Thou hast put vs into this present worlde to fyght and to striue with our enemies who coÌ„tinually assault vs. But thi grace maketh vs able to repel al their inuasions Thou sufferest vs not to be tempted aboue our strength And for our triumph thou rewardest vs with a crowne of glory and immortalitie For thys purpose of thy bountefull goodnes hast thou appoynted vs this place that is this worlde to trauayle in to the inteÌ„t that so oft as we do fall from the in this place we should lament mourne and wepe for our offences not doubting but thou through the merites of thy sonne Christ wilt mercifully receyue vs agayne into thy fauour geue the blessyng of thy grace whereby we shall haue a good wyl and disposition to ascende vp to the. Etenim benedictiones dabit legis lator And encrease of streÌ„gth to cleaue fast vnto the. Ibunt de fortitudine in fortitudinen The vngodlye fal from the descendyng douneward frome one vice to another but thi faithful elect increace dayly in goodnes And of the Lord coÌ„meth al our power strength to do good of thy sonne Chryst Iesus our maister our teacher gouernour Luke vi who promised that if we wepe and mourne here in this vale of myserye for our synnes Psalme .cxxvi. we shall here after laugh and be ioyful in eternal glori If we do sowe with heuines we shall reape with gladnes If we perceauer good stroÌ„g champions here in battel we shal for our reward behold thi glorious face in Sion that heauenly mansion Videbitur deus deoruÌ„ in Sion we shall se the face of thy sonne Chryst who is thy wysedome and thy power whych whoso seeth enioyeth all ioyes and pleasures To se that delectable syght i Corhin i. oure hertes do much desyre of the that art the Lord of hostes Domine deus virtutuÌ„ exaudi orationem meaÌ„ auribus petelye deus Iacob For thys we make humble peticion to the that art the God of Iacob Genes xxxii who wrestled with thyne angell and preuayled whose name thou diddest chauÌ„ge diddest call hym Israel that is the fear or beholder of God EueÌ„ so make me of Iacob that is of a stroÌ„g and good wrestler against al myne enemies in this worlde to become Israel that is that I may after this lyfe se thyne incomprehensible deitie Lorde of Lordes in Sion to the full contentation bothe of my soule and body We are much vnworthy to obtayne any thyng of the consideryng our vnkyndnes shewed to the and our wretched estate wherin we remayne Protector noster aspiâ—e deus Neuertheles Lord we pray the to be our defeÌ„ce and protectioÌ„ through thy grace not for our merites but for the merites of thy most entierly beloued sonne Chryst thyne only annoynted aboue all other with the oyle of ioye and gladnes Collos i. He is our head we are the meÌ„bres of hys body He dwelleth in his faythful and thei in hym Who so receiueth any of hys electe Mathe. â— receiueth him He was incarnate for vs suffered death for vs bare all our iniquities on his backe and arose agayne for oure iustification Wherefore Lord we doubte not but thou through the infusion of thy grace Respite in faciè Christi tui Roma v. wylt looke vpon hym in vs that is to shewe vs mercy for his sake So that where abouÌ„dance of synne hath bene there may nowe reigne more plentifulnes of grace through hym that all the workes of darkenes being throwne away and all vanities of this worlde beyng cast behynd our backes we maye enter into the court of thy bryght heauenly Ierusalem Quia melior est dies vna in atriis tuis super milia wher one dayes abydyng is better then a thousand daies being in this world For here is continual trouble and disquietnes there is perpetual rest and traÌ„quillitie yet many there be whoÌ„ the being still here in this world woulde wel content and satisfie and all for lacke of fayth Thei thinke of this life they haue knowledge and experience so haue they not of the other They are loth to lose a thyng certayn for a thyng vncertayne But thy faythfull knowe through fayth that wheÌ„ in this world the day passeth sone away and then commeth the nyghte and darknes accordyng to the reuolution of tyme Apoca. xxi in thi celestial citie is continual day and neuer night All is there but one day a day eternal a lyghte euerlastyng The absence of the sunne in this preasent world causeth the night But in thy citie thy sonne Chryst whiche is the sonne of iustice is euer continually present causyng there one continuall day whych day encludeth many thousande yeres Yea it endureth for euer sence tyme there hath no place for as thou wast without begynnyng before tyme so shalt thou Lord Titus i be without endyng after tyme regning with thy chosen and blessed spirites in ioye euerlastyng in thy noble palace ful of blysse and of al couÌ„fort In which house Elegi ad limen sedeâ— in domo dei mei magâ—quam habitare in tabernaculis impietatis Mathe. xi I had rather be a dore keper then to dwell in the tentes of the vngodly Thy holy seruaunt Ihon the Baptist by the testimony of thy sonne Chryst was the greatest most perfect man that was vpon the earth Neuer theles the lest in the kyngdome of heauen whiche was angel was greater theÌ„ he Exod. ii Moyses was brought vp by the daughter of Pharao and reputed as her sonne where he myghte in great wealth haue continued if he had would But wheÌ„ he was great through fayth he refused to be called her soÌ„ne and chose rather to suffer aduersitie with the people of God â—breos xi then to enioy the pleasures of synne for a season and al for that he had respect to the reward to come in thy heauenly house All honour al pleasures and all thynges in this world are mouable and transitory as are tentes tabernacles The ioyes there are stedfast and perdurable and geuen of thy goodnes â—athe v. â—uia misericordiam â—ritatem deligit deus â—tiam et gloriam dadominus Non pribit bonis eos qui â—bulaÌ„t in perfectione tuâ—iâ—â—athew iâ— to those that are meke and humble in spirit Thou dost graunt to thy faythfull mercifull Lord of thy great goodnes both grace and glorye so that no good thing shal be witholden from them that lyue a godly lyfe Thou fyrst shewest thy mercy and geuest grace calling sinners to repentaunce as thou diddest call Paull from persequution and Mathew from the receiuyng of custome Then of thy verite iustice thou geuest to those that thou hast called the reward of immortalitie whyche reward or crowne of glorye Timo. vi thy sayed Apostle Paull claymed as a dutie after hys battayle Thou arte therin dettour to al iust people of thy promyse not of theyr deseruinges
