyt and consumate ryghtwysnes / and to knowe thy iustice and vertue is the rote of immortalite So be it ¶ The prayer and blyssynge of Iob in his moost tribulacyon takynge away of his goodes Iob .ij. Chapiter In tonso capite corruens in terram IOb his heade clypped fallynge flatte on the grounde worshipped god sayenge Naked I entred out of my mothers wōbe / and naked I shall retourne The lorde hath gyuen the goodes / and the lorde hath taken them away As it pleased the lorde so it is done Blyssed be the name of the lorde So be it ¶ When we be shorged of God eyther for our synnes / or that we may be proued by hym / the prayer of Thobie iiij Chapiter Iustus es domine / et omnia iudicia tua THou arte iuste lorde / and all thy iudgementes are true / and all thy wayes mercy truth and iustyce And now lorde remembre me / and take not vengeaunce of my synnes / nor thynke not on my offences / nor the synnes of my parentes Because we haue not obcyed thy preceptes therfore thou haste delyuered vs vp in to these euylles / in to confusyon and reproche an to be a fable to all people and the gentles And now lorde great be thy iudgementes / for we haue not done accordynge to that preceptes / we haue not walked purely before the. And now lorde accordynge to thy pleasure do with me cheyfly
old man of synne that rayneth / in oure membres to caste out all hope and coÌ„forte that we haue in creatures / so depe to brynge a man in to the knowlege of his synne that he shall come euen to the brincke of desperacyon and thinke that he is forsaken of god Yet it leaueth hiÌ„ not there but it briÌ„geth hym agayne with all coÌ„solacyon and coÌ„forte sheweth hym that al his outragyous enormityes are crucifyed with Christ and thorow his deeth put out of the waye that they can neuer accuse hym more / and that the fathers wrath is pacefyed by his sonnes deeth / and we al as manye as beleue that Christes deeth hath payed the raunsome of oure synne are set at one with god and are become his childer so that he is no more oure iudge which shuld punishe vs for oure inquityes / but wyll he called oure mercyful father which forgeueth his childrens transgressyons Now syth we can not thus frutefullye remembre Christes passyon excepte we be enspired with grace from aboue for oure impotent viciate nature can do no good without the sprete of god the next remedye to obteyne this frutefull gyftes is to praye and desyre it of god oure father / and all be it he geue it vs not in the same tyme and moment that we wold haue it / yet let vs not despayre and cease from prayer paraduenture he holdeth it from the to make the more desyrous of it and to sette the more by it when it cometh / and that thou maist knowe that it is not in thy power and wil to haue it at thy pleasure / but this is a clere case that he wyl surelye geue it the wheÌ„ it shall be most expedyent for his glorye thy welth / which tyme no man knoweth but he alone Therfore let vs prescribe hiÌ„ no tyme / but euer submytte oure wâ—lles to his and praye that his wyll be fulfylled And contrarye wise sumtyme he geueth vs this gyfte before we praye or axe it / nether gâ—ueth he vs aâ— al tymes the sprete to praye / but distributeth that gyfte also / eueÌ„ aâ— his awne godlye pleasure nether wyll he that it be bounde other to tyme place or any person When he hath ones receaued the sprete which mollesyeth the harre and bryngeth hym in to the remembraunce of the passyon / fly and by his harte trembletâ— he lotheth hym selfe and knowlegeth his infirmitye / so that the effecte of the passyon is fulfylled in hym in a maner before he be aware But they that falle to their meditacyons and behold this passyoÌ„ beynge voyd of this sprete which openeth the harte / take greate laboures and are diligentlye occupied but all aboute nought for they can not her repent not yet perceaue their awne infirmitye / which is the verye ende and effect of Christes passyon So mayst thou se that the first with our laboure attayne the frute and profyte of Christes passyon all though it appeare not outwardlye And the other for all their diligent studye haue nothynge profyted / although they seme outwardlye to haue God by the fote And thus doth God turne topse turne a / that they which are all daye occupyed in hearinge masses and in remembringe Christes passyon get none auantage / and the other which seme to do none of both / do both in deade and obtayne the hole profyte Hetherto haue we entreated the crosse and passyon of Christ by the remembraunce wherof we knowe oure infirmityes / abhorre oure vices and are clene ouerthrowne readye to falle in to the pitte of desperacyon / and now will we touch how oure coÌ„sciences thus wounded and cast doune must be lyfte vppe agayne ¶ When a man begynneth on this maner to knowe and feale his synnes trembleth at the hydeous syght of them / let him take good hede that those tremblinge mocyons sticke not to longe in his coÌ„science for so shuld he falle in to vtter desperacyoÌ„ But euen as that feare knowlege of synne dyd springe out of Christes passyon / so must oure conscience vnlade her selfe agayne and laye all on Christes backe But beware that thou do not as the vnfaithfull doo / for they when they feale their synne / that their coÌ„science biteth theÌ„ / they runne to their awne good workes / to satisfactioÌ„s pilgrimages and pardoÌ„s / and so vexe theyr meruelouslye their vnquiet myndes to rid them froÌ„ theyr burden / but their laboure is in vayne And yet hath that false coÌ„fidence trust in satisfactioÌ„s so spred it selfe / that it hath founded manye religious cloystres in christendom / to the vtter destruccyoÌ„ of all christianite for yf I can make satisfactioÌ„ for my synnes / the is christes bloude shed in vayne Therfore on this maner shalt thou vnlade thy mynde and cast thy synnes on Christ First thou must faithfullye beleue / that Christ suffered for thy sake euen to redeme thy synnes / and that he toke theÌ„ on his awne backe and made full satisfaccyoÌ„ for theÌ„ vnto his father / as Esa sayeth liij the lorde layed on hym all oure iniquityes .i. Pet. ij he bare oure synnes in his awne bodye vpon the crosse And Paule .ij Corin. v. God made him that knewe no sinne / synne for vs that is to saye a sacrifice for oure synne that we thorow him might be that ryghtuousnes which before god is alowed Now the more that thy coÌ„science boyleth ryseth ageynst the / the more shalt thou cleaue to these and soch other coÌ„fortable sentences / and put thy hole fyaunce in Christ an they teach the / for yf thou god aboute thorow thy contricyon / and satisfaccyon to pacefye and aswage thy ragynge conscience / thou shalt neuer be in suretye / but after intollerable laboure and toylinge thou shalt falle in to vtter desperacion / for the conscience can not be quyet wheÌ„ he fealeth his synne / but estemeth is greater theÌ„ that we of oure awne power shuld be able to qwench it Not with stondinge yf he sawe that Chryst which is both god and man had taken them vppon hym and had vaynquesshed them by his deth / yee aÌ„dtyesinge agayne had triumphed vpon deth hell and the deuell then shuld he sone perceaue how weake the stinge and power of synne is / for euen as the paynes of his woundes and panges of hys deth do now no more remayne in his bodye euen so are all oure synnes vanysshed awaye like smoke to this well agreeth the sayinge of Paule Rom .iiij. that Christ dyed for oure synnes and is rysen agayne to iustifie vs. That is the passyon / and deth of Chryst doth open / and declare oure synnes vnto vs and so doth take them awaye / but thorow hys rysinge agayne are we iustefyed and made fre from all oure synnes / yf we beleue How be it yf we feale oure vnbelefe that we can not be surelye persuaded that these thinges are true / them is the next remedye to
