Certeine prayers and godly meditacyons very nedefull for euery Christen

¶ The symbole or Crede of the great doctour Athanasius dayly red in the Churche

WHo soeuer wyll be saued / before all thinges it is necessary that he holde the trewe Catholyke fayth Which fayth / but yf euery man will kepe hole and inuiolate / without dout he shall eternally perysshe .

This truly is the verye Catholyke faythe that we worsshyp one God in trinite / and the trinite in vnite .

Neyther confoundyng the persones / neyther seperatinge the substance .

The persone of the Father is one / the person of the sone an other / the person of the holye Ghoste an other .

But of the Father / of the sone / and of the holy ghost / there is one diuinite / equal glory / coeternall maiestye .

Suche as is the Father / suche is the Sonne / suche is the holy Ghoste .

The Father is vncreate / the Sone vncreat / the holy Ghost is vncreat .

The father is without measure / the Son without measure / the holy Ghost without measure .

The Father is euerlastynge / the sone euerlastyng / the holy Ghost euerlastyng .

And not with standyng there be not .iij. euerlastyng / but one euerlastyng .

Euyn as there be not thre vncreat : nor ii● . vnmesurate / but one vncreat / and one vnmesurate .

Lykewyse the father is almyghty / the son almyghty / and the holy Ghoste almyghty .

And yet they be not thre Almyghtes / but one God almyghty .

So the Father is God / the Sonne God / the holy Ghost is God .

And yet they be not .iij. goddes / but one God .

So the Father is a lorde / the Sone a lorde / the holy Ghost a lorde .

And yet they be not .iij. Lordes / but one Lorde .

For as we be compelled by the Chrysty / and veryte to confesse seperatly euery one person to be God and lorde .

So are we prohybite by the Catholyke relygyon of Chrystes fayth to say that there be .iij. goddes or thre lordes .

The father is made of none / neyther created nor gotten .

The Sone is from the Father alone : neyther made ne create / but gotten .

The holy ghost is from the father / and the Sone / neyther made created nor gotten but procedynge .

And so there is but one Father / not thre Fathers / one Sonne / not thre Sonnes / one holy ghoste / not thre holy ghostes .

And in this trinyte / there is none before or after another / nothynge more or lesse but all the thre persons be coeterne / & coequall to them selfe .

So that by always as now it hath ben aboue sayd / the trinyte in vnyte / & the vnyte in trinite may we worshypper .

He therfore that wyll be saued / let hym vnderstande thus of the trinite .

But it is necessary vnto euerlastynge health / that euery christian beleue also faythfully the incarnacyon of oure Lorde Iesu Chryste .

It is therfore the ryght fayth : that we be leue● confesse that our lorde Iesu Chryste the Sone of God / is God and man .

He is God by the substance of the Father goten before all worldes / and he is man by the substance of his mother / borne in the worlde .

Perfyte God / perfyte man / beynge of a soule reasonable / and of flesshe humayne ,

Equall to the Father by his godhed lesse then the Father by his manhed .

Whiche thoughe he be God and man / yet is there not twayne but one Chryste .

Truely he is one not by turnyng of his godhed in to manhed / but by assumptynge of his manhed in to godhed .

Beynge out to all intentes / not by confusyon of substance / but by vnite of person .

For as the reasonable soule & the flesshely body is or maketh one man / so God and man is one Chryste .

Whiche suffered death for our saluacyon descended to helle / and rose from death the thyrde daye .

Whiche ascended to heuens / sytteth at the ryght hande of God the Father almyghty from thense shall he come to iudge the quycke and dead .

At whose comynge all men muste ryse with theyr bodyes : & shall gyue accompt of theyr owne propre dedes .

And they that haue done well shall go in to euerlastyng lyfe / they that haue done euyll in to euerlastynge fyre .

This is the Catholyke sayth / whiche excepte euery man faythfully / and stedfastly do beleue he can not be saued .

¶ Finis .

¶ The offyce of all Estates . i. Timothe .iij.

A Bysshop muste be fautlesse / the husbande of one wyfe : sober discrete : honestly appareled : herberous / apte to teache / not dronken not fyghter : not gyuen to fylthy lucrebut gentyl / abhorringe fyghtynge / abhorringe couetousnesse / and one that ruleth his owne house honestly / hauynge chyldren vnder obedyence / with all honeste .

¶ Rulers . Sapien. i.

Ye that are rulers of the earth / se that you loue ryghteousnes / and that you commyt none vnryghteousnes in iudgement . Leui. ix . Thou shalte not fauour the poore / nor honoure the myghty / but shalt iugge thy neyghbour ryghtteously .

¶ The commens . Leui. xix .

Ye shall not deceyue youre brethren : neither with weyght nor measure / but shall haue true balances / and true weyghtes / for I am the Lorde your God .

¶ Husbandes . Ephe. v

¶ Husbandes loue your wyues euen as Chryst loued the congregacyon / and gaue hym selfe for it to sanctyfy it and clensed it in the fountayne of water thorowe the worde / to make it vnto hym selfe / a gloryous congregacyon with out spot or wrencle / or any suche thinge . So ought men to loue theyr wyues / as theyr owne bodyes . He that loueth his wyfe / loueth hym selfe . For no man euer yet hated his owne flesshe / but norrysshed it , &c.

¶ Wyues . Ephe. v.

Wyues submit youre selues to your owne husbandes / as to the lorde . For the husbande is te wyues heed / euen as Chryst is the heed of the congregacyon . Therfore as the congregacyon is in subiection to Chryste lykewyse lette the wyues be in subiectyon to theyr husbandes in all thynges .