thy presence Sacrificium deo spuÌ„s contribulatus cor contrituÌ„ et humiliatuÌ„ deus non despicies I wyll offre vnto the my troubled spirite for myne offences myne hert contrite and broken for my synnes and this sacrifice I knowe thou wylte not despyse To thys sacrifice thy prophet Esay also telleth me that thou wylte loke Esay lxvi aboue all other that I can gyue the. And for that there shoulde nothynge be left behynd I do according to the mynde of thyne apostle Paull Roma xii offre vnto the both my body and also my soule as a quycke and holy sacrifice iii. Reg. xx This sacrifice offred Ezechias and recouered health and had thy fauoure The same offred Mary Magdalene the theffe on the crosse hangynge wyth innumerable other and were receaued in to thy fauoure And I throughe thy grace beynge penitent clayme no lesse mercye to be shewed vnto me Genigne fac domine in â—ona voloÌ„tate tua Siâ—n And not only vnto me but I desire the also to be fauourable and gracious vnto Sion that is to thy whole christen and faithfull congregacion which onely dependeth on the goodnes of the and nothynge on theyr power or merites Esay lxii VppoÌ„ the walles of thys thy castel thou lord must sette watch men continually Thy holy aungels must haue the kepynge therof or elles are not the inhabitauÌ„tes able to defende theÌ„ selues from theyr craftye and myghtye enemyes Thou knowest Lorde howe weake and of smale force mankynde hathe ben euer sence the fall of Adam iii. Reg. xvâ— We more delyte in the buyldynge of Hiericho then we do to defende the fortresse of Sion I meane we more regarde the pleasure of thys worlde and the temporall coÌ„modities therof theÌ„ we do to make vs stronge agaynst oure spirituall enemyes and to become thy welbeloued chyldren and seruauntes So weake we are so frayle and vnable of oure selues to do that good is and so prone to do that is forbyddeÌ„ vs. Helpe vs therfore mercifull God wyth thy noble grace wherby we shall so remayne here in the buyldyng of Syon beholdynge the by faithful hoope in thys present lyfe that we shall through thy mercye be hewed squared and made mete stones for the buyldinge of thy heauenly citye of HierusaleÌ„ Vt edificetur mutt Hierusalem whose walles are erected and made of the lyuelye stones of thy faythful church here militant whyche thy grace hath chosen and prepared amonge vs thy earthly congregacion for the receyuynge of that thy heauenly edifice where thyne elect shall offer vnto that incessauntly such burnte offrynges as are acceptable vnto the Tunc delectaberis sacrificiis iusticie oâ— lationibus et holocaustiâ— whyche is the sacrifice of prayâ—e thankes geuynge vnto thy maiestie continually This is the sacrifice of iustice whych all thy reasonable creatures of dewtie owe to yelde vnto ye. This is the oblation of the bullockes of our lyppes that is the fruyte of oure lyppes wherof the prophet Osee speaketh Osee .xiiii. that we shall yelde vnto the by confessinge the prayses of thy name which shal be to the much more acceptable then any sacrifice of fatte bullockes was in the olde tyme. Tunc imponent super altare tuuÌ„ vitulos Graunte vs therfore Lorde of thy grace to be of the noÌ„bre of thyne elect Psalme .cxii. whych shall present thys worthy sacrifice as a preciouse incense of swete sauour vppon thyne aultare whyh is Chryst oure hygh priest and mediatuour vnto thyne hyghnes in that glorious habitacioÌ„ worlde wythout ende ¶ In thys Psalme the Prophet warneth all men not to regarde the prosperitie of the wycked The .lxxiii. Psalm and the smale pleasure of the iuste men in thys worlde He sheweth the fyrst to haue a short tyme in his prosperity the others rewarde to be eternall O God eternall the geuer of al felicitie whose loue is lyke the euenynge and mornynge raygne vppon the earthe Osee vi whose mercies can not be nombred whose wysdoÌ„ and deuine prouidence is suche Sapiâ—n vâ—â— that it reacheth from one ende to an other myghtyly and louingly doeth ordre all thynges although through ignoraunce we can not know the causes of thy sayde ordre Yea to suche as be weake thy godly determinatioÌ„s seame also vnreasonable and iniust as the bryghte sonne to sore eyes seameth noysom and vnpleasaunte where to cleare and hole eyes the lyght therof is confortable Thy goodnes lorde to all mankynde is so manifest that no reasonable creature can say but that he hath tasted therof i. Coâ—hin iiii Quam bonuâ— Israell 〈◊〉 For what good thyng hath maÌ„ that he hath not receyued of the Thou arte good I say to all men but specially to Israell This people hast thou chosen for thy peculiar flocke Psalme lxxvi In Iewry only wast thou knoweÌ„ to be the liuynge God and in Israel great was thy name but what is this Israell nowe sence the Iewes haue forsaken the and thou arte conuertid to the gentiles Israell verely by interpretacion is the feare or beholder of god Mathew .v. Thys none can do onles he