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
limmes nimble These are liberal and very necessary gyftes to the body But much more noble spiritually to the soule For maÌ„ lyueth not onely with material bread but also wyth the worde of God Luc. iiii Wherby the soule is made stronge and comforted agaynste al his enemyes It is able to do good and to auoyed euyll It receyueth spiritually thy blessed sonne that lyuely bread Iohn .vi. which descended froÌ„ heauen and by him receyueth after this life lyfe euerlasting in heauen By the wyne is signified the passion of thy louynge sonne oure maister Christe For whiche maÌ„ thyrsted ful sore a longe season But when the tyme determined by thy godhead was come he came suffered for our redemption He then queÌ„ched our thirst He therby made maÌ„kynde mery that before was sadde out of al coÌ„forte And where he satte in darkenes Esay .xiii. he therby receiued light He was before in captiuitie then was made fre and his raunsome payed But the frailtie of his nature is so great that onles he be styll holden holpen vp he must nedes fal againe to sin Wherfore lorde the oyle of thy grace is euer ready to annoint him therby to make him able to resiste throughe the whiche of him selfe is weake caÌ„not stande Thys oyle of gladnes this oyle of coÌ„fort springeth in thy deitie as in the head and from thence desceÌ„deth first to the manhode of Christ as froÌ„ the head to the beard Psalm Cxxxiii Psalm .xlv. Whom thou hast specially annointed aboue al other to the intent he shoulde therw t annoint al other faythful people Which are the garmeÌ„tes of Christ wheÌ„ leauing al vice they put on them the garmeÌ„t of hys faith liue according to his lawes Saturabuntur lignâ— campi et cedri libani The moisture of the oyle is of the sap wherw t the comoÌ„ sort of trees of the felde are fulfylled also the high trees of the mouÌ„t of libanê° that is aswel the comoÌ„ base sort of people as also the noble high mighty lordes princes of the worlde are replenished with this oyle of thy grace gladnes such as thy deitie hath plaÌ„ted quas plantasti pÌ„destinate to saluatioÌ„ For al other plaÌ„tes which are not of thy plaÌ„ting Mathei xv Illit aues nidificabi must be plucked vp by the rootes In these hye trees of libanê° the birdes do brede Such as are spiritual ê‘sons liue after the spirite are sucoured brought vp defeÌ„ded by the priÌ„ces nobilitie of the worlde The holy deuout persons sowe to them theyr spirituall sede and reape therfore temporal thinges necessary for theyr lyuing For who wyll mosell the mouth of the oxe that treadeth out the corne i. Corhint ix Neuertheles so many as are spiritual Deut. xv i. Timo. vi are contented wyth foode and rayment For suche of them as wyl be ryche fal into temptations snares and into many fooly she and noysome lustes whyche drawe them vnto perdition and destruction But so many as are very spiritual Herodit domus dux est eorum learn of the faucon to brede in the rocke whyche is Christe Although they haue theyr necessaries of the nobilitie for theyr trew preaching of thy worde yet do they not preach to please meÌ„ but to please and do theyr deutie to thy maiestie â— Corin. ix For wo be vnto theÌ„ yf they preache not The rocke whyche is the house of the faucon that is to say Christ is theyr leader theyr guyde and theyr gouernoure MoÌ„tes excelsi ceruis petra refugium hexina â—tis to whom onely they haue respecte To thys rocke in the mountaynes flee the hartes for succour To it fleeth the hedgehogge a beast with prickes for refuge The perfecte man and the synner that is loded wyth the prickes of synne in his conscience runne al to this rocke for succour The one to be preserued in the grace goodnes that is gyuen hym the other to discharge hym selfe on this rocke of al his burden of sinnes Esaye .xxxviii. For behynde on Christes backe doth he laye al the heauy burden of his iniquities and is then become a newe creature So sone as man is wery of his burden Christe is ready to receyue it Mathew .xi. and to ease and refreshe hym As the moone receyueth her bryghte light by the approching of the sunne Fecit luna per teÌ„pora and a gaine by the farre departyng of the sunne from her she loseth her lyghte so doth thy churche here militant and the membres therof knytte togyther in fayeth by the approchynge of the sonne of iustice thy sonne Christ Iesus and the influence of hys grace receyue lyght of trewe knowledge and power to worke wel to the example of other But yf thy grace and hys be ones wythdrawen for theyr iniquities Sol cognouit occasâ—â— suum then remayne they in darkenes not able to do or thynke any good thynge To the iuste electe people this sonne aryseth from the wicked Sapi. v. Iohn .iii. it setteth and hydeth it selfe shewynge them no lyght And why for they loue darkenes and the workes therof better then lyght Wherfore they shall seke lyghte and not fynde it The nyght and darkenes shal enuirone them Posuisti tenebras facta est nox in ipsa mouibuntur omnes bestie sylue Catuli leonis rugientes ad predam et quereÌ„ res a des esâ—am sibi wherin al the beastes of the foreste do moue The yonge lyons roring then seke theyr praye and aske theyr foode of God The wycked spirites greadely gape to deuoure the wretched synners beynge destitute of the lyghte of grace The iniquities of men are theyr mooste pleasaunte foode Neuertheles they haue no further power to tempt nor to hurt theÌ„ theÌ„ thy power Lorde doth permitte them to do For yf Sathan myght haue done his wyl on thy seruaunte Iob he had at the laste slayne and deuoured hym Luc. xxii So had he done to the apostles of thy blessed sonne So woulde he and his wycked complices destroye all mankynde were they not by thy Godlye power and wysdome restrayned Some men thou sufferest to be tempted for theyr probation and coronation Some for theyr punyshment and dampnation But specially in the nyghte where synne rayneth there oure enemye tryumpheth Oriente sole retedent et in spâ—luncis suis cuâ—abunt and in the hertes of the wycked he maketh hys denne or restynge place For where the sonne of iustice by grace doth aryse in the hertes of thy faythfull they anone departe and flee awaye Egredietur homo adopus suum et ad seruitutem suam vsque ad vesperam The man maye sauely go to hys workes and tyll the lande vnto the euenyng The faythful maye wythout daunger worke al workes by the commaunded to be done encreasynge in vertue and good lyuyng all the tyme of hys lyfe vnto the euenyng That is
the lawe of God O Most holye father of heauen the onely lyuyng God of power inestimable of wysdom incomprehensible to the be honour glorye and thaÌ„kes geueÌ„ for thy noble work in the creation of maÌ„kynde also for hys redemption out of the captiuite thraldome of the deuyl by the passion of thy most derely beloued sonne Iesus Christ The final cause wher of was to brynge hym to beatitude that is to make him haue the fruition of thi deite and ther by to tast of all kyndes of ioye in thy heauenlye mansion worlde without ende But to the atteinement therof of thy godly pleasur thou gauest hym certayne lawes to laboure and trauayle in theim in the presente pilgremage of thys lyfe Whych if he did obserue continue in theÌ„ thou didest promyse him the sayde beatitude And for good skyl lord For as man lost Paradyse and his originall iustice by disobedience and transgression of thy commaundement so was it mete that he wyllyng to recouer the same shoulde stande fast in fayth and hope of thy promises with the obedient kepynge of thy lawes after the waye and gate to the sayde heauenlye place was set open by the meane of thy blessed sonnes death and passion Wherfore wyth the Prophet Dauyd we maye well saye Bâ—â—tus vâ— qui non aâ—â—â— in concilio impioruÌ„ et in â—ea pâ—ccatoruÌ„ non sreâ—â—â—et in â—â—â—hâ—dra pestilencis non sedit that blessed is the man that goeth not in the counsayle of the vngodly or vnfaythfull personnes that standeth or aabydeth not in the waye of synners and sitteth not in the chayre or seat of pestilent and skornefull persons By fayth we beleue in the and in thy mercifull promyses by charite we worke towarde oure neyghboure accordynge as thou hast coÌ„maunded by the influeÌ„ce of thy grace we teach other truly thy lawes and godly preceptes and lyue therafter to the good example and edifyinge of other No maÌ„ lyueth wythout synne no not the chylde of one dayes age but happy blessed is he to whom thou geueste the grace not to abyde and slepe in synne but by penitence to come to a godly coÌ„uersion In the chayre of Moyses satte the Scribes and Phariseis Mathâ—â—â—â— to whome apperteyned the teachinge of the true lawe of god in stede wherof for the most part they taught theyr owne traditions But in case they preached at ony tyme truly yet was theyr euyll example of lyuinge a mockage and a pestilent infection to all the beholders thereof But what daunger then mercifull God shall they runne in whych neither by godly lyuing geue good example neither yet truly teach thy holy worde Sâ—â— in leâ—â— commi do 〈◊〉 eius â— in lege eius â—â—â—â—tabitur die at noâ—â—â— To all suche lorde we beseche the sende grace to repeÌ„t and to refourme that they haue vntruly taught and to vs sende a wil to heare and an hert to delyght in the folowinge of thy law wheÌ„ it is taught vs or wheÌ„ we reade it so that we may exercise oure selfes therin all the dayes of oure lyfe In youthe and in age In prosperitie and in aduersite The knowlege of thy lawes Psalmo .xix. bringeth vs to the knowlege of thy goodnes and of our infirmite The readyng in them doth make vs to accoÌ„pt all wordly thinges to be but vaine as they are in deade and to set all oure delyght in the consideracion of heauenly thinges which be perdurable Thy lawe is pure wythout spot and hath a secret operation to conuerte the reader therof from the euyll way wherin he walked before and teacheth him wysedome Et erit tanquaÌ„ lignum quod plantatuÌ„ est secâ— decursus aquaruÌ„ quod fructuÌ„ suum dabit in tempore suo Who so kepeth thy lawes is lyke a tree plaÌ„ted by the water side that bringeth forth his fruite in dew seasoÌ„ All trees and herbes that are planted in bareyn drye groundes be nothynge fruiteful Maye a rushe be grene wythout moysture or maye the grasse grow without water no truly Iob .viii. It is the moisture of thy grace that maketh vs fruiteful in good workes And the dewe season of our workynge is whyle we be in this present lyfe Mathei iii. The tree that briÌ„geth not forth good fruit shal be cut downe it serueth only to the fyer Marke .xi. The tree also that bringeth forthe but leaues Prouerb xi that is to saye fayre wordes without workes or els hipocritical workes onely to the showe of the worlde shal be curssed as was the figge tree that Christ cursed comming from Bethany But the kepers of thy law lorde for the fruit which they beare here in this world shal receyue the fruit of euerlasting glory in another world Ye the leaues of this tre shal not fall of For as the fruite it selfe is good that is Et fursum 〈◊〉 non deâ—â—uâ— as hys workes do profyt hys neighbour so doth his leues that is his doctrine also edifie Lyke as the snow and the rayne coÌ„myth downe from heaueÌ„ retourneth not thither again Esaiâ— â—â— but watereth the earth making it fruitful grene that it may geue corne and breade to the sower so the worde that commeth oute of the mouth of thy faythfull Et omnia quecumque â—aâ—â—â— prosperabuÌ„tur shall not retorne agayne voyde but shall accomplishe thy godly wyll And what so euer he doth shall prosper Roma viâ—â— All thynges worke for the beste vnto them that loue God But it worketh fare otherwyse wyth the vngodlye for they are like the dust which the wynde bloweth and skaterith away from the face of the grouÌ„de Non â—â—c impli non sic sed tanquaÌ„ puluis queÌ„ proucit ventus a facie 〈◊〉 They haue euer loued the worlde and the pleasure therof and that haue they inioyed whyche standeth to them in steade of a rewarde for the good deades which they haue done yf euer they dyd anye They were inconstant lyght and wauerynge wyth euery wynde of temptacion not regardinge the heaueÌ„ly thynges which are sure and permanent They were drye wythout moistur of grace bareyn of good workes wherfore lyke lyght and vnprofitable people they shall be blowne frome the lande of the that arte the lyuynge God 〈…〉 froÌ„ thy holy habitacion They are put forth of the boke of lyfe by iust reprobation and shal be blowne from thy face lorde at the last iudgemeÌ„t Mathe. â—â—v when by thy blessed sonne shal be sayd to theÌ„ Depart froÌ„ me ye cursed into euerlasting fyer Ideo non resurgde impii in iudicio nâ—que peccatores in congregatione iustorum Thys iudgemeÌ„t shal be so terrible that the vngodly shal not be able to stand ther in nether the sinners in the congregacioÌ„ of the rightuous True it is and we do beleue that al thy resonable creatures shall at that generall daye aryse i. Corin. xv both bodyes soules Ezechiel .vii. then
