doctrine whyche pretende a coloure of thy name / may sodeynly vanisshe a wey Make that all hypocrisye or fayning of truth ryghtuousnesse or holynesse deceyue no man Make that no man swere by thy name / lye / or disseyue Kepe vs from all falce hope / whiche vnder coloure of thy name offereth it selfe vnto vs. Kepe vs from spirytuall pryde / from the vaine honoure of worldly glorie and name Graunt vs that in all perylles and hurte we may call vppon this thy holy name Graunt that in the straytenesse of conscience / and ieoberdie of deth we neuer forget thy blissed name Graunt / that in oure good wordes and workes we mai onely prayse and magnifye the / so that we nether seke nor chalenge to oure selfe any name or honoure / but to the onely whose alone are all thinges kepe vs from the most dampnabill synne of vnkindnesse Graunt that by oure lyfe / and good workes all other may be mouel to good / and that they wurshyppe and prayse nor vs / but thy name Graunt that by oure euell workes and synnes no man may take occasion to slaunder thy name / or dyminysshe thy prayse Kepe vs that we desire nothing eyther corruptyble or euerlasting / whiche shulde not retourne to the honoure / and prayse of thy name And yf we are anisuche here thou not oure folysshenesse Make that oure life be suche that we may truely be founde thy chyldren / so that this thy name father be not called in vayne or falsly in vs. To this perte of prayer specially perteyn all psalmes and prayers / with whiche we prayse / wurschippe / syng / gyue thankes to god and fynally all the prayse of god ¶ The secunde peticyon Let thy kyngdome come THis wretched lyfe is the kyngdome of all synnes / myscheffe whose lorde is the euell sprete / chief author / gruÌ„de of all malice synne / But thy kingdome is the kingdome of all grace vertue / whose lorde is thy best beloued sonne Iesus crist the heede begynnyng of all grace vertue / wherfore helpe vs most dere father / come agayn in fauoure with vs. Gyue vs bifore all thinges true and constaunte faithe in Christ hope without feare in thy mercy / agaynst all infirmytes of oure weake conscyence / and pure loue towardes the / and all men Kepe vs from infydelyte / desperatyon / and malyce / whyche at the last myght be the cause of oure destructyon Make vs to auoyde the soule desyre of lechery Gyue vs loue to virgynyte / and to all clennesse Delyuer vs from dissentions bateylles / dyscorde and stryfe Make the vertues of thy kyngdome to come and reygne withyn vs. Gyue vs peace / concorde and tranquylyte so that wrathe / or any other vytternesse haue not hys kyngdome in vs / but rather through thy grace the symple swetnesse / and brotherly fayth / all kind of frendshyppe / good maner / gentylnesse and kindnesse Graunt vs that the inordinate trouble and sykenesse of minde haue no place in vs / but make the reioysyng and pleasure in thy grace and mercy rule / and haue dominion And to be shorte / that all synne may be alienate from vs / and that we replenyssed wyth thy grace / vertue and good workes may be made thy kyngdome / that all oure hert / mynde / and sence / with all oure strength inward / and outward may suffer theym selfe to be ruled by the / to serue the / thy commaundementes and thy wyll / not theym selfe or the flesshe the worlde or the deuell Make that this thy kyngdome ones in vs begonne / may be encreasid / go forwarde dayly and growe lest the subtyll malyce / or fleuthe that we haue to goodnesse oppresse vs / lest we loke backe agayne and falle in to synne Gyue vs a stable purpose and streyngth / not onely to begynne thys good lyfe / but rather to ê“cede boldly in it and to ê‘forme it / as the prophete sayeth Lighten myn ces lest I slepe or bewery iÌ„ the good lyfe ones begonne / and so myne enemye do bryng me agayn into his power Graunt / that we may so continue And that thy kyngdome whiche shall come / may fynysshe and perfourme this kyngdome whiche is begonne by the. Delyuer vs from this parylouse / synful life Make vs desyre the other lyfe to come / and to hate this present lyfe Gyue vs grace not to feare death / but rather to desire it Put from vs the loue and desyre of this lyfe / that so thy kyngdome may fully be perfect in vs. Of this peticion are al psalmes / verses / and prayers in the whiche grace and vertue is desyred of god ¶ The thirde petycion ¶ Thy wyll be fulfylleth in erth as it is in heuen IF oure will be compared with thyne it can neuer be good / but is euer euell Thy wyll is euer best specially / and muche to be loued and desyred wherfore haue compassion vppon vs most deare father / and suffer nothing to be as we wolde haue it Gyue vs / and teache vs / true and stable pacyence / when oure wyll is let and broken Graunt vs that when eny man speaketh / holdeth his peace / doth / or leueth vndone / any thyng contrary to oure will / that therfore we be not wrothe or angry / nether curse / compleyn / crye / or murmure nether iudge / nor condeÌ„pne / ye that we defend not oure selfe Graunt that we may mekely gyue place to oure aduersaryes / theym whiche let oure wyll / and so to dysanull oure will / that we may prayse / say well / and do to theym / as to chose whiche do perfourme thy godly and best will against ours Endowe vs with thy grace that we may gladly suffrer all diseases / pouertie dispysinges / persequutions / crosse / and aduersites knoweleging that it is thi wil to crucyfye oure wil. Gyue vs grace that we may suffer iniury and that gladly Kepe vs from auengement Make vs that we quyte not euyll for euyll / nether to auoyde violence / by violence But rather that we delyte in thy will whiche bryngeth vs al these thinges prayse the / and gyue the thankes Make vs that we impute it not to the deuell or euell men / when any aduersyte chaunseth but that we attrybute all vnto thy godly will / whiche ordyneth all suche thynges / that oure will may beleefe / and that blissednesse may encrease in thy kyngdome Gyue vs grace that we may be glad / meryte to dye / that for thi wyll we may take oure deth gladli so that by feare nor infirmyte we be not made disobyent vnto the Make that all oure membres eyes / tongue / herte / handes and fete / be not suffred to folowe they re desyres nether that we be at any tyme subdewed vnder theym but that we eueÌ„ as takeÌ„ and emprysoned may be brokeÌ„ in thy will pleasure