haue a cleane and pure herte voide of malice synne So that in conclusion thou arte good by thy principal chyefe goodnes to theÌ„ that haue an vpryght conscience His qui tecto sunt corâ—e a streyght hert a mynde not bowynge downe to carnall and teÌ„porall thinges but aspiringe to heauenly and eternall thynges Nowe all that professe the name religion of thy soÌ„ne Christ are come in place of the Iewes Yet be they not all Israelites Only those that haue a pure herte are Israelites For they shall se god as he is The other for theyr wyckednesse are abiect as were the Iewes for theyr incredulitie Al are not the sede of Abraham that descended carnaly of hym But in Isaac onelye was called hys sede by promission But there is one thynge lord Roma ix that causeth me and other such weake persons as I am to doute and muse moche of ii Paral. xix Thou beynge our god and a iuste god in whose doynges none iniquitie or iniustice can be fouÌ„d that such as are wycked and most miserable sinners are most esteamed in this worlde They haue treasure at wyll and pleasure beyoÌ„de all measure All thinges prospeare here wyth theÌ„ wheÌ„ we se thy faythful and elect people wrapped in all kyndes of miserie accompted as fooles vile and abiecte yea thou puttest them to tribulation persequutioÌ„ and in opprobrie to all other Thys beynge playne before oure eyes Mei autem pene moti sunt pedes pene effussunt gressus mei causeth oure feete and treadynges all most to slyp The feete of the mind are the thoughtes and imaginations by whych it is caryed froÌ„ place to place These thoughtes and iudgementes had almost erred seynge the prosperitie of the wycked Oure treadinges were vnstedfast after the sorte of them that go vppon the
of heauen and thynke that he loueth the then as the naturall father loueth and pitieth hys sonne For euery good sonne that he loueth he wyl beate and correcte to cause hym to stande in feare of hym Nother thynke that he hath forgotten the bycause he punisheth the. For soner wyll the mother forget the chylde borne of her wombe Esaye xlix then the Lorde wyl forget those that feare hym His merciful eyes neuer departe from them When nede requireth Psalm xxx he appeareth vnto them He knoweth the weaknes of hys frayle metall wherof man is made Quoniam ipse cognouit figmentum nostrese recordatê° est quia puluis sumus He coÌ„sidereth that he is but dust made of the earth and to earth shall retourne agayne And for that he woulde haue the perfect knowledge and experience of our nature he sent downe hys sonne Iesus Christ to take vpon hym the same nature Who hath proued and sene the frailtie therof Hebre. ii he was in al thinges tempted as we are and made lyke vnto man synne ignoraunce excepted he feared the approchynge of death that was contrarye to the nature of hys fleshe and in all other our infirmities he had the experience Wherfore thinke not that he doth or wyll forget it Homo quasi herba dies eiê° sicut flos agri siâ— florebit quia spiritus per ransiet eum et non subsistet et noÌ„ cognoscet eum vltra locus ei but doth coÌ„syder that our strength is lyke the grasse Our ioly tyme is like the floure of the felde whiche beynge toutched wyth a blast of colde wynde wythereth is gone and the place where it grewe knoweth it no more All the prosperitie of thys worlde all honour ryches nobilitie yea the very lyfe of maÌ„ endureth but a whyle in coÌ„parison of eternitie and shortly after death all is put in obliuion Ezech. xxxvii The place of the soule in this world is the mortal body which after death goeth to corruptioÌ„ and is no more knowen of the soule tyll the last and general resurrection when by the almighty power of God the same body shal be ioyned to the same soule go to ioy or to peyne euerlastynge God I saye consyderynge the body of man to be fraile and subiecte to corruption his age or hys lyfe to be lyke the grasse whyche shortly wythereth also all hys prosperitie and hys glory to be as the beauty of a floure that sone fadeth awaye hath in hys godlye prescience establyshed his merciful goodnes Misericordia auteÌ„ domini ab eterno et vsque ineternum super timeÌ„ces eum to endure for euer and euer vpon them that feare hym he hathe sent downe his onely sonne to take vpon hym our mortal nature to become grasse as we are Hys godheade that is eternall is become partaker of maÌ„nes mortalitie to make man partaker of hys ioyfull immortalitie to make grasse that wyll sone wyther to endure grene and pleasaunte for euer But be not thou proud of this my soule but humble thy selfe and thanke hym of hys great grace and mercie i. Corhinth iiii Whereby thou arte that thou arte for what good thynge hast thou that thou haste not receyued it is not of thy selfe wherefore glorye not in thy selfe Osee .xiii. Thou canst worke none other but onely thy perdicion it is his grace that worketh thy saluation Exalte therfore his mercie and prayse his ryghtuousnes whyche is shewed on hys faythful seruauntes and vpon theyr chyldernes chyldren such as kepe hys couenaunt and thynke vpon his commaundementes to do them Et iusticia eius in filios filioruÌ„ His qui custodiuÌ„t pactum eius â— recordaÌ„tur preceptorâ—cius ad faciendum ea of hys mere liberalitie he promised rewardes to the fulfyllers of hys lawes Whiche of his truth iustice he wyll not fayle to perfourme but to whom only to the doers of hys commaundementes not to the onely hearers or the reasoners therof or to them which onely haue them in remembraunce Iacob .i. For such are lyke to a man that beholdeth hys bodely face in a glasse immediatlye goeth awaye and forgetteth anone what hys fashyon was But the faythfull folowers of hys preceptes are dearely beloued of him And not