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
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
it selfe / then no doute I had offended agenst the angell But syth that thou only art to be loued for thy selfe that is to saye without any respecte other of good or euell and euerye creature is to be loued in the for thy sake / therfore haue I surelye offended onlye agenst the / for I haue loued a creature for it selfe But yet haue I worse done / for I haue synned euen in thy syght I was nothinge ashamed to synne before thy face Oh mercyfull god / how manye synnes haue I done in thy syght which I wold in no wise haue done before mortall men / yee that I wold not in any case that men shuld knowe I feared men more then the / for I was blynde and loued blyndnesse / and so dyd I nother se nor once coÌ„sydre the I had onlye fleshlye yies / therfore dyd I onlye feare loke on men which are flesh But thou lokedst on all my synnes numbred theÌ„ / therfore I can nother hyd them froÌ„ the / nether turne my backe and flye from thy face Whother shall I go from thy spryte and whother shall I flye from thy face what shall I then do whother shall I turne me whom shall I fynde to be my defender whom I praye you but the my God who is so good who is so gentle who is so mercyfull for thou passest with out coÌ„parison all creatures in gentlenesse It is one of thy chefest propertyes to forgeue be mercyfull / for thorow mercye and forgeuenesse thou dost most declare thy almyghtinesse I graunte Lorde that I haue offended onlye agenst the / and haue done that which is euell in thy syght / haue mercye therfore on me expresse thy puysaunce in me / that thou mayst be iustefyed in thy wordes for thou hast sayed that thou camest not to calle the rightwyse / but synners vnto repentaunce Iustefye me Lorde accordinge to thy wordes call me / receaue me / and geue me grace to do true workes of repentaunce For this cause wast thou crucifyed / deed and buryed Thou saydest also Ioan .iij. When I am lyfted vp from of the erth / I will drawe all vnto my selfe / verefye thy wordes / drawe me after the let vs runne to gether in the swetenesse of thyne oyntmentes Besides that thou saydest Mat. xi Come vnto me al ye that laboure / and are laden / and I will ease you Loo I come vnto the laden with synnes / labouringe daye and nyght in the sorow of myne harte refresh and ease me lorde that thou mayste be iustefyed and proued true in thy wordes / and mayst ouercome when thou art iudged for there are manye that saye he shal haue no socoure of his god God hath forsaken hym Ouercome lorde these persones wheÌ„ thou arte thus iudged of them and forsake me not at anye tyme. Geue me thy mercye and holesome socoure / then are they vaynqueshed They saye / that thou wilt haue no mercye on me / and that thou wilt cast me clene out of thy fauoure and no more receaue me / thus art thou iudged of men / thus do men speake of the / these are their determinacyons / but thou which arte meke and mercyfull haue mercye on me / and ouercome their iudgementes / shewe thy mercye on me and let thy godlye pitye be praysed in me Make me a vessell of thy mercye / that thou mayst be iustefyed in thy wordes and haue the victorye when men do iudge the for men do iudge the to be firce and inflexible Ouercome their iudgement with mekenesse and beneuolence / so that men maye lerne to haue compassyon on synners / and that malefactours maye be enflamed vnto repentaunce / seynge in me / thy pytye and mercye Loo I was fashoned in wekednes and my mother conceaued me polluted with synne Behold not Lorde the greuousnesse of my synnes / consyder not the multitude / but loke mercyfullye on me which am thy creature ☞ Remembre that I am dust / and that all flesh is as wythred haye / for Loo I am fashoned in wekednes in synne hath my mother coÌ„ceaued me My naturall mother I saye hath coÌ„ceaued me of coÌ„cupiscence / in her am I polluted with original sinne What is original synne / but the lacke of originall iustice of the ryght and pure innocencye which man had at his creacyon therfore a man coÌ„ceaued borne in suche sinne is hole croked and out of frame The flesh coueteth agenst the sprete Reason is slender / the wyll is weake / man is frayle and lyke vanite / his senses deceaue hym / his ymaginacyon fayleth hym his ignoraunce leadeth him out of the right