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
A godly meditacion vpon .xx. select and chosen Psalmes of the Prophet Dauid as wel necessary to al them that are desirous to haue the darke wordes of the Prophet declared and made playn as also fruitfull to suche as delyte in the contemplatioÌ„ of the spiritual meanyng of them Compiled and setfurth by Sâ— Anthony Cope knight ¶ Imprinted at London in Sepulchres paryshe a lytle aboue Holborne Conduit at the sygne of the Resurrection by Ihon Daye ¶ Anno. M.d.xlvii Cum priuilegio ad imprimendum solum The preface ¶ To the mooste vertuous Ladie and gratious princes Katherine Quene of EnglaÌ„de FrauÌ„ce and Irelande her humble seruaunte Sir Anthonie Cope Knyght desyreth longe lyfe wyth health and muche honour to the pleasure of God THe vse of gyuyng gyftes by men to theyr frendes the fyrst day of the newe yere mooste noble Ladie and vertuous Quene hath of longe time continewed within thys Realme of Englande wyth an opinion that the luckie beginning is a good token of lyke prosperous successe duryng the rest of the yere Which maner of presentyng gyftes as I do ryghte well alowe if they be gyuen as a declaration of mutuall loue and hertie beneuolence so the opinion therto annexed I thynke not so commendable whiche is that the gyft should be a token or presage of good fortune to come no more then mondayes handsel of a peny gyuen to a poore begger shoulde be so esteamed that the happy begynnyng of the weke muste drawe to it also a fortunate ende therof The good intent of the gyuer of the peny is to releue the poore mans necessitie not to be an augurie of thinges that shal folowe So in likewyse ought the newe yeres gyftes to be deliuered onely as a testimony of the hertie seruice or louynge myndes of the gyuers And for so muche as the mooste numbre of the giuers do search to present suche thynges as they iudge shoulde be moste acceptable to the receyuers therof I longe imagined wyth my selfe what thynge I myght best offre vnto your grace at thys present wherein I myght in some parte declare my loyall and obedient herte towarde you of whose heaped goodnes I haue so muche tasted that I can neuer be able to deserue the thousande parte but onely wyth my prayer and hertie seruice At the laste when I consydered your gracious entent and godly purpose in the readynge and studie of holy scripture and the auauncement of the trewe worde of God I thought I coulde in no thynge do your grace a more pleasaunt seruice then to make an exposition of certeyne psalmes of the noble prophete Dauid whose harmonie is so swete pleasaunt that the eares of the faythfull maye scantly therwith be fully satisfied The poetes faine that Orpheus made so pleasaunt harmonie on his harpe that he caused the beastes and stones dauncing to folow hym Theyr meanynge was that his language was so plesauÌ„t and his entent so reasonable that he brought the people to good ciuilitie whiche before were rude and beastly But our celestial Orpheus the prophete Dauid hath so sette forth his songes that they haue strength and force to cause men which be carnall and beastly to become spiritual and heauenly Who so wyll learne to geue to God dewe honoure and prayses maye in them take a perfecte patron Agayne to gyue thankes for the benefites receyued to cal for grace to pray for the deliueraunce from all enemies spirituall and temporall to lyue in the heauenly meditation of goddes lawes to dispise the vanities of this worlde to become mere spirituall maye men in them abundauntly be instructed In conclusion there is nothynge necessarie for any christian to do thynke or saye but in them as in a myrroure he maye beholde the perfecte image therof bisyde the playne prophecienge of Christes coÌ„myng our very Messias his natiuitie passion death resurrection and ascention as lyuely as they were in colours set forth before oure eyes wyth so many tropes figures and allegories that there is almoste no worde whiche lacketh na hidde misterie as the Apostle Paule sayeth all thynges happed to them in figure and were darke and obscure But nowe that the thynges are come whereof it was spoken the vayle is taken awaye