/ it draweth vnto hym all vertue and expelleth all vyce / therfore create iÌ„ me Oh god a pure harte thorow thy grace / make a newe an vpryght sprete in mi bowels For thy sprete shall leade me in to a right waye / which shal purge me from all erthy affectes and shall lyfte me vpp vnto heueÌ„lie thynges The louer the thynge that is loued are both of one nature He that loueth bodelie thinges is wordlye but he that loueth spretuall thiÌ„ges is spretuall Geue me a sprete that maye loue the worshyppe the / the most hye sprete / for god is a sprete they whych worshyppe hym / must worshyppe hym in the sprete verite Geue me an vpright sprete not schinge his awne profyte and glorye / but the will and glorie of god renewe an vpryght sprete wyth in me renewe it For my synnes haue qwenched the fyrst that thou gauest me Geue me now a new sprete that it maye redresse that thinge whych is inueterate my soule is also a sprete so made of the that of her selfe she is ryght for of her awne nature she loueth the aboue her selfe and desyreth all thynges for thy glorye / so that her awne naturall loue is ryght / for it cometh of the / but of her awne frowarde will is it iÌ„ueterate polluted causinge her natural loue to decaye Make new therfore this sâ—te this loue thorow thy grace that it maye walke iÌ„ the right waye accordiÌ„ge to his nature renue it I saye that it maye euer enflame me with heueÌ„lye loue that it maye euer cause me to sighe vnto the / to enbrace the continuallye and neuer to forsake the. Cast me not awaye from thy face / and thy holye goste take not from me Behold Lorde I stande before thy face that I maye fynde mercye I stonde before thy benigne goodnes lokinge for thy fauourable aÌ„swere cast me not coÌ„fused froÌ„ thy face who came euer Lorde vnto the and went awaye confused Who euer desyred thy fauoure / and went wyth out it Surelye thou passest in thy aboundant pytye both the deseruinges and also the desires of theÌ„ that praye vnto the / for thou geuest more then men can desyre yee or vnderstonde wheÌ„ they haue it It was neuer harde that thou dydst cast awaye from they face any man that euer came vnto the Shall I Oh Lorde be the first that shall be cast awaye from thy face and vtterlye confouÌ„ded wilt thou beginne at me to confounde them that come vnto the wilt thou neuer more haue mercye and coÌ„passion God forbidde The woman of Canane folowed the / she cryed and made a pytuous noyse / she moued thy dysciples / vnto compassion / and thou hyldest thy peace / she contynued knockynge / she worshipped the and sayd Lorde helpe me / nether yet woldest thou answere Thy dyscyples entreated for her sayenge let her goo for she cryeth after vs. But what was thyne answere Lorde I praye the / what dydst thou answere for south that she wepte in vayne / and laboured for nought / for thou saydst that thou wast not sent but vnto the shepe that were perysshed of the house of Israel What shuld this woman do when she hade these wordes verelye euen despayre as concerninge the grace that she requyred yet despayred she not / but trustynge in thy mercye prayed agayne sayenge Lorde helpe me / vnto wose importunite Lorde thou answeredst / it is not good to take the chyldrens brede and cast it to hondes as though thou shuldest haue sayed departe from me you Canaanites are dogges / ye are Idolatres / the precyous gyftes of he venâ—ye fauoure partayne not vnto you I ought not to take them a waye from the Iues whych worshyppe the true and liuynge god / and to geue theÌ„ to soch dogges as ye are which worshuppe ydolles and deuels what shalt thou now doo thou woman of Canaan thou mayst now be a shamed and gette the awaye / for the Lorde is angrye not wyth the alone / but also thy hole nacyon Oh Lorde god / who wold not haue bene confounded and haue pyked hym awaye at these thy wordes who wold not haue mumbled and grugged agenst the who wolde not haue iudged the to be cruell And yet did thys woman contynue stille in prayer She cast not away her confidence / she toke not these harde wordes heuelye / she was nâ—â— angrye / but she humbled her selfe the more and abode stylle in her petycion and sayde with good fyaunce It is truth Lorde that thou sayest / but I axe nobrred / I axe not the fauoure that thchyldren shuld haue I am a litle whe elpe and desyre the tromes whyth falle from thy chyldrens table Let them storysâ— and abounde with miracles / and other gracyous fauours / but let not me be destytute of thys trumme of grace / that my douhter maye be delyuered from the fendes possession for the whelpes do rate of the trummes whych faile from theyr masters tables Behold wat fayth / whate trust / and what humylyte was in thys women therfore thou / not dyspleased with her ymportunate instaunce but reioysinge in her excelleÌ„t constauncie dydst saye O woman greate is thy fayth / be it vnto the as thou wilt Why are these thynges wryten Lord god that we maye lerne to trust in the / that me maye humblye and deuoutlye continue in prayer / for thou wilâ— geue it yf men be greadye But the kingdome of heauen suffereth violence / and they that make violence vnto is catche it / for what thinges so euer are writen are writen for oure lerninge that thorow pacience and comforte of the scriptures we maye haue hope Cast me not therfore lorde froÌ„ thy face which stond wepinge and way linge daye night before thy face / not that thou shuldest deliuer me froÌ„ the bodelye oppression of deuyls / but that thou wilt delyuer my soule froÌ„ his spirituall power dominion Let me not be shamed O swete Iesu for in the onlye haue I trusted I haue no helth or comforte but in the o Lorde / for al haue forsakeÌ„ me / eueÌ„ my brothreÌ„ children haue cast me of and myne awne bowels abhorre me I haue no nother helper / but onlye the. Cast me not therfore awaye from thy face / take noâ— thy holye sprete for me There is nomaÌ„ which can saye that Iesus is the Lorde but by the holye gost therfore yf I call vppon the lord Iesu / that do I in the holye gost / yf I be sorye for my synnes which are passed / yf I are forgeuenesse / this do I verelye by the holye gost Therfore I besech the take not fro me thy holye gost / but that it maye be with me / and laboure wyth me / for we wote not what to desyre as we ough to do But the sprete helpeth oure infirmityes and maketh intercession for vs / that is / maketh vs to praie with such sorowfull