receyue my spirite in peace / for it is better for me to dye then to lyue ¶ Another prayer of Hieremie the Prophet / Hieremie te xviij Chapiter Sana me domine et sanabor HEale me good lorde / and I shall be healed / saue me I shall be saued / for my prayse arte thou Be not thou a feare vnto me my hope arte thou in the day of afliccyon / let them be confounded that perserue me / and let not me be coÌ„founded / let them feare / and let not me feare put on them the day of afflyccyon / and with double trouble / trouble them ¶ The Preface IT was neuer ordeyned without the singular prouidence of God / that the multitude of ChristeÌ„ shulde lerne be herte the tenne commaundementes / the Credo / and the Pater-noster For truely he that vnderstondeth these / hath the pythe af all those thynges / whiche holy scripture doth conteyne or what so euer may be taught necessary vnto the Christen / and that purely and copyously / bysides that so briefly clerely / that no man can complayne or excuse hym sylfe iustely / syth that whiche is required to the blyssed lyfe is nether ouer tedious / nor yet so harde but it may be perfourmed Three thinges there are necessary to be knowen to obteyne eternall lyfe ¶ The fyrst is that thou knowe whate is expedient to be done / and whate to be vndone The seconde / when thou perceauest that thou of thy nowne strenght canst nether do / nether yet auoyde that / whiche thou art bounde to do / or to eschewe / that then thou knowe of whome to seke / fynde and receyue this streyngth The thyrde is / howe thou shuldest seke / and obteyne it And herunto I wyll gyue the an ensample to thintent that thou mayst the more euydently perceaue it A man whiche is diseased with any maner of sykenesse / fyrst enquireth with what kinde of syckenesse he is infect / and then coÌ„sydereth he what streyngth he hath what he is able to do and what he can not do them sercheth he for a me dicyne to ley to his decease so that by this meanes he may get his helth / and that he may afterward be able to do and leaue vndone all thynges as the hole Finally when he hath founde this medecine he wilt take it vse it Lykewise the coÌ„maundementes of God do teache a man to knowe his infirmyte that he maye vnderstonde and seale what he can do what he can not / what he can leaue wath he caÌ„ not so that he may knowledge hiÌ„sylf a vicious ê‘son a sinner After he hath knoweleged him sylf / so that theÌ„ he may lerne by faith where to finde remedy grace wherby he may be restored iustified and so may be abyll to fulfill the coÌ„maundementes For fayth plainly declareth god and his mercy shewed gyuen in Christ But the pater noster doth teache howe we shulde desyre fayth / and obteyne this bounteous fauoure as in a well ordered meke and faythfull prayer whiche getteth al these thinges so that fulfylling the coÌ„maundementes of god we may be saued and made blessed Wherfore as I haue sayd in these thre consysteth the hole scripture Wherfore it is expedyent to begyn at the commaundementes so that we may by theÌ„ lerne to knowelege oure synne and malyce as the spirituall infirmite whiche maketh vs feable and weake so that we can nether do nether leaue that whiche we are bounde to do or to leaue ¶ The tenne commaundementes THe fyrst and most excellent table of Moyses conteyneth thre commaundementes / and doth shewe vnto vs whate we owe to God / that is to sey / whate we ought to do or to eschewe / concernyng those thinges whiche specially pertyne vnto God Therfore in the first of all the coÌ„maundemeÌ„tes / we are taught what god requyreth in euery mannes hert / and what man ought to iudge thynke of hym / that is that he loke euer for the best of hiÌ„ / euen as of a father or of a special frend / that with out doutyng or any mistrust / with coÌ„stant faythe / truste / loue euer fearyng to displease hym / euen as kinde chyldren feare to displease they re naturall fathers For very nature doth teache that there is one God / of whome all oure goodnesse spryngeth whiche is our socoure in all aduersite for this dyd the hethen graunt vnto theyr ydolles ¶ The wordes of this commaundement are these ¶ Thou shalt haue no straunge goddes THe seconde precepte teacheth vs howe we ought to ordre oure selfe towardes god / as coÌ„cerning oure outwarde workes before men / or elles inwardly in oure owne coÌ„science / whiche is that we honoure the name of god / for no man can she we God as he is in his owne nature / nether to hym selfe / nether yet to any other but by his onely name ¶ The wordes of this coÌ„maundement are these Thou shalt not take the name of god in vayne THe thyrd precept doth shewe howe we ought to behaue oure self towardes god in outward workes / and in wurschippyng hym The wordes are these ¶ Thou shalt kepe holy the saboth day HEre mayst thou se how in these thre preceptes a man is taught to ordre hiÌ„ silf towardes God in his vnderstonding / thoughtes of the hart wordes and workes that is to say thorough out all his lyfe ¶ The seconde Table ¶ The second and laste Table of Moyses coÌ„teyneth .vij. preceptes folowyng and this sheweth vs how we ought to behaue oure silues vnto oure neyghboure both in doyng and leuyng vndone THe first of these doth teache vs what we are bounde to do to the hyghe of officers and suche as are in auctorite / the whiche seynge that they are sette to rule here in stede of god it is accordiÌ„g that this precept be sette next in place after those thre whiche do perteyne to god hym silft The examples of this commaundemente are father / mother / lorde / lady / master / and mastresse The wordes are these ¶ Thou shalt honoure thy father and mother IN the secoÌ„de precept of this table we lerne howe we ought to lyue with oure equalles neyghboures this doth chiefly coÌ„cerne the persone of man that we shulde hurte no man but rather with oure laboure and diligence to succour promote theÌ„ Whiche is conteyned in these wordes ¶ Thou shalt not kyll THe thyrde passith thy neyghboures person shewith whate thou shuldest do concernyng his chieffe possessions as wife chyldren and kinsmen that thou nether defile nor de fame theym but that thou do thy dyligence as moche as lyeth in the to saue theyr honoure dygnite the wordes are ¶ Thou shalt not commytte aduoutrye THe fourth treatyth of thy neyghboures other mouabyll goodes teaching that thou take no thyng from hym / nor diminyshe nor hurte any thyng that he hath / but rather to profyt / and encreace