from the face of Moyses Now are fewe thinges leaft vndiscussed by good holy fathers who hauynge a good zeale to bestowe theyr talent of knowledge gyuen them by God to the profite of his people haue earnestly trauayled in the manifestation of suche secrete and hidde thynges beinge holpen by the holy spirite of God to thachiuing of their gostly purposes whom I hauing very smal learning but onely to gratifie your mynde and to auoyed idlenes haue folowed settyng forth a rude exposition in our maternal tonge vpon twentie psalmes whiche I haue chosen forth reducynge the same to the kynde or fashion of prayers and contemplatife meditations whiche I turste your grace of your accustomed and naturall goodnes wyl take in good part sinse there wanteth in me not wyll but knowledge to do better Neuertheles I trust conferring the paraphrase to the text ye shal haue greate lyghte of the meanyng of the Prophete and therby fynde his diffuse darke wordes made open and playne To moue your grace and al other of the flocke of Christ to the reading of psalmes maye it please you to reade the Chapter of the boke of Kynges where Dauid by playinge on his harpe and syngynge therto expelled from Kynge Saule his father in lawe for the season whyle he played the wycked spirite which was entred into hym and sore tourmented hym And thys thynge I truste none wyl iudge to be done by the vertue of the sounde of his harpe but through the power of the noble Psalmes that he sange playinge theron whiche Psalmes he vndoubtedly being inspired with the spirite of God had before made Muche more maye we thynke and assurdly iudge that for our owne deliuerauÌ„ce from the power of oure spiritual enemies God wyl not fayle to sende his holy spirite to assist vs and comforte vs expellynge vtterly the temptations of the wycked serpent if we in fayeth ernestly and hertely prayinge and trustyng to hym reade or vtter the sayed Psalmes And I shal praye to God who is the authoure and geuer oâ— all good gyftes so to illuminate the eyes of youâ— graces herte that ye maye proceade in the path oâ— his lawes wherin you are al readye entred accoâ—dyng to the ardent desyre which ye haue hithertâ— had to atteyne to the knowledge of them so thaâ— wheÌ„ ye shall leaue thys transitorie worlde whose pleasures in al your time ye neuer esteamed ye maye ascende to the place prepared for Goddes electe there to receyue ioyes perdurable worlde wythout ende DIEV · ET · MON · Dâ—OVT An exposicion vpon the fyrst Psalme ¶ This Psalme of Dauid is fyrst set in the booke Beaâ—us vir as a Prologue to all the rest In whiche he exhorteth al men to the study folowyng and teachyng of
harde our huÌ„ble peticioÌ„ hath receyued our prayers Eradiuit dominue doprecationeÌ„ meaÌ„ dominus orationeÌ„ meaÌ„ suscepit We prayed to the for grace and thou full louynglye hast sent vs downe dewes therof in great abundaunce We prayed for remission of oure synnes and delyueraunce out of all our tribulations thou lorde most mercifully hast harde and graunted our peticioÌ„s Wherfore al our enemyes shall be coÌ„fouÌ„ded and sore vexed EruhescaÌ„t conturbeÌ„tur inimici mei coÌ„uertaetur et erubescaÌ„t valde velociter Yea they shal be put to flyghte and to shame And that ryght sone sodenly For they haue lost in a shorte space thorowe oure humble contricion that whiche they haue of longe tyme had in theyr possession They kept wyth wronge that thy blessed sonne hath dearely boughte But he lyke a stronge myghty warriour hath throwen them all out of theyr possession And throwgh our humilitie grauÌ„ted to vs that felicitie whiche oure sayde enemyes throwgh theyr pryde hath loste Wherfore Lord we thy poore faythful creatures beyng through thy grace and the battayle of thy sonne vpoÌ„ the crosse restored now to thy fauour and hauynge the houses of our hertes and soules swepte and made cleane from all vices whiche were wont to inhabit in vs we now fearynge lest the sturdy tyraunte oure enemye fyndynge no reste in places where he walketh returne agayne into the houses of oure soules Luke .vi. from whence he is already by force of thy sonne cast out and fyndyng it cleane swept brynge wyth hym seuen