to receyue according to theyr deades but after diuers fashions i. Corinth vi The rightuous to be as iudges to the other the sinners to bee iudged the electe to the perfection of their glorye i. Tessalo iiii the soules beynge then vnit to their bodies The vngodly to theyr greter pain both of soules and bodyes At which greate and dreadful daye the sinners shal be seuered from the iust and shal be set the one on the ryght hande Mathew xxv the other on the left hand of thi victorious soÌ„ne as the shepherd doth disseuer his shepe from his goates And by good reason for as there is no match betwene lyght and darkenes ii Corinth vi no more is ther any equal match in company betwene the righteous and the vngodly QuoniaÌ„ nouit dominê° viam iustorum et iteâ— impiorum peribit The way of the iust is knowne to the Lorde and wel alowed of the. Wherfore to Moyses thou saidest I know the by name Exodus .xxx. Ieremy .i. Euen so diddest thou knowe Hieremy thy Prophet before he was begotten or borne And all by thy Godly approbation In lyke maner dost thou knowe the dayes of the godly and elect Psalmo xxxvii And ther inheritance shal endure for euer The other that is the vngodly thou knowest not Math. xxv nomore then thou knewest the fyue folyshe Virgyns which wer vnprouided of oyle in their lampes against the commyng of the brydgrome Thou knowest them not to their comforte or election but to theyr reprobatioÌ„ Wherfore they were shut furth of the gates of glory and departed with the workers of iniquitie whose waye is the way of death and damnation From this paynful way saue vs good Lorde and make vs to be as the fruitful trees planted by the water syde for thy blessed sonnes sake who to saue vs suffered bitter passion and deathe To whom be laude and prayse for euer Amen ¶ The Prophet Dauyd in the person of the faythful congregation which are penitent for their offences made this Psalme Psalme .vi. Domine ne in futore And declaryng his infirmitie and contricion desireth remission of his sinnes Apoca. â—i O God almyghtie Lord of heaueÌ„ and earth from whoÌ„ nothyng can be hyd or kept secret Lorde that searchest the hertes and raynes that is the thoughtes delectations of al men WheÌ„ I remeÌ„ber thi iustice in iudgement I tremble and quake for feare coÌ„sidering the burdeÌ„ weyghte and filthines of synne to be so great that for one proud thought a great noÌ„ber of Aungels fell from heauen to perpetuall payne Geâ—os â—â— For breakyng thy commauÌ„demeÌ„t Adam and his wyfe were expelled out of Paradise and purchased death to al their posterite Rome â—i xvâ— The yerth also was not able to beare the burtheÌ„ of Corah Dathan and Abyram but for theyr rebellion against the and thy seruauÌ„t Moyses and Aaron It opened and swalowed theÌ„ vp quycke wyth theyr adherentes For the synne of Dauid and for that he of a pride noÌ„bred or mustred his people puttyng trust in the multitude of them rather then in the that art the liuing God ii Reg. xâ—iiii there died of the pestileÌ„ce in Israel .lxx. thousand people within .iii. dayes This coÌ„sidered what creature liuyng can but tremble and feare Seyng that our sinnes now daily are no lesse in numbre and in haynowsnes then were theyrs but rather mooe greater And remedy haue we none but to flye from thy wrath into the bosome of thy most dearely beloued soÌ„ne Iesus Christ making him a bulworke and a shilde of defence betwene thyne anger and our offences Most humbly besechyng the for his sake and for the bitter paynes that he suffred for our redemption to be merciful vnto vs And not to rebuke vs in thine anger Domine ne in furorâ— tuo arguas me neque in ira tua corripias me nor to chasten vs in thyne heauy displeasure Let not thy sentence of euerlastyng damnation take place whyche thou gauest agaynst Adam and all his posteritie for his disobedience Thou art meke gentyl and longe sufferyng of thy selfe It is our greuous offences heaped together one vpon another that prouoke the to angre Not that thou art angry or furyous thy selfe but we felyng thy dreadful iudgemeÌ„t vpoÌ„ vs geueÌ„ to paine euerlasting or thy heauy haÌ„d in punishyng vs here in this worlde iudge the to be angry in the pronunciation of that sore seÌ„tence and in the execution of the same we speke and iudge of the after the sorte as wee that are worldely do speake and iudge one of vs by an other And with such wordes as we declare oure owne passions and affectioÌ„s we also declare the contentes of oure hertes vnto the Lorde desiryng the not to punysh vs in the rygour of thy iustice but after the swetenes of thy mercye to haue pitie vpon vs. Apoca. vi Elles shal we in that terrible day desire mountaynes and rockes to fal vpon vs to hyde vs from the face of hym that sitteth in the throne of iudgement froÌ„ the wrath of the lambe Whose wrath we are well assured wil not be then aswaged by any peticion of frindes â—ophony i. Nether shall syluer or golde be able to deliuer vs in that wrothful daye Wherefore we acknowledgyng our offences humbly desire the merciful father to haue compassioÌ„ vpon vs and to consider the weakenes and imbesilitie of our nature Aâ—â—set ete mei domine quontem infirmus suÌ„ which nature is wounded in al her powers with the dartes of concupicence Where through we are prone and redy to all vice feble to resist tentation and vnable of our selfes to aryse â—â—tio â—ue domine quoniam conturbata sunt omnia ossa mea beyng once drowned in the filthy myre of synne It is thou Lord thy blessed sonne that must heale our infirmities for al our bones are vered The strength that we haue is not able to withstande the temptations of our stiffe and sturdy enemye â—aâ—â—w xliii Thy soÌ„ne Chryst must reach vs his hande as he dyd to Peter walkynge on the water when he was in perel of drownyng TheÌ„ shall we haue strength to aryse hys Passion is our medicine and health Thy grace and his ar all the remedies in our infirmities Et anima mea turbaâ—a est valde Our soules that is our reason and our conscience are troubled through the multitude of our synnes which trouble surely is not small For we fynde an other lawe in oure meÌ„bres stryuinge wyth the law of oure mynd Roma vii subduynge vs vnto the lawe of sinne which is in our meÌ„bres We are al carnal sold vnder sinne So that what we should would do that we do not but what we sholde not and woulde not that we do And why Truely for the in vs that is in oure fleshe dwelleth no goodnes The crabbe tree can bring forth
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
he that is most iust had neade to haue his feete that is his fleshly concupisceÌ„ce washed therwyth â—ohn xiiâ— In figure wherof to teach them also humilitie thy sonne Christ washed the feet of his apostles And likewise he must do with vs to the inteÌ„t the nettes trappes that the deuyll hath set in our heeles that is in the fleshe through concupiscence myght be ouerthrowen broken and we not entangled wyth them at the latter daye â—ui contiâ—unt in virâ—te â—â—a etâ—â— muâ—â—ituâ—ine diuinarum suatuÌ„ storiantur Iâ—cob .i. whych daye shal be terrible to those that put there truste in theyr goodes and boast them selfe in the multitude of theyr ryches They are resembled to the freshe floure that kepeth his pleasaunt coloure and sauoure for a short space but the heat of the sunne maketh it to wither his beauty to perysh and the floure to fall away EueÌ„ so is it of all such as put theyr confidence in their riches They shall peryshe together wyth there great aboundaunce Their goodes may serue theÌ„ here for theyr profite but then can they serue theÌ„ to no purpose No man can with money Frater non redâ—â—it redimet homo non dabit deo placationeÌ„ suaÌ„ et precium redemptionis anime sue saue his brother from deathe or from dampnacion no not the moste holy iust man that lyueth nor make a grement wyth God offeringe great gyftes for the redemptioÌ„ of hys soule for neyther death nor hell wyll be intreated for any golde The wrathe of God wyll not be asswaged that day wyth gyftes Sopho. i Whether can the soule of man be valued with money The price of it is very great only the death of thy sonne was the redemption ther of Whych pryse if it wyll not serue the wicked for that they end in synne he wyl not paye for them by dyenge agayne for theyr redemptioÌ„ but shal leaue them to be tormented for euer Et laborabit ineternuÌ„ viuet adhuc in finem Theyr bodyes shall dye the corporal death but the soules shall lyue in coÌ„tynual fyre and payne wythout ende beynge at the generall day of iudgemeÌ„t vnited to the same bodyes and suffer euer after together Apo. ix They shal then desyre to dye shall not fynde death They shall haue theyr parte in the lake whych burneth wyth fyre brimstone which is the seconde death Ryght sore and terrible is this payne can with no tongue be expressed Mad therfore are al men Apoca. xxi and merueylously blynded that wyl more regard smal pleasure here then greate paynes there Or more esteame temporal ioyes for a season then the heauenly ioyes that are euer permanent But the worldly people are sore blynded in one thynge They se the wise man and the foole dye one kinde of temporall deathe Sapi. vii they perceyue that all men haue one entraunce into lyfe and one goyng out in like maner Wherfore they iudging al thinges carnally consyder not that foloweth that is after death the one to go to glory the other to paine none of them both shall carye they re ryches wyth them Eâ— relinqueÌ„t alienis diuitias suaâ— but leaue it here to straungers they know not to whom Yea all though they leaue them to theyr owne chyldren that be wycked as theyr fathers were they do leaue them to straungers for that they can nothynge helpe theyr fathers there wyth For the parable of the man that was robbed and wouÌ„ded in the way as he wente froÌ„ Hierusalem to Hierico Luke i declareth playnlye that none be oure neighboures or frendes but those that do vs good which after the death of the wycked person none can do to hym nother brother nor sonne frende nor kynsmaÌ„ Therfore all such mennes godes are left to straungers But the wyse men doo make frendes therwith while they are in this present lyfe Luke .xviii. as the wycked seruaunte dyd that they may haue frendes to receaue theÌ„ into euerlasting tabernacles when they are departed from hence Prouerb vi The littel Emmet hath learned to gather hir food in haruest that shall serue her in the wynter and men that haue reason are so assotted that they prouide not here for that shall serue them in winter that is in the last day of iudgemeÌ„t How fond are they that maye and yet wyll not so laye it vp here in the handes of Chryste the sure treasure house that is in the handes of the poore that they may be sure to fynde it agayne with great gayne when they are departed out of this worlde They shal lay vp in store i. Timo. vi temporall thinges and receaue againe eternal If they would be rich in good workes and ready to geue and distribute they should lay vp in store for them selues a good foundacion agaynst the tyme to come that they myghte obtayne euerlastyng lyfe But the folysh sort of people are more desyrous of honourable fame to remayne to their succession then to haue heauen after this lyfe Et sepulchra coâ—uÌ„ domus coruÌ„ in eternuÌ„ â–ª tabernacula coruÌ„ in progenie progenie vocauerunt nomina sua in terris .. They make theÌ„ costly pleasaunt and substantial tombes to be theyr houses as though they shoulde dwell in them for euer whyche are a memorial of them to their posteritie Yea their names and actes are engraued theron with solempne Epitaphes Some haue made cities and townes and called them by theyr names ii Reg. xviii to augment theyr glory as Absolom raised vp a pyllar to kepe hys name in remeÌ„braunce because he had no children and called it after hys owne name AbsoloÌ„s pyllare By these meanes they acquire to them a fame theyr soules burnynge continually in hell Hiete xvii Their names be written in the worlde as becommeth worldly people to haue but theyr names are cleane put forthe of the boke of lyfe Et homo in honore noÌ„ commorabitur assimilatus est iumentis ad equatus est eis How can these men be well esteamed of the wyse theyr honoure can not endure but they are compared to brute beastes and become lyke vnto them They were naturally made to the Image of god toutchyng the soule and the qualities ther of but now they haue made them selues by folowyng carnalitye to be lyke beastes Yea the very vilest and cruelist beastes that are As to swyn for fylthy lyinge in synne to asses for ther folly to beares for ther crueltie to fores for their craft and subtilty to horses for their inordinate desire of the pleasures of the fleshe O lorde how vnlyke is thys there facion to thy noble creation of man Hec est via insipientie câ—ruÌ„ â–ª et post eos iurta os coruÌ„ curreÌ„t semper How great folyshnes is thys waye of theyrs And yet theyr posteritie prayse it with theyr mouth and folowe the steppes Prouer xvii in which they sawe
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
