herte vnto God he was hearde For the LORDE God sayd vnto him â–ª What cryest y u vnto me â–ª His cryeng was not the voice of the mouth but the affeccion of the herte He cryed w t a pure mynde to God therfore was he hearde though the mouthe kepte sylence In lyke maner Anne the wyfe of Helcana when she had ben long baren w tout fruyte prayed God that he woulde take awaye from her opprobry and shame and gyue her chyldreÌ„ wich thynge she obtayned And yet sayth the scripture she spake in her herte Her lippes only moued but her voyce was hearde nothynge at all Mary Magdalene also prayed not wyth her lyppes mouthe when she wasshed Christes fete w t y â— teares of her eyes wyped them with the heere of her head kyssynge annoynted theÌ„ full tenderly in the house of Symon the Pharyse she only lameÌ„ted in her herte her synfull lyuynge dissolute coÌ„uersacion desyryng in her mynde to haue remission of her synnes she hearde this swete voyce of Christ. Her synnes are forgyneÌ„ her bicause she hath loued much â—ea immediatly after Christ sayde to her Thy fayth hath saued the go thy way iÌ„ peace ChristeÌ„ also the selfe trueth wisdom of his father sayd to the woman of Samaria whan they talked togyther of worshyppyng God Woman beleue me the hour coÌ„meth whan neyther in this mountayne nor yet at Ierusalem ye shall worship the father â—e worshyp that ye knowe not we worshyp that we knowe For helth is of the Iewes But the houre coÌ„meth nowe it is whan the true worshyppers shall worshyp the father in spirite trueth For the father sekethe such y t shoulde worshyp hym God is a spirite they that worshyp hym must worshyp hiÌ„ in spiryte trueth Here christ which is y â— very trueth can not lye sheweth vs two notable thynges One that God his father is a spirite another that as he is a spiryte so wyll he be worshypped in the spirite who perceyueth not thaÌ„ that it is the Spirite the herte the mynde I meane the inwarde spirituall man that must worshyp God â–ª It is a common sayeng among vs lyke wyll to lyke And euery one desyreth suche as he is hiÌ„selfe Trueth it is Now is God a spirite therfore requireth he a spirituall manner of worshyppynge which doubtles procedeth from the herte not from y â— steÌ„toreous voyce of the mouth The pure affeccion of the herte not the whysperynge noyse of y â— lyppes doth God requyre God which is the searcher of the herte seaketh to be worshypped in the herte as he sayth by SalomoÌ„ sonne gyue me thy herte Moreouer S. Paule sayth God is my witnes whom I worshyp in my spirite In my spirite sayth he and not in the vnfruytefull bablyng of my lyppes Agayne Speake amoÌ„g yourselues in Psalmes Hymnes spirituall songes syngyng and makynge melody in youre hertes to the LORDE Lostyll he maketh mencion of the herte wyllynge y â— all prayses songes melody be done in our hertes to y e LORD our God As though he shoulde saye all that euer is done w tout the herte is vayne vnfruytefull yea playne abhominacion before God rather workynge daÌ„nacioÌ„ then saluacion to the doers of it as Christ sayeth This people honoure me w t theyr lyppes but theyr herte is farre from me Uerely they worshyp me in vayne Thus se we proued by the scripture that Prayer is the worke of the herte of the spiryte of the mynde not of mouth lyppes But let vs heare what the Doctors saye to this matter ¶ The fyfte Chapter SAynt Cipriane y â— blessed martyre sayth which Fulgentius also recyteth that God is not the hearer of the voyce but of the herte neyther is he to be admonysshed w t exclamacions outecryes whiche seeth the thoughtes as the LORDE proueth sayth what do ye thinke wyckednes in youre hartes â–ª in another place All congregacions shall know that I am the searcher of the raynes and harte that is to saye of the inward parte Also S. Ambrose sayeth take hede that thou doste not babble out rasshely the mysteries of the Crede or of the LORDES prayer Doste thou not knowe howe greuous a thynge it is to heape vppe synne in Prayer where thou trusteste to haue remedy â–ª Certes y â— LORDE taught by the Prophet y e this is a greuous cursse sayeng His praier is becoÌ„e eueÌ„ very synne Excepte peraduenture thou recouÌ„test it but a tryfle to mistrust It is surely a great incredulite and vnfaythfulnes to thynke thus of y â— power of God y â— thou canste not be heard excepte thou cryest oute Let thy worke crye let thy fayth cry let thy mynde crye let thy passions and suffrynges cry let thy bloud as the bloud of holy Abell cry wherof god sayde to Caym the voyce of thy brothers bloud cry vnto me For he heareth in secrete which maketh cleane in secrete We can not heare a maÌ„ excepte he speaketh vnto vs but vnto God not wordes but thoughtes do speake Agayne S. Gregory sayth vndoubtedly true prayer consysteth