therfore will I offer prayse vnto the / euen the prayse of infauntes and suckelynges for my synnes And why shall I offer for my synnes rather prayse then sacrifice for yf thou haddest desyred sacrifices I had surelye offred them / but thou delyghtedst not in burnt sacrifices / caÌ„st thou be pacefyed with the bloude of calues / or gootes will thou eate the flesh of bulles / or drinke the bloude of gootes Other dost thou desyre golde which possessest heauen and erth other wilt thou that I sacrifyce my bodye vnto the which desyrest not the deeth of a synner / but rather that he were conuerted and lyue Neuerthelesse I wyll chasten my flesh in a measure that thorow thy grace it maye be subdurd vnto reason and obey it / for in this poynte also yf I passe measure and bringe my bodye so lowe that it is on apte to serue my neyghboure and to do that office which is apoynted me of god / it shall be imputed vnto me for synne Let youre seruynge of god be resonable sayth the apostle Roma .xli. And thou hast sayed also by the Prophete I require mercye not sacrifice Osâ—e .vi. Therfore shall my mouth shewe forth thy prayse / for this oblacyon doth honoure the / and sheweth vs the waye vnto thy sauynge helth My harte is readye Oh God my harte is readye / it is readye thorow thy grace to do all thinges which are pleasaunte vnto the this one thinge haue I founde most acceptable vnto the / that wyll I offer vnto the / that shall euer bein my harte / on that shall my lippys euer be harpinge Yf thou haddest desyred a bodelye sacrifyce I wold surelye haue geuen it the / for my harte is readye thorow thy grace to fulfyll thy wyll but in such burnt sacrifice hast thou no delyght / Thou madest the bodye for the sprete / therfore seakest thou spirituall thinges and not bodelye / for thou sayest in a certayne place Prouer. xxiij My sonne geue thyne harte vnto me / this is the sacrifice that pleaseth the. Let vs offer vnto the an harte repentinge with sorow of oure synnes and enflamed with the loue of heuenlye thynges and then wylt thou desyre no more / for with such a sacrifice wylt thou be content A sacrifice to God is a broken sprete / a contrite and humble harte thou shalt not despyse o God A broken sprete not broken flesh pleaseth the o Lorde for the flesh is broken and vexed because he hath not the carnall thinges that he desireth / or els fealeth in hymselfe such thinges as he hateth But the sprete is broken vnquyeted for his faute / because he hath offended agenst God whom he loueth He soroweth that he hath sinned agenst his maker redemer / that he hath despysed his bloude / that he hath not regarded such a good louynge father this broken and sorowinge sprete is vnto the a sacrifice of most swete sauoure which not withstondinge hath his coÌ„feccyon of most bitter spices / euen of the remembraunce of oure synnes / for whyles oure synnes are gathered to gether in to the mortoure of the harte / and beaten with the pestle of coÌ„punccyon / and made in to prouder watered with teares / therof is made an oyntment and sacrifice most swete which redolent offerynge thou wylt not despyse / for thou wilt not despyse a contrite humble harte Therfore he that breaketh his stonie harte which is made with the most harde stones of synne / that he maye therof prepare an oyntmeÌ„t of repeÌ„taunce in abuÌ„daunce of teares / not despayringe of the multitude greuousnes of his sinnes / but humbly offeringe this sacrifice vnto the he shal in no wyse be despysed of the / for a broken humble harte wilt thou not despyse oh god Marye magdalene whych was a notable synner made such an oyntment and put it in the alablaster boxe of her harte she feared not to entre in to the Pharesees house / she humbled her selfe flatte before thy fete / she was not a shamed to wepe at thy mele tyde / she coude not speake for inwarde sorow / but her harte melted iÌ„to teares / with the which she washed thy fete / she wyped theÌ„ with her here / anoynted theÌ„ with oyntmente ceased not kyssinge them who euer sawe such a nother thinge ye or who hath euer harde of a thinge lyke vnto this Surelye her sacrifice pleased the well and was so acceptable that thou preferredst it aboue the Pharyse whych in hys awne syght was ryghtewyse / for it maye 〈◊〉 gathered of thy wordes Luce. vij That there was so moch difference betwene the rightewissenes of marye and the pharise as there was difference betwene these to washe the fete with water / to wash them with teares to kysse one on the face and not to cease to kysse the fete to anoynte the hed with oyle / and to anoynte the feâ—e with most precyous oyntmeÌ„t yee moch more precelled he the pharise / for he nether gaue the water / kysse nor oyle O greate is thy power Lorde / great is thy myght which declareth it selfe most cheflye in spacinge / and hauynge compassyon Now se I well that a contrite and meke harte thou shalt not despyse oh Lorde And therfore endeuoure I miselfe to offer such am harte vnto the Neter is it ynough that I saye so outwardlye / for thou arte a god which serchest oure hartes reynes Accepte therfore thys my sacryfyce and yf it be vnperfeyte / amende thou the defaute whych onlye arte of power that to do that it maye be a burnt sacrifyce / all hole enflamed wyth the here of thy bounteous cheryte that it maye be acceptable vnto the or at the leste that thou despyse it not for yf thou despyse it not I know well that I shall finde fauoure before the / and then shall none of thy sayntes other in heauen or erth despyse me Deale gentlye of thi fauourable beneuolence with zion Let the walles of Hierusalem be bist agayne Because it is wryten Psalme .xviij. vnto the holye man thou shalt be holye / wyth the innocent shalt thou deale innocentlye with the pure and chosen shalt thou do purelye / and with the wyked shalt thou playe ouerth warte I am verye desyrous that al men were saued and that they shuld comâ— vnto the knowlege of the truth whych thiÌ„ge were verye necessarye for them and also for my profyte / for by theyr prayers exhortacyons / and examples I myght ryse from this filthye synne / and be prouoked daylye to procede vnto better I besech the therfore oh Lord although I be a synner / that thou of thy fauourable beneuolence woldest deale gentlye wyth zion that the walles of Hierusalem myght be bylt agayne / zion is thy church / for zyon by interpretacion signifieth a footehill or a place where a man maye se farre aboute hym And euen so thy church thorow the grace of