the holy gost world without ende ¶ The prophet Dauid beholdynge the fall of Adam beynge for synne caste oute of Paradise The Cii Psalme and his sorowfull penaunce made after to God therfore set forth this psalme of penaunce in the person of AdaÌ„ mete to be sayd by all his posteritie that are penitent inwardly for theyr offences to his hyghnes coÌ„mitted and desyre to be restored to the fauoure of God whych through synne they haue lost O moste blessed father of heauen the fouÌ„tayne of al grace and goodnes Ephes ii â—mans .x. that art rych in mercie and plentifull in geueyng the same to al that faythfully cal vpon thy name lorde that haueuyng a sonne no lesse rich in powre wisdome knoledge and mercy theÌ„ thou art thy selfe didest not spare to seÌ„d hym from thy heaueÌ„ly palaice downe to the earth eueÌ„ into the wombe of a virgin for the saluacion of mankynd to declare thyne abouÌ„dauÌ„t loue towardes vs thou didest make him pore whiche before was riche Corin. viii to the intent that we whyche before were very poore should by hys pouertie be made ryche that he who before was all one wyth the in thi diuine substaÌ„ce might now be made one with vs that are membres of the body wherof he is the head Domine exaudi oratiâ—nem meam et clamor deus ad te ueniat HarkeÌ„ good lord geue eare vnto my praier Let my cry and hertie peticion ascende vp before the sight of thy maiestie The comyng of thy mercifull soÌ„ne did make me veri rich But the vilenes of myne owne actes hath cast me downe and made me veri pore and miserable The greatnes of mine offences hathe caused the to tourne awaie thi face from me withdrawing thi grace whiche was the cause of al my good wyl good workes Thou caÌ„st fynde no good thing in me worthy of thy fauour Wherfore Lorde beholde the face of Christe thy dearly beloued sonne my brother my mediatour For his sake geue me that which of my selfe I am much vnworthi to obteine of the. Ne abscondas faciem tuam a me In die tribulationis mee inclina ad me aurè â—uam Shewe thy delectable couÌ„tenaunce vnto me Loke on me with thy pitiful eie And in the time of my trouble encline thyne eare to me I am neuer withoute trouble Myne olde enimies daylye assaulte and ver me Wherefore I wyll not cease daylye to call vppon the. But specially at the hour of my death Lord heare me and defend me at whych tyme my sayd enimies wyll most busilye inuade me Roman ii Indignacion wrath tribulacion and anguishe shall then come vpon the soule of euery man that doth euyl Before that troublous tyme lord heare me But wyth which of thine eares With the eare of thy iustice No I besech the. For that eare must hear myne accusers to my condemnation My prayer must be hard by thyne ear of mercy from whense coÌ„meth forgeuenes to those that are gilty so that penitence folowe the iniquitie Wyth this eare Inquacumque die innocauero te uelociter exaudi me Isaye heare me when I call vnto the and that with spede So that accordynge to the greatnes and multitude of my tribulations maye be the spedye receiuing of my peticion Which shal not be to craue of the aboundauÌ„ce of earthlye goodes aboue that honest necessitie dooth require But the abundaunce of thy grace in this lyfe and for thy glorye euerlastinge in another life This hast thou of thy mere liberalitie promised to graunt to all that in stedfast fayth call vppon the. Iaco. i This hastie callyng vpon the doste thou delite in Esaye .lviii. and as thy prophet Esay sayth thou art as redye to answere me as I am redy to cal vnto the. Wherfore make spede in hearynge as I am dryuen by necessitye to be hastye in callynge considering the short tyme of myne abidyng in thys worlde Thou diddest indue man in his creation with immortalitie but synne brought in death to al that bere lyfe Consumpti sunt sicut fuinâ—dies mei so that my dayes are consumed awaye lyke smoke Age ouertaketh youth before I am aware of him youth stealeth from me preuely as the smoke doth vanysh away after it is once out of the chymney Yea many tymes before age coÌ„meth death priuely woundeth keaping none order in his arresting but al according to the time onely to the before knowne Iob .ix. Thus my time passeth away more swyftly then a runner or then a ship that is good vnder sayle and as an Egle that hasteth to get his pray For this cause I haue more neade of thy spedi helpe Also my bones are brent vp as it were a fyre brand Ossa mea quasi frira contabuerunt or as meat ouer dried that sticketh to the friyng panne As my bones do sustayne or vpholde the flesh of my body so do the powres of the soule susteine the soule Which beyng moysted and mayntained by the fat moysture of thy grace are liuelye and quicke able to work acceptably But thy grace being once with drawne all remayneth drye burned to the panne Thei haue no powre of them selues to worke any good worke or to thynke any good thought And if that whiche is of most force in me be of so small force efficasie Alas in what case then is the corrupt flesh bred naturally in concupisceÌ„ce What goodnes caÌ„ we loke to fynd therin of it selfe more then we would loke for a throne to brynge furthe pleasaunt apples Percussus sum quasi tenum et arefactum est cor meum Ful well may mankynd be like ned to grasse For so loÌ„g as he through thy grace worketh the workes of iustice so long is he grene florishing and liuely But so sone as sinne which is the sythe or sickle of our enemy the deuyl doth cut of the grasse by the roote causyng man to fall from the obedience dewe vnto thy maiestie and from thy lawes he theÌ„ waxeth dry withered and with euery temptation falleth from vice to vice and becommeth very barreÌ„ of good workes The cause is for that wheÌ„ maÌ„ leauith the fouÌ„datioÌ„ which should be his norishyng his strength and his life he must nedes consume wast and dry Quia oblitus sum coÌ„medere panem meum I haue left thy holy word and commaundemeÌ„tes which are as bread to the soule geuing nutriture and moysture by fayth and charite and haue eaten of the fruit of the tree which thou forbadest me I haue with our father Adam folowed the illusion of the serpent and tasted of sinne Wherfore my leaues wyther my fruyt is destroied Ecclesi vi and I am left as a dry and a barreÌ„ tre without any goodnes Wherfore I left the liuely food of thi holy word that semed bitter at the first tast and in steade therof receiued swete poysen that is death of both bodye and soule throughe the desolation of
synne The voyce of thy terrible sentence geuen to all mankynd for his transgression caused me to lament mourne and to grone for feare therof so that my bones wyll scarse cleaue to my flesh A voce gemitê° met uix ossibê° heret pellis mea Thy displesure defaceth al my strength and al my powre I haue no comfort nor ioy of any thing that I was wont to haue comfort of But lyke the Pellicane I draw me to solitary places Similis factus sum pellicano solitudinis bewayling the euyl which I haue done against thi highnes The Pellicane as some reporte kylleth her owne byrdes For which vnnatural act she mourneth .iii. daies after then with her beke plucketh away the flesh of her owne brest tyl it blede whych bloude she letteth droppe vpon her dead birdes With the heat wherof they reuiue agayn Thus do I lord wyth my birdes that is with the good workes whych by thy grace I haue brought furthe my synne afterward commytted hath caused theim to be dead and of no valure But yet by peniteÌ„ce and humble praier for thi grace which commeth of grace the sayed dead workes are quickened agayne receiue their pristine force Job iii This thinge to bring better to passe I learnyng of the Pellicane do a voyd the companye of worldlye people which should draw me backe from my good purpose I banysh also from myn hert or mynd all delightes all pleasures the troble also of worldly busines desyryng quietnes in body and mynde Our fyrst father Adam was a PellicaÌ„ toutching some part of that birdes properties For through his dissobedience he slewe all his birdes that is all vs that came of his progenie in whiche death we had still remained had not one other gentle louyng and natural Pellicane thy blessed sonne Iesus Chryst shed hys bloud for our viuication wherby he hath restored vs to thi fauour mercy through the sacrameÌ„te of baptisme through the hertie repentaunce and quickned vs agayne who were before dead in synne He sleyth and caÌ„ rayse agayne Deute xxxii He striketh and after healeth as he dyd Paul in his persecution Howe much therefore are we bound to his grace that without any of our deseruynges willingly offred hym self to the death for our redemptioÌ„ and to thi maiestie also Who diddest not spare thyne onelye begotten sonne but of thy pure pitie sendest him doune to suffre all opprobry and vile death on the crosse for our sakes Wherfor I am much ashamed to hold vp myne eyes to heauen towarde thy hyghnes beyng so vnkynd to the agayne so many wayes Shame causeth me to withdrawe me from al coÌ„pany as doth the nyght crow or the shricke oule Factus sum quasi â—ubo solitudinum to olde for letten houses sekyng my food out of al lyght and sight of men And if I could I would also hyde me from the as dyd Adam when he had trespased against the in paradise Genes .iii. I loued the workes of darkenes therfore I fled froÌ„ the lyght of the bryghte sonne of iustice For this cause do I sygh sorowe and bewayle my wretchednes So that I can take no slepe in the nyght Vigilaui factus sum sicut passet solitarius ie tecto Tota die exprobrabaÌ„t mihi intenici mei Et qui laudabant me aduersum me iurabaÌ„t I mourne as doth the sparrow that sitteth alone vnder the eues of the house wantyng her comforte And to augment my griefe myne enemyes reuile me al the day long with open rebukes and slanders Agayn my fayned fryndes laugh me to scorne and are sworne together against me Many geue me fayre wordes and yet intend my distruction As dyd the Pharises and the Herodians to thy blessed sonne Christ Mathew .xxiiii. when they sayed vnto him they knewe hym to be true and to teache the waye of God truly Wherfore thei wold know his mynd whether it were lauful to pay tribute vnto Ceasar Thei praised hym first but that was to trap hym in his answer by the liberal shewyng of his mynde Such false fained frendes are more dangerous and also more odible then open enemyes Esai iii. But both these sortes are a plage sente vnto me for mine iniquities I am neuer quiet but in coÌ„tinual feare Quia cinete tanquam palem maÌ„ducabam I eate ashes with my bread that is I consider that I was made of yearth and there vnto I shall returne In the bitternes of suche thoughtes I eate my breade and I myngle my drynke with the teares that fall from myne eyes and all because I perceiue the to be angry wyth me Et potum meum cum â—leru miscebam Knowyng that at the tyme of thy commyng to the dredful general iudgemente the storme of thyne indignation shall go furthe and shall fall doune vpoÌ„ the heades of the vngodly A facie ite indignacionis tue Iermie xxiii Quia eleuasti me et elisisti me Thou hast lyfted me vp of a great hyght in that thou madest me lyke vnto thyn image toutching my reasonable soule hast geuen me power by thi grace to inherit the euerlastyng ioyes of heauen bothe body and soule if I did liue here after thy commaundementes What greater gyft canst thou gyue me Lorde then to haue the fruition of the that art al in all thynges Howe canst thou lyfte me hygher then to eternall beatitude But then alas Sapien. ix thou hast letten me fall doune agayne For thou hast ioyned my noble soule with an earthli heauye and a frayle bodye the weight and burden wherof draweth doune my mynde and hert from the consideration of thi goodnes and from wel doyng vnto al kindes of vices and to the regardyng of temporall thynges accordyng to his nature The earthly mansion kepeth downe the vnderstandyng Iob .xxx. Thus settyng me vp as it were aboue the wynd thou hast geueÌ„ me a very great fal I am in creation aboue al other kind of earthly creatures and almost equal with angels But beyng in this estate thou hast knyt a knot there to that for breakyng the lest of thy commaundementes I shal suffre dampnatioÌ„ So that with out thi continual mercye and helpe I am in far worse case herein then any brute brast whose life or soule dieth with the body And what is the time of the abydyng of mankynde in this worlde Of truthe but shorte All though we haue not the grace earnestly to thinke theron My daies passe awaye lyke a shaddowe and I am withered like grasse GrauÌ„t me therfore Lorde Dies mei sicut vmbra declinauerunt et ego sicut fenum atui that in the shadowe of this lyfe I may haue grace to se light I meane to haue knowledge of the of thy wayes and of thy holy worde Psalm C.xviii Which geueth light vnderstandyng vnto babes For after this lyfe ther is no place nor tyme left of repentauÌ„ce and sence my