not in the voyce of the mouthe but in the thoughtes of the herte For our wordes do not make the voyces the more pythethy and valeaunt to come vnto the moost secrete eares of God but our desyre and affeccions Therfore sayth the LORDE in y â— Gospell Enter into thy closet sparre thy dore He sparreth y â— dore prayeth in his closet whiche holdeth his peace w t his mouth powreth oute the affeccioÌ„ of his mynde in y â— syghte of God aboue Moreouer S. AusteÌ„ â—ayeth Thou knowest I am sure y â— â—t is commaunded vs for none other thynge that we should praye in our closettes â–ª being sparred wherby the secrete partes of the mynde are signifyed but that God seaketh not to be monyshed or taught by oure speakynge of that thynge whiche we coâ—uyt that he shoulde gyue vs. For he that speaketh gyueth outwardely a sygne or token of his wyl by some articulate playne euidente sounde But God is both to be soughte to be prayed vnto euen in the very secrete partes of a reasonable soule whiche is called the inward maÌ„ For he wylleth that these be his TeÌ„ples Wherfore we nede no speakyng wheÌ„â—â—e praye that is to saye no wordes that shall make any sounde excepte peraduenture as y â— prestes do for to vtter theyr mynde not y â— God but that man shoulde heare theÌ„ wyth a certayne consent be drawen to coÌ„teÌ„placion by remeÌ„brynge theÌ„ Hereâ— to agreeth the sayeÌ„g of S. Jeromeâ— we ought sayth he to syng to make melody to prayse y e LORDE rather in mynde then in voyce And this is it that is sayd syngynge makyng melody to the LORDE â— your hertes Let yong men heare these thyrâ—ges
vnto deathe Dyd not Ieremye praye vnto God when he was in prysonne Dyd not Christ customably praye on y e mountaynes in the feld Dyd he not pray in the gardyns Dyd he not praye hangynge vpon the crosse Dyd not Stephen pray to God whaÌ„ ne was stoned vnto death Dyd not y e Apostles wyth certayne women Mari the mother of Iesu his brothers praye togither after Christes ascencion in a parloure Dyd not Cornelius the Centurion pray at home in his house Dyd not Peter praye in the ouer parte of the house of Symon the CaÌ„ner Dyd not Paule w t his coÌ„panyons praye in dyuers places as cities townes felde s see baÌ„ckes shyppes prysons c Were not all these heard yes verely theyr peticions graunted them mercifully What do we learne of all these Histories Certes that a faythfull christian is bouÌ„d to no place Wher soeuer a faithful maÌ„ prayeth he shal vndoutedly beheard Christ sayd to the womaÌ„ of Samaria WomaÌ„ beleue me y e houre coÌ„meth whaÌ„ neither in this mountayne nor at IerusaleÌ„ ye shall worshyp the Father Ye worshyp ye knowe not what We worshyp that we knowe For helth is of the Iues. But the houre coÌ„meth nowe it is whaÌ„ true worshyppers shall worship the father in spiryte trueth For y e father also seketh suche y e maye worshyp hym For God is a spiryte and they that worshyp hym muste worshyp him in spirite trueth Saynt Paule also sayth I wyll that men praye in euery place lyftynge vppepure handes wythout wrath conteÌ„cion But let vs heare what Chrisostome sayth ¶ The. xxiii Chapter LEt vs not excuse our selues sayenge that it is no easye thynge for a man beynge entaÌ„gled w t worldly businesses to praye seynge that he hath no oratory nor house fytte for prayer nygh vnto hym For wher so euer thou be thou mayst make and appoynt thyne altare For the place hyndereth nothynge neyther dothe the tyme let but though thou doste not bowe thy knees nor knocke thy brest nor stretche out thy handes to heauen yet mayst thou pray aright make thy prayer perfecte so that thou only shewest bryngest forth a ferueÌ„t mynde For thou mayst whaÌ„ thou goest vnto markette walkest by thy selfe alone make longe prayers Thou mayst also syttynge iÌ„ thy shoppe sowynge skynnes dedicate thy soule vnto the LORDE The seruaunt also that byeth or goeth vp downe the Cooke doyng his office whan he can not go to chyrche may make a prayer longe discrete For God disdaineth not the place but requyreth one thynge that is to saye a feruent mynde a pure soule For Paule also not in an Oratory but in the prison lyenge wyde open nor stondynge ryghte vp nor bowynge his knees for the clogge wherwyth his feete were bound dyd not suffer hym yet seynge that he lyenge prayed feruently he shaked the prysonne vnlosoned the foundacions dydde bynd the keper of the pryson afterward brought hym vnto holy religion And Ezechias not stoÌ„ding right vp nor bowynge hys knees but lyeng wyde open in his bedde bycause of his syckenes whaÌ„ he turned hymselfe vnto the wall in asmuche as he called vpon God feruently wyth a pure soule he both called agayne the sentence pronouÌ„ced obtayned much beneuolence was restored to hys olde helth And the these beyng stretched out