other suche as he is him selfe to dwell there and therby make vs in worse case then we were before we most humbly beseche the to gyue vs strengthe and force to kepe our sayde houses of our soules from euerye violent inuasion of these wycked enemyes And sence thou hast said by thine apostle Paule 1. Corin. iii. that thy faythfull are the teÌ„ple or habitacioÌ„ of god that the spirite of god dwelleth in theÌ„ we therfore moost hertely beseche the to dwell styll in vs by thy continuall grace whose assistence is sufficient to put to flyghte all wycked spirites Ephes â— Make vs to be of thy householde buylde vs vppon the foundacyon of thy blessyd sonne Iesus Christe that is the head corner stone In whoÌ„ euery buyldynge coupled together growyth to an holy teÌ„ple in the Lorde and is made an habitacyon for God in the spiryte ¶ The Prophet considering the corrupt maner of lyuing of the greatest sort of people and forseyng in spirit the darknyng of holy scripture through meÌ„s tradicions in the person of the faythfull congregation prayseth the lawe of God and desyreth to be deliuered from all false doctryne and from the company of the wycked Psalme â—â— Vsque quo dominâ—â— O Most holy most glorious and ineffable trinitie .iii. persoÌ„s in one godhed By whose goodnes al creatures haue theyr beyng before whose eies all thynges as well that are paste as that are to come are accoÌ„ptid as preseÌ„nt to thi mighty maiestye we thy poore faythfull subiectes of thy churche here militant shewe forth oure lameÌ„table prayer Beseching the pitifully to behold the miserable estate therof whyche neuer had more neade of thy godly assisteÌ„ce theÌ„ at this present it hathe For where to Adam father of all man kynde in his creacioÌ„ thou gauest a participacion of thy wisdom goodnes iustice whyche all by his transgressioÌ„ were greatly diminished and after by the incarnacion and passion of the seconde person in trinite thou dyddest restore agayne maÌ„kynde to his originall iustice through the sacramentes of baptisme penaunce yf he dyd abyde in the obseruynge of thy lawes the veritie of theÌ„ It is now come to passe most mercifull lorde that not onely oure sayd father AdaÌ„ beynge made iust and holy dyd fall froÌ„ the veritie of thy lawes in which lawes as in a mirour thy veritie iustice goodnes are declared but also all other very fewe except since that tyme haue also erred left thy sayd verities Saluum me fac domine quoniam defecte saÌ„ctus There is not one saynte or good man left few haue continued in thy faith and giueÌ„ the thy dewe honor puttinge all theyr hope loue and trust in the as in the most chief goodnes but haue falleÌ„ froÌ„ the euen from the begynninge vnto this daye For as Ninus erectid an ymage of his father which he caused to be honoured of all meÌ„ that were vnder his dominioÌ„ wherbye ydolatry grew amoÌ„ge al other nacions so that at length euery cytie contrye chose theÌ„ a peculiar god euen so hath it ben sence the coÌ„mynge of thy sonne Chryste vnto this day For the honoure only dew vnto thy maiestie hath ben yet in most places is geuen to stockes stones Superstition ydolatry remainith yet amoÌ„ge the professoures of the christeÌ„ religioÌ„ Diminute sunt veritatis a fi us hominum Michee iii. Wherby thy verities are diminished and few are faythful amoÌ„ge the childreÌ„ of men The veritie of iustice is gone For rewardes affection blyndeth iustice The veritie of good lyuinge is decayed for verye fewe are founde whiche gyue good example to other by there godly lyfe and coÌ„uersation The veritie also of doctrine hath takeÌ„ her wynges and is flowen away The priestes prophetes preach and prophecy for lucre please for promotion Eseâ— iiii They peruerte scripture to theyr imaginations Neither are men louing to theyr neighbours for thy sake as thou hast coÌ„mauÌ„ded them to be but euery man telleth lyes to other Euery man is glad to deceyue his neighbour in bargayne â—lana loquuti sunt vnus quisque ad protimuÌ„ suum No man lendeth wythoute gaynes Yea that most pitie and harme is they lye vpoÌ„ the trew testament of Christ by wrestynge therof makynge lyght to be darkenes Esaye .v. and darkenes to be