to know the as their Lord and creatour Mathe. xxiii and thi sonne as their redemer and that with a great louyng affectioÌ„ as the henne calleth her chickens to crepe vnder her winges but she refused the. She wold not answer vnto thy call She folowed straung Gods She did not work accordyng to thy lawes But thy second Ierusalem thy holy churche our mother gathered of thy faythfull beleuers doth answer Lorde vnto thy call Respondit ei Thou sendest the dewes of thy grace vppon vs and we brynge furth the fruit of good workes to thyne honour and the helpe of our neighbours But whereby els Lord In via fortitudinis sue but in the power strength of thy grace not of our owne power nether for any our merites but frely of thy gyft We kept thy lawes through thy myght not of our infirmitie which of it selfe is stroÌ„g to nothing but to sinne Paucitatem dierum meorum nuncia mihi This thy churche desireth to knowe howe long it shal abyde here in this worlde sufferynge greate tribulation and temporal afflictions by antichrist and his complices the enemyes of thy fayth To whom thou hast made answere by the mouth of thy blessed sonne that thy power and his assisteÌ„ce shal be with her vnto the ende of the world but she and her chyldren beynge desirous wythe thine apostle Paul to be losed and to be with the and thy soÌ„ne Chryst Philip. i knowyng surely that if this earthly mansion wherin they now dwel were destroyed that thei haue a buyldyng ordayned of the for them ii Corhi v an habitacion not made with handes but eternall in heauen They I say accoÌ„pte all the tyme froÌ„ Adam vnto the ende of the world to be a short tyme as it is in dede to be compared to eternitie It is as a droppe of water is in comparison of the sea Ne reuoces me in dimiâ—io dierum incorum The desyre of thy syght in this ioyful eternitie causeth al vs that are her childreÌ„ to desire the to bryng vs to the ende of this short tyme of the abyding in this world tyll that houre to continue thy grace and louyng fauoure vnto vs and not to leaue vs at any tyme in the mydle of our age But bryng all our tyme by thy gratious assistaunce to an ende that after oure shorte temporal dayes In generatione et generationem anni tui we may se thyne eternall yeres which indure through all generations Al tymes passe away quickly but eternitie abideth for euer This must of reason be true for eternitie is thi very substaunce which suffreth no mutabilitie but abydeth euer wythout alteration Whiche substaunce whoso seketh to knowe it is the same that it is Exod. iii. Wherfore to Moyses desirynge when thou sendest hym to the Israelites to knowe thi name that he myght declare it vnto them thou diddest answer hym that thou art euen the same whiche thou arte Initio tu domine terraÌ„ fundasti opera manuum tuarum sunt celi that is thy name Thou wast before the erth was made Thou Lord hast layd the fouÌ„dation thereof and the heauens are the worke of thy handes thy word made them thy handes that is thi powre created theÌ„ Ipsi peribunt .ii. Peter .iii. Luke .xxi. and al they shall perysh The earth and al creatures here in this base region shall at the last perishe by fyre The heauens shall also peryshe not in substance but in that they shall leaue theyr mocions and naturall operations For there shal be no nede of the vse or seruyce of theim when the numbre of thyne elect shal be fulfylled for whom they were made The bodies also of thy reasonable creatures shall perish and shal be raysed againe cleane of another sort so that all thynges shall peryshe accordyng to thy godlye institution The order and fashyon wherof to vs is vnknowne But thou Lorde Tu autem permanes et omnes quasi uestimentum atterentur shalte endure in thy glorye euerlasting almyghtie eternall and omnipotent God hauyng knowledg of all power to doo al thynges they shall waxe olde and weare as dooth a garment And as a vesture shalt thou chaunge them and they shal be chaunged As clothes are a garmeÌ„t to couer the body Et sicut pallium mutabis eos mutabuÌ„tur so are the bodyes garmeÌ„tes to the soules Thys garment of the body wyl in short space weare away perish shal be chauÌ„ged froÌ„ corporal to spiritual i. Cori. xv froÌ„ mortalitie to immortalitie But the soule being made lyke thine image touching the spiritual qualities of theÌ„ Tu autem idem ipse es ei anni tui non deficient shal remayne as meÌ„bres of the of thy soÌ„ne that is theyr head That is to say as thou lord art immortal and inuisible and abydest styl the same which thou wast in the beginnyng and as thy yeares shall not fayle but abyde eternall so shall the soules of thyne elect enioye pleasaunt immortalitie The soules of the wycked be also immortal but in paine Thy louers and seruauÌ„tes shal be immortall in ioye and felicitie The risyng of thy sonne Iesus Chryst their heade from death to lyfe euerlastyng is an assured token of their resurrection at the last daye to ioye euerlastyng Filii scruotum tuoruÌ„ habitabunt et semen eorum ante faciem tuaÌ„ permanebit And the chyldren of thy seruauntes shall continue and their sede shall prosper in thy syght Thy seruauntes were the prophetes and the Apostles of thy sonne Chryst of whom al that sence their time haue bene faithful haue bene engendered throughe fayth by their holye preachyng whyche chyldren with their fathers the Apostles abyde fast in the hope of thy promises to receyue at the last ioye euerlastynge and why truely for their sede that is theyr faythful workes are alowed of thy maiestie The barren tree is not alowed of the but the fruitfull Ioseph the sonne and the good seede of Jacob went before his father into Egipt Denai xiv to prepare for hym by thy prouidence all that should serue for the auauncemeÌ„t of hym and his succession So Lord we besech the sende vs thy grace that we may so sowe the sede of our good workes in this worlde that they may declare vs to be thy faithful seruauntes and that they maye be acceptable frut in thy sight for that thei are planted in fayth for whych thou hast prepared a place for vs in heauen where thou abidest styll as thou arte wyth thy blessed sonne and the holye spirit proceadyng from you both in euerlastyng beatitude worlde wythout ende ¶ The prophet exhorteth euerye faythfull person to geue prayses and thankes to Christ for the manifold benefites of hym receaued The Liii Psalme PRayse the Lorde o my soule Benedit anima mea dominum et omnia in teriora mea nomen sanctum eius and all that
is within me prayse his holye name Enforce the with al thi strength to deuyse and to set furth hys noble praises Thou hast within the many goodly gyftes of nature and of grace which geue the occasion neuer to cease from geuyng thankes and speakyng of prayses Benedic anima mea dominum et noli oblinisci omnes retributiones eius Forget not these benificial gyftes which he hath geuē the. For of forgetfulnes commeth vntankfulnes whyche vnkyndnes maketh the not worthy to enioye that is frely geuen the. Consider my soule first the bare and miserable estate wherein thou wast broughte by synne Thou wast the enemy of God Qui propiciatur omnibus iniquitatibus tui◠the bondseruaunt of the deuyl and subiect to death euerlastyng From these hath thy mercifull brother Iesus Chryst beyng both God and man deliuered the satisfiyng for thy synne through his vile death and paynfull passion What more loue coulde he shew to the then to dye for the wherby he driueth away thyne offences as the wynde doth the cloudes and thy synnes as the mystes Esaye xliiii If thou set before thyne eyes the multitude and abhomination of thine owne sinnes then shalt thou also behold the benefites and the goodnes of thy redemer Euery synne hath death annexed as stipend Rmans vt wherfore so oft as thou offēdest remembre no lesse but that so oft he geueth the a newe life vpō thine hūble and hertie penaunce Gyue hym therefore the sacrifice of praises and glorifye him for therin he deliteth not for his profyte but for thyne not for that he is anye thynge thereby auaunced But that doing thi dutie by faith thou mayst be made partaker of ioye euerlastyng with hym Agayne after that he hath forgeuen the thy synnes yet remayne there in thy weke fleshe many perturbations manye redye inclinations to synne and no powre to do good Many perilles through violēt temptations and pleasaunt suggestions yea and many concupiscences which drawe toward eternal death But al these sores and infirmities the good Samaritane Christ expelleth through the preparaciō of his grace and geueth health by the vertue of his passion with the medicine of Baptisme and penaunce Et sanar omnes infirmitates tuas No soore is vncurable but when thou refusest to shewe thy gryfe and to receiue his salue Sometyme thy festred olde sore requireth sharpe incision or a bytyng corsyfe that is thyne accustomed synne wyl not be refrayned onles he violentlye scourge the wyth syckenesses losse of goodes losse of wyfe chyldren faythful seruauntes or by many other tribulations and persecutiōs Yet I say refuse not hys hand though it seme heauye to the at the fyrst for all is for thy health and welth Thynk that if he loued not the he would not chasten the but leaue the to syncke in thyne owne synne to thyne vtter losse both of bodye and soule But he hath saued thy lyfe from euerlasting destructiō Hui redimit de interitu vitam tuam Roman .iiii. He hath redemed the with his precious bloude He dyed for thy synnes and rose agayn for thy iustification Loue hym therefore my soule and magnifie him all the dayes of thy lyfe Put thyne hole affiance in him and feare no violence of enemies For although thei assault the yet can they not vanquyshe the. For he that throughe his greate mercy and louyng kyndnes hath geuen the powre by hym to vanquish thine enemyes Qui coronat te in misericordia et miserationibus wyl not fayle after thy fyght and victory to rewarde the with a crowne of ioye and immortalitie i Corhin xv When death thy last and fierse enemy shal be ouercome then shalte thou as a ruler or prince receiue thy sayde croune or garlande Thē shal al thy desires be satisfied with good thynges thou shalt be admitted to the ioyfull company of saintes in the heauenli Hierusalem Qui replet in bonis de sidetium tuum there to haue more ioye and comforte then thy herte can wishe When the glory of the Lorde shall appeare then shalt thou be fully satisfied to thyne assured contentation His countenaunce shall replenysh the with all ioye Wherfore my soule Psal xvii Psalm .xvi. while thou art in this present lyfe ioyned with the frayle and heuy carkas geue thankes louinglye to thy gentle redemer for his vnspeakable kyndnes His grace is redy at hande at thy call Fyght therfore mightely agaynst al synful concupiscences and vices Put of the olde man and leaue all the workes of darkenes Rom. xiii Ephesians .iiii. Put on the a newe man and arme the with the armour of light begin a new life Learne of the Eagle whose propertie is to restore hymself to youth and strength agayn after he hath liued a great age Renouabitur vt aquile iuuentus tua The meane of his recouerye is thys His ouer beeke through age is growne so longe that it letteth his fedyng So that what for age and for lacke of foode he is become leane and feble and almost vnable to flye Then of nature beyng also driuen thereto by necessitie he flyeth to the rocke of stone and theron knocketh his sayd long beke and wheteth it styll tyl it be broken made handsome to fede wyth Then falleth he earnestly to feding Wherbi in short space he recouereth hys strēgth hath poure to flye as high sa euer he did waxeth lusty and in apperaūce semeth yonge againe So thou my soule that art olde and withered in synne flye vp to Christ the strong and sure rocke Leaue al worldly pleasures and vanities yea leaue the trust of thyne owne selfe and thy powre cal for hys grace And therby on him stryke of thyne olde beke thyne owne cancred liuyng not doubtyng but he wyl make the able to lyue a newe spiritual lyfe renuynge thy mouthe whych was stopped for age i. Corhi iiii He wyl open it again making the able to eate the liuely food of Goddes worde yea through fayth thou shalte eate hym who sayde Iohn vi I am the liuely breade that discended from heauen Who shal so comfort the that thou shall not onelye in lyfe be endued with the grace of the holy gost to thy strength and comfort and power to resyst all thyne enemyes but also when thou shalt put from the the burthen of this miserable body which before was heauy and oppressed the thou shalte flye to that sure rocke Chryst by whose resurrection thou shalt obteine immortalitie bothe of soule and bodye in heauen euerlastyngly Sapien. ix Beholdyng continuallye the pleasaunte face of God to the fulnes of all thy ioye and contentacion of all thy desyres and to the intente thou shouldest stande fast in hope of that I haue sayde and not mystrust the mercyes of God that are ineffable call to thy remembraunce the auncient goodnes of the father of heauen Faciens misericordias donimus Whych is all one with the mercye of his sonne and