vpon the crosse wyth fewe wordes purchased the heaueÌ„ly kyngdome And Ieremy in the myre and lake Daniel in the prysone and amonge the wylde beastes And Ionas in the belly of a whale prayeng vnto God dyd both dissolue all maner of euels wherwith they were beseged coÌ„passed set about and also found fauoure at the hande of God what than oughteste thou to saye when thou prayest Uerely euen the same thynge that the woman of Canane dyd For eueÌ„ as she sayd Haue meroye on me my doughter is greuously vexed of a dyuell so say thou lykewyse haue mercye vpon me my soule is very greuously vexed of a diuell For synne is a great dyuell she y â— had the dyuell dyd fynde mercy yet was she hated whaÌ„ she dyd syn Haue mercy on me is but a short saienge yet doth it contayns an whole see of mercy For wher soeuer mercy is ther are all good thiÌ„ges Though thou be without the chyrch cry sayeng haue mercy on me though thou dost not moue thy lyppes but onlye crye in thy mynde For God also heareth them that holde theyr peace Ther is no place to be sought but a begynnyng of a place Ieremy was in the myre he made God bounteous vnto hym by prayer Iob was on y e dunge hyll he made God mercyfull vnto hym Ionas was in the whales bellye he had God gentle to hym Though thou be in a vayne praye Wher so euer thou be praye Thou arte the temple seke no place The see was before the Iewes and the Egipcians behynd at theyr backes Moses in the myddes speking nothynge for he was greatlye troubled in his prayer yet sayd God vnto hym what cryest thou to me In lyke maner thou therfore whan soeuer temptacion shal come vpon the flye vnto God call on the LORDE Is he a maÌ„ that thou shouldest seke after a place God is euer at hande For thou yet spekynge he wyll say Beholde here I am presente Thou hast not yet made thy praier and he bryngethe helpe For yf thou haste a mynde pure from vncleane mocioÌ„s though thou be in the market or in way or in the consystory or in y e see or in the ynne or in the shyppe or in onye other place of the worlde loke where so euer thou calleste on God there mayest y u obtayne thy peticioÌ„ Hytherto haue I rehersed y e wordes of S. John Chrisostome Lyke vnto this wryteth Sayncte AusteÌ„ sayenge Why dost y u seke for a fytte and holy place whan thou shouldest make thy supplicacioÌ„ to God make cleane thy inward partes all eueâ— lustes expulsed from thence prepare thy selfe a secrete place in the peace of thy herte Thou wyllyng to pray in the temple praye in thy selfe and so behaue thy selfe alway that thou mayste be the teÌ„ple of God For God heareth there where he dwelleth Thus seâ—we both by the authoryte of the holy scriptures the auncient fathers that a faythfull Chrysten man may praye lawfully in euery place in asmuch as he is the temple of God as S. Paule sayeth Do ye not knowe that ye are the TeÌ„ple of God the spiryte of God dwelleth in you The Temple of God is holy which you are And this is it y e christ sayth Whan thou shalt praye enter into thy closette the dore sparred praye to thy father whiche is in secrete Therfore let hym y e shall pray nothynge feare to praye vnto God in euery place boldly wyth this perswasion y â— God wil heare hiÌ„
yea let them heare whose offyce it is to syng in y â— Chyrch that they must singe to God not in the voyce but in the herte neither must theyr throte chawes be annoynted after y â— maner of Gameplayers w t swete oyntementes that in the chyrch syngyng more fytte for game places shoulde be hearde but in feare in worke in knowledge of the scriptures ought they to synge vnto the â—ORDE Drigen also sayeth God in prayer doth not so much weye ponder our wordes as he doth the herte y e mynde â–ª For he it is whyche searchethe thâ— hertes and the raynes Although I coulde reherse many no notable sayeÌ„ges of these other Doctors which proue manifestly y e â—rayer is not the worke of y e mouth â—ut of the herte not of y e voyce but â—f y e thought not of y e lyppes but of â—he mynde yet these at this present â—aye seme aboundantly to satisfye â—eyther do I recyte y e testymonies â—f y e old fathers to confyrine make â—ur matter the more stronge which â—redy is sufficiently establysshed by â—he holy Scriptures neyther nede â—hey the confyrmacion of any manâ—es doctryne whiche of them selues â—ught to be beleued without hesitaâ—on or doubtynge of the faythefull â— asmuch as they be y â— Oracles in â—llible spechâ—â— of God in whome al â—ecessary trueth for our saluacioÌ„ is â—prehended without the authoriâ— wherof all that euer is taught or â—ritten be but mere fantasies hâ—â—ayne inuencions but I haue called the holy catholyke Doctors tâ— witnes bicause they reach the samâ— thynge y t the Scripture dothe tâ— stop the mouthes of certayne wycked ignoraÌ„t