they onely but also their childerns chyldren the whole coÌ„gregacion of elect persons Suche as haue applyed theyr hertes to be faythfull folowers of the good steppes and example of theyr faythfull parentes Psalm Cxxviii Thys is the blessyng of God wheron Dauid speaketh that they whyche feare the Lorde shal se theyr chyldernes children and peace vpon Israell that is peace euerlasting in heauen for the rewarde of theyr good workes There can no good dede be vnrewarded Neither any sinne be lefte vnpunished For Christ the iudge of the quycke and also of the deade hath prepared hys seate Dominus in celo paâ—uit sedem suam et reâ—num ipsius omnibus dominabitur in heauen and hys kyngdome ruleth ouer all In thys seate shall he iudge euery man accordyng to his actes without hauyng respecte to any person Apo. v. To hym that sitteth on thys seate shall all creatures whyche are in heauen and on the earth and vnder the earth gyue honoure and glorie for euermore Benedicite domino â—geli eius fortes roboâ— facientes verbum cius obedientes voci sermonis eius To hym the holy angels that be myghty in streÌ„gth gyue laude and prayse they fulfyl his coÌ„mauÌ„demeÌ„t they obey the voyce of his wordes they acknowledge hym to be theyr Lorde and theyr maker and that by hym they haue all the power that they haue Benedicite domino omnes exercitus eiê° ministri eius qui facitis voluÌ„tatem etê° To hym all the hostes of heauenly spirites gyue thaÌ„kes and prayse they are his seruauntes and do his pleasure As dyd the angell that went before the children of Israel out of Egypte and went betwene them the host of Pharao Exod. xiiii whych folowed to haue destroyed theÌ„ An angel also was sent to Balaam stode in hys waye as he went wyth the Lordes of Moab Numeri xxii An angell of the Lorde iii. Regum xix ministred vnto Elias in the wyldernes Danie xiiii Dyd not an angell of the Lorde carye Abacucke the prophete by the heer of his head froÌ„ Iury to Babilon with meate and drinke for Daniel who was in the denne of the lions They are al ministring spirites sent to minister for theyr sakes which shal be heyres of saluatioÌ„ Hebre. 1 They bringe knowledge of the Lordes wyl to his faithful here vpon earth and are desirous that we shoulde as surely and obedientlye do hys sayed wyll here on earth as they do it in heaueÌ„ Benedicite domino omnia opera eius in omni loco dominationis eiê° Yea al the workes of the Lorde magnifie and speke good of the Lorde in euery place of hys dominion Hys
vnto the tyme of death and the laste ende when euery trewe labourer in thy vyneyarde shall receyue of the for hys wages a peny for hys dayes worke Math. â—â— that is the kyngdom of heauen for hys rewarde what tyme so euer he begynne to worke in thy worke as thou hast promised of thy mere liberalitie and free goodnes O mercyfull Lorde Quam multa sunt opera tua domine ommiâ— in sapientia fecisti howe noble and manifest be thy workes passynge farre the capacitie of all thy creatures to comprehende But thou ful wysely hast wrought all thynges by the same wysedome that hath bene wyth the before any thynge was created and before al tyme by the whyche thou haste numbred the sandes of the sea the dropes of the rayne and the dayes of tyme by which also thou haste measured the heyght of heauen the breadth of the earthe and the deapnesse of the sea Eccles i. Thys wysedome is thy very sonne the seconde person in trinitie i Corhin i Coloss ii he is thy power and thy wysedome in whom are hydde all the treasures of wysedome and knowledge By hym haste thou wroughte thine owne worke according to thy nature which is to haue mercye and not to shewe crueltie By hym hast thou wrought the worke of our redemption and delyuered vs from eternall dampnation And althoughe thou be sometyme angrye wyth vs for oure wyckednesse yet is it to the entent to shewe thy mercie after whiche is thy proper and naturall worke Esai xxviii Impleta est term possessione tua On thys maner doest thou fyll the earth full of thy ryches Not onely by the order and disposition of thy earthly creatures thereof but chiefelye in that thou causest man by thy helpe to leaue the inordinate loue of the worlde and the wanton pleasures therof and to become a newe man aspirynge to the heauenly thynges In thys thou causest hym to be iuste and perfectly thy possession to be of thy peculiar flocke of whyche thou takest greate cure Thou haste ordeyned thyne electe to walke and trauayle in thys greate and wyde worlde Hoc mare magnum 〈◊〉 spaciosum Illic reptilia innumerabilia animalia paâ—â—ua cum magnis whiche may wel be compared to the greate sea For as in it are innumerable thynges creapyng both greate and small beastes Euen so in thys worlde are many terrible dauÌ„gers and daungerous temptations Sometyme by flatteryng pleasures Somtyme by cruell displeasures whyche appeare therin Somtyme by prosperitie Sometyme by aduersitie Somtime by cruel manifest enemies Somtime by subteltie of false fayned frendes So that there are many mo daungers to men that lyue here on earth then be in those whyche passe ouer the seas Yet for all these fearfull daungers let the fayethfull neuer be afrayed Ibi naues per traÌ„sibuÌ„t For as the sure shyppes fliete in the sea vnder theyr sayles and passe through the stormy teÌ„pestes without drownynge so do thyne electe passe throughe the fearful perelles of all theyr enemies in this worlde by the meanes of the shyppe of thy churche and the trewe fayth therof Of whiche shyppe Christe is the sternes man the guyde and the sure ancour to be caste in all necessities Who so trusteth in hym shal be broughte to the fayre hauen of perfecte beatitude Who so kepeth hym wythin the bourdes of this