the holy gost Beholde howe mercifull and benificiall he hathe euer bene to those that beleued and trusted in hym As to Noe to Abraham Isaac and Iacob to Ioseph Moyses Iosue Gedeon Dauid Solomon Hezechias and to other innumerable in the olde tyme to whom was plentifullye shewed the experience of his mercy and goodnes And as he hath declared his pitie in helpyng his seruauntes Et iudicium omnibus iniuriam patientibus so hath he expressed his power in reuengyng them on theyr enemyes whyche oppressed theÌ„ As of Pharao kyng of Egypt Of Achab kynge of Israell Senacherib kynge of the Assirians Haman the Macedonian Herod and manye other it hath bene playnely shewed Wherefore thincke surely that the same mercifull God that was so benificiall to his fryndes in the olde tyme is nether wylbe lesse benificiall almaner of wayes to theym that beleue and haue a sure trust in hym beynge of hys Churche here militauÌ„t He shewed to Moyses his waies Notas fecit Moysi vias suas Filiis Israel voluntates suas his lawes his preceptes and to the children of Israel he she-his power and declared his wyll But by Christ his only sonne he manifested to vs his deuine plesure in the euangelical lawe And as great wonders hath he shewed to the declaration of his power confirmation of hys lawes and to the punishment of the enemies of his spouse the church Howe full of compassioÌ„ mercye is the Lorde to all those that are synners Howe great is his patience howe riche is his goodnes howe gratious is his sufferance so long to abyde the conuersion of sinners from theyr iniquities Roma ii Esaye xxx He suffereth and abydeth to the intent he myghte haue mercye on them If thei amend not he then gently scourgeth them to cal theim vnto hym Aunswere therefore when he calleth Roma ii Take no day for thy conuertyng least thou rayse his wrath in the daye of hys angre and iust iudgemeÌ„t Trust not so much to his mercy that thou despeyse his iustice Let not his long sufferyng of the for thy conuersion turne to thyne vtter destruction Repente in tyme. Aske grace and mercy earnestlye and he wyll not fayle to geue them vnto the. He cannot do agaynst his nature Non imperpetuum ita sectur neque meternum comminabitur His angre endureth not for euer His thretenynges cease in a short whyle if thou cease froÌ„ thyne iniquitie A lytle while doth he forsake the Isaye .liiii. but with great mercifulnes wyll he take the vp to hym When he is angrye he hideth hys face from the for a seasoÌ„ But through his euerlasting goodnes wyl he pardon the sayth the prophet Esaye Non secundum peccata nostra fecit nobis neque secundum iniquitates nostras tetribuet nobis Nother doth he deale with vs accordynge to the quantitie of our synnes nor rewarde vs accordyng to the multitude of oure iniquities for our sinnes excede the numbre of the sandes of the sea ii Paral. xxxiii in oracione Manasses regis Iude. and our iniquities are multiplied very sore but God in place of great plages sendeth smale punishmentes And where our infinit synnes requyre paynes infinite yet to call vs to penaunce he sendeth manye temporall afflictions in thys worlde to kepe oure soules from destruction and to cause vs to enioy the lyght of the lyuyng Iob .xxxiii. The lyght of euerlastynge bryghtnesse and the trewe light that neuer shal be dimmyd How canst thou therfore my soule gyue coÌ„dyngne thaÌ„kes or prayses to God for his inestimable goodnes and grace to the shewed Quantum enim excelsius est celum terra taÌ„tum coÌ„firmata est misericordia eius super timentes cum For loke howe hygh the heauen is from the earth so great is his mercy also to them that feare hym God hath appoynted the heauen to couer and compasse the earth on al partes and to sende downe somtyme wynde somtyme rayne somtyme heate sometyme colde sometyme fayre somtyme foule weather accordyng to the necessities of man And as it is impossible but the heaueÌ„ shoulde couer the earth and cause the benefites thereof to be shewed so is it impossible but that God wyll couer defende gouerne his seruauÌ„tes whyche lyue in the feare of him For he doth euer compasse hys people and saueth them Psalm Cxxiiii as the ball of hys eye from all daunger And he sayeth by his prophete Hieremie Hierem. xxxiii may the couenaunt be broken which I haue made wyth the day and the nyght that there shoulde not be daye and nyght in dew season Then maye my couenaunte also be broken whyche I made wyth my seruaunt Dauyd that is wyth all that well and trewlye serue and feare me The sonne also of God the seconde person in diuinitie being in heauen eternally ineffable impassible and equall in power wyth hys father vouchsaffed to come downe from hys celestial throne into the base region of this worlde to be incarnate of the virgyn Marie and to suffer death for the redemption of mankynde so dyd his mercy stretche from heauen to earth and raysed vs vp to lyfe agayne whyche before were dead in synne Quantum distat orieÌ„s â—b occidente longe feâ—t iniquitates nostras â— nobis â–ª And as the wynde dryueth awaye thycke mystes from the face of the earth so by hys death he droue away our synnes settyng them as farre from vs as the East is from the weste Lykewyse as when the sunne aryseth the worlde receyueth lyghte Agayne when it is auayled darkenes of the nyght approcheth Euen so when grace commeth Ephe. â— the soule is made bryghte and shynynge whiche by sinne agayne is made foule and darke Remembre therfore my soule what displeasure it is for the mortal body to liue in darkenes lacking the syght of the carnall eye in thys worlde Tobie ii as dyd blinde Tobie And therby thou shalt know what hurte the spiritual darknes of sinne bryngeth to the soule of maÌ„ Eccle. â— Wherof in figure the stoborne Egyptians had one plage of darkenes thycke and palpable accordynge to the darknes of theyr synnes and disobedience agaynst God WheÌ„ the children of Israell that is the faythful beholders of God had in the same countrey lyght in al places where they dwelled The grace of God expelled from them all suche darknes of synne They feared God and serued hym faythfully in theyr hertes durynge the tyme of theyr oppression by the Egyptians but after beyng at libertie they waxed wanton and kycked agaynste the Lorde that had delyuered them Be thou therfore glad wheÌ„ aduersitie commeth For that is the mooste soueraigne medicine for the soule gyuen by the hygh phisition to suppresse the proude fleshe that rebelleth agaynst the spirite and therby to make man call for hys grace Sicut miscretur pateâ— filiorum misertus est dominus timentibê° se Hebre. xii And herein thynke the mooste bounde to the father
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
They shal se him here by fayth as it were in a glasse after thys lyfe they shal se him 〈…〉 â—it te do 〈…〉 â—o tua â—u 〈◊〉 â—num dexteram cuâ—â— euen as he is Thy stronge defence is much more sure for vs theÌ„ we our selues caÌ„ wishe or diuise Al the workes that we caÌ„ do are nothing worth to our protection Those we clearly refuse appeale to thy mercie cal for the helpe of thy grace Through the which we shal be as it were vnder the shadow of thy winges defeÌ„ded froÌ„ the heate of the sonne in the daye tyme Per diem sol non vâ—et temeque suna per nocieÌ„ that is from vayneglory al other teÌ„ptacions in prosperitie and also froÌ„ the coolnes of the mone by the night that is froÌ„ slackenes not doing at al times those thinges which we ought and are coÌ„mauÌ„ded The first woulde moue vs to the coÌ„tempt forgetfulnes of the thy wil. The seconde woulde leade vs to desperation But froÌ„ al these euils Lorde thy worde defeÌ„deth vs both toutching the body also the soule that the temptatioÌ„s of our enemies shal not preuaile against vs. Thou hast ben our protectour Dominê° custodit te ab omni malo custodiat animam tuam dominê° eueÌ„ froÌ„ the breastes of our mother hitherto our trust is that thou wilt no lesse do al the rest of our life and specially in the houre of death So that when we shal put of this sacke of mortalitie this body corruptible Dominus custodiat in tronum tuum ex hoc nunc et vsque in seculuÌ„ we shal put on the garmeÌ„t of immortalitie ascende to thy heauenly Citie of Hierusalem where we shoulde reste in the bosome of our father Abraham the father of al faythful beleuers in ioye that may not with the tonge be expressed nor with the herte be comprehended There praysyng the wyth thy louyng sonne and the holy gooste procedynge from you both worlde wythout ende Amen ¶ The synner beynge drowned in the flouddes of synne cryeth to God for his helpe The Cxxx. Psalme and prayeth to be delyuered from the daunger therof WHeÌ„ I do ernestly behold mine owne estate wherunto I am brought thorowe sinne that is not onely to be naked bare of all goodnes but also to be ouerwhelmed drowned in the deapth of al fylthy iniquitie I caÌ„not but lameÌ„t Esaye .xxvi. mourne cry for helpe as doth a womaÌ„ whose time draweth nere of the byrth of her childe She caÌ„ take no rest til she be discharged of her burthen No more can I Lorde so longe as I feale my selfe looded with my heauy burtheÌ„ of sinne The weighte whereof draweth me downe to the deape botome of al miserie froÌ„ wheÌ„ce I caÌ„ by none be deliuered but onely by the that art the guyde and the eye to those that are blynd through ignorauÌ„ce the socour of the oppressed Io. x. the coÌ„fort of the weake the life of those that are dead so that they repent cal vnto the. It is not the longe distauÌ„ce of vs froÌ„ thy highnes whiche kepeth our prayers froÌ„ the. Thine eares are ready in the hertes of al that are ready to crye for the helpe of thy grace Ione ii Ionas was in the botome of the sea in the bealy of a fishe .iii. dayes froÌ„ which lowe deapth he cryed vnto the thou mercifully hearing him diddest deliuer him who so is made far froÌ„ the through sin by repeÌ„tauÌ„ce is made nere vnto the. He that is in the botome of the sea of miserie if he begyn to call for thy helpe incontinent begynneth to aryse and flote from that deapth and caÌ„ not be suffered to sinke There is no thynge that draweth a man downe so much as doth continuall prosperitie and falâ—e felicitie whiche seame to holde a man vp by the chynne but at leÌ„gth by them he doth synke not swyme to the bankes of assured health De profundis clamaâ—i ad te domine domiâ—e eraudi vocem meaÌ„â—iant aures tue intenâ—entes in voce deprecaâ—ionis mee FroÌ„ al these deape daungers mooste mercifull God I crye and call piteously vnto the whiche art onely able to helpe me Here therefore I hertely pray the my sorowful prayers and let my poore peticion pearse the eares of thy Godhead and sence thy sonne Christ dyed for to release vs of synne let not my synnes be a staye wherby my praiers should not be hard but wype theÌ„ cleane awaye that they neuer more appeare For if thou Lorde wylte beholde the iniquities of mankynde whiche abounde in vs as flowers do in the feldes at the springe tyme of the yere Si iniquitates obseruaueris domine domine quis sustinebit no creature shall be able to abyde the hardnes of thy iudgement No eye maye endure the sharpnes of thy countenaunce Malach. iii. Iob .xxvi. Psal Cxliii The thunder of thy sentence none can susteyne The most iust maÌ„ shal not be able to entre wyth the into iudgemeÌ„t Who so euer presumeth of his owne iustice to endure the violence of thy iustice shal be as sone ouerthrowen as one that standeth in the rage of a fierse water floude in a strayte place his owne conscience wyl shortly accuse him and condempne him Leauing therfore the rigour of thy trew iustice I most vile miserable siner do flee to the gentlenes of thy fauorable mercy Quia apud te propiatio est whose natural propertie is to haue pitie coÌ„passioÌ„ FroÌ„ the as froÌ„ the welspring floweth all mercy grace whiche was so great that it caused the to sende thine only sonne to dye for our redemption Wherein thy iustice was satisfied and thy mercye founde that which it sought Oh howe feruent was this thy noble charitie to vs vyle wretches It toke roote and original beginning in thi mightie deitie and from thence is deriued to mankynd Et propter legem tueÌ„ sustinui te domine To this charitie thou diddest bynde hym fyrst by the lawe of nature written in the hertes of men and then by the lawe writteÌ„ in tables and after approued by Christ and his Apostles in the Euangelical lawe whych was that one of vs shoulde bare the burthen of another Galathi vi and therby fulfyl thy holye wyll and precept Knowyng this thi godly lawe I am gladly contented to remit all iniuries done to me as it hath plesed thy goodnes to forgeue me much greater offences commited agaynst the Yea wheÌ„ soeuer it pleaseth the to scourge and punyshe me I gladly receiue thy chastisment knowyng that it proceadeth of loue for my wealth and suretie Trusting that after my longe abidyng and sufferyng in this life Sustinuit anima mea in verbum tuum I shal surely obtayn the reward by the promised to me after my trauayle Suche sure hope haue I euer had in the Lorde Sperauit anima mea