went forthe layenge a syde his costlye â—oches and precious diademes and clothed hym self in sacke cloth sprink kynge asshes on his hed / goynge baâ—efâ—te / wepinge and sobbinge that his seruaunte was condemned vnto death I behold hym as he hasted out wondred what now thinge that might be I enquired the cause he shewed it me What shal I now doe shall I playe stille nothinge regarde his teares Trulye excepte I be mad or out of my witte I ought to folow hym / a morne with hym fith he moorneth for me / Behold the cause of shame / froÌ„ whence spriÌ„geth the sorow and feare verelye when I considre the medecyne and remedye / then of that maye I esteme the quaÌ„titye depth of my synne I was clene ignoraunt and thought myself hole beholde the tender chyld of a virgyn sonne of God almyghtye was delyuered into the handes of the vngodlye coÌ„maunded to be stayne / that he myght cure with the precyouse baume of his bloude my festred wondes corrupte nature / we must nedes knowleges grauitte that those were greuouse woundes / for the which oure Lorde Christ must suffer and be wounded yf they had not bene to deeth / yee and that euerlastinge / the sonne of God shuld neuer haue suffered to haue healed them c. Euen to dyd Christ monishe the wemen of Hierusalem wepe not for me / but for youre awne selues and chylder He added a cause / for quod he yf this be done in moyst wodde / What shal be done in drye / as though he shuld saye yf this be done in me which anâ— pure innocenâ—â— / what shall be done in you which are hoellye corrupt and vicyatte ye maye lerne by this my passyon what ye haue deserued which payne except ye beleue ye can not escape / here to maye we well applye the prouerbe men smyte the whelpe to feare the greate baÌ„ dogge christ was smyteÌ„ innoceÌ„t to geue vs warnynge of oure outragyous vices enormityes To this well agreeth the Prophete which sayeth that all the nacyoÌ„s of the erth shall bewayle them selues vpon hym He sayeth not that they shall bewayle hym / but that they shall bewayle them selues vpon hym Euen so were they dismayed Actes .ij. as is before rehersed And the church syngeth I shall surelye remembre it my soule shal melt with in me And in this sorowfull bewaylinge of them selues ought the faythfull diligentlie to exercyse them selues / for on this haÌ„geth the hole profyte and vse of Christes passion / that a man maye knowe him selfe / that he myght tremble and repent in beholdinge his greuous enormytes / for trulye excepte he come to this poynte / the passyon of Christ doth nothinge awayle hym This is the pure and perfecte operacyon that the passyoÌ„ of Christ worketh with in vs / that we maye be made lyke vnto hym that as Christ was greuouslye vexed both in bodye and soule for oure synnes / euen so that oure coÌ„science maye scourge and torment vs for oure awne wykednesses which are so many and so greate that they are sone called to memorye excepte we wylbe wyl fullye blynde not se that which is most present familyar with vs. Let vs vse an ensample to make the thinge more euydent Be it in case that a certayne kynges sonne were slayne And the murther ar taken and brought to the sessyoÌ„s and accused before the iudge of this capitall cryme / which coÌ„fesseth openlye that he hath done the dead / addinge that he dyd it at thy requeste and thou wast the chefe auctor setter a worke Yf thou in the meane ceason were takinge thy pastyme and recreacyon / and sodenlye were arested and cast in pryson as accessorye of this murther yee or rather as principall the other beynge but thy mynyster and instrument of thy meschefe / wold not euen shortlye thy myrth abate / the coloure apale / thy flesshe faynte and tremble Now yf thy coÌ„science dyd also accuse the iustefyâ— ageynst the that thou were iustlye â—npresâ—ned / what ragingâ— hell vnquietnesse shuldest thou then feale with in thy haâ—â—â— Euen so 〈◊〉 not he more shall he be altered which do dyd remembreth the passyon of Christ For the Iude although executyon be done on 〈◊〉 as malefactours and they abiecte fâ—â— the face of god yet were they but the ministres of thy synne / For in verye dead thy synnes nayled him to the crosse and were the hole cause of his payne and doeth / as we haue shewed before Now yf there be anye so harde and insenseâ—â—e that they can nother tremble nother yet begynne to knowe them selues in the remeÌ„braunce of this bitter passion they stoÌ„de surelye in shrode case For it is necessarye that we be made conformable vnto the sonne of god / that is to saye / that we feale the depth and burthen of synne other in this worlde or in tyme to come / yee and that wee quake / tremble and taste of the deadlye panges which Christ suffered on the crosse But surelye it is a miserable and pytuous thinge to begynne then to feale them / when we are in the extremite and poynts of deeth Therfore let euerye man praye vnto God that he wold vouchsaffe to geue vs his sprete grace / which maye mollifye oure indurate hartes that we maye with some frute call vnto remembraunce the passyon of Christ / for I thinke no man is so mad to suppose that we of oure awne power with out the sprete of God can do other this or any other thinge acceptable to God / for al goodnesse is of god and not of vs. Nether do we teach the this or anye other thinge to th entent that thou shuldest thynke that thou were able to accomplish it of thyne awne power / but onlye to monyshe the of thy duetye that when thou fealest thyne awne imbecyllite thou mayst desyre this grace of God / and thorow his helpe fulfyll that which is required of the. For the cause why those men a fore sayde dyd vnprofytablye handle this passioÌ„ / was this they sturke hoellye vnto their awne power natural imaginacioÌ„s nether ones desired the grace of god / so coude they attayne to no profyte But he that remembreth the passioÌ„ of Christ on this maner as we haue shewed all though it be but one houres space maye well haue the sayenge of Albarte verefyed vpon hym that he hath bene better occupyed / then yf he had fasted euerye daye a hole yere to gether or els had red ouer the hole Psalter of Dauid / yee I dare boldlye adde that he hath better bestowed his tyme then yf he had harde a huÌ„dreth massee / for this gooâ—lye remembraunce doth euen renue a man and doth testifye vnto his coÌ„science that he is regenerate and borne ageyne / euen in a maner as wel as baptyme So that this is the pure and naturall worke of Christes passion to mortifye the
/ it draweth vnto hym all vertue and expelleth all vyce / therfore create iÌ„ me Oh god a pure harte thorow thy grace / make a newe an vpryght sprete in mi bowels For thy sprete shall leade me in to a right waye / which shal purge me from all erthy affectes and shall lyfte me vpp vnto heueÌ„lie thynges The louer the thynge that is loued are both of one nature He that loueth bodelie thinges is wordlye but he that loueth spretuall thiÌ„ges is spretuall Geue me a sprete that maye loue the worshyppe the / the most hye sprete / for god is a sprete they whych worshyppe hym / must worshyppe hym in the sprete verite Geue me an vpright sprete not schinge his awne profyte and glorye / but the will and glorie of god renewe an vpryght sprete wyth in me renewe it For my synnes haue qwenched the fyrst that thou gauest me Geue me now a new sprete that it maye redresse that thinge whych is inueterate my soule is also a sprete so made of the that of her selfe she is ryght for of her awne nature she loueth the aboue her selfe and desyreth all thynges for thy glorye / so that her awne naturall loue is ryght / for it cometh of the / but of her awne frowarde will is it iÌ„ueterate polluted causinge her natural loue to decaye Make new therfore this sâ—te this loue thorow thy grace that it maye walke iÌ„ the right waye accordiÌ„ge to his nature renue it I saye that it maye euer enflame me with heueÌ„lye loue that it maye euer cause me to sighe vnto the / to enbrace the continuallye and neuer to forsake the. Cast me not awaye from thy face / and thy holye goste take not from me Behold Lorde I stande before thy