taken as lyght Labia dolosa in corde cordeloquuti suÌ„t They do flatter with theyr lyppes beyng disseÌ„blers double of hert They haue one hert to thincke one thynge an other hert causing the mouth to vtter the coÌ„trary Iacob .i. Al which sorte of men that haue double chaungeable mindes are incoÌ„stant in al their waies And as thier hertes are double eueÌ„ so are their toÌ„ges But we doubte not but that thou wilt rote vp and vterly destroy such deceptfull toÌ„gues and lyppes Disperdat dominus vniuersaâ—â—abiâ— dolosa linguaÌ„ magni loquam specially if they at any tyme speake proude thinges in conteÌ„pt of thy name as thou diddest coÌ„founde the building and tongues of those that buylded the tower of Babel in the land of Sinear Psalme lxâ—â— Whiche tower they of pryde intended to erecte vp to heaueÌ„ These crafty people whet they re tongues as men do the edges of theyr swerdes to do myschyef Adders poyson is vnder their lyppes but their language to the vtter shewe is fayr painted that therby
them walke This waye worldly men thynke to be ryght pleasaunt but the ende therof leadeth vnto death Sicut oues in inferno spositi sunt mors depasâ—et eos They shall lye in hell lyke shepe Death shall fede vppon theÌ„ The wycked worme shall gnawe styll on theÌ„ and not kyll theÌ„ This is a cruell shepherde that leadeth his flocke froÌ„ payne to payne as the louyng shepherde leadeth his shepe from one pasture to another Iob xxiiii Fyrste he swylleth them in waters colder then the snow water Then transportith he theÌ„ to heat intollerable A mete shepherd for the wicked persons that had no mercy nor pitie on other in this worlde Ihon xiiii Death euerlastinge is theyr cruel guyde as to the faythfull thy soÌ„ne that is very lyfe Iohn .i. is their mercifull louynge good shepherde whyche dyd suffre deathe for hys flockes sake to make theÌ„ to triumphe theÌ„ ouer the wycked Et dominabuntur eis â—eÌ„s â—ecâ—i mane whiche now are here in great glory And why They are here in the night theyr workes are hyde and appeare not but at the greate iudgemente when Christ which is theyr lyfe shall shewe hym selfe Collos iii. Then shall the iust also appeare with him in glory Then shall it be cleare day lyghte all mennes workes shal appeare as they be The tree that in wynter shewed no freshenes shall then receyue sappe from the rote and appeare beautiful where the floure and herbe that was in sight pleasaunt for a whyle shall wyther away and fall Aurilium eorum vetâ— rasset in infâ—rno gâ—oriâ— eorum TheÌ„ shal the strength of the wycked consume Hell shall be theyr dwellyng In this morninge thou wilt destroy all the vngodly of the lande In thys mornynge we haue a sure hoope Psalm .xi. VeruÌ„tamen deus redâ— met animaÌ„ meaÌ„ de manu inferi cum acceperâ— me that thou wylt delyuer oure soules froÌ„ the power of hell and receyue vs to the by thy grace here in thys worlde and after when thou shalte come to the laste iudgemeÌ„t to take vs to thy selfe into glory Ihon .xiiii. Ne timueris cuÌ„ diueâ— factus fuerit homo eâ— cum multiplicata fuerit gloria domus eius that where thou arte there we may be wyth the. Nother do we malygne at the vngodly nor be afrayed when they are made ryche and the glorye of theyr houses encreased We know that it endurethe but a small season and vanished away as doth that smoke They are personnes whom thou regardest not therfore thou geuest them thynges of small estimacion Gene. xxv Abraham gaue to the sonnes of hys concubines giftes and sent them away but to Isaac he gaue his possession and all that he had So Lord to the wycked thou geuest temporall thynges of no value but for thy faythfull thou reseruest thyne euerlastynge heauenly enheritauÌ„ce This is a sure and a permanente rewarde â–ª the other sone slyppeth away QuoniaÌ„ cum interierfâ— noÌ„ sumet omnia neq descendet cum eo gloria eius Theyr tyme here is but short yet when they dye they shal cary nothinge awaye with theÌ„ nother shall theyr pompe folow them Like as the smoke vanisheth away so shalt thou lord dryue them awaye Psalme â—xvâ—â— and lyke as the war melteth before the fyre so shall the vngodly perysh at thy presence and then shalt