in dominum Psalm .xxii. Rom. viii euen froÌ„ the breastes of my mother and by the same hope I trust fyrmely to be saued The good husband maÌ„ ploweth his ground soweth it reapith and thresheth his corne and al vpon hoope of the profyte i. Corhint ix whyche thereon ariseth Euen so Lorde wyl I abide in hope and trust of thi glory that is to come and that not onely in youth A custodia matutina vsque ad noctem or one tyme onely of my lyfe but continually froÌ„ the mornyng watch vnto the nyght from the tyme of youth in which thou gauest me fyrst my descretion vnto the laste ende of my lyfe For whosoeuer casteth away hys hope before the night of death come loseth al that he watched for before Genes xii The wife of Loth kept wel her way of a great whyle styll lokyng on forward but at the last she coulde not forbeare but loked backe vpon her couÌ„try wherin she before had plesure and was turned into a saltston It was not without a great misterye that the Leuites were commaunded to offre vnto thee Lorde Leuit. i bothe the head and the tayle of the beast offred for sacrifice Wherby is meÌ„t that thou dost not alowe a good beginnyng vnles there folowe also a good ende For he that continueth to the ende shal be saued This hope in thi promise hath my poresoule firmly reposed in her bosome or brest Mathew .xxiiii. and this hope it is mete that al Israel Speret Israel in dominum that is all chrysten menne which by faith se God should haue For blessed is the man which trusteth in the merciful God and curssed are they that put theyr trust in man Of thi grace and mercy only cometh al our goodnes Thy mercy forgeueth dayly our sinne Quia apud dominum misericordia the painful death of thi sonne Christ deliuered vs from al the paynes dewe for our offeÌ„ces Et copiosa apud eum redemptio Thou boughtest vs not with golde and siluer or any such vile price nether yet with the bloud of a goate or any other beast 1. Peter .i. But with the precious bloud of that lambe without spot thy blessed sonne Whose death had bene sufficient for a hundreth thousand such worldes The greatnes of thy loue caused the plentiful payment of the price of our redemption Ecclesi xxxix Thi blissing did flow vpon vs as a mightie flodde whose greate inundations do moysten all the grounde The charite of thi sonne hath brente vp and consumed by his death al our iniquities Wherfore the faithful beyng thus deliuered from all daungers by thyne onelye goodnes maye nowe geue praises and thanckes vnto thy myghtie maiestie restyng in hope to haue after this lyfe the thyng for whiche thei so long haue hoped which is ioye euerlastiÌ„g through the perfect visioÌ„ of thi blissed deitie euen as it is Which who so seeth enioyeth all thinges that his hert can desire The C.xxxviii Psal ¶ The faythfull man gyueth prayse to God wyth thaÌ„kes for his mercie shewed to him and exhorteth all other to do the same THe myghtie power of thi deuine maiestie O Lord of Lordes and God of al Gods with the plentifull aboundauÌ„ce of thi goodnes dayly declared to al mankynd Deute â— enforceth me to consider myne owne weakenes and insufficiencie in yeldyng to the any recompence Thou Lord arte omnipotent and madest all thynges of naughte I am thy symple creature made wyth thy hande and withoute thy helpe iiii Reg. v. I am able to do no good thynge Thou art the God eternall besyde whom there is no God I am a worme of the vyle earth not worthy to beare the name of a chrystian man for that through myne owne act of synne I haue defaced the beaultie of the principall part of man which is my soule made to thy godly image Neuertheles synce thou art the refourmer of mens hertes and the inspiratour of all grace and goodnes I mooste humblye beseche the to correcte by thy power that whyche throughe my frayltie is a mysse Redres by thy pitie that whiche I haue marred through my follye make me able to yelde vnto the that whiche thou requirest of me that is to acknowledge myne owne insufficiencie CoÌ„fitâ—bor tibi domine and to rendre vnto the noble prayses and louyng thankes for thy manifolde gyftes of grace wherwith thou hast of thi mere leberalitie endued both my soule and my body Make me worthy to laude the which by no meanes maye be but by wyping away al myne iniquities Ecclesi xv In toto corde meo For thy prayses be not semely in the mouthe of a synner Yea Lorde I pray the enflame my hert with the loue of the. So that from the botome therof I maye speake them and thine honour to extol not myne nor to loue any thyng in this worlde but the and for the. Thou art the true God and sauiour and there is none els but thou Esaye .xlv. Out of thy mouth cometh the worde of ryghteousnes whiche no man may turne Wherfore al other Gods set a syde to the onelye wyll I synge prayses and confesse the onely to be the liuyng God and that wyl I knoledge before the hole congregation of the faythful ii Corin. vi Adorabo conuersus ad templum sanctum tuum Thou knowest the inwardes of the hert of man and in the hertes of the faythful is thy seat or resting place The soules of the iust are the temples wherin thou dost inhabit To this temple wyl I turne my selfe by consideryng the estate of myne owne soule which wheÌ„ by thy grace I make clene of vices then am I mete to receiue the to honour the to geue praises to thy high maiestie Actes .xvii. Since that thou beyng Lorde of heauen and earth and of al that therin is coÌ„tayned delitest not to dwel in temples made with maÌ„s handes Dauid wold haue made the a temple and was forbidden by the Prophet Nathan to whoÌ„ thou saydest thou wast not vsed to dwel in any house ii Regum .vii. iii. Regum .v. And although thou diddest afterwarde cause Salomon his sonne to buylde the a material house for the congregatioÌ„ to assemble in and therin to honour the yet chifely Lord the hert or soule of man is thy pleasaunt habitation Wherfore Christ thy sonne sayde to the woman of Samarie Iohn .iiii. that nether on that mouÌ„tayn nor yet in Hierusalem should men worshyp the but that the true worshippers shold worship the in spirit and in truth The true worshippers must leaue earthly affections and inwardlye beholde the spiritual heauenly ioyes desiryng to be the pertakers of them with the aungels So shal they beyng thy holy temple here on earth behold thy noble spiritual temple in heauen Et confitebor nominâ— tuo super misericordia tua et veritate tua Thus shal we worthely praise thy
name for two the most special benefites that thou hast shewed vs that is for thy great mercy wherby thou hast forgeuen put awaye al our synnes and then for thy verite of iustice wherby thou wilt vndoutly perfourme thy geÌ„tle promises made to vs in rewardyng vs for the obseruyng of thy preceptes And as these be the wayes by whych thou shewest thy selfe to vs and dost approch neare vs euen so graunt vs Lord that we shewyng the same to our neighbours may also approche nere vnto the. I meane that thou wilt geue vs grace to haue compassion on those that haue nede of our helpe and sucour and also to be indifferent and vpryght in iudgement to all men So that these two vertues may appere to be planted by the in vs. O howe plentiful is thy goodnes to all that loue the. Marc. xiii Thy promises to them made are merueilous great yet neuer was one iote of theÌ„ vnperfourmed although to men thei seme vnpossible As for example amoÌ„g many I wyl onely take Abraham the father of al faythfull to whom was a chylde promysed to be borne of his olde wyfe Sara Genes xvii Genes xâ—i whiche agaynst the course of nature thou dyddest perfourme Thou diddest also promyse hym that his sede should be increased to the multitude of the starres of the firmameÌ„t or as the sandes of the sea bankes that is to a nombre past numbring which after beside all mennes expectation thou broughtest to passe Genes xxii And all thys Lorde dyddest thou for thy names sake Quo niam magnificasti super omne nomen sanctum tuum thou wylt euer haue thy worde founde true and also magnified for thyne owne honoure and glory and for our comoditie Vppon the therefore wyll I styll call In quacunque die inuotauâ—ro te exaudi me trustyng that thou wylt shortlye heare me I wyl also cal vpon the myghtie name of thy sonne Iesus Chryst Marc. xvi In whose name the faythfull haue and dayly do cast out deuyls from the possessed thei haue spoken and do speake with newe tonges They kyll the serpentes and if thei drynke anye deadly thynge it shal not hurt them that is they leaue their wycked myndes and deuylyshe workes in whiche they before led their lyues they speake thy holye worde and set furthe the veritie leauynge all lyes and deceyte They doo suppresse the suggestions of the olde serpent Sathan pluckynge oute the stynge of hys tayle wherewyth he was accustomed to wounde them and if at anye tyme they haue consented to sinne and receyued his poysen it shall not hurt theim For Chryst on whose name they made inuocation purgeth theim cleane thereof after theyr hertie repentaunce So that to the good faythfull people theyr faull into synne is nowe tourned to good to theim and to theyr profyte Multiplicabis in anima mea virtutem Theyr soules thereby receyue greater force and strength euer after For this strength of the powers of my soule I cal most humbly vnto the merciful God whereby I maye be able to vanquyshe the sayde subtyl Serpent and al his illusions Perfourme in me that whiche thou hast promysed Farebuntur te esse dominuÌ„ omnes reges terre vbi audieruÌ„t omniâ— verba otis tui whereby all people yea the myghtie Kynges Prynces and rulers of the earth hearynge of thy merciful promyses and power in perfourmynge theym shall take occasion to prayse the and to magnifie thy name Yea Et cantent in viis domini ê™ magna est gloria homini wyth songes and hermonye thei shall set fourth and prayse thy wayes and beare witnes of thy hyghe maiestie Al thy wayes are mercye and truthe Phal xxv Thy mercye reacheth to the heauen and thy faythfulnes to the cloudes Psalmus .xxxvi. and thy righteousnes standeth lyke the strong mountaines This considered nedes must all the rulers of the earth confesse that greate is thy myghte and thy glory Excelsus dominus et humilia respicit alta eminus agnoscit Neuertheles although thou dwellest aboue the heauens yet hast thou a louyng respect vnto the lowly and meke of spirit Psal xxxiiii thou beholdest them as one loketh on hys frynde Thou drawest nere vnto them to heare their praiers Yea thou arte their shylde and protection in all their necessities But what shall we then thynke Doest thou not beholde also those that are proude and worke iniquities Yes truely Thou seest them perfectlye But it is a far of Thou seest theim with a fyerse loke to theyr confusion Psalm .xxxiiii. to destroy and rote furth the memory of them cleaue out of the land of euer lastyng beatitude Who so therfore wyl haue thy maiestie come nere vnto hym Mathw xv Si ambulauero in medio tribulationis uiuirabis me must pul doune his hye mynde and become lowe in herte The meke and humble people be those that shall enioye the heauenly country And though thei walke in the myddes of trouble yet shalt thou refreshe theim and quickeÌ„ them This world is a place ordained for trouble not for rest Here we are appoynted to trauail In this place no man wanteth tribulation But thou euer gratiously refreshest and coÌ„fortest thy faythful Thou suffrest them not to be ouercome in any tribulation Yea although thei be commytted by tirauntes to temporall deathe yet through the shall they vanquish al their enemyes Psal Cxvi The death of thy saynctes is ryght deare precious in thy syght Mathwe x. Thei nede not to fear those that haue power onely to kyll the bodye But let them feare thy myghtie hande Lorde which hast power to slea both body and soule The temporall death is a waye to brynge vs from muche trouble to the hauen of euerlastynge health into the lande of liuers Yet let the vniust cruel enemies of the faythfull stande in dreade of thy stretched forth arme Supet iram inimicorum meorum extendisti manum tuam wherwyth in thyne angre thou wylt stryke them Of thine infinite goodnes thou suffrest longe abydyng theyr coÌ„uersion but at leÌ„gth after longe taryinge thou strykest very sore throwyng both soule body into the pit of hell there to be tormented wyth plages and receyue double asmuche to be poured forth to them of the same cuppe whiche they fylled to other Apoca. xvii suche measure of crueltie as they shewed to other such measure of punishmente and sorowe shall be measured to them agayne whyche shall neuer ceasse nor be diminished Thys knowyng and beleauyng moste mercyful God what reasonoble creature woulde not tremble and quake who wyll continewe in synne coÌ„sideryng the peynes dewe to synne wherfore Lorde powre out thy mercies I beseche the vpon thy flocke delyuer vs from all oure enemies spiritual and temporal Saluâ— me fecit dextera tua Let thy right hande saue vs that is leade vs through thy grace into eternall felicitie As for ritches ease honour or