face that I maye fynde mercye I stonde before thy benigne goodnes lokinge for thy fauourable aÌ„swere cast me not coÌ„fused froÌ„ thy face who came euer Lorde vnto the and went awaye confused Who euer desyred thy fauoure / and went wyth out it Surelye thou passest in thy aboundant pytye both the deseruinges and also the desires of theÌ„ that praye vnto the / for thou geuest more then men can desyre yee or vnderstonde wheÌ„ they haue it It was neuer harde that thou dydst cast awaye from they face any man that euer came vnto the Shall I Oh Lorde be the first that shall be cast awaye from thy face and vtterlye confouÌ„ded wilt thou beginne at me to confounde them that come vnto the wilt thou neuer more haue mercye and coÌ„passion God forbidde The woman of Canane folowed the / she cryed and made a pytuous noyse / she moued thy dysciples / vnto compassion / and thou hyldest thy peace / she contynued knockynge / she worshipped the and sayd Lorde helpe me / nether yet woldest thou answere Thy dyscyples entreated for her sayenge let her goo for she cryeth after vs. But what was thyne answere Lorde I praye the / what dydst thou answere for south that she wepte in vayne / and laboured for nought / for thou saydst that thou wast not sent but vnto the shepe that were perysshed of the house of Israel What shuld this woman do when she hade these wordes verelye euen despayre as concerninge the grace that she requyred yet despayred she not / but trustynge in thy mercye prayed agayne sayenge Lorde helpe me / vnto wose importunite Lorde thou answeredst / it is not good to take the chyldrens brede and cast it to hondes as though thou shuldest haue sayed departe from me you Canaanites are dogges / ye are Idolatres / the precyous gyftes of he venâ—ye fauoure partayne not vnto you I ought not to take them a waye from the Iues whych worshyppe the true and liuynge god / and to geue theÌ„ to soch dogges as ye are which worshuppe ydolles and deuels what shalt thou now doo thou woman of Canaan thou mayst now be a shamed and gette the awaye / for the Lorde is angrye not wyth the alone / but also thy hole nacyon Oh Lorde god / who wold not haue bene confounded and haue pyked hym awaye at these thy wordes who wold not haue mumbled and grugged agenst the who wolde not haue iudged the to be cruell And yet did thys woman contynue stille in prayer She cast not away her confidence / she toke not these harde wordes heuelye / she was nâ—â— angrye / but she humbled her selfe the more and abode stylle in her petycion and sayde with good fyaunce It is truth Lorde that thou sayest / but I axe nobrred / I axe not the fauoure that thchyldren shuld haue I am a litle whe elpe and desyre the tromes whyth falle from thy chyldrens table Let them storysâ— and abounde with miracles / and other gracyous fauours / but let not me be destytute of thys trumme of grace / that my douhter maye be delyuered from the fendes possession for the whelpes do rate of the trummes whych faile from theyr masters tables Behold wat fayth / whate trust / and what humylyte was in thys women therfore thou / not dyspleased with her ymportunate instaunce but reioysinge in her excelleÌ„t constauncie dydst saye O woman greate is thy fayth / be it vnto the as thou wilt Why are these thynges wryten Lord god that we maye lerne to trust in the / that me maye humblye and deuoutlye continue in prayer / for thou wilâ— geue it yf men be greadye But the kingdome of heauen suffereth violence / and they that make violence vnto is catche it / for what thinges so euer are writen are writen for oure lerninge that thorow pacience and comforte of the scriptures we maye haue hope Cast me not therfore lorde froÌ„ thy face which stond wepinge and way linge daye night before thy face / not that thou shuldest deliuer me froÌ„ the bodelye oppression of deuyls / but that thou wilt delyuer my soule froÌ„ his spirituall power dominion Let me not be shamed O swete Iesu for in the onlye haue I trusted I haue no helth or comforte but in the o Lorde / for al haue forsakeÌ„ me / eueÌ„ my brothreÌ„ children haue cast me of and myne awne bowels abhorre me I haue no nother helper / but onlye the. Cast me not therfore awaye from thy face / take noâ— thy holye sprete for me There is nomaÌ„ which can saye that Iesus is the Lorde but by the holye gost therfore yf I call vppon the lord Iesu / that do I in the holye gost / yf I be sorye for my synnes which are passed / yf I are forgeuenesse / this do I verelye by the holye gost Therfore I besech the take not fro me thy holye gost / but that it maye be with me / and laboure wyth me / for we wote not what to desyre as we ough to do But the sprete helpeth oure infirmityes and maketh intercession for vs / that is / maketh vs to praie with such sorowfull
groninges as can not be expressed with tongue therfore take not awaye this thi holye sprete fro me / that he maye teach me to praye / and helpe me in my laboure and may cause me to continue in prayers and teares / that at the lengh I maye finde fauoure before thy face and maye serue the all dayes of my lyffe Make me agayne to reioyse in thy sauynge helth and strengthen me with a pryncypall sprete he is a greate thinge that I desyre o Lorde Iow be it sith thou arte god a greate Lorde / and kynge ouer all goddes / he doth the iniurye which asketh small thinges of the. All transitorye and corruptible thinges are but small in thy syght but spyrytuall euerlastynge thinges are greate / and precyous Take awaye the sprete / and soule from the bodye / and what remayneth but most vyle dounge dust a vayne shadowe therfore euē so moch difference is betwene the sprete and the bodye / as is betwene the bodye his shadowe / so maye I conclude that he which asketh bodelye thynges asketh but vayne tryfles but he that desyreth spyrituall thynges doth surelye desyre great thinges / but speciallye he that desyreth thy sauinge helthe / what is thy sauīge helth but Iesus thy sonne which is verye god / euerlastinge liffe / why shall I not then aske of the this thy sauyoure / sith thou arte amyghtye and most liberall father / whych gauest hym vnto the deeth of the crosse for me Now sith thou hast so offered hym for me / why shuld I be ashamed to aske hym of the It is a great and noble present nether am I worthie to haue such a gift how be it it becometh thy worthy lyberalyte to geue such noble gyftes / for this therfore tyne ineffable gentlenesse I dare presume to come boidlye vnto the and to desyre thy sauinge helth in whom I myght fullye reioyce For yf of his carnal father any sonne aske fysh / will he teach him a serpent And yf he aske an egge / will he geue hym a scorpion or yf he aske breed / will he geue hym a stone Now yf carnall fathers beynge euell and synners / wil geue vnto theyr childer good gyftes whych they haue receaued of the how moch moare thou heuenlye father whych of thyne awne substance arte good / wilt geue a good sprete to thē that desyre it of the Beholde thy sonne whych is retourned from a farre countre sorowinge and repentinge / asketh of the the fish of fayth / for as the fish lyeth secrete vnder the water / euen so is fayth of such thynges as are not sene / he asketh I saye a true fayth that he maye reioyce in thy sauinge helth wilt thou reath hym a serpent wilt thou geue hym the venome of vnfaythfulnes which proceadeth from that old and croked serpent the deuell I desyre of the o Lorde the egge of hope / that euen