thou chaunge theyr honoure in to shame to theyr confusion Whyle they lyued they were counted as happy men so longe as they were in prosperitie Osee iiâ— Quia anima eius in vita ipsius benedicâ—tur confitebitur tibi cum be â—efetetis â—i Introsbit vsque in progeâ—â—â—s paâ—ruÌ„ fuoruÌ„ vsque inâ—ternuÌ„ non videbit lumen Mathe. xxiii men spake good of them but when they folowe theyr fathers generatioÌ„ they shal neuer se lyght any more They were the chyldren of Cayn come of a wycked progeny They haue fulfylled the measure of theyr fathers iniquitie theyr deades were euyl they loued darknes better then lyght for they wrought the workes of darknes and not of lyght Ihon .iii. wherfore they shall haue euerlastynge darkenes wyth tormentes they shall haue fyre but it shal gyue theÌ„ no comfortable light Homo cuÌ„ in honore esset non inâ—â—llerit assimuâ—â—tus est â—umentis â—dequâ—tus est eis These paynes are ordeyned for men such as when they were in honour had riches in aboundauÌ„ce considered not their estate for lack of knowledge they were led in captiuity Esay v They led a beastly lyfe wherfore they became like vnto beastes to theyr vtter payne perdicioÌ„ ¶ The Prophet Dauid beyng very sory for the adultery 〈◊〉 Psalme Wiseâ—â—e mei deuÌ„s which he had committed wyth Bethsabe for the death of her husbaÌ„de Vrye made this Psalme in the person of the hole faythfull congregation also in the person of euery peniteÌ„t sinner priuately ii Corhin â— O Lorde almighty father of mercy and God of all coÌ„forte Sapi â—â— whych in the treasure of thine infinite mercy disposest all thinges Psalme â—xv not onely amonge vs thy poore creatures heare on earth which is bountefully replenished therwyth Psalmo cviii but also amonge thy holy aungelles and blessed spirites in heauen who therby are preserued and established in grace Lord whose naturall propertie is to be mercifull to all that loue the and in faith cal vppon the in so moch that thou saydest by the mouth of thy prophet Esaye that the mountaines shall remoue and the hylles shall fall downe Esay .liiii. but thy louynge kyndnes shall not moue from those that truste in the Lorde that of thy mercy Genes vii Genes xii â—â— sauedest Noe from the generall floude Abraham in hys pilgrimage through Egypte and through the lande of Gerar Loth Genes xix from synkynge amonge the synfull Sodomites Ioseph Genes xxxix and .xii. from the dauÌ„ger of his wicked ladye and mastres â–ª and after from daunger Exod. xii .xiiii. when he was cast in pryson the Israelytes from the boundage of Pharao froÌ„ many other daungers in theyr longe iourney Daniel vi Ionas .ii. Daniel .iii. Daniell from the cruell lyons Ionas from drownynge beynge in the bealy of the whalle thre dayes and thre nightes the thre yonge men from burning that were put into the flammynge fornaice wyth many thousaundes mo whom of thy naturall mercy of thy mercyfull custom of thyne accustomable goodnes and gentle promes therof made thou hast here to fore dayly doest and neuer wilt ceasse to draw to the through grace vnto thy hyghe maiestye I most miserable and wretched synne call for mercy and grace I do acknowledge my selfe greuously to haue offended the eyes of thy deitie so many wayes that I am not worthye to beare the name of a man much lesse of a ChristeÌ„ maÌ„ Myne offences are huge and the burden of theÌ„ is great Wherfore
cast kinge Saul for hys disobedience For if I lose thy graciouse presence I am then sure thou wylte also take from me thy holye spirite as thou dyddeste from Saull It went into Dauid and in steade therof the wycked spirite entred into Saul and styll tormented hym durynge hys lyfe Sapien. xii O howe gracious and swete is thy spirite in all thynges It passeth the swetnes of hony It leadeth those that loue the Eccles xxiiii Psalme cxliii into the lande of ryghtuousnes Wyth thys thy spirite were thyne Apostles replenished whych gaue them strengthe to suffer paciently all opprobries wronges for thy sake This thy holy spirite I desyre may remayne styl wyth me Iohn .xv. to teache me all veritie to confirme me in goodnes Sam. viii to make intercession for me vnto the in all my necessities