persons which thickâ— no trueth to be trueth except by mâ—nes authoritie it be establyshed anâ— that men seyng hearyng the iudgâ—ment of such as are learned shouldâ— be the more redy to cast away theyâ— Hypocrisye accoÌ„modate theÌ„ selues to the true maner of worshyppyngâ— and prayeng to our LORDE God ¶ The syxte Chapter VUell of these thynges thaÌ„â— heretofore rehearsed is it easye to lerne that such as wyll pray to God with fruyte must praye in herte in spirite in mynde in thought in affeccion in the soule in the inwardâ— man or els the noyse of the mouth â— muÌ„blynge of the lippes the roryngâ— of the throte the shakynge of y e head the knockynge on the brest the kneâ—lynge on the ground what soeuer canne be rekened more is vayne vn fruytful nothyng to y â— purpose rather bryngynge damnacion then saluacioÌ„ as we haue heard heretofore What is than to be thoughte of such personnes which whaÌ„ they are in the teÌ„ple or els where neuer leue â—ablynge theyr myndes beynge vtterly drawen from theyr prayers altogyther set vpon transitory and wordely thynges â–ª Some streatche â—ut theyr prayers into an innumerable noÌ„ber of leaues thynkynge so to do God an hygh sacrifyce Some also vpon theyr bedes taly vp I caÌ„not tel howe many Lady Psalters â—heynge perswaded y e by that menes they shall se our Lady corporally before they dye that whan they are once dead our lady all the. xi M virgins w t other saintes mo whose nomber is infinyte shall mete wyth theÌ„ euery one hauyng in theyr handes a brennynge taper of waâ—e so receyue theÌ„ ito glory puttynge vpoÌ„ theyr heades a crowne of golde garnysshed I can not tell you w t howe many red Roses Some agayn worshyp dayely a great nomber of sayntes euery one hauige to theyr parte an hundred Pater nosters wyth as many Aues besydes y e Credes and that for diuers causes These thynges be more openly knowen than y e they nede here to be rehersed except we be so blynde that we wyll se nothynge so ignorant that we wyll nothyng knowe I feare greatly vnlesse that may iustly be spokeÌ„ of such vayne bablers whiche is spoken by the Prophet Esay rehersed of our sauiour Iesus Christ in the Gospel of Mathewe This people sayth he honoreth me with theyr lyppes but theyr herte is far from me Uerelye they worshyppe me in vayne Yea I feare vnlesse that they thorow such vnfaythfull bablyng do acumulate heape vp to them selues the greater daâ—acion as Christ wytnesseth in the Gospell Wo be to you Scribes Pharises Hypocrites sayethe Christ which eate the houses of wydowes yea and y e vnder the pretext of longe Prayer For this shal ye be punyshed y e more greuously Agayn he sayeth Beware of the Scribes whiche haue a pleasure to walke in longe roobes loue to be saluted in the Markettes to haue the chefe preminence in the Synagoges and the hygh seates at feastes which deuour y e houses of wydomes fayning outewardely longe Prayers They shall receyue the greater damnacioÌ„ If we shall at the daye of iudgemeÌ„t render an accountes of euerye ydle worde y t we speake as the holy scripture testifyeth what is then to be thought of those wordes whiche we vnfruitfully waste wheÌ„ we pretend outwardly to pray yet inwardly haue our myndes entaÌ„gled w t y e care of worldly thiÌ„ges or els entysed froÌ„ the affeccioÌ„ of prayer with vayne cogitacions of thynges carnall It is to be feared vnlesse we iÌ„curre run into greater damnacion then they which praye nothynge at all For is suche prayer any other thynge than playne mockynge of God â–ª Our external pretext is as though we praied and desyred to haue our prayers heard of God but iÌ„ dede our maner of prayeng is nothyng els I speke of the vnfruytfull bablers but only a desyrynge of God that he shoulde heare vs our prayers nothyng at al seyng we our selues do not heare them nor yet mynde them in oure hertes yea we desyre hiÌ„ that he wyl take vengeaunce on vs for our mockyng ydle bablyng And this is it that S. Ambrose sayth take hede y â— thou doste not bable oute rashly the misteries of the Crede of the LORDES prayer Doste thou not knowe howe greuous a thyng it is in prayer for to heap vp synne where thou trustest to haue remedye â–ª Certes y â— LORD taught by y e Prophet that it is a greuous cursse sayeÌ„g His prayer is become to hym euen very syn â— Gregory also saith Simulata sanctitas est duplex iniquitas Fayned holynes is double iniquite To praye nothyng at al is iniquite playne synne but to pretende outwardly an holy maner of prayenge yet not praye in dede in our hertes is double iniquite encreaseth much daÌ„nacioÌ„ vnto vs as we haue hearde heretofore in asmuch as we are dissemblers both before God maÌ„ But let vs heare what S. John Chrisostome sayeth Many coÌ„mynge into the chyrch do extende streytch out theyr prayer vnto a thousand verses as though the multitude of wordes were nedeful vnto God as vnto one that doth not knowe what y â— arest which knoweth