as out of an egge we hope for a chyken / so thorow hope / that thou wilt graunte me to come vnto the syght of thy sauynge health that out of my hope maye come this holesome sight as the chicke doth out of the egge I desyre the egge of hope / that my soule thorow hope maye be sustayned in this vale of teares and may reioyce in thy sauinge helth Wilt thou geue me the scorpion of desperacyon that as a scorpion hath poyson in the ende of her taile / so I in the last ende of miliffe shulde reserue synne / delytinge my selfe and taking he my pleasure with the entisemētes of this worlde which seme beautifull and flateringe / euē as a scorpion doth in the face I desyre of the also o Lorde the breed of Christes cherite by the which he doth communycate hym selfe euen as breed vnto all men / that I maye euer reioyce in thy sauynge / helth / wilt thou geue me a stone / that is to saye hardnes of harte God forbid / why shall I them my struste for to desyre and / and optayne greate thinges of the o Lorde / seinge thou sturrest me vpp / and byddest me aske and knocke / euen tyll I se me importunate And what thynge can I aske whych thou shalt be better content with all / or els that shuld be moare holesome for me them that thou shuldest make me reioyse in thy sonne oure sauinge helth Now haue I tasted how swete the Lorde is / how easye / and pleasaunte hys burthen is I remember whate peace and tranquilite of mynde I was in / when I ioyed in god And reioysed in Chryst my Lorde and sauyoure / therfore am I now in moare sorow / for I know what goodnes And commodylye I haue loste / therfore will I crye more importunatlye Make me agayne to reioyse in thy sauīge helth restore me agayne that thynge whych my sinnes haue lost Restore me that whych thorow my faute is perysshed in me Restore me I besech the for his sake that euer is on thy ryght hande and maketh intercession for vs thy gracious fauoure / that I maye perceaue that thorow hym thou art pacefyed towardes me / that it maye be as a seale vppon my harte / and that I maye saye wyth the Apostle Paule Gala. ij I am crucefyed with Chryst / I lyue verelye / yet now not I / but Chryst lyueth in me But because my frayltye is greate / strēght me wyth a pryncypall sprete that no troubles or afflyctions maye seperate me from Chryst / that no feare may cause me to renye the and that no paynes maye make me slyde from the. My strength is not suffycyent to resyst / and fyght wyth that olde serpent / and to preuayle agenst hym Peter hath taught me how greate oure infirmitye is / he sawe the with his bodely yies Lorde Iesu was most familiarlye conuersaunt wyth the he tasted of thy glorye in the mountayne / whē thou wast trāsfigured he harde the fathers voyce he sawe thy manifold and wondrous workes / yee and thorow thy power dyd hym selfe many miracles He walked on his fete vppon the waters / and harde daylye thy mightye and swete wordes he thought hym selfe most feruent and hote in the faith and sayde that he was readye to go with the both in to preson vnto verye deeth And when thou toldest hym that he shuld denye the he beleued the not the trusted in his awne strength / and trusted more vnto hym selfe beynge but a man / then vnto the beynge verye god But when the handmayden sayde vnto hym Thou arte of the same cōpanye / he was afrayde by and by and denyed it There came a nother mayde and sayed Surelye thou arte of the same folke And he denyed the agayne He coude not stande before wemē / how shuld he then haue stonde before kynges tyrauntes And when he was yet once moare enquired of the bystanders and was accused to be one of his disciples / he beganne to curse and to swere that
he knew the not / what thinke you he sayed I suppose that he sware by god and by the lawe of Moses that he knewe the not / addiÌ„ge such wordes Thinke you that I am the disciple of this Samaâ—â—ane which / deceaueth the people which is inspired with the deuil and destroyeth oure lawe I am the disciple of Moyses / and knowe not froÌ„ whenâ—â— this felowe is Blissed be God that they acused enquyriÌ„ge any further / for els wold he neuer haue ceased denyenge the / so that a thousande interrogacyons wolde haue made a thousand staite negacyons yee a thousand curses and periuryes yet were these interrogacyons but wordes / what wold he haue done I praie the yf they had scourged hym buffeted hym well Trulye he wold haue sought proued all meanes / denyenge / forsweringe / cursinge / and blaspheminge vntyll that he had escaped their handes But thou most meke Lorde lokedst backe vppon hym and by and by he knowleged his offence Nether yet durst he lepe in to the myddes of them and confesse the to be the sonne of God / for he was not yet strengthed with power from aboue / so that with our doute he wold haue denyed the agayne / yf he had sene any ieopardye at hande / therfore as it was most mere for hym / he wentâ— forth and wepte bitterlye But thou after thy resurrecyon appearedst vnto hym and confortedst hym / yet kyd he hym selfe for feare of the Iues he sawe the so gloryouslye assendynge vnto heaueÌ„ was strengthed by the syght and comforte of Angels / yet durst he not go abroade / for he had lerned by experyence to knowe his awne fragilite / and had proued his wekenesse ¶ Therfore dyd be tarye and wayte for the holye ghost which was promysed / wheÌ„ he was come and had fylled Peters harte with grace / then stepte he forth then beganne he to speake / and then with greate power and sygnes bare he wytnesse of thy resurreccyon Then feared he nether the hyt preastes nether yet kynges / but reioysed in tribulacyons receaued the crosse with all mâ—â—th and gladnes Therfore strengthen me Lorde with a principall sprete that I maye contynuallye reioyce in thy sauynge helth / or els can I not beare so manye assautes agenst me The flessh coueteth contrarye to the sprete The worlde assayleth me on eueryesyde The deuell slepeth not Geue me the strenght of thy sprete that the there maye fallely my syde a thousand anâ— then thousande by my right hande that I maye be a sure and stronge witnesse of thy sayth For yf Peter whom thou enduedst with so manye fauourable gyftes / dyd fall so wretchedlye / what shuld I doo Lorde which haue nether sene thy naturall presence nether haue tasted of thy glorie in the mountayne nether haue sene thy gracious myracles ye and haue scarcelye perceaued thy meruelous workes / haue neuer hard thy voyce / but haue bene euer subdued vnder synne therfore strength me with a principall sprete that I maye perseuer / in thy seruyce and geue my lyffe for thy sake I will enstructe the wyked that they maye knowethy wayes / and the vngodlye shal be conuerted vnto the. Ascribe not this oh Lorde vnto presumcyoÌ„ / yf I go aboute to the teach the vngodlye thy wayes / for I desyre not to teach theÌ„ as I now am wyked / vngodlye / and vnder the boÌ„des of synne / but yf thou make me agayne to reioyce in thy sauiÌ„ge helth yf thou strenghten me with a principal sprete and yf also thou sette me fre / then shall I teach the vngodlye thy wayes ¶ Nether is this harde vnto the / which of verye stones canst rayse vp chyldren vnto Abraham / nether can my synnes be impedimeÌ„t vnto the yf thou wilt do this / but rather where sinne is so abundaunte / there aboundeth grace Paule yet brethinge out threateninges and slaughter agenst the disciples of the lorde receaued coÌ„missyon that yf he founde any whether they were men or wemeÌ„ which folowed the professed thy fayth / he shuld bringe them presoners to HierusaleÌ„ And forth was he goynge lyke a mad harebrayne and as a raueninge volfe / for to straye abrode / rauysh and kylle thy shepe But whylles he was yet in his iorney euen in the hete of his persecucyon / and in actuall doynge of his synne / whyles he was persecutinge the and wold haue slayne thy chosen / hauynge no maner of preparatyue vnto grace / nether yet knowlege of his synne / when with harte and will he was thyne aduersarye / blasphemed and cursed the. Behold the voyce of thy merciable pitye vnto hym sayeng Saute / Saule why persecuteâ—â— me by the which voyce he was immedyatlye both sayed alonge and raysed vp he was layede alonge and ouerthrowne as concernynge his bodye / but he was raysed vppe with the mynde thou raysedst hym vp that was in the slepe of darke ygnorauncye and pouredst in thy gloryous lyght in to those yies which were oppressed with this blynde slepe thou shewedst hym thy sauourable face and endued hym with thy gracyous mercye Then was he raysed as it had bene from deeth / he opened his yies / he sawe the and sayed Lorde what wilt thou that I doo And after dydst thou sende a shepe to his wolfe / for thou commaundedst Ananias to go vnto hym And then was he baptysed and anon was he replenyshed with the holye ghoste and was made a chosen vessell to beare thy name before kynges / nacyons and the childer of Israel And with out delaye he entred in to the synagoges preached thy name stoutelye / affirmiÌ„ge that thou arte Christe / He disputed / preuayled and confounded the Iues. Behold Lorde euen streyte of a persecutoure / thou madest hym a preacher and such a preacher that laboured more theÌ„ all the other apostles O / how greate is thy power / yf thou wylt of a wyked man make a ryght wyse / or of a persequntoure a preacher / who shall forbyd the who shall resyst the who maye saye vnto the / why dost thou so All thinges that thou woldest haue thou made in heauen and in erth / 〈◊〉 these and in all bottomlesse depth Therfore impute it not to arrogaÌ„cye yf I couete thorow thy power not thorow myne awne to teach the wyked thy wayes for I knowe that I can offer nothynge which caÌ„ be so acceptable iÌ„ thy godlye sight this is the most pleasaunte sacrifice / also for my singulare profite / now yf thou chauÌ„ge me in to a nother man / theÌ„ wyll I teach the wyked thy wayes / not the wayes of Plato Aristotle / not the intricate soâ—le proposycyoÌ„s of maÌ„nes witte / not the instructions of philosophie / not the paynted wordes vayne coloures of the rethoricyans Not wordlye maters policyes / not vnfrutefull wayes of vanitye / not wayes that lâ—ad men iÌ„to deeth but thy wayes thy pÌ„ceptes which
lead vnto lyffe / nother wil I teach thē ōlye one waye but manie waies for manye are thy cōmaundmentes / how be it all the wayes ende in one / that is in loue charite / which doth so cōbynde the faythfull hartes / that they haue one mynde and one will in god Or els maye we vnderstāde by thy manye wayes / the diuerse maner of lyuinge / wherin euerye man walketh accordinge to his vocacyō some maryed / some lyuinge chaste in wedowhod / some virgyns and so forth / these walke after diuerse wayes vnto their heuenlye inheritaunce euerye man chosynge one in the which he maye best subdue his rebellious membres Thus will I teach the wyked thy wayes accordinge to their capacite and cōdicyon And the vngodlye shal be cōuerted vnto the for I will preach vnto them not my selfe / but Christ crucyfied and they shal be conuerted not vnto my prayse / but vnto the geuynge the all honoure and prayse / they shal leaue their awne wayes and come vnto thyne / that they may walke in them and so cōsequentlye attayne vnto the. Delyuer me from bloudes oh God the God of my hefth / and me tongue shall triumphe vppon thy ryghtwysenes I am stifled in moch bloude / and frō the depth of it shall I crye vnto the Lorde / lorde herke vnto my voyce Tarye not lorde for I am euen at the wynte of deeth / this bloude that I speake of are my synnes / for as the bodelye lyffe cōsysteth in bloude / euē so is the lyffe of a synner in his synne poure out the bloude / and the beest dyeth poure out the synne knowleginge it vnto God / the synner dyeth and is made rightwyse Nether am I wropped in bloude / but ouer whelmed drouned in bloudes / full streames of bloudes do driue me vnto helle / helpe me Lorde / lest I perysh Oh god which gouernest all thinges / which onlye cāst delyuer me / in whose hande is the sprete of lyffe / tyd and purge me frō these bloudes Delyuer me from bloudes oh God the auctor of my helth / God in whom onlye cōsysteth my saluacyō Delyuer me Lorde / as thou delyuerest Noe from the waters of the floude Delyuer me as thou delyuerest Loth from the fyre of Sodom Delyuer me as thou delyueredst the chyldren of Israell from the depth of the red see / delyuer me as thou deliueredst Ionas from the belye of the whale / delyuer me as thou deliuerest the thre children from the furnace of burninge fyre Delyuer me as thou deliueredst Peter frō the peryll of the see Deliuer me as thou deliueredst Paule frō the depe of the see Deliuer me as thou hast deliueredst infinite synners frō the power of deeth / from the gates of hell And then shall my tōgue triumphe thy ryghtwysenes / that is / for thy ryghtwysenes which I shall feale and perceaue in me thorow thy gracious fauoure For thy rightwysenes as thappostle sayeth Roma .iij. cometh by the fayth of Iesus Christ vnto all vppon all thē that beleue in hym / then shall my tōgue triūphe in praysinge this thy ryghtwysnes / cōmendinge thy fauoure / magnifyenge thy pitye knowleginge my sinnes / that thy mercye maie be declared in me which wold vouchsaffe to iustefye soch a greate synner / that all men maye knowe that thou sauest them which trust in the deliuerest thē frō extreme anguysh aduersyte o lorde oure God ¶ Lorde open thou my lyppes and then my mouth shall shewe forth thy prayse Thy prayse is a greate thinge o Lorde / for it proceadeth out of thy foūtayne wherof no synner drinketh It is no gloryous prayse that cometh of a synners mouth / deliuer me therfore frō bloude oh God the god of my helth my tōgue shall magnifye thy rightwysenes And thē shalt thou lorde open my lippes my mouth shall shew forth thy prayse / for thou hast the kaye of Dauid which shettest no mā openeth / openest and no man shetteth / therfore open thou my lyppes as thou openedst the mouthes of infantes and suckelinges / out of whose mouthes thou hast stablyshed thy prayse These trulye were thy Prophetes / Apostles and other sayntes which haue praysed the with a syngle and pure harte mouth / and not the Phylosophers and oratoures which haue sayed / We wyll magnefye oure tongue / oure lyppes be in oure awne power / who is oure god They opened their awne mouthes / and thou openedst them not / nether yet stablishedst thy prayse out of their mouthes Thy infauntes Lorde praysed the and despysed them selues The Philosophers went aboute to praise them selues and magnifye their awne name Thy suckelinges extolied thy fame glorye which they knew thorow heuenlie fauoure The philosophers knowinge the onlye by naturall creatures / coulde neuer perfeytlye expresse thy renowne Thy sayntes magnefied the with their harte / mouth good workes The Philosophers onlye with wordes and theyr awne sotle ymaginacyōs / thy chyldren haue spred thy glorye thorow out all the