that are in the worlde So the coÌ„gregacyon of christeÌ„ areth in they re prayers / that they prouoked be the examples of holy men / maye folowe the vertue of they re passyons / and syngeth solemply / that the holye men haue suffered turmentes / that they myght suerly come to the victorye of martyrdome By the which wordes and songes of the church we must vnderstoÌ„d that the passyons and victoryes that God hath gyuen to his martyres and holy sayntes / ought to be had in memory / that by they re example we may be quykened and bolded to suffer those euylles whiche they suffred And yf they re commemoracyon be by vs done to any other entent / whatsoeuer it be / then is it medled with supersticyon hypocrisie As is theyrs that honoure theym to thintent that they shulde not suffer the trouble vexacyoÌ„ / whiche the sayntes by theyr example memory do teache to be suffred / so that they desire to be made vnlyke vnto theym / whose feastes they celebrate Right excelleÌ„tlye doth thappostle entreate this place of coÌ„fort in the .xij to the Heb. sayeÌ„ge ye haue not yet resysted vnto bloud shediÌ„ge striuiÌ„ge ageynst synne And ye haue forgotten the consolacyon / whiche speaketh vnto you as vnto chyldern My sonne despyse not the chastenynge of the lorde / nether saynt when thou art rebuked of hym for whoÌ„ the lorde loueth hym he chasteneth If ye shall endure chastenynge god offereth hym selfe vnto you / as vnto sonnes / what sonne is that whome the father chasteneth not Yf ye be not vnder correccyoÌ„ wherof al ar parte takers them are ye bastardes and not sonnes Moreouer seyng we haue fathers of oure flesshe whiche corrected vs / and we gaue theyme reuerence shall we not moch rather be in subieccyon vnto the father of spirituall gyftes / and lyue No maner lernynge for the present tyme semych to be ioyous but greuous / neuerthelesse afterward it bryngeth forthe the quyet frute of ryghtuousnesse vnto theym / whiche there in are exercysed These were the wordes of saynt Paule Who wolde not be abasshed of these wordes / where he diffyneth playnely / that they are not the sonnes of god / whiche are not vnder his lernyng and correccyon Who can more strongly be coÌ„firmed / more effectuouslye be coÌ„forted / then he that heareth that they are loued of god whiche are chastened / and that they are the sonnes of god / and endued with the coÌ„munyon of holy men / ye they onely are holy whiche suffer and are chastened This vehement exhortscyoÌ„ shulde make sufferaunce and correccyon to be loued and desyred Here is no place to excuse oure selfe / that some suffer lesse some more for to euery man is gyuen temptatioÌ„ by measure / not aboue oure streynght as it is wrytten in the .lxxix. psalme Thou shalt fede vs with the brede of teares / and geue vs drinke in th eares / in measure / whiche Paule doth also saye God is faithfull whiche suffereth you not to be tempted / for ther theÌ„ ye be able ye he wyll put such chaunce vnto the temptacyon that ye may be able to resyst Therfore where as the gretter euyll and temptacyoÌ„ is / there is the more coÌ„fort and helpe of god So that the inequalyte of trouble and temptacyoÌ„ is but onely in the face outwardly and not in the verey thinge When we nowe at this daye remembre Iohn Baptist shamefully slayne behedded of Herode / doth it not coÌ„found vs and make vs abasshed that he beyng suche one as emoÌ„g the chyldren of wymen there arose not a greâ—ter the onely frende of the spouse the prepare of christes waâ—e / gretter them all the prophetes / was nether slayne by any open iugement / nether yet for any fayned cause as Christ was accused nether for to auoyd insurreccyon of the people But was beheded in pryson at the appetyte of a dauncetesse / the doughter of a wretched aduoutrous woman Let then the shameful deth / of suche an holy persone suche an holy lyfe of suche a Prophete / so wretchedly and vilaynously delyuered into the cruell hoÌ„des of a rybaud that was angry with hym swage and pacyfye al our euyll / where was god whiche suffered eueÌ„ before his eyes such an horrible dede Where was Christ whiche hearyng of it spake neuer a worde He dyed as though he had byn vnknowen to god / men and all creatures What suffer we in the whiche we may reioyce and not rather be vtterly confounded and asshamed yf it be compared vnto this mannes dethe Or howe shall we be bold to shewe oure faces / yf we wyll suffer nothynge / syth suche holye men haue suffered suche vyle deth without deseruyng / ye and they re bodyes after they re deth hath ben made a laughing stocke to they re enemyes Behold sayeth Ieremyas they whiche had no iugement to drynke of the cuppe / drinkyng shall drynke of it / shalt thou be lest innocent thou shalt not be lefte innocent / but drynking thou shalt drinke of it Therfore the heremyte dyd well whiche because he was wont euerye yere to haue sykenesse / and scaped one hole yere without sykenesse / was very sadde wepte / sayng that God had forgotten hym / had denyed hym his grace So necessary and holsome is the correccyon of the lorde to all christeÌ„ Here we se howe it is nothing that we suffer / yf we coÌ„pare it to the prisons / Iron / fyre / bestes / water / and other infynite tormentes / ye yf we ponder well the greuous persecutyons of theym whiche suffer the temptacyons of the deuell beynge present with vs in this lyfe For there are manye whiche are suffer more sharply and greuouslye them we do / bothe in sprete and bodye Here some man wyll say in this I coÌ„pleyne / that my passyon cannot be compared to the passyons of holy men / bycause I am a synner / not worthy to be compared vnto theym They suffered gylties and for innocencye but I suffer for my synnes / therfore it â—s no merueyle though they suffered all thynges pacyently and gladly This saying is verey folisshe / for yf thou suffer for thy synnes thou mayst reioyce that thy synnes be purged Where not the holy men also synners but thou fearest lest thou be lyke vnto Herode or to these whiche honge on the left honde Thou art not yf thou be pacyent / what thiÌ„g maketh the differeÌ„ce bytwene the thefe on the ryght hoÌ„de the thefe on the left hoÌ„de but onely pacieÌ„ce impacieÌ„t Yf thou be a synnar / well / the thefe was also a synner / howe be it his pacyence obtayned the glory of ryghtuousnesse and holynesse So do thou lyke wyse / for thou caÌ„st not suffer but other for thy synnes / or for ryghtuousnesse / and bothe these suffrynges make the holy blessed / yf thou loue theym Wherfore thou hast none excuse left Finally as thou doest