he wyll trulye performe hys promyses do in all thynges as he hath promysed Agayne Dauid sayeth Mercy trueth haue mette togyther ryghteousnes peace haue kyssed one another What is this mercy trueth haue mette togither but that as God is mercyfull in makynge his promises so is he true in perfourmynge them Agayne what meaneth this righteousnes peace haue kyssed one another but only to shewe that the ryghteousnes of god in fulfyllynge his promises and the trāquilite of cōscience haue ioyned them selues togyther in the hertes of the faythfull Therfore yf we do not obtayne y e hygh treasures great pleasures y e God hath promised let vs impute it to nothynge els but only to our vnfaithfulnes For S. Paule sayth w e out fayth it is not possible to please God He that cōmeth to God sayth he must beleue that God is that he is a rewarder to thē that seke h◠Agayn we beyng iustifyed by fayth haue peace toward God thorow our LORDE Iesus Christ by whome also it hathe chaunsed vnto vs that by fayth we should be brought īto this grace wherin we stond prayse vnder the hope of the glorye of GOD. S. Iames also sayeth If ony man wanteth wisdome lette hym aske of hym that gyueth it I meane God which gyueth to all men w tout doublenes casteth no man into y e teth it shalbe gyuen him But let hym aske in fayth wauer not For he y e doubteth is lyke the waues of y e see tossed of the wynde caried with violence Neyther let that mā thynke y t he shal receyue ony thynge of God Christ also sayeth Who soeuer shall saye to this mountayne take away thy selfe cast thy selfe into the see shall not wauer in his harte but shal beleue that these thinges which he sayth shall come to passe what soeuer he sayth shalbe done vnto him Therfore I saye vnto you what soeuer ye desyre when ye praye beleue that ye shall haue it it shalbe done to you Agen he saith haue ye y e faith of GOD y e is to saye asure pswasiō confydence of the promyses of the grace mercy of God learne ye to assent agre to the diuyne promyse which thyng yf ye shall do verely I saye vnto you all thynges that ye aske whan ye praye beleue y e ye shall receyue them they shall chaūse to you as he sayth al that euer ye aske whan ye praye beleue that ye shall haue thē they shall chaunse vnto you We read that whan two blynd men desyred Christe to make thē for to se he sayd vnto thē do ye beleue y e I am able to do this thynge They aunswared we beleue LORDE Thā sayd Christe vnto thē accordyng to your faythe be it to you And theyr eyes were opē Agen whā a certayne mā brought his sōne to Christ for to be healed Christ said to him If thou canst beleue y t al thinges are possible to hī y t beleueth In diuers other places we reade that Christ sayd to thē whōe he heled Be it vnto the accordīg to thy fayth And thy fayth hath saued the. For by fayth are we mary to God By faythe are we made the sonnes of God By faythe all good thynges chaunse vnto vs. Therfore that we maye be partakers of the cōfortable promises of God let vs ear nestly beleue thē beyng perfectly pswaded that what soeuer God hath promised he wyll surely fulfyll it For he is that trueth which can neyther lye nor deceyue but graunteth all thynges abosidantely to thē that aske in faythe Theophilacte hath a very goldē notable sayenge which is this The foundacion grounde of all prayer is fayth For excepte a mā doth beleue that he shal receyue that to his profyt which he asketh the prayer that he maketh is vayn But yf it be so that we are yette weake haue no sure truste of y e clemencye great goodnes of God towarde vs nor can not perswade ourselues that our prayer is heard but double wauer peraduēture of the diuyne promises than after the exāple of y e Apostles let vs pray LORDE encrease our fayth Yea let vs wyth teares crye oute saye wyth the father of a certayne chylde I beleue LORDE succour helpe myne incredulite vnfaythfulnes And y e mighty ruler which is a mercyfull gentle God pacient longe sufferynge true which kepeth mercy which taketh away iniquite wickednes and synne wyl surely haue mercy on vs encrease faythe in vs. For the power of the LORDE shall be with thē which seke hym with al theyr affect herte and mynde ¶ The. xvii Chapter FYftely whan we aske ony thyng of God we maye not aske it in our owne name in our owne dignite worthynes in our owne iustyce righteousnes in our owne good dedes merites in our owne innocency and purenes but in the name of Christ. What is it to aske in y t name of Christ but only to cōfesse that for our owne dignitie worthynes we are not worthy to be hearde therfore desyrynge to obtayne mercye grace fauour remission of our