world The Philosophers haue enstructe but a fewe of theyr awne adherentes Thy frendes with spredinge thy glorie haue cōuerted innumerable men from synne vnto vertue and vnto true felicite The Philosophers nether knewe true vertues nether yet true felycite Thy beloued haue preached openlye thy bounteous gentlenes and merciable fauoure / which thou shewedst in thy deare sonne vnto all the worlde But the Philosophers coulde neuer attayne to knowe it Therfore out of the mouth of infauntes suckelinges hast thou stablyshed thy prayse For it hath euer pleased the to exalte the humble and bringe lowe the proude / now seynge thou dost euer resyst the proude / geue me true humilite that thou maist stablish thy prayse by my mouth Geue me a chyldes harte / for excepte I turne backe become as a chyld I can not entre in to the kyngdome of heauen / make me as one of thy infauntes or suckelinges / that I maye euer hange on the teates of thy wysdome for thy teates are better then wyne / and thy wysdome better then all rychesse / so that nothynge can be compared vnto it / for it is to men an infinite treasure which they that vse are made parte takers of the frendshippe of God / therfore yf thou make me a child then shalt thou stablish thy prayse in mouth for then shalt thou open my lyppes and my mouth shall shewe forth thy prayse shall perfeytlye declare it euen as thou hast published it by the mouth of thyne infauntes and suckelinges If thou hadst desyred sacrifices I had suresye offered thē but thou delightedst not in burnt sacrifices My mouth lorde shall shew for thy glorious fame / for I knowe that this thingeis most acceptable vnto the / syth thou sayest by the Prophete Psalme .xlix. the sacrifice of prayse shall glorifye me / and by that meanes shall I be entysed to shew hym my sauynge helth /
therfore will I offer prayse vnto the / euen the prayse of infauntes and suckelynges for my synnes And why shall I offer for my synnes rather prayse then sacrifice for yf thou haddest desyred sacrifices I had surelye offred them / but thou delyghtedst not in burnt sacrifices / caÌ„st thou be pacefyed with the bloude of calues / or gootes will thou eate the flesh of bulles / or drinke the bloude of gootes Other dost thou desyre golde which possessest heauen and erth other wilt thou that I sacrifyce my bodye vnto the which desyrest not the deeth of a synner / but rather that he were conuerted and lyue Neuerthelesse I wyll chasten my flesh in a measure that thorow thy grace it maye be subdurd vnto reason and obey it / for in this poynte also yf I passe measure and bringe my bodye so lowe that it is on apte to serue my neyghboure and to do that office which is apoynted me of god / it shall be imputed vnto me for synne Let youre seruynge of god be resonable sayth the apostle Roma .xli. And thou hast sayed also by the Prophete I require mercye not sacrifice Osâ—e .vi. Therfore shall my mouth shewe forth thy prayse / for this oblacyon doth honoure the / and sheweth vs the waye vnto thy sauynge helth My harte is readye Oh God my harte is readye / it is readye thorow thy grace to do all thinges which are pleasaunte vnto the this one thinge haue I founde most acceptable vnto the / that wyll I offer vnto the / that shall euer bein my harte / on that shall my lippys euer be harpinge Yf thou haddest desyred a bodelye sacrifyce I wold surelye haue geuen it the / for my harte is readye thorow thy grace to fulfyll thy wyll but in such burnt sacrifice hast thou no delyght / Thou madest the bodye for the sprete / therfore seakest thou spirituall thinges and not bodelye / for thou sayest in a certayne place Prouer. xxiij My sonne geue thyne harte vnto me / this is the sacrifice that pleaseth the. Let vs offer vnto the an harte repentinge with sorow of oure synnes and enflamed with the loue of heuenlye thynges and then wylt thou desyre no more / for with such a sacrifice wylt thou be content A sacrifice to God is a broken sprete / a contrite and humble harte thou shalt not despyse o God A broken sprete not broken flesh pleaseth the o Lorde for the flesh is broken and vexed because he hath not the carnall thinges that he desireth / or els fealeth in hymselfe such thinges as he hateth But the sprete is broken vnquyeted for his faute / because he hath offended agenst God whom he loueth He soroweth that he hath sinned agenst his maker redemer / that he hath despysed his bloude / that he hath not regarded such a good louynge father this broken and sorowinge sprete is vnto the a sacrifice of most swete sauoure which not withstondinge hath his coÌ„feccyon of most bitter spices / euen of the remembraunce of oure synnes / for whyles oure synnes are gathered to gether in to the mortoure of the harte / and beaten with the pestle of coÌ„punccyon / and made in to prouder watered with teares / therof is made an oyntment and sacrifice most swete which redolent offerynge thou wylt not despyse / for thou wilt not despyse a contrite humble harte Therfore he that breaketh his stonie harte which is made with the most harde stones of synne / that he maye therof prepare an oyntmeÌ„t of repeÌ„taunce in abuÌ„daunce of teares / not despayringe of the multitude greuousnes of his sinnes / but humbly offeringe this sacrifice vnto the he shal in no wyse be despysed of the / for a broken humble harte wilt thou not despyse oh god Marye magdalene whych was a notable synner made such an oyntment and put it in the alablaster boxe of her harte she feared not to entre in to the Pharesees house / she humbled her selfe flatte before thy fete / she was not a shamed to wepe at thy mele tyde / she coude not speake for inwarde sorow / but her harte melted iÌ„to teares / with the which she washed thy fete / she wyped theÌ„ with her here / anoynted theÌ„ with oyntmente ceased not kyssinge them who euer sawe such a nother thinge ye or who hath euer harde of a thinge lyke vnto this Surelye her sacrifice pleased the well and was so acceptable that thou preferredst it aboue the Pharyse whych in hys awne syght was ryghtewyse / for it maye 〈◊〉 gathered of thy wordes Luce. vij That there was so moch difference betwene the rightewissenes of marye and the pharise as there was difference betwene these to washe the fete with water / to wash them with teares to kysse one on the face and not to cease to kysse the fete to anoynte the hed with oyle / and to anoynte the feâ—e with most precyous oyntmeÌ„t yee moch more precelled he the pharise / for he nether gaue the water / kysse nor oyle O greate is thy power Lorde / great is thy myght which declareth it selfe most cheflye in spacinge / and hauynge compassyon Now se I well that a contrite and meke harte thou shalt not despyse oh Lorde And therfore endeuoure I miselfe to offer such am harte vnto the Neter is it ynough that I saye so outwardlye / for thou arte a god which serchest oure hartes reynes Accepte therfore thys my sacryfyce and yf it be vnperfeyte / amende thou the defaute whych onlye arte of power that to do that it maye be a burnt sacrifyce / all hole enflamed wyth the here of thy bounteous cheryte that it maye be acceptable vnto the or at the leste that thou despyse it not for yf thou despyse it not I know well that I shall finde fauoure before the / and then shall none of thy sayntes other in heauen or erth despyse me Deale gentlye of thi fauourable beneuolence with zion Let the walles of Hierusalem be bist agayne Because it is wryten Psalme .xviij. vnto the holye man thou shalt be holye / wyth the innocent shalt thou deale innocentlye with the pure and chosen shalt thou do purelye / and with the wyked shalt thou playe ouerth warte I am verye desyrous that al men were saued and that they shuld comâ— vnto the knowlege of the truth whych thiÌ„ge were verye necessarye for them and also for my profyte / for by theyr prayers exhortacyons / and examples I myght ryse from this filthye synne / and be prouoked daylye to procede vnto better I besech the therfore oh Lord although I be a synner / that thou of thy fauourable beneuolence woldest deale gentlye wyth zion that the walles of Hierusalem myght be bylt agayne / zion is thy church / for zyon by interpretacion signifieth a footehill or a place where a man maye se farre aboute hym And euen so thy church thorow the grace of