went forthe layenge a syde his costlye â—oches and precious diademes and clothed hym self in sacke cloth sprink kynge asshes on his hed / goynge baâ—efâ—te / wepinge and sobbinge that his seruaunte was condemned vnto death I behold hym as he hasted out wondred what now thinge that might be I enquired the cause he shewed it me What shal I now doe shall I playe stille nothinge regarde his teares Trulye excepte I be mad or out of my witte I ought to folow hym / a morne with hym fith he moorneth for me / Behold the cause of shame / froÌ„ whence spriÌ„geth the sorow and feare verelye when I considre the medecyne and remedye / then of that maye I esteme the quaÌ„titye depth of my synne I was clene ignoraunt and thought myself hole beholde the tender chyld of a virgyn sonne of God almyghtye was delyuered into the handes of the vngodlye coÌ„maunded to be stayne / that he myght cure with the precyouse baume of his bloude my festred wondes corrupte nature / we must nedes knowleges grauitte that those were greuouse woundes / for the which oure Lorde Christ must suffer and be wounded yf they had not bene to deeth / yee and that euerlastinge / the sonne of God shuld neuer haue suffered to haue healed them c. Euen to dyd Christ monishe the wemen of Hierusalem wepe not for me / but for youre awne selues and chylder He added a cause / for quod he yf this be done in moyst wodde / What shal be done in drye / as though he shuld saye yf this be done in me which anâ— pure innocenâ—â— / what shall be done in you which are hoellye corrupt and vicyatte ye maye lerne by this my passyon what ye haue deserued which payne except ye beleue ye can not escape / here to maye we well applye the prouerbe men smyte the whelpe to feare the greate baÌ„ dogge christ was smyteÌ„ innoceÌ„t to geue vs warnynge of oure outragyous vices enormityes To this well agreeth the Prophete which sayeth that all the nacyoÌ„s of the erth shall bewayle them selues vpon hym He sayeth not that they shall bewayle hym / but that they shall bewayle them selues vpon hym Euen so were they dismayed Actes .ij. as is before rehersed And the church syngeth I shall surelye remembre it my soule shal melt with in me And in this sorowfull bewaylinge of them selues ought the faythfull diligentlie to exercyse them selues / for on this haÌ„geth the hole profyte and vse of Christes passion / that a man maye knowe him selfe / that he myght tremble and repent in beholdinge his greuous enormytes / for trulye excepte he come to this poynte / the passyon of Christ doth nothinge awayle hym This is the pure and perfecte operacyon that the passyoÌ„ of Christ worketh with in vs / that we maye be made lyke vnto hym that as Christ was greuouslye vexed both in bodye and soule for oure synnes / euen so that oure coÌ„science maye scourge and torment vs for oure awne wykednesses which are so many and so greate that they are sone called to memorye excepte we wylbe wyl fullye blynde not se that which is most present familyar with vs. Let vs vse an ensample to make the thinge more euydent Be it in case that a certayne kynges sonne were slayne And the murther ar taken and brought to the sessyoÌ„s and accused before the iudge of this capitall cryme / which coÌ„fesseth openlye that he hath done the dead / addinge that he dyd it at thy requeste and thou wast the chefe auctor setter a worke Yf thou in the meane ceason were takinge thy pastyme and recreacyon / and sodenlye were arested and cast in pryson as accessorye of this murther yee or rather as principall the other beynge but thy mynyster and instrument of thy meschefe / wold not euen shortlye thy myrth abate / the coloure apale / thy flesshe faynte and tremble Now yf thy coÌ„science dyd also accuse the iustefyâ— ageynst the that thou were iustlye â—npresâ—ned / what ragingâ— hell vnquietnesse shuldest thou then feale with in thy haâ—â—â— Euen so 〈◊〉 not he more shall he be altered which do dyd remembreth the passyon of Christ For the Iude although executyon be done on 〈◊〉 as malefactours and they abiecte fâ—â— the face of god yet were they but the ministres of thy synne / For in verye dead thy synnes nayled him to the crosse and were the hole cause of his payne and doeth / as we haue shewed before Now yf there be anye so harde and insenseâ—â—e that they can nother tremble nother yet begynne to knowe them selues in the remeÌ„braunce of this bitter passion they stoÌ„de surelye in shrode case For it is necessarye that we be made conformable vnto the sonne of god / that is to saye / that we feale the depth and burthen of synne other in this worlde or in tyme to come / yee and that wee quake / tremble and taste of the deadlye panges which Christ suffered on the crosse But surelye it is a miserable and pytuous thinge to begynne then to feale them / when we are in the extremite and poynts of deeth Therfore let euerye man praye vnto God that he wold vouchsaffe to geue vs his sprete grace / which maye mollifye oure indurate hartes that we maye with some frute call vnto remembraunce the passyon of Christ / for I thinke no man is so mad to suppose that we of oure awne power with out the sprete of God can do other this or any other thinge acceptable to God / for al goodnesse is of god and not of vs. Nether do we teach the this or anye other thinge to th entent that thou shuldest thynke that thou were able to accomplish it of thyne awne power / but onlye to monyshe the of thy duetye that when thou fealest thyne awne imbecyllite thou mayst desyre this grace of God / and thorow his helpe fulfyll that which is required of the. For the cause why those men a fore sayde dyd vnprofytablye handle this passioÌ„ / was this they sturke hoellye vnto their awne power natural imaginacioÌ„s nether ones desired the grace of god / so coude they attayne to no profyte But he that remembreth the passioÌ„ of Christ on this maner as we haue shewed all though it be but one houres space maye well haue the sayenge of Albarte verefyed vpon hym that he hath bene better occupyed / then yf he had fasted euerye daye a hole yere to gether or els had red ouer the hole Psalter of Dauid / yee I dare boldlye adde that he hath better bestowed his tyme then yf he had harde a huÌ„dreth massee / for this gooâ—lye remembraunce doth euen renue a man and doth testifye vnto his coÌ„science that he is regenerate and borne ageyne / euen in a maner as wel as baptyme So that this is the pure and naturall worke of Christes passion to mortifye the