waye / he hath infinite impedymeÌ„tes which plucke hym froÌ„ goodnes and dryue hym in to euel Therfore original synne is the roote of all synnes and the nurse of all wikednesse / for all be it that in euerye man of the awne nature it is but one synne yet in power it is all synnes Thou seyst therfore Lorde what I am / and of whence I am for in originall synne which coÌ„teyneth al synnes and iniquites in it am I fashoned / in it hath my mother conceaued me / syth then I am hole in synnes and enuyroned with snares one â—erye syde how shall I escape for what I wold that do I not / but the euell that I wold not that do I / for I fynde a nother lawe in my membres rebellinge agenst the lawe of my mynde / subduynge me vnto the lawe of synne deth Therfore the more frayle and entangled thy godlye beneuolence seeth me / so moch the more let it lyft vppe coÌ„fort me Who wold not pitye one that is syke who wold not haue coÌ„passyon on hym that is dyseased Come / come thou swete Samaritane and take vppe the wounded and halfe deed cure my woundes / poure in wyne and oyle sette me vppon thy beest / bringe me in to the hostrye / coÌ„mitte me vnto the host / take out two pence and saye vnto him what so euer thou spendest aboue this / when I come agayne I wyll recompence the. Loo thou hast loued truth / the vnknowne secrete thinges of thy wysdoÌ„ / hast thou vttered vnto me Come most swete Samaritane / for behold thou hast loued truth / the truth I saye of thy promyses which thou hast made vnto mankynde / then hast thou trulye loued for thou hast made and kepte them / so that thy loue is nothinge els but euen to do good for in thy selfe thou arte inuaryable immutable / thou vsest not now to loue and a none not to loue as men doo nether doth thy loue so come goo / but thou art such a louer as doth neuer chaunge for thy loue is verye god Thy loue therfore wherwith thou louest a creature / is to do it good / whom thou most louest / to them arte thou most beneficyall Therfore what meaneth that thou louest truth /
it The wordes are ¶ Thou shalt not steale IN the fifte we are taught howe to ordre oure sylfe coÌ„cernynge the name good fame of oure neyghboure / neuer to sclaunder hym but to helpe and defend him as moche as lieth in vs. These are the wordes of it ¶ Thou shalt bere no false witnesse ageynst thy neyboure THerfore it is forboden vs to hurte any kinde of oure neyghboures goodes / but coÌ„trary wyfe coÌ„maunded that we shuld encreace theim Nowe yf we loke on the lawe of nature / we shall sone perceyue howe merueylous / equall / good and ryghtuous these preceptes are For there is nothing coÌ„maunded in all these that perteyne eyther to god or to oure neygh boure / but that euery man wolde that it shulde be perfourmed touward hym selfe yf he were in the stede of god or of his neyghboure THe .ij. last preceptes do reproue coÌ„dempne vs for the wickednesse malice of oure nature / teache vs howe pure we ought to be / froÌ„ all desyringes of the flesshe / goodes carnall Here is the stryfe / the warre / laboure / wherin we ought to be exercised all oure lyfe / whiche .ij. coÌ„maundementes are gyuen in these wordes Thou shalt not desyre thy neyghboures house THou shalt not desire thy neyghboures wife / seruauntes / maydens / catel and whate so euer he possessith ¶ A short conclusyon of the tenne coÌ„maundementes ¶ Christ hym selfe sayeth on this maner whate so euer ye wolde that men shulde do to you / the same do you to theym In this is comprehended the lawe and all the Prophetes Mat .vij. THere is no man that for his greate benefites loueth to receaue vnkindenesse There is no man will gladly suffer his name to be euyll spoken of by an other There is no man whiche wil be content to be dispysed of a proude man Besydes that there is no man that loueth the disobedyence / wrath or vnchastnesse of his wife There is no man whiche wolde be dispoyled of his possessyons defrayded / deceyued / sclaundered oppressed But rather all men are of this nature / that they had leuer be fauoured loued kindely entreated holpen trusted of they re neyghboures whiche all are coÌ„maunded in these tenne preceptes ¶ Of the transgressyon of the commaundementes AGeynst the fyrst precept offende they which in aduersite vse charmes and withcecraftes or at any tyme do truste to they re helpe They that haue vowed theyr faythe to