faythfull shyppe neadeth not to feare the greate whales or other monstres muche terrible to shyppemen neyther yet the dreadfull dragon that sturdy stronge leuiathan whose sportynge place is in the deape of the sea Deaco iste quem formasti ad illudenduÌ„ ei Iob .xli. To whose power no power on earth may be compared For he is so madde that he feareth nothynge and is the kynge ouer al the chyldren of pryde Esay .xiiii. Luc. x. Genes iii. Thys is that lucifer whiche fel from heauen Thys is the serpent that deceyued in paradyse and brought death to al mankynde He was fyrste made by thy maiestie a bryght angel but through synne he is become a cruel deuyl And hath power through thy sufferaunce to illude to tempte and to deceyue mankynde Neuertheles when thy faythful people are penitent for theyr offeÌ„ces resist his temptations folowe thy lawes put theyr whole truste in the thy blessed soÌ„ne Iob .xi. theÌ„ do they mocke discerue him They put a ringe through his nose and boare his chaftes through with an awle and as Christ mocked him layenge an hoke for him bayted with his humanitie whiche when he thought to deuour causing hym to be put to death of the Iewes he was trypped in his owne turne takeÌ„ with the hooke of his diuinitie In lyke maner do the fayethful membres of Christ also mocke deceyue him For wheÌ„ he thinketh them surely in his daunger they turne to theyr head Christ for refuge i. Corhinth x. and by his helpe do vaÌ„quish him Great therfore good Lorde is thy mercie goodnes that sufferest not thy faythful to be teÌ„pted aboue theyr strength But in the middes of theyr temptation makest away for theÌ„ to escape out The enemy hath no power of hym self but such as thou suffrest him to haue He with al other creatures hange al vpon thy wyl and coÌ„mauÌ„demeÌ„t Omnia a te expectan vt des illis escam in tâ—pore suo dante te eis colligent Al waite on the that thou maist geue them meate in dew season wheÌ„ thou giuest it theÌ„ they gather it The meate appoynted to that serpent which deceyued Eue was earth Of the earth therfore of earthly men that loue better earthy thinges then heaueÌ„ly Genes iii. is the foode of that fierse leuiathan Such as are lefte destitute of thy grace depart froÌ„ the are lefte to be the foode of this serpent or dragon But I hertely beseche the moste merciful mightie God kepe thys dragon longe emptie Let hym not deuoure those for whose redeÌ„ption saluation thou voutchsafedest to sende thy most entierly beloued sonne to suffre death passion They haue the more pitie to great pleÌ„tie of foode of infideles Bring theÌ„ also lorde I besech the into the true fayth of thy holy churche that they may knowe the him that thou hast sent Io. x. for the saluatioÌ„ of al the world That there may be on both sortes one shepeherde one flocke and sende vs al lorde Aperiente te manuÌ„ tuaÌ„ replehuntur honitate abscondes vultuÌ„ tuum â—et turbabuntur thy merciful fauour Open thy liberal haÌ„de fyl vs all wyth thy goodnes Hyde not thy face froÌ„ vs for oure offeÌ„ces For then haue we cause of sorowe mourning coÌ„tinually No creature can lyue wtout the nourishing of corporall substauÌ„ce but must dye tourne to earth corruptioÌ„ Neither caÌ„ the soule of maÌ„ abide in lyfe spiritual with out the influence of thy grace Auferes spiritum coruÌ„â—t deficient et in pulueâ—em suum
none other but sower crabbes theyr naturall fruite onles better fruite be graffyd theron No more caÌ„ we do any good but by the graffynge of thine abundaunt grace in vs. Consider therfore good lord oure contrite hertes peniteÌ„t myndes Sed tu domine vsque quo And let it not be loÌ„ge before thou do cure vs Let it not be longe before thou mercifully do heare vs and amende vs. We doubte not also but thou that haste made oure stony hertes to be fleshye and softe wyth a wyl in vs to desyre thy grace wilt not now staye but procede further to the full perfect healinge of vs although for a seasoÌ„ thou do defer the execution of thy graciouse purpose to thintent to make vs more feruent in the pursuyte of oure requestes and that thy goodnes maye be had in more estimatioÌ„ when it coÌ„meth and the more surely and fermely holden when it is coÌ„me For surely good lorde oure nature is such that we lyttel esteme great thynges which are sone obteyned but thinges gotten wyth diffycultye we do moch set by So that yf thou shouldest at the fyrst grauÌ„te oure peticioÌ„s we woulde not depely consyder the greatnes of oure offences the hard cure of our wouÌ„des Wherfore hope biddeth vs styl to cry cal vnto the for helpe as the womaÌ„ of Canany cried styl vpoÌ„ thy soÌ„ne Christ Mathei xv for the help of her daughter and at leÌ„gth was hard to her owne coÌ„tentatioÌ„ At the lest if we knock cal styl we doute not but thou wilt graunte our desyre as the man grauÌ„ted to lend his neyghboure .iii. loues Luke â—â— who knocked faste at his dore at mydnight not onely for that he was his frynde But chiefly for his importunitie in knockinge Whyche importunitye of prayer is to the very acceptable Thou dydest promis by the mouth of thy blessyd soÌ„ne that yf we woulde knocke thou wouldest open the dore Mathei vii Yf we woulde aske we should receyue Wherfore trusting to that infallible promis we crye we knock cal to the. Yea we wil neuer cease knocking crying tyl thou lorde turne towarde vs delyuer oure soules Turne Condâ—â—teâ—e domine et â—ips animaÌ„ meaÌ„ we hertely beseche the froÌ„ thy wrath to pitye froÌ„ vengeauÌ„ce to mercye Deliuer vs froÌ„ the manifold troubles which we haue in our coÌ„scieÌ„ces â—o Titum 〈◊〉 Oh saue vs for thy mercies sake not for our merites which are none not for the workes of rightuousnes which we haue wrought But of thy high