and my workes of darkenes be made as apparauÌ„t vnto the in the nyghte tyme as in the daye The lyghte of the sinne doth nothynge encrease thy syghte no more doth the darkenesse of the nyghte let thy syght And that more is thou Lorde doest inhabite the inwarde partes of my body my reynes are thyne My delectations were wont to be in sensuall pleasures of the fleshe but now of thy goodnes I onely ioye and delite in the thou hast so stayed me that those partes of my body whiche serued before thyne enemie are nowe become readye to serue to sanctification and are become thy proper possession Rome vâ—â— For what am I miserable wretche beinge destitute of thy helpe I do consydre thy goodnes thy godly prouidence by whiche thou waste the cause of my fyrst beinge thou dyddeste laye the foundation before I was fyrste begotten in the wombe of my mother and before I receyued any shappe of man thou dyddeste wyth thy helpe couer me In proces of tyme thou gauyst me my fourme with liniamentes of the body proportioning in me the shappe of maÌ„ that I now haue whiche a certeyne space before was a rude piece of fleshe wythout ony comly fetures at the laste thou dyddeste brathe into my bodye thy lyuelye breath thou dyddeste there nurishe me and keepe me from perilles duryng myne abydyng there Afterwarde when the tyme of my byrth was come Suscepâ—sti me de vtero matris mee thou tokest me into thy fauourable protection hast from tyme to tyme accordynge to the quantitie of my growyng and the tyme of my yeres giuen vnto me strength of body and brought me vnto the iust perfection therof The coÌ„ning maysters in the crast of grauyng caruyng payntyng or any other worldly facultie wheÌ„ they haue with diligence acheued any worke which they haue taken in hande they then set it on syde as a thynge whiche neadeth no further laboure or industrie But it fareth not so by thy worke in the makyng of me other thy reasonable creatures we haue dayly neade of thy gracious healpe thou muste euer engraue in vs thy preceptes muste frame in vs a herte desirous to keepe them thou muste laye vpon vs a coloure of thy grace whereby we shal be stroÌ„ge and able to fulfil them Greatly therfore are we bounde vnto thy maiestie for the loue CoÌ„fitebor tibi quta te ribilitet magnificasti me thou bearest vnto vs whiche is much more abouÌ„dauntly shewed in the preseruation of vs then it is in our creation muche oughte we to prayse the and to thanke the for our woÌ„derfull creation but muche more meâ—ueylouse are thy workes in oure dayly protection assistence inspiration Mitabilia opera tua redemption and reconciliation Et anima mea cognoscet ea whiche the spirituall eye of my soule doth ryght wel considre For wythout those all that was before wroughte was to lytle purpose for our profit Wherfore we must humbly praye the Lorde to regarde what shal redound to thy greatest glorie that to set forth for thyne owne honoure and also for thy profit sence thyne honour is more auaunced in sauyng of one poore miserable and sinful creature through thy mercie then in the dampnation of a thousande by the rigour of thy iustice For in hel can none prayse the but curse wayle mourne and lament theyr miserable estate incessauntly Thou knowest what is within vs to the vttermoste be it neuer so closly secretly hidde Non est occultatum oâ— meuÌ„ a te quod fecisti in occulto The bones both great and smal in al partes of my body thou haste nuÌ„bred them all although they be with the fleshe the skynne ful priuely hidde froÌ„ the syght of our carnal eyes yea thou knowest the earthly mattier wherof my body was made â—â— substáâ—la mea in inâ—rioribus terre and diddest deuise the fashion therof in the earthly place of my mothers wombe loÌ„ge time before it was made thou diddest beholde the imperfecte matteir of my bodye longe before any shappe were put therin â—mperfecâ—um meuÌ„ viâ—etunt oculi tui or any lyfe gyueÌ„ there vnto Al that euer concerneth me froÌ„ my begynnyng to the ende is wrytten in thy booke of godly forknowledge â—n libro tuo omnia scriâ—â—ntur Luce .xii. The here 's of my heade thou knowest by numbre The dayes of my lyfe of al other thy reasonable creatures both good badde are written in that thyne eternal boke which is nothinge els but thy godly mynde thyne euerlasting memorie which seeth a farre of al the actes not onely of those that haue ben or now are liuing on the earth but also of al that shal succeade vs. For wheÌ„ al that are now in lyfe shal be taken by death out of this transitorie world paying the general det dew vnto nature so that not one that is now in lyfe shal tary to see the dayes and time that here after shal come â—ies firmabuntut et â—emo in eis yet shal other encrease come in theyr places wherof none shal escape thy moste perfecte knowledge They are al writteÌ„ in thy boke of eternal prescience as we are whiche shall passe awaye before that tyme. Great therfore incoÌ„prehensible are thy wayes in my iudgement QuaÌ„ preciose mihi fueruÌ„t cogitationes rue Right precious are thy counsels declared vnto maÌ„kinde so many wayes that no tonge is able to expresse neyther hert to imagin them The summe of them is so great that when I entende to tell them Quam ingentes facte funt summe eorum they are mo in nuÌ„bre then the sandes or grauel of the sea bankes If I woulde endeuour my selfe therto al my lyfe tyme my worke were al in vaine why Si enim numerare coner eas super arenan multiplicabuntur Ecclesi i. For that thyne onely wysedome hath deuised them whose grouÌ„d no maÌ„ can seeke out No maÌ„ hast thou euer made thy councellour in thy noble proceadinges Esaye .xl. the swetnes of thy goodnes wisedome when I haue thus earnestly coÌ„sidered froÌ„ whoÌ„ nothinge can be keepte closse I determined incontinent to leaue al myne olde maner of euyl lyuing Exsurrexi et adhuc siterum to aryse out of sinne wherin I lay wallowing as doth the foule swine in the myre to cleaue vnto thy lawes to fulfyll thy preceptes And my hope strayghte sayd that taking sure holde of the of thy grace I should at the last general arising of the body ioyned with my soule enioye thy blessed presence in thy heaueÌ„ly kingdoÌ„ hauing coÌ„forte of the clearnes of thy bright maiestie being made partaker of thy ioyes perpetually These great and vnspeakeable pleasures should I haue lost if I had coÌ„tinued in synne Si occideris deus peâ—catores In steade wherof I shoulde with the wicked sort of people haue ben throwen into hell there to receiue death euerlasting both of
body and soule Wherfore most gracious God I hertely beseche the to giue me grace to flee the coÌ„panie of the cruel bloud thirsty people Viri sanguinum deâ—â— nate a me to banishe out of my coÌ„panie al such as speake vntruly of the Qui contradicunt tiâ— scelerate eleuari suÌ„t fistra aduersarii tui of thy holy wyl worde also of al suche as exalt theÌ„ selues presuÌ„ptuously against the lest by being coÌ„uersauÌ„t in theyr wicked coÌ„pany I might fall froÌ„ the froÌ„ the right waye wherin through grace thou haste directed me For who so toutcheth pytche shal be fyled withall he that is familiar with the proude Eccli xiii shall cloth him selfe with pride He the doth euyll is worthy of death not he onely but those whiche comunicate with him Roma i. â—onne qui odetunt te Domine oderam et suet inimicos tuos taescobam haue pleasure in them that do euyl I hate them therfore O Lorde that hate the I may not away with them that ryse vp agaynst the. Thou art a mighty God and a ielouse God thou wylt not haue any parte of thine honoure gyueÌ„ to any other but reseruest that to thy selfe Thou requirest our whole loue our seruice our whole hertes He that serueth thy enemie the deuyl or the worlde can not also serue the. No man can at one tyme please two maisters â—uce xvi which are so diuerse of natures and wylles Wherfore such as hate the â—efecto odio oderam â—os inmici facti sunt â—ihi I wyll hate ryghte sore Those that are thyne enemies shal also be myne enemies Al that onely hate me are myne enemies I clearly forgyue them wyl forgette the displeasures which they haue done vnto me Math. v. Yea I do pray vnto the my merciful father euen from the botome of my herte to forgyue them But those that are thy cruell enemies Lorde whiche maliciously resiste the and thy holy worde I can not but hate them Moyses seyng the idolatrie of the people of Israell in worshippyng the golden calfe while he was aboue wyth the Lorde Exod. xxxii in the mounte Sinaye waxed wonderfull angry and in his angre slewe about three thousande men wyth the helpe of the Leuites and therin he assuaged thyne angre Wherin I do marke Lorde that he loued the people as thy creatures and prayed to the for them but theyr execrable synnes agaynste the he so hated that he could not forbeare to reuenge thy quarell Euen so dyd Phinees the sonne of Eleazar beinge iealouse for thy sake Numeri xxii slea an Israelite whom he fouÌ„de openly wyth a madianitishe wife to the euyll example of his bretherne the plage ceassed from the chyldren of Israell through hys earnest punishing of the wycked Wherfore I takyng of them example do not so loue the persons of the wycked whiche are of thy creation that I shall also loue theyr vices neyther do I so hate theyr wyckednesse that I shal also hate their persons but rebukyng and punishyng to my power theyr vices I do ryght hertely praye vnto the for amendement of theyr lyues and for the saluation of theyr soules Considre Lorde the frailtie of oure nature none can stande faste in thy ryghte waye but shall slyde and fall vnlesse thou gyue hym the staffe of thy grace to leane vpon and to staye hym therby I haue wandered from the as a straye shepe from the flocke but thy goodnesse hath founde me out agayne and broughte me vnto thy folde yet I fele that I can not do my dewtie vnto the as I am bounde to do I feele my coÌ„science to be sycke and wounded wyth the dartes of coÌ„cupiscence Proba me deê° et scit cor meum explora me cognosce semitas me as Wherfore I beseehe the my mercifull God to trye me wyth all kyndes of trialles wherby thou prouest thine electe people beate me scourge me and so correcte me that thou maist refourme me searche the goound of my herte proue and examine my thoughtes and where thou findest in me to be any waye of wyckednesse hidde playe the part of a good phisition Et vide si via iniquit tis in me est purge me therof make cleane my soule of al the vnclennes therof coÌ„sume the dartes wherwyth my soule is wouÌ„ded thou Lorde I saye muste heale me and none other through the may I be holpen and by none other The waye Lorde that I of my selfe shal enterpryse to walke in is the waye of synne and the waye of death a waye whiche muche displeaseth the eyes of thy deitie But thy waye is the way of health Et dedue me in via â—â—terna the waye of euerlastyng saluation Leade me therfore Lorde out of mine owne wycked way into thy blessed waye through the merites of thy blessed sonne Christ Iâ—hn xiiii whiche is the very trew perfecte way to all beatitude by whose healpe I may so directe my steppes and so set forth my paces in the way of this life that I may keepe the streight waye into the lyfe euerlastyng ¶ Al creatures reasonable are exhorted to geue thaÌ„kes and prayses vnto God both for the erection of our earthly Syon the Christen congregation Psalm Cxlvi and also of the heauenly Hierusalem MOste mercifull God and heauenly father by whom the whole worlde all the coÌ„tentes therof are gouerned of whose heaped goodnes no man can so muche desyre as thou arte able to gyue neither is any man able by his actes to merite the hundreth parte of so much as thou of thy mere liberalitie doest rewarde hym Lorde that doest exhorte vs thy faythful to aske of the in the name of thy sonne Christe thynges expedient for oure saluation for oure worldely necessities not doubtyng but that we shoulde receyue the same at thy mercifull handes This thy great loue and charitie mooste myghtie God Laudate dominuÌ„ quoniam bonus est psalmê° moueth me and also exhorteth me to gyue to thyne highnesse moste herty thankes and prayses as the creature ought to gyue to his maker Not thankes Lorde which are spoken onely wyth the mouth outwardly the hert being wythinforth corrupte with al kyndes of concupiscences and a herte grudgynge to do good to other but an hert and mynde whiche loueth the for thy selfe aboue all creatures and for thy sake wyllyng louingly to do to other as I woulde shoulde be done vnto me knowyng that in case my workes agre not consonauntly wyth my voice Deo nostro sit to cuÌ„dade cotaque laudacio the prayse whiche should proceade forth of my mouthe were nothynge pleasaunte in thy syghte since thou delitest not in the prayses that issewe from the mouth of a synner Ecclesi xv But what so euer I honestly do in thys worlde other eatynge or drynkynge sleepyng or wakyng i. Corhinth x. working or restyng I entende to do all thinges wholy to