old man of synne that rayneth / in oure membres to caste out all hope and coÌ„forte that we haue in creatures / so depe to brynge a man in to the knowlege of his synne that he shall come euen to the brincke of desperacyon and thinke that he is forsaken of god Yet it leaueth hiÌ„ not there but it briÌ„geth hym agayne with all coÌ„solacyon and coÌ„forte sheweth hym that al his outragyous enormityes are crucifyed with Christ and thorow his deeth put out of the waye that they can neuer accuse hym more / and that the fathers wrath is pacefyed by his sonnes deeth / and we al as manye as beleue that Christes deeth hath payed the raunsome of oure synne are set at one with god and are become his childer so that he is no more oure iudge which shuld punishe vs for oure inquityes / but wyll he called oure mercyful father which forgeueth his childrens transgressyons Now syth we can not thus frutefullye remembre Christes passyon excepte we be enspired with grace from aboue for oure impotent viciate nature can do no good without the sprete of god the next remedye to obteyne this frutefull gyftes is to praye and desyre it of god oure father / and all be it he geue it vs not in the same tyme and moment that we wold haue it / yet let vs not despayre and cease from prayer paraduenture he holdeth it from the to make the more desyrous of it and to sette the more by it when it cometh / and that thou maist knowe that it is not in thy power and wil to haue it at thy pleasure / but this is a clere case that he wyl surelye geue it the wheÌ„ it shall be most expedyent for his glorye thy welth / which tyme no man knoweth but he alone Therfore let vs prescribe hiÌ„ no tyme / but euer submytte oure wâ—lles to his and praye that his wyll be fulfylled And contrarye wise sumtyme he geueth vs this gyfte before we praye or axe it / nether gâ—ueth he vs aâ— al tymes the sprete to praye / but distributeth that gyfte also / eueÌ„ aâ— his awne godlye pleasure nether wyll he that it be bounde other to tyme place or any person When he hath ones receaued the sprete which mollesyeth the harre and bryngeth hym in to the remembraunce of the passyon / fly and by his harte trembletâ— he lotheth hym selfe and knowlegeth his infirmitye / so that the effecte of the passyon is fulfylled in hym in a maner before he be aware But they that falle to their meditacyons and behold this passyoÌ„ beynge voyd of this sprete which openeth the harte / take greate laboures and are diligentlye occupied but all aboute nought for they can not her repent not yet perceaue their awne infirmitye / which is the verye ende and effect of Christes passyon So mayst thou se that the first with our laboure attayne the frute and profyte of Christes passyon all though it appeare not outwardlye And the other for all their diligent studye haue nothynge profyted / although they seme outwardlye to haue God by the fote And thus doth God turne topse turne a / that they which are all daye occupyed in hearinge masses and in remembringe Christes passyon get none auantage / and the other which seme to do none of both / do both in deade and obtayne the hole profyte Hetherto haue we entreated the crosse and passyon of Christ by the remembraunce wherof we knowe oure infirmityes / abhorre oure vices and are clene ouerthrowne readye to falle in to the pitte of desperacyon / and now will we touch how oure coÌ„sciences thus wounded and cast doune must be lyfte vppe agayne ¶ When a man begynneth on this maner to knowe and feale his synnes trembleth at the hydeous syght of them / let him take good hede that those tremblinge mocyons sticke not to longe in his coÌ„science for so shuld he falle in to vtter desperacyoÌ„ But euen as that feare knowlege of synne dyd springe out of Christes passyon / so must oure conscience vnlade her selfe agayne and laye all on Christes backe But beware that thou do not as the vnfaithfull doo / for they when they feale their synne / that their coÌ„science biteth theÌ„ / they runne to their awne good workes / to satisfactioÌ„s pilgrimages and pardoÌ„s / and so vexe theyr meruelouslye their vnquiet myndes to rid them froÌ„ theyr burden / but their laboure is in vayne And yet hath that false coÌ„fidence trust in satisfactioÌ„s so spred it selfe / that it hath founded manye religious cloystres in christendom / to the vtter destruccyoÌ„ of all christianite for yf I can make satisfactioÌ„ for my synnes / the is christes bloude shed in vayne Therfore on this maner shalt thou vnlade thy mynde and cast thy synnes on Christ First thou must faithfullye beleue / that Christ suffered for thy sake euen to redeme thy synnes / and that he toke theÌ„ on his awne backe and made full satisfaccyoÌ„ for theÌ„ vnto his father / as Esa sayeth liij the lorde layed on hym all oure iniquityes .i. Pet. ij he bare oure synnes in his awne bodye vpon the crosse And Paule .ij Corin. v. God made him that knewe no sinne / synne for vs that is to saye a sacrifice for oure synne that we thorow him might be that ryghtuousnes which before god is alowed Now the more that thy coÌ„science boyleth ryseth ageynst the / the more shalt thou cleaue to these and soch other coÌ„fortable sentences / and put thy hole fyaunce in Christ an they teach the / for yf thou god aboute thorow thy contricyon / and satisfaccyon to pacefye and aswage thy ragynge conscience / thou shalt neuer be in suretye / but after intollerable laboure and toylinge thou shalt falle in to vtter desperacion / for the conscience can not be quyet wheÌ„ he fealeth his synne / but estemeth is greater theÌ„ that we of oure awne power shuld be able to qwench it Not with stondinge yf he sawe that Chryst which is both god and man had taken them vppon hym and had vaynquesshed them by his deth / yee aÌ„dtyesinge agayne had triumphed vpon deth hell and the deuell then shuld he sone perceaue how weake the stinge and power of synne is / for euen as the paynes of his woundes and panges of hys deth do now no more remayne in his bodye euen so are all oure synnes vanysshed awaye like smoke to this well agreeth the sayinge of Paule Rom .iiij. that Christ dyed for oure synnes and is rysen agayne to iustifie vs. That is the passyon / and deth of Chryst doth open / and declare oure synnes vnto vs and so doth take them awaye / but thorow hys rysinge agayne are we iustefyed and made fre from all oure synnes / yf we beleue How be it yf we feale oure vnbelefe that we can not be surelye persuaded that these thinges are true / them is the next remedye to