mercy thorowe the renuing of thy holy spirite Our dette is so great to the that we are neuer able to make iust recoÌ„pense Of thy meere goodnes therfore must thou acquite vs ther of Els must we lye in prison perpetually without redeÌ„ption 〈◊〉 no est in morte aut memor sit tui In inferno â—â—â—e quis â—â—nfitebitur tibi Where after oure death we caÌ„ haue no remeÌ„braunce of thy holy name for who wyll geue the thaÌ„kes beyng in hel for the manyfold benefites receyuyd of the both to thine honoure to the profyte of those that are liuyng The paynes their are so intollerable that no man can ther remeÌ„ber god confesse his faultes to hys profyte nor magnify God but curse blaspheme thorow his dolorouse payne Ecclesi xvâ— Ther is no time nor place of repeÌ„tauÌ„ce thaÌ„kfulnes but of payne tormeÌ„tes This knowyng while we are here lyuinge we coÌ„fesse before the lorde our offences beynge very sory for the coÌ„mittinge of theÌ„ Laboraui in gemsâ— meo lauabo per singulas noctes lectuÌ„ meuÌ„ lachrimis meis stratuÌ„ meum rigabo And are wery of groninge lameÌ„ting for theÌ„ euery nyght we washe our beddes water oure coutches wyth teares not opeÌ„ly weapinge as hypocrites do but in the night secretly For that we woulde not be sene and that not onely with the teares of eies but also with teares fet froÌ„ the botome of our hertes Hiâ—re iiii wyth whiche water we washe oure hertes froÌ„ al malice that we may be sauid And as we haue made our bodies seruauÌ„tes to vncleÌ„nes froÌ„ one iniquity to an other Roma vi euen so wyl we now by the helpe of thy grace geue the same body to be seruaunte vnto rightuousnesse that we may be sanctifyed In this bedde of the fleshe in the coutche of sensualitie dyd the poore soule of mankynde lye froÌ„ the fall of Adam to the coÌ„myng of Chryste syck sore wouÌ„ded But by his cominge lying in the same bedde of oure fleshy nature he healed the saide sycke soule of all her infirmityes But oure coutche lord he lay not in nor midled ther with No sparke of sensualitie no spot of synne was euer fouÌ„de in him He neuer dyd vnryght Esay iiii nother was ther euer disceptfulnes iÌ„ his mouth He left that coutch of sensualitie for vs to ly in to stryue wrastyl ther with al the dayes of our life Turbatus est pre me tore oculus meus And this causeth our countenauÌ„ce or mind to be chauÌ„ged for very inward grieff we are so troubled with oure sayd coutch of sensualitie for when we seke in it most ease and reste it tourneth after to our greatest payne and gryeffe It is a serpeÌ„t wyth a fayre face but in his tayle is hydde a sharpe venomous stynge of euerlastynge payne Thus do we consume awaye beynge veryd with so many enemyes Inuetetaui inter oeÌ„s municos meos as oure fyerse enemy the deuyl who seketh stil matter of occasioÌ„ to lay against vs. The world draweth vs to folow her delectable deceptfull vanities And the flesh ready to folow sensuality to runne headlong into al kindes of iniquity besyde the coÌ„pany of wycked people able to seduce vs from oure godly purposes These dreadfull enemyes can we neuer be able of oure selues to subdue Apoâ—aâ—â— but the noble victorious lyon of the trybe of Iuda is oure whole refuge who is coÌ„me to oure reskew and succoure He hath killed death suppressyd the deuyll and through hys grace power geuen vs power to ouercoÌ„me all oure sayde enemyes Wherfore beyng now truely peniteÌ„t for our offences fightinge vnder the baner of the merites of his passioÌ„ we wyl boldly say Disceâ—â—te a me oeÌ„s qui operamini iniquiâ—ateÌ„ quoâ—aÌ„ eâ—audiuit dominus voceÌ„ fletê° met Away froÌ„ vs al ye enemyes wycked doars for the lord hath hard the voice of oure weping Ye wicked spirites euyl lyuers that are that meÌ„bres of the deuyl auoyde ye nowe froÌ„ vs. You re great maister the prince of this world Ihon â—â— the prince of darknes is now cast out hath lost his power Although ye haue loÌ„g holdeÌ„ vs in prisoÌ„ captiuite yet are ye now ouercoÌ„me your venomous stinge pulled oute Ephes v. We that were soÌ„time darcknes are now become light in the lord who hath
discharge me of them Miâ—et mei deus secunduÌ„ magnam miseri cordiam tuam lorde according to thy great mercy For smale offences thy smale mercie suffiseth But my greate synnes require thy great mercie Et secunduÌ„ multitudinâ—m mâ—serationuÌ„ tuarum deâ—â— iniquitateÌ„ meâ—m Daâ—â—â—l ii And as myne offences are many in nombre so is there of thy mercies a greate multitude Yea they can not be nombred But of one thynge I am assured That it lieth not in mannes power so much to offende as it is in thy mercifull power to forgyue My woundes caÌ„ not be so greate and noysome but thy medicines are more preciouse and healthesome Et multum â—â—name ab iniquicatâ— ec a pet pato meo mudame Exod xix Wherfore washe me well Lorde from my wyckednes and clense me from my synne The Israelytes durste not come in thy syght beynge ones defyled wyth any vncleaÌ„nes tyll they were sanctified by wasshynge theyr bodyes and garmentes Yea the priestes amonge them also were washed and clensed or they came to thy presence for feare leste they shoulde perysh Howe much more nede theÌ„ haue I to desyre the Lorde to washe myne vncleane soule that the fylthines therof appeare no more But as clothes that are verye foule haue neade of muche and often plungynge in the water and great rubbyng so hath my soule neade of manye dewes of thy grace and many secrete drawinges to the wyth spirituall violence or euer it can be made cleane of the olde spottes that longe haue remained in it by the olde festred sores wherwith it is greuously corrupt v. The leprosy of NamaÌ„ of Syria coulde not be clensed tyll he had wasshed him seuen tymes in the ryuer of