ioyes and the fulfyllynge of all desires whiche passeth farre the capacitie of man to expresse Neuertheles yet art not thou noble Syon the churche of Christe here militant voyed of many godly gyftes which should sterre the also to synge prayses vnto God i. Corthin vi We I say moste merciful father of heauen that are of thy faythful congregation as membres of the bodye wherof Christe is the heade althoughe we do not perfectly feale the ioyes of thy heauenly Hierusalem for that we be ioyned here in the mortal bodye whose grossenes is suche that it letteth the speculatiffe syghte of the soule Sap. ix yea it is heauy to the soule for the earthly mansion keepeth downe the vnderstandyng Yet do we abyde for the dissolution of that whiche is corruptible remaynynge in hope afterwarde to enioye those ioyes whiche are perdurable and for an earneste therof Qui emittit verbum suum terre thou haste sent vs thy blessed sonne Iesus into thys worlde beynge thy very worde wherby thou madest al thynges to be a meane of our introduction into those eternall beatitudes Act. ii Thou dyddeste also sende thy holye spirite visibly in the lykenes of fyry tonges amonge thine apostles after the ascentioÌ„ of Christ as a further earneste or rather as a confirmation of thy promyse before made to thyne electe Veioelier curtii sermo cuis who as speedy messengers conueyed thy holy worde and doctrine swiftly in to al the partes of the worlde hauynge power to confirme the same by straung signes or miracles Where vpon it ensewed that the snowe whiche before was congeled in the region of the ayre aboue vs Qui bat niuem sicut tanam Esay .i. is fallen downe vpon the earth and is be come as wolle that is a greate numbre whiche were harde herted synners before the manifestation of the gospel are nowe not onely from theyr foule colour of wickednes become whyte as wolle and beautiful in syght but also they haue receyued the good propertie of wolle to make of them a goodly and a warme garment of Christe wyth out spot or wryncle to the ornameÌ„t of his churche here militant and to make warme suche predestinate persons as before were cold in sinne for lacke therof So that through that garment they shal shyne in brightnes as dyd the garmeÌ„tes of Christ at the tyme of his transfiguration before his apostles Math. vii Peter Iames and Ihon on the mountaine Thou scatterest also the hore froste which is somwhat harder then snowe vpoÌ„ the earth lyke ashes that is to the synner whiche is frosen and wanteth the heat of charitie Pruinem â—icut tinerâ—m dispergit thou of thy grace by the hearyng of thy worde gyuest repentaunce which in olde tyme was shewed outwardly in wearing of her cloth and sittyng downe in ashes castynge them vpon theyr heades by which thy grace Luce .x. they leauyng theyr olde vitious lyuing are made new men and folowers of the doctrine whiche they haue learned Ione iii. as of the kynge of Niniuie and his people is manifest and of many other But for a further declaration of thy mercifull goodnes shewed to Syon thy welbeloued churche Mittit ChrystalluÌ„ suuÌ„ sicut buccellas thou also sendest forth as it were morselles of harde I se the hayle fallyng vpon the grounde wherby is ment the indurate and obstinate synners who longe haue remayned in theyr acustomed sinne and yet Lorde of thy goodnes euen vnto many of them thou gyuest suche grace and callest them by suche violence that of cruel persecutours they become meke folowers bolde setters forth of thy worde and commaundementes as of Paule and other hath ben playnely shewed Sap. xvi It is thy grace Lorde that is the nourse of all good thynges It is thy worde whiche preserueth theÌ„ that put theyr trust in the. Thys thy grace and thys thy holy worde beinge taken awaye from vs wherby we shoulde be made hote in fayth and rytche in al good workes Ante faciem frigoris eius quis sustinebit what creature is able to abyde the coldenes of the sayed froste If thou wylt suffre the synner to remayne in hym selfe and not cal him to the he can be none otherwyse but accursed and abiecte as was Cain Bene. iiii Exod. xiiii Nume xvi Iudic. ii v. indurate as was Pharao rebellious as were Corah Dathan and Abiram Idolaters as were the chyldreÌ„ of Israel diuers times after the death and chaunge of theyr Iudges and kynges â— Regum .xiii. disobedient as was Saule whiche folowed his owne imaginations leauyng thy preceptes and commaundementes ii Regum .xi. he shall fall into auoutrie murder as dyd kynge Dauid through the loue that he had to Bethsabe into pryde and crueltie as dyd Aman to his owne destruction Hester .v. To vntrueth treason as did Iason to his frendes and countrey ii Machab. v. To couetousnes as dyd Symon Magus Act. viii Laste of al into desperation as dyd Iudas as one of the twelue apostles of thy sonne Iesus Act. i. and consequently into al kyndes of vices Neades muste he be frosen to eternall death that hath no heate of thy gracious goodnes Neades muste the grounde be barreyne of good workes where the coÌ„fortable bryghte and warme beames of thy grace shewe not theyr heate So sone as thy pleasure is to cal the hardest frosen synner anone he aryseth wyth Leuy the customer and foloweth the. Luce .v. Emitter verbum suuÌ„ et liqui saciet ea Sende out therfore mooste myghtie God thy holy worde to melt the sayed snowe and harde congeled I se poure forth vpon vs miserable wretches the abundauÌ„ce of thy noble grace wherby the stony hertes are made softe and fleshy Cal vs secretly vnto the through thy heauenly inspiration speakyng to vs inwarde in our hertes or outwardlye by the manifeste declaration of thy worde Hierem. xxiii whiche is a consumyng fyre dryinge vp in vs all colde humours the breders of many diseases in oure soules It is also a great hammer that breaketh to pieces the harde frostie I se of our hertes reducing vs wholy to repentaunce amendemeÌ„t of lyfe Spirabit spiritus eiê° et fluent aquae Blow also Lorde and breath vpon vs thy holy spirite proceadynge frome the and thy sonne Christe to be oure comforte and staye after oure sayd amendement that we maye growe and encrease dayly in vertue by meane of his spiritual gyftes sent into oure soules Io. vii wherby the harde I se maye be tourned to floudes of water whiche maye flowe out of oure bealies beinge faythfull as ryuers of water of lyfe Cause the warme sotherne wynde to melte al the hardenes of our iniquities so that the moystnes whiche before was frosen in vs being resolued through the breath of the warme wynd of thy grace Psalm Cxxvi. may arise to great imindations wherof oure drye soules as a barreyne grounde maye receyue comfortable moysture Qui annunciat verbi suum Iacob This grace Lorde thou gauedste pleÌ„tefully to Abraham Isaac and then to Iacob whoÌ„ thou madest stronge to wrastle wyth thine angell and calledst hym Israell that is one that had sene god face to face Gene. xxxii With hym dyddyst thou make a couenauÌ„t touching his sede in fayth whiche sede now we are merciful God of thy faithful church creapte through thy grace in the place of the Iewes into the possibilitie of thy noble promes WheÌ„ they refused the thou dyddest sende into the high wayes to call vs to thy feast Iusticias et iudicia 〈◊〉 a Israel we gladly came vnto the. To vs therfore thy faythful hast thou giuen thy lawes and coÌ„maundementes prescribing vnto vs rules whiche we muste obserue if we wil auoyed the terriblenes of thy iudgement and thy sonne when he shall come to rewarde all reasonable creatures accordynge to theyr desertes Roma ii Thou haste made vs priuy of thy wyll and haste gyuen vs thy lawes wyth a promyse of eternall lyfe in thy kyngdome of heauen if we order our life therafter Non fecit taliter omâ—i nationi et iudicia â—ua non manifestauit â—s whiche lawes Lorde the heathen nations knowe not wherefore they remayne in infidelitie and can not atteyne to saluation For as at the rysynge of the waters of the generall floude Gene. vii no man nor beast was saued but onely such as were wythin the shyppe of Noe no more is any saluation promised by thy worde but onely to the membres of Christe thy sonnes churche Prayse therfore be to thy highe maiestie Lorde of all Lordes who haste of thy mercy sent vs thy holy wyll and worde as a rule and a directoure of oure lyues which excellent token of thy loue towarde vs byndeth vs to magnifie thy mightie and incomprehensible deitie â—po i. beynge three persons in one essence to whome be honoure glorie and dominion for euermore So be it
thereof as we mortall men are a fearde of the noyse of thunder The hylles and the valleys appeare accordyng to thyne appoyntmente And the waters dare not passe theyr bouÌ„des to tourne agayne to couer the earth Of this thy power the experience was shewed at the general floude when the waters couered the hyghest hylles the heyght of fyftene cubites Neuertheles when thy pleasuse was they retourned agayne thyther from whence they came so woulde the sea nowe drowne all creatures lyuyng vpon the earth yf thy pleasure were not to staye it Genes ix But thou mercyful God haste made a couenaunt wyth thy seruaunt Noe to the contrary That thou wylt no more destroye al the world by water In token whereof thou haste put thy rayne bow in the cloudes And as the sea and the waters woulde couer the earth onles thou dyddest staye them wyth thy worde Euen so woulde the tyrantes heathen and vnfaythfull people cypresse and vtterly destroye thy churche and thy seruauntes If thou Lorde diddest not kepe and defende them But when thy church semeth most oppressed yet doest thou reserue vnto the a greate numbre of faythfull that to the worlde are vnknowen iii. Regum .xix. as thou dyddeste in the dayes of Elias thy prophete preserue seuen thousande whyche neuer bowed their knees to ydolles Thou makest them stronge against al persecutions Thy worde maketh theyr enemyes afrayed They haue no further power to hurte thy faythfull then thou permittest them to haue Wherfore althoughe the waters that is to saye the wycked swell neuer so hygh yet we feare not a generall floulde They maye inuade thy churche and hurte many of thyne electe membres of the same churche But they shall not vtterly destroye it For thou Lorde Mathew .xxviii. haste promysed to abyde wyth thy faythfull people to the worldes ende Thy grace wyl not leaue theÌ„ that loue and serue the. They are the valeys lowe throughe humilitie Qui emittis foutes in conuallibus but greate in vertue and myghtye in operation Amonge whyche the welles of the worde of God dooe springe They preache and declare thy holy scripture amonge all that wyll heare them Inter medium montium pertransibuÌ„t aque The waters of these welles haue theyr originall amonge the hylles and from thense discende to the valyes These hylles be the two testamentes from whens al scriptures which declare thy wyl are deriued And who so euer vttereth any other lawe contrarye to that is conteyned in thy sayed testamentes Genes xxvi dyggeth newe welles wyth the seruauntes of Abimaleche and stoppeth the welles of Abraham whyche conteyne the water of lyfe With these waters of holy scripture is the grouÌ„d of thy faythfull christians watered and it bryngeth forth good fruite in dewe season Of these waters all the beastes of the feldes maye drynke Sotabunt omnes beâ—ie agri reficiat onaâ—et sium suam Of these also the great wylde asses may quenche theyr thyrst The gentiles the Iewes the christians all men of al countreyes and al degrees may quenche theyr thyrst in the readynge of thy holye worde Which yf they do wyth good entent thy grace shal be ready to worke in them theyr saluation Thy grace is locked from none but froÌ„ such as wil remaine thrusty drye and bareyne of good wyll good workes The stronge and the weake the wyse and the foly she maye refreshe them at these waters to make theÌ„ able to perfourme their iourney in the pylgrimage of thys lyfe Who so wyl wyth the woman of Samaria aske of Christ drynke Iohn iiii He wyll not fayle to gyue hym water of lyfe Which who so drynketh shal neuer be thirsty after O noble waters O cleare fountaynes Sende vs Lorde of thy grace that we maye feruently desyre Psalm .xxiii. greadely receyue and plentiouslye be fulfylled Yea that we may be dronke with the muche receyuyng of thys noble drynke Wherby we may forget al our wanton and ydel liues that we haue hytherto ledde nowe begyn to leade a newe lyfe a spiritual and a godly lyfe buyldynge our nestes in the rockes of the fayed hylles Super ea volucres celi morabuntur de medio petrarum dabunt vocem and ouer these delectable waters leauyng al base and earthly places restynge in them as in a sure habitation The preceptes of these two testameÌ„tes are faste and surely grounded vpon the stronge rocke whyche is Christ What soule so euer dwelleth or bydeth on thys rocke wyll synge and put forth his voyce as he hath learned in the scriptures coÌ„teyned wythin these two testamentes Christ did referre his sayinges to the scriptures so dyd his apostles and other holy meÌ„ buylde vpon the same foundacion Theyr songes were euer agreable to the scriptures Mathe. xiii They were lyke the good housholder that bryngeth forth of his treasure thynges both newe and olde Rigans montes de renaculis tuis de fructu operum tuorum satiabitur terra Wherfore the dewes of thy grace came downe from aboue and watered their hertes They were fyrst earthly men and sauored nothynge but that was earthlye and temporall But thy grace made them become spirituall and so wrought in theÌ„ that they broughte forth good workes For the whyche they gaue to the the honour the prayse They accompted al their good dedes to be thy workes and al their good thoughtes to come of thy gyfte and goodnes When the glory redounded to thy maiestie then were they satisfyed and but reasone For what goodnes had they that they had not receyued i. Corin. iiii Roma iii. and that frely wythout any of theyr deseruynges Wherfore to the Lorde be al honoure and prayse worlde wythout ende who haste so mercifully declared thy great goodnes to mankynde in orderyng al thinges in thys worlde to hys mooste comforte that coulde be deuysed and to do hym seruice All beastes thou madest subiecte vnto hym and for hys vse Producens fenum iuâ—â—is Et berbam serâ—â—â— hominum Whiche to noryshe and to feade thou causest the grounde naturally to brynge forth grasse and all kyndes of other herbes Thou bryngeste throughe the trauayle of man â—ducens panem de terâ—â— foode out of the earth both for man beastes and foules But to exercise hym in laboure thou requirest his industrie to be put to thy power O howe great is thy liberalitie dayly shewed herin No tyme can be founde wherin the earth bryngeth not fruite to serue man But specially Lorde thou hast ordeyned the earth to bringe forth thre kindes of thynges muche to his strength comforte and reliefe Which are corne for breade to make hym stronge and able to trauayle Et vinum letificet corâ—ominis ad exhilaranâ—um faciem in oleo et â—anis cor hominis corâ—oboret Wyne to quenche his thyrst and to make his hert glad And oyle to make hym to haue a cheareful couÌ„tenaunce to make his body fatte and his