synnes we approche vnto the throne of GOD with oure faythefull prayers not in oure owne name but in the name of Christe that is to saye in Christes dignite worthynes iustyce ryghteousnesse innocencye purenes good dedes merites And for his sake for his goodnes do we desyre to be heard and to haue oure Peticions graunted This is a great cōforte for them that shall pray y t though they be imperfecte yet is Christ perfecte his perfecciō is theyr perfecciō though they be vnrighteous yet is Christe ryghteous his ryghteousnesse is their righteousnesse though they be vnholy yet is Christ holy his holines is theyr holines though they be voyde of perfecte good workes yet hathe Christe perfecte good workes and his good workes are theyr good workes yf they leaue theyr vngodlines turne from theyr wycked wayes study to lyue innocently therfore nede they not feare for to praye but boldly to aske all thinges in the name of Christ. Our righteous aduocate sayeth S. Gregory shall defende vs ryghteous in the iudgement bycause we do both knowledge accuse our selues vnrighteous Therfore not in our owne wepiges not in our owne actes but in the allegacion of our aduocate let vs truste Hereto pertayneth the sayenge of S. Austen the prayer which is not made by Christ doth not only not put awaye synne but also the prayer it self is made very synne Christ sayth whatsoeuer ye shall aske in my name that wyll I do that the father maye be gloryfyed by y e sōne If ye aske ony thyng in my name that shal I do Agayne If ye abyde in me my wordes abyde ī you aske what soeuer ye wyl it
shall be done to you In another place also he sayth Uerely verely I say to you what soeuer ye shal aske the father in my name he shall gyue it you Nytherto ye haue asked nothynge in my name Aske ye shall receyue that your ioye maye be perfect Thus so we y t in Christes name we must aske all thynges For there is none other name gyuen vnto meÌ„ vnder heueÌ„ wheriÌ„ we must be saued but onlye this name of iesus christ Euerye one y t calleth on thys name shalbe saued For the name of the LORDE is a stronge tower valeauÌ„t Bulwarke vnto that doth y e righteous that is the faythefull man flye Blessed is that man which trusteth in the name of the LORDE and hath no respecte vnto vanities and false madde fantasies Moreouer Dauid although God prayseth him greatly sayeth that he hath founde Dauid his seruauÌ„te euen after his owne herte yet dyd not he whan he prayed desyre to be hearde for his owne name for his owne ryghteousnes vertu but he prayed on this maner LORDE heare my prayer heare my request for thy truthes sake yea fauourablye heare me for thy righteousnes Agayne in the O LORDE haue I trusted let me neuer be coÌ„fouÌ„ded but deliuer me in thy righteousnes My streÌ„gth and my refuge arte thou and for thy names sake shalte thou lede me forth norish me For thi names sake LORD shalte thou be merciful to my sinne for it is much O god for thy names sake saue thou me in thy vertu delyuer me Helpe vs O God our sauyour for the glorye of thy name O LORDE delyuer vs be mercyfull to our synnes for thy names sake Beholde he desyreth not the fauoure of God for his owne sake for his owne name righteousnes trueth vertu but for Goddes name for Goddes ryghteousnes trueth and vertue Nowe who is the ryghteousnesse of God but Iesus Christe the sonne of God whiche alone is founde righteous among men As Paule wytnesseth he is made of God our wisdom ryghteousnes sanctificacion redeÌ„cion that as it is wrytten he that reioyceth maye reioyce in y â— LORDE Who is the trueth of GOD but he which sayth of himselfe I am y e way the trueth the lyfe No man commeth to the father but by me Who is y e vertue of God but he that hath done no synne nor in whole mouth ony gile was fouÌ„d which is Christ â— AusteÌ„ wryteth of Christ on this maner I am sayth he y e way trueth lyfe No man coÌ„meth to the father but by me As though he should say wylte thou walke I am the waye Wylte thou not be deceyued I am the trueth Wylt thou not dy I am y e lyfe This doth thy Sauyour say to the ther is none other to whome thou mayst go but vnto me There is no waye that thou canste go but by me So that for Christes sake not for his owne dyd Dauid althoughe both godly vertuous yea dearly beloued of God dâ—â—â—re to be hearde to haue the peticions of his herte graunted But it maye be obiected Dauid also prayeth on this maner Heare O LORDE my ryghteousnes gyue attendance vnto my prayer Let my iudgement come forth from thy face lette thyne eyes se equite Thou hast proued my hert visited it in the nyght thou haste tryed me w t fyre yet hath there none iniquite be found in me Agayne I wyl be w tout spotte w t him I wyll kepe me from iniquite the LORDE shall rewarde me accordynge to my righteousnes