Iordayne How many waters shall I haue neade to be wasshed in or I be fayre purged of myne vncleanes Ezechi xxxvi But thy mercy Lorde is a frettinge lye a scouringe soope Thy grace maketh a stony herte to be a fleshy herte in a sturdy stomake it bredyth an huÌ„ble spirite of a fyerse lyon it maketh a meke laÌ„be as of Saull a persequutor Actu ix it made Paule an electe apostle Why then should I dispayre of thy goodnes consideringe that thy iustice willeth me to trust in the Thy promisse is to haue mercy on all those that are penitente for theyr offences Ezechiel .xviii. Marke xiii so that thou wylt no more remembre theÌ„ This promes no doubt shal stand fast and sure wheÌ„ both heauen and earth shall passe awaye Wherfore I offre now vnto thy maiestye an herte contrite sory for the wyckednesse by it conceyued wyth a body subiect to the wyth all humilitie and penitence for all the synnes by it coÌ„mitted Quoniam iniquitater meaÌ„ cognoscoâ—et pecca tum meum coraÌ„ me esemper I acknowledge my faultes and my sinne is euer before me I punysh my selfe with contrition because thou shouldest geue me grace and remission I haue it euer in remembraunce and set it vp in my sight because thou shoulded forget it and put it out of thy syght Agaynst the only against the Tibi soli pâ—ccaui â—â—luÌ„ coram te â—eci haue I synned and done euell in thy syghte in whose power it is to punysh at thy pleasure and from the can not myne offences be hydde But it is my sure hope that thou wylt forgyue me Vt iustificeris in se monibus tuis vine cum iudicaris for thyne honoures sake That all the worlde maye knowe the to be a most iust iudge in fulfyllynge that thou hast promised to me and all peniteÌ„t synnes That is to forgyue vs and to put oure synnes cleane out of thy remembraunce and in condempninge all those that obstinately remayne in theyr wyckednes Thus shalt thou vanquysh and stop the mouthes of all such as speake euyl of the saying Thou regardest not the promisse that thou haste made but arte a fyerse and a cruell iudge Considre lorde I pray the the frayll metall wherof I am made Ecce enim in iniquitaâ—â—bus conceptus sum et 〈◊〉 peccatis concepit me mater mea Beholde I was borne in wyckednes in synne hathe my mother conceyued me Thys synne is drawen froÌ„ our fyrst father Adam wher by I am made prone and ready to do al euill but feable and weake to do any good â—â—ma vii Yea I am drawen sumtyme to do that I woulde not do and to leaue vndone that I woulde do Such is the force of my natural concupisceÌ„ce but much greater lorde is the force of thy naturall propertye which is to shewe mercy when thou art humbly required Thyne honoure is more in sauynge through pytie then in condempninge by iustice for what is man that thou shouldeste shewe thy power agaynst hym Hercules beynge but a maÌ„ woulde haue taken great skorne to wrestle wyth a chylde of twelue yeares olde Muche more dishonoure were it to thy mighty maiesty to putte forth thy stronge arme against me Iob. xiii that am of no greater force then a leaf that is caryed away with euery wynde and maye well be compared to drye and withered stoble Receiue me therfore thy simple creature into thy fauoure For before the I accuse my selfe to the intent thou shouldest excuse me I shew forth my miserie because thou shouldest shewe forth thy mercye as thou hast promised and I mistrust not the perfourminge therof for neuer yet wast thou fouÌ„de vntrew in thy wordes neyther mayst thou nowe begynne at me to be vntrewe in thy promisses Ecce enim veritateÌ„ dileristi Psalme cxix Psalm cxvii Genes xxii Hebre. vi Thou haste euer loued trueth thou arte veritie it selfe all thy promises are faythfull and thy veritie endureth for euer Thou dyddest promise to Abraham to multiplie his sede as the starres of heauen and the sand vppon the sea syde whiche promise at the laste he enioyed Euen so dyddest thou promise Isaac and Iacob and hast euer ben found trew Exod. vi Thou diddest promise to Moyses to deliuer Israell by hys handes froÌ„ the bondage of the Egiptians which thou diddest perfourme and that in shewing thy mightye power many maruailes to thy greate honoure Iosue .i. Thou didist promise Iosua to be with him and to streÌ„gtheÌ„ him as thou wast with Moyses and eueÌ„ so it came to passe for he slew the inhabitantes of Canaan and deuided thy lande to thy people Israell Thou madest promise to Gedeon Iudi. vi to delyuer Israell out of the haÌ„des of the Madianites by hys handes whych also was done WheÌ„ Ezechias was sycke vnto the death iiii Reg. â— thou didist promisest hym health and to lyue yet .xv. yeares Hiere xxv this didest thou perfourme for thy names sake Thou dyddest promyse the retonrne of thy people Israell from the captiuitie of the BabiloniaÌ„s Daniel .ix. by the mouth of thy prophet Hieremie whych after the wickednes of the people