he knew the not / what thinke you he sayed I suppose that he sware by god and by the lawe of Moses that he knewe the not / addiÌ„ge such wordes Thinke you that I am the disciple of this Samaâ—â—ane which / deceaueth the people which is inspired with the deuil and destroyeth oure lawe I am the disciple of Moyses / and knowe not froÌ„ whenâ—â— this felowe is Blissed be God that they acused enquyriÌ„ge any further / for els wold he neuer haue ceased denyenge the / so that a thousande interrogacyons wolde haue made a thousand staite negacyons yee a thousand curses and periuryes yet were these interrogacyons but wordes / what wold he haue done I praie the yf they had scourged hym buffeted hym well Trulye he wold haue sought proued all meanes / denyenge / forsweringe / cursinge / and blaspheminge vntyll that he had escaped their handes But thou most meke Lorde lokedst backe vppon hym and by and by he knowleged his offence Nether yet durst he lepe in to the myddes of them and confesse the to be the sonne of God / for he was not yet strengthed with power from aboue / so that with our doute he wold haue denyed the agayne / yf he had sene any ieopardye at hande / therfore as it was most mere for hym / he wentâ— forth and wepte bitterlye But thou after thy resurrecyon appearedst vnto hym and confortedst hym / yet kyd he hym selfe for feare of the Iues he sawe the so gloryouslye assendynge vnto heaueÌ„ was strengthed by the syght and comforte of Angels / yet durst he not go abroade / for he had lerned by experyence to knowe his awne fragilite / and had proued his wekenesse ¶ Therfore dyd be tarye and wayte for the holye ghost which was promysed / wheÌ„ he was come and had fylled Peters harte with grace / then stepte he forth then beganne he to speake / and then with greate power and sygnes bare he wytnesse of thy resurreccyon Then feared he nether the hyt preastes nether yet kynges / but reioysed in tribulacyons receaued the crosse with all mâ—â—th and gladnes Therfore strengthen me Lorde with a principall sprete that I maye contynuallye reioyce in thy sauynge helth / or els can I not beare so manye assautes agenst me The flessh coueteth contrarye to the sprete The worlde assayleth me on eueryesyde The deuell slepeth not Geue me the strenght of thy sprete that the there maye fallely my syde a thousand anâ— then thousande by my right hande that I maye be a sure and stronge witnesse of thy sayth For yf Peter whom thou enduedst with so manye fauourable gyftes / dyd fall so wretchedlye / what shuld I doo Lorde which haue nether sene thy naturall presence nether haue tasted of thy glorie in the mountayne nether haue sene thy gracious myracles ye and haue scarcelye perceaued thy meruelous workes / haue neuer hard thy voyce / but haue bene euer subdued vnder synne therfore strength me with a principall sprete that I maye perseuer / in thy seruyce and geue my lyffe for thy sake I will enstructe the wyked that they maye knowethy wayes / and the vngodlye shal be conuerted vnto the. Ascribe not this oh Lorde vnto presumcyoÌ„ / yf I go aboute to the teach the vngodlye thy wayes / for I desyre not to teach theÌ„ as I now am wyked / vngodlye / and vnder the boÌ„des of synne / but yf thou make me agayne to reioyce in thy sauiÌ„ge helth yf thou strenghten me with a principal sprete and yf also thou sette me fre / then shall I teach the vngodlye thy wayes ¶ Nether is this harde vnto the / which of verye stones canst rayse vp chyldren vnto Abraham / nether can my synnes be impedimeÌ„t vnto the yf thou wilt do this / but rather where sinne is so abundaunte / there aboundeth grace Paule yet brethinge out threateninges and slaughter agenst the disciples of the lorde receaued coÌ„missyon that yf he founde any whether they were men or wemeÌ„ which folowed the professed thy fayth / he shuld bringe them presoners to HierusaleÌ„ And forth was he goynge lyke a mad harebrayne and as a raueninge volfe / for to straye abrode / rauysh and kylle thy shepe But whylles he was yet in his iorney euen in the hete of his persecucyon / and in actuall doynge of his synne / whyles he was persecutinge the and wold haue slayne thy chosen / hauynge no maner of preparatyue vnto grace / nether yet knowlege of his synne / when with harte and will he was thyne aduersarye / blasphemed and cursed the. Behold the voyce of thy merciable pitye vnto hym sayeng Saute / Saule why persecuteâ—â— me by the which voyce he was immedyatlye both sayed alonge and raysed vp he was layede alonge and ouerthrowne as concernynge his bodye / but he was raysed vppe with the mynde thou raysedst hym vp that was in the slepe of darke ygnorauncye and pouredst in thy gloryous lyght in to those yies which were oppressed with this blynde slepe thou shewedst hym thy sauourable face and endued hym with thy gracyous mercye Then was he raysed as it had bene from deeth / he opened his yies / he sawe the and sayed Lorde what wilt thou that I doo And after dydst thou sende a shepe to his wolfe / for thou commaundedst Ananias to go vnto hym And then was he baptysed and anon was he replenyshed with the holye ghoste and was made a chosen vessell to beare thy name before kynges / nacyons and the childer of Israel And with out delaye he entred in to the synagoges preached thy name stoutelye / affirmiÌ„ge that thou arte Christe / He disputed / preuayled and confounded the Iues. Behold Lorde euen streyte of a persecutoure / thou madest hym a preacher and such a preacher that laboured more theÌ„ all the other apostles O / how greate is thy power / yf thou wylt of a wyked man make a ryght wyse / or of a persequntoure a preacher / who shall forbyd the who shall resyst the who maye saye vnto the / why dost thou so All thinges that thou woldest haue thou made in heauen and in erth / 〈◊〉 these and in all bottomlesse depth Therfore impute it not to arrogaÌ„cye yf I couete thorow thy power not thorow myne awne to teach the wyked thy wayes for I knowe that I can offer nothynge which caÌ„ be so acceptable iÌ„ thy godlye sight this is the most pleasaunte sacrifice / also for my singulare profite / now yf thou chauÌ„ge me in to a nother man / theÌ„ wyll I teach the wyked thy wayes / not the wayes of Plato Aristotle / not the intricate soâ—le proposycyoÌ„s of maÌ„nes witte / not the instructions of philosophie / not the paynted wordes vayne coloures of the rethoricyans Not wordlye maters policyes / not vnfrutefull wayes of vanitye / not wayes that lâ—ad men iÌ„to deeth but thy wayes thy pÌ„ceptes which