accordynge to the puritie of my haÌ„des in the syght of his eies Also in another place Iudge me O LORDE for I haue walked in my innoceÌ„cy In these such lyke Dauid layeth oute his owne innocency purite ryghteousnes ' semeth to desyre to be heard for them I answere if Dauid desyred to be heard for his owne ryghteousnes than should he fyght w t himselfe wherin many and diuers places he coÌ„fesseth his synne cleueth only to the mercy of God desyreth to be hearde for the righteousnes trueth vertue of God and not for his owne sake Enter not in to iudgement O LORDE sayeth he with thy seruaunt for no man that lyueth shalbe iustifyed in thy syght Nowe thaÌ„ could he set out his owne ryghteousnes before GOD that he myghte be iustifyed by it What shall we then saye to this matter I aunswere yea that not wythoute the authoritie of the holy scriptures the mynde of the aunciente Doctors that as in dyuers other places of the Psalmes so in these and such lyke he speakethe in the parsonne of Christe and not in his owne He speketh of Christes innocency puryte ryghteousnes vertue not of his owne He representeth Christes parson not his owne Whan he speaketh in his owne parson he graunteth hymselfe alwayes a synner seketh helth of God desyreth not to be heard for his owne ryghteousnes but for Gods ryghteousnes whiche is Iesus Christ. So that iÌ„ Christes name he offered vp his prayers vnto God the father as all the faythfull ought to do For Christ is the lambe w tout spotte Christ is that lambe of God which taketh away y e synne of the worlde Christ is that dearly beloued sonne for whose sake God the father is well pleased with men Christ is that Byshop which is godly innocente vndefyled segregate from synners Christ is the dore by whome alone we muste come to the father Christ is that sauiour which saueth his people froÌ„ theyr synnes Christ is he by whome grace verytie is shewed vnto vs. Christe is he which by his moost precious bloude hath reconciled vs to Gody e father Christ therfore is he in whose name that is in whose dignite ryghteousâ—nes innocency vertue purite we must offer vp our prayers to God y e father For all our ryghteousnesses â—ampared to the iustyce of God are â—yke a cloth polluted with meÌ„strue That we are not able to obtayne any thynge of God for our owne righteousnes it is manifest by these wordes which God himselfe speaketh by his Prophet Esaye I am I am he which putteth awaye thyne iniquities yea that for myne owne sake Marke y e he sayeth for myne owne sake And wyll remeÌ„ber thy synnes no more Put me in remembrauÌ„ce let vs be iudged togyther Tell me yf thou hast ony thing wherby thou mayst be iustifyed Agayne For my names sake wyll I put away myne anger For myne owne sake yea for mine owne sake wyll I do this that I may not be blasphemed euel spoken of In the name of Christe therfore let hym aske that enteÌ„denth to obtayne onye thynge of God the father as S. Paule sayeth whatsoeuer ye shall do in word dede do
destruccioÌ„ For God sawe that they woulde by no meanes amende but styll persyste in theyr abhominacion he repeÌ„ted hym that euer he made maÌ„ and shortely after sent such a floude vpoÌ„ the earth that it ouerflowed drowned all the worlde Nohe w t certayne other only reserued thorowe y e great goodnes of god D terrible Hystory Whose harte quakethe not for feare at the hearynge of this Historys ' Certes it is a terrible Hystory for the aduersaries of Gods worde and for all wicked lyuers WhaÌ„ the Sodomites lyued so ab hominablye that the uery uoyce of theyr synne came vp vnto heauen pearsed the diuynerares cryed for uengeaunce to faull vpon them not only Abraham increaced for theÌ„ but also Lothe preached vnto theÌ„ exhortynge them to leaue theyr to muche detestable abhominable vncleÌ„nes to take the feare of God vnto theÌ„ the study of a pure innocent life But they woulde not For the more that Loth rebuked theÌ„ sor theyr wickednes the more pleasure had they in it They delighted in theyr nough tynes reioysed whaÌ„ they had done euell They had no feare of God before theyr eies Yea they so lyued as though there were no God at all Therfore God y e ryghteous LORDE seynge theyr detestable purpose styll to remayne in theyr abhominable lyuynge no repentaunce was of uery iustyce compelled to destroye theÌ„ by sendynge fyre brymstone from heauen so that both Sodome Gomorre with all the inhabitaÌ„tes ther oâ—â— all that euer pertayned to theÌ„ were vtterly coÌ„slimed with fyre and brymstone from heaueÌ„ O dolorous spectacle hâ—â—y fight This is an example as S Peter sayth for all theÌ„ that do vngodly Oh what it is to contemne the worde of God and the true preachers therof ¶ The. Li. Chapter AGayne whan Moses Aaron at the coÌ„maundement of God preached to the