the deuyll They whiche abuse lettres / signes / herbes / wordes / blessynges / or suche lyke THey that exercyse any other kynde of witchecraft as there are many kyndes some vse roddes / some chrystall stones some clothes / and some there be that burne mylke / some with charmes do dygge vp threasures These and all suche other are coÌ„trayre to the fyrst coÌ„maundement They that coÌ„ferre they re lyfe and workes to the signes of heuyn / and to the coniecturing of soth sayers / puttyng obseruation and difference betwyxt tyme and tyme. They that defend eyther theym sylfe or they re catell house chyldren or other goodes / from wolues / wepen / fyre / or watherwith eny precript charme or prayer THey that ascrybe they re trouble and aduersite / to the deuyll / or other euyl men They that not louyngly with gladde herte wyll accept prosperite and aduersite / good and euyll / and all thynges euen as he hath receyued theym of god to whome we ought to gyue all thankes whate so euer chaunce vnto vs. They that teÌ„pt god without ony cause to proue what he wil do for theym puttiÌ„g theym silues in ieoperdye of body or soule They that waxe proude of ryghtuousnesse / cuÌ„ning or other spirituall gyft They that wurshippe god or his sayntes / for teÌ„porall goodes / forgettyn the profyttes of they re soules They that trust not euer and in euery place putting they re coÌ„fidence onely in the mercy of God thorowe out all they re lyues and werkes They that doubt in faith of the fauoure of God They that regarde not the vnbelefe and mistrust of other nether bringeth theym to his power to beleue and trust in the mercy of God Of this place are all kyndes of vnbelefe mystrust and desperation ¶ Agenst the seconde offendeth HE that without a cause or of a custome swereth folysshely He that forswerith hym sylfe / or kepeth not his promyse ¶ He that swereth / or voweth to do any myschefe He that by the name of god doth curse or banne other He that folisshely trifelyth with god wrestyth / though it be in sporte / the wordes of scrypture He that in trouble doth not call on the name of God notâ—her thanket hym in all thinges / swete / sower / good and euyll / welfare and trouble He that seketh to be oppressed and honoured for his vertue wysdome He that falsely doth call on the name of God as heretykes do / and which be pryde haue fayned them selues holy He that prayseth not the name of God in all thinges that chaunce vnto hym He that withstandith not all soche thynges as do sclaunder the name of god and they that my suse his holy name / or by thoccasyon of it do euyll dedes Adde herunto / vayne glory / honour and pryde of spirituall thinges ¶ Ageynst the thyrde offendeth HE that heareth not / or teachith not the worde of god He that prayeth not / and seruer not god in sprete He that will not suffer God to haue the glory of all his workes ¶ He that putteth any trust in his workes / affectyons or desyres / and is not content to suffer all thynges that god wil put vnto hym He that helpeth not other that they may fulfyll these preceptes / and forbiddeth not other that wolde transgresse theym ¶ Ageynst the fourth offendeth HE that is ashamed of the pouertye or any other wrechednesse / mysery or / sclaunder of his parentes He that prouedeth not suche thynges as ar necessary for theym / as fode and raymeÌ„t And moche more they whiche curse / banne and bete theym / whiche say euell by theym sclaunder theym hate and disobey theym ¶ He that in his herte setteth not moche by theym for goddes commaundementes He that doth not honoure theim / though thy be cruell and vnryghtfull He that obeyeth not to mastres and officers / is not trusty and faythfull to theym whether they be good or euell ¶ He that maynteyneth not this commaundement / nor resysteth not theym whiche do the contrary Hyther conferre all the kyndes of pryde of disobedience ¶ Ageynst the fyfte offendith HE that is angry with his neyghboure He that sayeth vnto his neyghboure / Racha in whiche worde are conteyned all kindes of wrath hatred He that calleth an other sole of whiche worde spring checkys / rebukes / cursinges / sclaunderinges / iudgementes / mockes / and suche other He that doth publisshe his neyghboures offences / doth not couer excuse theym
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 /
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