fayth doth mortefye the flesh and her workes / and the sprete of god which resteth in a faythfull man helpeth oure infirmitye and sighteth with out intermissyon agenst synne / the deuell and the worlde ¶ The power of fayth THe power of fayth is to iustefye vs that is / to dispoyle vs from all oure vices laye them on Christes backe which hath pacefyed the fathers wrath towardes vs and to endne vs with a nothers rightwysnes / that is Christes / so that I and all my synnes are Christes / and Christ with all his vertues are myne / for he was borne for vs and geuen vnto vs. Esaye ix Roma viij To obtayne this rightwisnes god the father requireth nothiÌ„ge of vs but that we beleue hym and make hym no lyar He that beleueth that God of his mercye hath made vs these promises and that for his truthes sake he will fulfylle them / he setteth to his seale that god is true But he that beleueth not or douteth of this as moch as in hym is he maketh God a lyar .i. Ioan. v. for why shuldest thou doubte in hym excepte thou thoughtest that be were a lyar and wolde not kepe his promesse which he made Now yf thou counte god which is the verye truth to be a lyar / arte thou not worthy a thousande damnacyons ¶ The worke of fayth FAyth worketh by charite / for when my raginge conscience which fealeth hâ—r synne is pacefyed and sette at one with god thorow fayth / then remembrynge the ferueÌ„t loue of god towardes me I can not but loue my neyghboure agayne / for there is no man that hartelye loueth the father can hate the sonne / and all though the sonne be naught and vnthriftye / yet for his fathers sake he will helpe to better hym and euen lameÌ„t and be sorye for the sonnes wykednesse Lykewyse yf we hartelye loue God for his infinite benefytes done vnto vs / then can we not hate that creature which he hath made after his awne lykenes / whom god the father loueth so tenderlye that he gaue his awne sonne vnto the deeth to redeme hym / yee whom he hath adopted thorow Christ to be his sonne heyre Nowe all be it we se no kindnes in this man for which we shuld loue hym / yet hath God shewed vs kindnes ynough for the which we ought to loue hym and socoure hym at all tymes Let vs therfore loue hym for the loue that god his creatoure hath shewed vs / and beare his infirmitye yf he faule let vs lyfte him vp agayne / and endue hym with oure wysdom and all oure workes / euen as Christ hath done with vs / and this is an euydent token that thou louest god / when thou louest thy brother / .i. Ioan .iiij. and seakest all meanes / to helpe hym / these are the good workes that folow fayth / and are euydent tokens that thy fayth is ryght and pure Thus seest thou how good workes / flowe out of fayth thorow cherite And cherite or loue is the fulfyllinge of the hole lawe Roma .xiij. ¶ Good workes AMong good workes the chefe are to be obedyent in all thinges vnto Kynges / Princes / Iudges / and soch other offycers as farre as they coÌ„maunde ciuyle thinges / that is to saye such thinges as are indifferent / and not contrarye vnto the coÌ„maundementes of god / for then must we rather obaye god then men / Actes in the fyfte chapter although we shuld lese both oure substaunce and lyffe therto To honoure rulers to promote peace to praye for all cominaltyes And to applye all oure studyes to profyte them The nexte are to be obedyent vnto father and mother To prouide for oure houscholde both nourishinge oure familie with bodelye sustenaunce / and also to enstruct them with the worde of God / and so to be their gouernoure carnall and spirituall Then must we loke how we ought to be haue oure selfes towardes oure neyghboures knowleginge that al the gyftes which are geuen vs of god / are not geuen vs for oure awne selfe but for the edefyinge of the congregacyon .i. Corin .xij. and yf we bestowe them not on that maner we shall surelye geue a rekenynge for then before the Lorde Emonge these ought we to haue respect vnto the preachers and mynistres of the worde / that they maye be had in honoure well prouyded for And aboue all thinges good brethren addresse youre selues vnto that necessarye worke prayer Remembre to praye for all estates / for that is a worke that Christ and his Apostles full diligentlye exhorted all men vnto / promysynge theÌ„ that they shuld obtayne their peticyons Ioan .xviii. Ioan .iij. yf they be according to the wyst of god and for his glorye .i. Ioan .v. ¶ Persecutyon AFter these and such other workes let euery man bolden and comforte his brothern to suffer the crosse that god will laye on them to proue them whether they wyll abyde in his worde or flye backe agayne And let all men cast their peniworthes before Luc .xiiij. And euerye daye that they are notvexed let them counte that woÌ„ne / and loke euerye houre when the crosse shall come / for this is a playne case / God scourgeth euerye sonne whom he receaueth Hebre .xij. and Paule sayeth .ij. Tim. iij. All that will lyue godlye in Christ Iesu must suffer persecucyon Now yf they can endure chasteninge and suffer pacyentlye / then god offereth hym selfe vnto them as vnto sonnes Hebre .xij. so that they shal be destitute in no thinge / for what can they lacke which haue god hym selfe Forgeue hartelye youre enemyes and persecutours prayenge vnto god for them that he wold vouchsaffe to open their blynde hartes and geue theÌ„ true knowlege for there is no maÌ„ so madde / cruell / furyous / and induratte / but that all other of them selues are euen as were wyde from god as he / so that euerye man which is not so wyked / maye thanke god that he kepeth hym from that impyetye / thou seest a man that is a these a whotemoÌ„gre / and a murtherar there seest thou euen thyne awne nature for yf god kepte the not out of such vices / thou shuldest be euen as euell as be / yf thou be not such glorye in god not in thy selfe Be not angrye therfore with thyne enemyes and persecutours / but the sorye for them lament their blinde ignorauÌ„cie Receaue the crosse gladly and reioyce ther in / for this fyre and tribulacyoÌ„ which is the tryinge of youre fayth bringeth for pacyence / pacyence bryngeth fealinge / fealynge bringeth hope / and hope maketh vs not ashamed Roma v. But maketh vs boldly to loke for his iudgemeÌ„t / in which the vnfaithfull shall not be able to stonde ¶ The contentes ¶ The Symbole of Athanasius ¶ The office of all Estates ¶ A prayer for wysdom ¶ The prayer of Salomon for wysdom ¶ For competency of lyuynge the prayer of Salomon ¶ A prayer of the churche of the faythfull / for the worde of God to be spoken with boldenes of herte ¶ The prayer of Christ before his passyon for his churche in this worlde ¶ The prayer of the church for synnes ¶ Another prayer of Hieremye ¶ The .x. Commaundementes of God ¶ The Credo ¶ The Pater noster ¶ The Salutacyon of the aungell ¶ A meditacyon of the passyon of Christ ¶ Confort for troubled â—â—eke coÌ„sciences ¶ An exposicyon vppon the Li. Psalme called Misere mei deus ¶ Emprented at Malborow the yeare of oure Lorde a. M. CCCCC.XXXviij yeâ— me Ioannem Philoponon