Egipcians myssed them to lette the people of Israelâ—â—go oute of captiuite that they myghte come do Sacrifyce to theyr LORD God how lytle was theyr preaching regarded â–ª god plaged theÌ„ yet would they not amende At the laste whan he sawe none amendement in them dyd not he by stroÌ„g hand delyuer theÌ„ out of captiuitie drowned al theyr aduersaryes â–ª This came to passe vndoutedly yf they would haue ben or bedieÌ„ts to his voyce by y e mouthe of his Prophetes they had neuer bene plaged nor yet so finallye destroyed â–ª Let all â—â—yâ—sers kickers therfore y e spurne agaynste the trueth learne here what it is to despyse the worde of God and the faythefull preachers therof Moreouer as ofte as the chyldreÌ„ of Israel dyd forsake theyr true god which brought them oute of y e lorde of Egypt raâ—â—ne an whore huÌ„tyng after straung gods followed theyr owne fantasies contrary to the prescripte of Gods worde God sent his Prophetes vnto them for to admonysh them of theyr duty to reduce brynge them agayne into the true waye But they woulde not heare them but persecuted them entreated them vngently prisoned them neuer ceased froÌ„ theyr crudelite vntyll they had slayne them God therfore seynge howe stysseuecked hard harted they were sent in theyr enemies on euery syde which destroyed theyr Cyties spoyled theyr goodes slewe innumerable led the residue awaye captyue for theyr disobedieÌ„ce and ingratitude At the laste God sent vnto y e Jewes his owne soÌ„ne that they might repent coÌ„uerte amend But hewe thanckefully they receyued his commynge the Scriptures shewe more euidently than it nede here to be rehersed What followed Uerely the vtter destruccion almoost of theÌ„ all as the Histories make meÌ„cion The ende of them was so lameÌ„table yea miserable that no man can reade the History withoute teares and we pynge eyes Are not all theyse terryble Histories for the despisers of goddes worde Let vs not flatter oure selues nor make to much of our painted â—â—ethe as they saye For surely y â— God which in times paste sent vengeaunce vpon the earth for disobeyenge conteÌ„nynge of his word wyll nowe also poure oute his fearce plages vpon vs yf we repent not shortely amende For after so great light of Gods worde yf it be not thanckefully receyued obeyed followed coÌ„meth vndoubtedly alwaye a great greuous plage whiche is ineuitable and can not be exchewed excepte the amende Let us therfore with foâ—efull hertes receyue the doctryne of God feâ—eah meanes possible to pro 〈◊〉 〈◊〉 thereafter practyse it in 〈…〉 wyn other me to it by out godly conuersacion Let vs not onlye sayâ—◠〈◊〉 we are fauourers of Gods worâ—â— crake much of fayth but let vs 〈◊〉 soberly righteously godly in this present world For to read the Scriptures to talke of theÌ„ to best our selues of fayth is notâ—ig to the purpose excepte we indicate oure lyfe dayly accordynge to Gods worde He thaâ— hath my coÌ„maundementes sayth Christ â—epeth them he it is that loue the me Not eâ—erye one that sayth to me LORDE LORDE shall enter into the kyngeÌ„dome of heuen but he that doth the wyll of my father which is in heauen These thynges haue I spoken to admonyshe men of theyr dutye that they maye not abuse this singulare benefyte of Gods word that is now come amonge vs but lyue worthy y e kyndenes of God gyue hym righte herty thanckes to be haue them selues that God maye not take awaye this his inestimable benefyte froÌ„ vs but rather encrease it vnto the glory of his name the helth of our soules But it wyll returne to our matter and make an ende ¶ The. Lii Chapter THus se we what greate causes â—e â—aue to gyue thanckes vnto God yf foe consyder hys many solde benefytes wher with he garnyssheth vs dayly He made vs fyrst of all not only lyke vnto his owne ymage but also when thorowe the synne of AdaÌ„ we were loste and damned he saued vs agâ—â—yne freely of his great mercy by Iesus Christe And thoughe we synne sometyme thorowe the fragelite of humayne nature contrary to oure promyse at Baptisme yette irâ— hath mercy for vs layd vp in store if we faythfully repent amende our lyues He preserueth vs from many greuous enormities into the which we shoulde vndoubtedly faulâ— headlonge yf we were not preserued by his goodnes He lyke a moost gentle father sedeth vs sendeth vs al thiges necessary for this indygent and poore lyfe He appoyntethe his holy Jungell to wayte vpon vs that we maye be oppressed with no euell He gyuethe vs fauoure in the syghte of meÌ„ He seÌ„deth to vs helth both of hody soule He grauÌ„tethe vs what so euer we aske in the name of his soÌ„ne Iesus Christ. What would we haue more Yea that whiche to a christeÌ„ man would be moost acceptable and thanckefull he hath prepared for vs an euerlastynge kyngedome full of all ioye