any kynde of temporal pleasure whiche be thy gyftes also but of thy lyfte hande we nothynge esteme These many tymes thou bestowest vpon thyne enemyes The other thou reseruest for thine elect to receyue after many theyr tribulations And the same Lorde I humbly beseche to kepe in store for me thy poore seruaunt Regarde not the wyckednes whiche I dayly coÌ„mitte but thyne owne goodnes whereby thou frely dischargest such as offende agaynste the. At the least beholde the merites of thy sonne Iesus Christe my God and my Sauiour Dominê° retribuet promâ— who hath made good for me that I was not able to make good my selfe He hath payed my dette And vpon my repentaunce therfore thou Lorde haste sealed myne acquittaunce The onely cause therof was thy mercie and mere liberalitie whiche as it hath bene from euerlastynge euen so wyl it endure without ende for euer Domine misericordia tua in seculum And as through thy sayed great mercie thou dyddest sende thy sonne to dye for thyne enemyes so I truste that thou wylte not leaue to saue vs that are thy faythful seruauntes Consiore I pray the that whether we be sinners or elles by thy helpe made newe men and iustified yet alwaies are we thy creatures the worke of thyne hande whyche thy worke Opera manuum tuaâ—um ne despiâ—ias we beseche the mercifully to beholde and not oure owne worke whiche we haue added therto Thy worke was made good but the workes of oure haÌ„des haue made foule that thou hast wrought Maye it therfore please thy maiestie of thyne abuÌ„daunt goodnes to take away that we haue wroughte and let nothynge remayne but that is onely of thy creation So shalte thou acknowledge vs as thyne owne receyue vs to the and cal vs to thine euerlasting glory through Christ Iesus So be it ¶ The Prophet Dauid made thys Psalme properly in the person of Christ speakyng to his heauenly father as the head of his churche The Cxxxix Psalme But it maye be applied vnto the faythfull membres of his congregation retourned to God from all euyll wayes in whiche they haue walked LOrde God almightie the creatoure and maker of all thynges whose power is an euerlasting power which shall neuer be put downe whose kyngdome endureth incorrupte for euer and thy goynge out hath bene from euerlastyng great art thou high vnmeasurable thou onely knowest the wayes of wysdome Psalm lxxix Math. v. Baruch .iii. none other is there that seketh out her pathes but thou the mightie God whiche haste founde her out wyth thy forknowledge by the same thy godly wysedome and prescience hast created al thinges accordyng to thy noble wyll and pleasure Thys thyne omnipotent power Lorde I thy poore subiect do honour and thy wonderfull wysedome I haue in great veneratioÌ„ By the one thou madest al thinges By the other thou knewest what thou woundest make longe before they were made In both these hast thou declared thy selfe to be the lyuing God and although our actes whiche be past present and to come be al open before thyn eyes and oure thoughtes manifest in the lyghte of thy diuine prescience Domine probasti me et cognouisti me yet doest thou daly search proue thine electe people Somtime by aduersitie somtime by prosperitie not for thincrease of thy knowledge but to cause vs to be knowen thereby to other Genes xxii Of thys sorte dyddest thou proue Abraham in the oblation of his sonne to the entent his obedience myghte be an example to all that shoulde come after hym â—oâ— xxiii Thus also dyddest thou proue thy seruant Iob as golde is tried by fyre in the fornaice he was fouÌ„de both faythful constaunt iust Thou knowest what meÌ„ be before thou triest them but after the tryall thou hearest them theyr prayers and alowste theyr good actes and intentions By such profe Lorde hast thou tryed me both wythin and wythout and although thorow frailtie I haue erred wanderynge a lytle froÌ„ the yet at length haue I bene found to returne agayne to the that art the perfecte way to beleue faythfully in the as in my very God to trust wholy in the and to loue the as my merciful father all throughe the gyfte of thy grace not of myne owne strength or wyl Tu cognouisti sessioâ—em meam et resurreâ—tionem mâ—am Thou knowest my downe sitting and myne vprysinge that is whether I sit or stande rise or fal whether I go forth to trauayle in any worldly busynes or els returne froÌ„ labour to take my rest thou knowest and considerest al thynges better then I do my selfe when so euer I syt restyng in synne accordyng to the miserable coÌ„dition of my nature or els aryse againe out of synne through the goodnes of thy grace al is manifest vnto the yet are al my euyl actes sone put out of thy godly remembraunce so that I acknowledge my selfe to be a synner agaynste the. Thou requirest that I shoulde accuse my selfe or euer I be iustifyed by the. Psalm Cxxvii I muste fyrste eate the breade of sorowe for that I haue so longe sitten in synne and then arte thou ready mercifully to rayse me Thou art a God in whom no ignorauÌ„ce can fal The carpeÌ„ters and masones who entende to erecte an house fyrst deuise buyld the fourme therof in theyr mynde before the foundations be layed or elles shall theyr workes sometyme be racid downe to amende that was omitted or vicious And shall I thynke the to be so ignoraunte and vndiscrete a workeman of the worke of mans bodye that thou dyddeste not in thyne eternitie conceyue and know not onely al myne actes Intellexisti cogitationes meas de longe procedynges and ende but also my thoughtes which I should at any time thinke This were as great an errour as to tâ—ynke the not to be God Since it is a parte of thy deuine nature to se thynges a farre of and to knowe my thoughtes in thy forknowledge before they come into my herte or mynde whiche who so thynketh not to be in the taketh from the in his herte a parte of thy Godheade And as the good workeman maketh hys worke perfecte and trew by his lyne and his measure so doest thou measure all my wayes that is Semitam meam et finiculum meum inuestgasti omnes vias meas preuidisti al myne actes by the lyne of myne entent conceyued in the workyng of them whiche intent is aprarent to thy Godly consyderation Nothyng can escape the vntryed neyther the dedes of thy people for to receyue therfore theyr heaueÌ„ly rewarde neyther the workes of the badde to receiue for theÌ„ dew punishment Non est sermo in lingua mea there is no worde spoken by me but it is fyrste knowen to the before it is come in to my mouth And as thy wisedome is incomprehensible in knowyng al thinges euen so is thy power ineffable in the