infirmities Redde miâ—i leticiam saâ—utaris tui et spiritu â—rincipall coÌ„firmâ— me Geue me therfore agayne the conforte of thy helpe and establysh me wyth thy principall spirite Because of my synne I lose the helping confort of thy grace Thy spirite also went from me whyche was no small losse for in comparison there of all losses of worldly thynges are to be accoÌ„pted as nothinge I lost all goodnes and receiued all euylles Light and darcknes may not at one time be in one subiecte No more may grace and sinne god and the diuell dwel together Wherfore the consideracion of my great losse causeth the greatnes of my sorowe I neuer delited so muche in the committyng of myne iniquities as I am nowe sory and asshamed of theÌ„ Behold therfore merciful God the inward contricion of my hert and restore to me of thy great goodnes that which I haue loste through my greate wyckednes and for that the powers of my soule are weake and feable myne enemyes stronge fierse cruell I moste humbli beseche the to confirme me in grace through the power of thy principalle holy spirite Let hym no more haue cause to departe frome me but make me an holi temple for him to dwel in coÌ„tinually Dâ—â—â—o 〈◊〉 vias 〈◊〉 et impri an te coÌ„uertinenus Then shall I stedfastly teache vnto the wycked the way wherby they may come vnto the. I wyl put my self to all synners as an example to cause them to retourne vnto the by humble peniteÌ„ce I wyll not ceasse to declare thy iustice to put theÌ„ in feare of thy iudgement And then the aboundaunte treasour of thy mercy to pluck theÌ„ from desperation I wyll teach them thy wayes that is thy preceptes and none other mannes tradicions I wyll euer put them in remembraunce of thy lawes Thys shall I be able to do beynge coÌ„firmed by thy holy spirite Moyses was afrayed to go on thy message to kynge Pharao Exod. iii. tyll thou promisedest hym to be wyth hym after whyche he left doubtyng and accomplished thy commauÌ„dement Nume xi The .lxx. elders of the host whom Moyses chose oute to beare wyth hym the burthen of the people were nothynge able to gouerne there subiectes tyll thou haddest powred parte of the spirite vppon them whych before was in Moyses And then they prophecied and ruled the people in truth and iustice Luke .xxii. Peter the apostle of thy sonne Chryst was afrayd at the voyce of a womaÌ„ and denyed hym he was euer ready to forsake hiÌ„ tyll he was endewed with this thy noble spirite Yea the whole companye of thy sonnes apostles Actu i. were commaunded to abyde in Ierusalem after hys resurrection vntyll they were fulfylled with thy holy spirite froÌ„ aboue After whose cominge the worde prospered in theyr mouthes whersoeuer they preached it and they were after sufficient wytnesses of thy sonnes resurrection and ascention Ecclesi xx A wyse sentence shall not be alowed beynge spokeÌ„ by the mouth of a foole No more shall thy lawes be regarded beyng declared by me beyng so greauous a sinner Libera me de sangumi bus deus deus salutis â—nce Wherfore send thy noble spirite to lyghten me wyth thy grace and delyuer me from the gyltynes of bloudes o God the arte the God of my health I meane delyuer me frome a multitude of synnes by me commytted through concupiscence Iob. xiiii engendred of the corruption of my fleshe and bloude Thys corruption is in me Iob .xxv. of my corrupt nature For who caÌ„ make it cleane that cometh of an vncleane thynge How can man be cleane that is borne of a woman the chylde of a day olde is vncleane Corin. â—â— The fleshe and the bloude brynge forth workes of corruption can not enioy the kyngdom of God for corruption caÌ„ not inherit incorruptioÌ„ Therfore lord froÌ„ these bloudes I beseche the delyuer me powre forthe thy grace vppon my corrupt nature and I shall be purged from all my wyckednes I am dead in synne quycken me and geue me life agayne sence thou art God the authoure of lyfe and health none can do it but thou Laudabit â—ugua mea â—â—â—â—â—ciam tuam that my tongue maye prayse thy ryghtuousnes In that thou shewest mercy to me beynge asynner geuynge me grace to be penitente for my synnes and makynge me iust that nowe am vniust wherin thou art fouÌ„d trew