the holye gost beholdeth a farre off the glorye of God accordynge to the capacite of this lifte / and therfore sayed the Apostle .ij. Corinth .iij. all we with an vncouered face beholdynge as in a glasse the glorye of the Lorde / after the same ymage are transformed from glorye to glorye as by the sprete of the Lorde Lord god how small is thy church at thys daye almost the hole world is fallen from the there are many mo myscreauntes then christen And yet emonge the chrysten how many are there which forsake worldlie thīges seke the glorie of the Lorde Surulye ye shal finde fewe / in comparyson of them which are addicte to wordlye thīges whose god is theyr belye glorye to theyr shame and confusyon / Deale gentlye Lorde of thy fauourable beneuolence wyth zyon that it maye be encreased both in multitude in good lyuynge Beholde frō heauē deale gentlye as thou arte wont to do that thou wilt send emonge vs the fyre of thy cheryte / whych maye consume all oure sunnes Deale Lorde accordynge to thy fauourable beneuolence / and do not with vs after oure deseruinge / nether yelde thou vs agayne accordynge to oure iniquytyes but ordre vs accordinge to thy greate mercye Thou arte Lorde oure father and redemer / thou arte oure hope / and euerlastynge helth Euerye man desyreth goodnes of he / yf thou geue it them / then shall they gather it yf thou open thy hande all shal be fylled wyth plentye / when thou turnest awaye thy face / then are they astōnyed whē thou gatherest in theyr breth then are they deed and returne in to erth And agayne when thou brethest on them / then are they created a new and thus renuest thou the face of the erth Psalme .ciiij. Lorde I praye the whate profyte is there in the damnacyon of so manye thousande men Hell is fylled and thy church doth daylye decrease Aryse Lorde / why slepest thou so longe Aryse / and differe not vnto the ende / Deale gentlye of thy fauourable beneuolence with zyon / that the walles of Hierusalem maye be buylded agayne / what is Hierusalem whych by interpretacyon signifieth the vysion of peace but the holye congregacion and citye of the blessed whych is oure mother Her walles were decayed whē Lucifer with his aungels fell / in to whose places are the rightwyse men receaued Deale therfore gentlye oh Lorde with zyon / that he numbre of thy chosen maye shortlye be fulfylled / that the walles of Hyerusalē maye be edefyed and finyshed with newe stones whych shall euer prayse the and endure euerlastinglye Then shalt thou accepte the sacrifice of ryghtwysnes / obsaeions burnt offeringes them shal they laye vppon thyne altare wanton casues When thou hast delt gentlye of thy fauourable will beneuolence with zyon / then shalt thou accepte the sacrifice of rightwisnes / for thou shalt consume it with burninge fyre of thy loue cheryte / so acceptedst thou the sacryfyces of Moses and Helias And then acceptest thou the sacrifyces of rightwysnes / whē thou fattenest with thy grace the soules which endeuoure them selues to lyue ryghtwyslye / what profiteth to offer sacrifices vnto the whē thou acceptest thē not oh Lorde How many sacryfices offer we now a dayes whych are not pleasaunte vnto the but rather abhominable for we offer not the sacrifices of ryght wysnes / but oure awne ceremonyes and therfore are they not accepted Where is now the glorye of the Apostlee where is the valyaunte perseueraunce of martyrs where is the frute of preachers where is that holye simplycyte of them that vsed to lyue solitarye where are the vertues and workes of the Chrysten which were in olde tyme Then shalt thou accepte theyr sacrifyces / when thou shalt decke and garnish them with thy grace and vertues Also yf thou deale gentlye with zyon of thy fauourable beneuolēce / then shalt thou delight in sacrifices of ryghtwysnes / for the people shall beginne to lyue well / to kepe thy cōmaundemētes to deale iustlye so shall thy people be endued wyth thy benefyted blessinge Thē shall the oblacious of the preastes of the clergye be acceptable vnto the / for they shal forsake their carnall affeccyon endeuoure thē selues vnto a more perfeyte liffe / so shall the oyntmēt of thy blyssinge descende vppon theyr heddes Then shall the burnt offerynges of the relygious be pleasaunt to the / for they shall cast out all drousye sluggeshnes and false confidence / and be hoellye enflamed and made perfayte with the burninge fyre of goddes loue Thē shall the bisshoppes and preachers put calues vppon thyne altare / for after they are consummate in all kynde of vertue and replenysshed wyth thy holye sprete / they shall not feare to geue theyr lyues for theyr shepe what is thyne altare swete Iesu but thy crosse where vppō thou wast offered what sygnifyeth a wanton calfe / but oure bodye Therfore thē shall they put calues on thyne altare / whē thei shal offer theyr awne bodies vnto the crosse / that is vnto all afflictions euē vnto the verye deeth for thy names sake Then shall the church florish and dilate her coostes / then shall thy prayse be noysed from the last ende of the worlde / then shall ioye / and gladnesse fulfyll the hole worlde Then shall thy sayntes reioyce in glorye shall make mirth in their māciōs waytinge for vs in the loude of the lyuynge Accōplish in me euē now Lorde that thē / which I so ofte name / that thou maist haue compassiō on me accordinge to thy greate mercye / that thou mayst receaue me for aburnt sacrifice of rightwisnes for a holie oblaciō for a sacrifice of good lyuinge / and for a calfe to be offered on thyne altare or crosse / by the which I maye passe from thy vale of miserye vnto that ioye which thou hast prepared for them that loue the. Amen ¶ To fyll vp the leffe we haue touched certayne places which we thou most necessarye to edefie the congregacion of Christ ¶ Of fayth FIrst dere brethren ye ought to geue diligent hede that you maye purelye vnderstonde what fayth is and what frutes procede out of her / And to cōclude the summe in fewe wordes / fayth is a sure persuasyon full knowlege that God for his truth and ryghtwysnes sake wyll fulfyll such promyses / as he hath made vnto vs of his mercye and sauoure / which sure persuasyon must be geuen from god .i. Corin. xij For it can nother be goien by mannes power / nether yet retayned Therfore with feare and tremblinge performe that helth which is begōne in you / for it is God that worketh in you both the wyll and also the deed / euē at his awne pleasure And se that with all mekenes ye submitte youre selues vnto the vocacyon of god / not sekynge the libertye of the flesh / nether yet despysinge good workes / for