in perfourminge thy promise thereof made whych is to heare all that aske forgeuenes of the in fayth But before my tongue may prayse this thy ryghtuousnes thou must open my lyppes or els can not my mouth shewe forth thy prayse Domine labia mea ape ries et os meuÌ„ annunci â—bâ—t laudem tuam for synne hath stopped my mouth and prayse is vnsemlye in the mouthe of the vngodlye Ecclesi xv Yea thou wouldest say vnto me Psalm .l. why doest thou preach my lawes and takest my couenaunte in thy mouthe Exod. vi Open therfore oh God my lyppes as thou dyddest the lippes of Moyses when thou sendest him to kyng Pharao Esay vi Thy prophet Esay also had vncleane lyppes tyll one of the Seraphins wyth a payre of tonges toke a hote cole from the aulter and toutched his mouth there with wherby hys vnryghtuousnes was taken away Of such facioÌ„ Lorde toutche my mouth that I may be worthy to set forthe thy prayse To offre to the Quoniam si voluisset sacrificiuÌ„ dedisseÌ„ Vti que holocaustis non dilectaberis sacrifice or burnt offringes it were in vayne For I know thou hast no pleasure in theÌ„ They were but figures of the sacrifice of thy blessed sonne to come for our redeÌ„ption the purginge of our synnes The shadow of a thynge doth ceasse wheÌ„ the thyng it self is ones come The promises ceasse and are gone when the thynge is come whych is promised To offre to the golde or treasoure it neadeth not seÌ„ce thou arte most ryche thy felfe lorde of all the world whose contentes are at thy commaundemeÌ„t Yet wyll I not come voyde and emptye into
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
grace vpoÌ„ diuerse of thy faythfull seruauntes that by ensearchynge the sayed priuie secretes they haue founde the knowledge of the mooste of them and wyth the same haue so watered the hertes myndes of other thy faythfull earthly people that they haue receyued plentifulnes of spirituall coÌ„forte The earth or earthly people whiche before were drye are thereby broughte to pleasaunte fruitefullnesse yea euen the highe mountaynes that is the proude and highe mynded people haue so tasted of the swete dewes of thy holy doctrine that they now bringe forth the grene grasse and the pleasaunte herbes Qui producit in montibus fenum of good workes â—ouer .xxvii. iii dat pecoribus esâ—â— ipsorum Thus doest thou gyue foode vnto the cattle and all beastes foules fyshes and generally all thinges that beare lyfe haue theyr noriture and lyuing of the but specially the beastes of thy flocke The faythfull shepe of thy foulde finde them selues to be liberally repasted with the wordes which proceade out of thy mouth the dilicatenes therof feedeth theÌ„ very fatte The yong rauens also before theyr blacke fethers do appeare as some do wryte are destitute of the healpe or nourishing of theyr parentes â—t pullis coruorum â—uocantibus eum for that they iudge them not to be theyr byrdes vntyll they be more asserteyned therof by the colour of theyr fethers yet doest thou not all that whyle leaue them vnholpen when they for hungre crye in theyr kinde and crocke to the for healpe thou Lorde doest norishe them wyth the dewes whiche fall from the ayre vntyl theyr sayd pareÌ„tes receyue the charge of feeding them Wherby is ment that although at the tyme of the commyng of thy sonne Christe into thys worlde he founde all the gentiles that is to saye all the inhabitauÌ„tes of the whole earth in the seruice of ydolles the people of the Iewes only except who as thy peculiar flocke had knowledge of the and thy diuine lawes Neuertheles by his holy preachynge and merueylous workes he conuerted a greate numble of the gentiles to beleaue in the in him whoÌ„ thou dyddeste sende So that the yonge rauens beynge the byrdes of the olde rauens that is the posteritie of the gentiles whiche were ydolaters wherof Lorde we of thy faythfull congregation are the sede do nowe call onely on the and thy blessed sonne wyth the holy spirite from you both proceadynge desiryng of the wyth all humilitie to be replenished wyth the spirituall foode of thy holye doctrine to the strength and comforte of oure soules knowynge assuredly that thou deliteste not in the strength or power of any man no not although he had the strength of an horse NoÌ„ infortitudine 〈◊〉 voluntatem habebiâ— Thou neyther delitest in the horse neither yet in the ryder neither in the streÌ„gth of the legges of a man wherby the force of the bodye doth appeare Nec in tibiis virib placitum erit ei nor in the shappe or proportion therof None of these are causes which may moue the to saue man or to gyue hym eternall lyfe but thy delite is in them that feare the with a chaste Beneplacitum est domino super timente euÌ„ et in eis qui speri super misericordia 〈◊〉 a reuerent and a louynge feare and in them that put theyr full hope and sure affiauÌ„ce in thy great and tender mercie and in thy promyses made to mankynde whiche muste neades be proued trew and vndoubtedly perfourmed Prayse therfore the Lorde Lauda Ierusalem dâ—minum O thou heauenly Citie of Hierusalem whiche by enterpretation is the vision or fyght of peace that is all ye holy angelles and blessed spirites the inhabitauntes therof gyue ye continuall prayses vnto god of whom ye coÌ„tinually haue the fruition and perfecte syghte euen as he is to your continuall peace and peasible enioyinge in suretie wythout that ye shall haue any neade to doubte euer to be at any tyme moued there froÌ„ Thou also the earthly Syon whiche by interpretation arte a seear of God a farre of that is to saye thou fayethfull churche or congregation of christen beleuers whyche seest God a farre of as it Lauda deum tuum â— on were in a mirroure yet hauynge sure truste after thys pilgrimage to be ioyned wyth the felowshyppe of that other heauenly Hieruâ—alem thou I saye haste also great cause to laude and thanke God but euerye one of you after his estate and condition QuoniaÌ„ coÌ„fortauit vetes portarum tuarum To the fyrste that is the celestiall HierusaleÌ„ God hath locked faste thy gates and made them sure wyth stronge barres so that no enemie or straunger maye enter into the to moleste or by any waye trouble thy noble Citizins Neyther maye the chyldren whiche are brought vp in the haue any cause of feare to be at any tyme put froÌ„ thyer ioyfull place Benedixit fillis tuis â—ui sunt in te but are sure there to remayne perpetually enioyinge theyr blessing gyuen them of God whyche blessynge is the gyfte of all spirituall and heauenly beatitudes to be receyued in suretie for euer Thyne enemyes may not entre thy freÌ„des can not gette out of thy gates whiche gates are not material neither are the lockes and barres of yron as are in oure earthly Cities but therby is ment the admission of the electe persons into that heauenly companie or the repellynge of the slowe and synful sorte froÌ„ enteryng into that pleasaunt place Math. xxv as of the tenne virgins appeareth of whiche nuÌ„bre the fyue wyse virgins were admitted and the fyue folyshe were put backe as persons vnknowen Qui fines tuos pace onat God also hath made peace in thy borders Tranquilitie doth compasse the rounde aboute as oure arthlye Cities are enuironed wyth materiall walles so that thy quietnesse shal neuer be perturbed In thys present lyfe no man lyuyng can say that he hath perfecte peace the flesh lusteth contrary to the spirite Gala. v and the spirite coÌ„trarye to the fleshe Iob .xiii. So longe as maÌ„ is here lyuynge his fleshe muste haue trauayle and whyle the soule is in him he muste be in sorowe i. Corben xv The perfecte quietnesse neuer commeth tyl thys corruptible bodye do put on incorruptibilitie and the mortall do put on immortalitie TheÌ„ ceasse all humaine passions in that thine heauenly place there is no hungre and thirst Apo. xxi heate or colde there is no weepyng sorow crying or peyne neither death for al olde thinges are gone There is euer a bryghte lyghte and ioye wythout ende whyche passeth all ioyes Thy Citizins are fedde ful wyth the beholdynde of thy delectable diuinitie face to face euen as it is whiche is a ioyful satisfaction of all theyr desyres Thys is the fyne floure of wheate whiche is delectable and feadeth fatte those whiche are fedde coÌ„tinually therwith Ex adipe frumenti saliat te Thys ioye is the consummation of all
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