¶ Fathers and Mothers . Ephe. v.

Ye fathers moue not your chyldren vnto wrath but brynge them vp with the nurture and informacyon of the lorde .

¶ Chyldren . Ephe. vi .

Chyldren obey youre fathers & mothers in the Lorde : for so it is ryght , Honour the Father and mother ( that is the fyrst commaundement that hathe any promyse ) that thou mayste be in good estate and lyue longe on the earthe .

Maysters . Colles .iij.

Ye maysters / do to youre seruauntes that whiche is iuste and equall puttyng away all bytternisse and threatenynges knowinge that euen ye also haue a mayster in heuen

Seruauntes . Collos .iij.

Seruauntes / be obedyent to youre bodyly maysters in all thinges : not with eye seruyce as men pleasers / but in synglenesse of herte / fearynge God . And what soeuer ye do / do it hertely as thoughe ye dyd it vnto the lorde / & not vnto men : for as moche as ye knowe that of the lorde ye shall receyue the rewarde of enherytaunce for ye serue the Lorde Chryst .

Wydowes . 1. Timo. v.

She that is a very wydowe & frendlesse putteth heth truste in god / and contynueth in supplicasyon and prayer nyght and day .

¶ The somme of all .

LOue thy neyghbour as thy selfe . And whatsoeuer ye wolde that other shulde do to you do you euen the same to them & what ye wolde not that other men shulde do to you / se that ye do it not to them .

¶ A prayer for wysdom . Sapien .ix. chapiter Deus patrum nostrorum / et dominus misericordie .

O The God of our fathers / god of mercy / whiche hast made al with thy worde / and with thy wysdome haste constytuded man / to haue dominyon vpon the creature whiche was made of the / to order the world with equyte and iustyce / and with a dyrecte herte for to iudge iudgementes / gyue me the assystent wysdome of thy seates and reproue me not from thy chyldren . For thy seruaunt am I / & the sone of thy hande mayde / a man weyke & of lytle tyme & vnsuffycyent to the vnderstandynge of thy iudgement & lawes . And yf any shall be of moost perfyte wysdome amonge the sones of men / yf thy wysdome ones flye from him he shall be counted & regarded at nought . Sende thy wysdome from thy holy heuyns / & from the seate of thy myghtynes that it maye be with me / & laboure with me / and that I may know what is acceptable before the. For she knoweth all / and vnderstandeth all and shall conduyt me sobrely in my workes / & shall ●epe me in her power . And my wordes shal be acceptable . So be it .

¶ The prayer of Salomon for wysdom ij . Reg. iij. Chapter . Tu fecisti domine cum seruo tuo .

THou hast done ( lorde ) with thy seruaunt Dauid my father great mercy so that he walked in thy syght in trueth and iustyce & ryght herte with the. Thou sauedest vnto hym thy great mercy / and gauest hym a sone syttinge vpon his trone / as it is at this day . And nowe lorde god : thou hast made thy seruaunt to reygne in the roume of Dauid my father . I am a very babe and knowe not myne entrynge / nor my comynge out / and thy seruaunt is in the myddest of an infinite people / whiche thou hast chosen / whiche can not be nombred nor counted for the m● l●ytude . Wherfore thou shalte gyue to thy seruaunt an herte apt to be taught / to the entent he maye iudge thy people / and discerne bytwyxte good and euyll . For who can iudge this people : this thy people so many .

¶ For competency of lyuynge the prayer of Salomon . Prouer. the .xxx. chapiter Duo rogaui te / ne deneges mihi .

TWo thinges ( lorde ) haue I requyred the that thou woldest not deny me vntyll I dye . Vanite and wordes of lesynge make farre from me . Pouerty or ryches gyue me not . Onely gyue that is necessary for my lyuinge / lest perchaunche beynge in full habundaunce I myght be prouoked to deny the / and saye who is the lorde . Or compelled by necessyte I myght steale and for sweare the name of my God . So be it .

¶ A prayer of the churche of the faythfull / for the worde of God to be spoken with boldenes of herte . Actes the .xiiij Chapter . Dne tu fecisti celum & terram mare . &c.

LOrde thou hast made heuyn & earth / see / and all that be in them / whiche with thy holy spirit by the mouth of our father Dauid thy seruaunt saydest . Why do the gentylles fume lyke wilde bores / and why do the people attempt thynges in vayne . The kynges of the earth be assembled & the princes be gathered togyther agaynst the lorde & agaynst his Christe / for with out sayle there assembled in this cyte agaynst thy holy chylde Iesu ( whom thou dydest anoynt ) Herode and Ponce Pylate with the gentylles and people of Israhel to do the thynges with thy power and thy counseyl dydde determyne before to be done .

And nowe lorde caste thyne iye vpon their manasses / & gyue to thy seruauntes with all boldenes / power to speake thy worde extendyng thy hande io healynges / and sygnes / and wonders to be wrought in the name of thy holy sone Iesu .

¶ The prayer of Chryst before his passyon for his churche in this worlde . Iohan .xviij. Chapiter . Pater venit hora / clarifica filium .

FAther the houre is come / glorifye thy sone / that thy sone maye glorifye the , As thou gauest hym power of euery flesshe to the entente that all that thou gauest him he myght gyue the euerlastynge lyfe . And this is euerlastyng lyfe that they knowe onely the for the true god and whome thou sendest Iesu Chryste . I haue glorifyed the in earthe . I haue perfourmed the worke whiche thou gauest me to do . And new glorifye thou me Father with thy selfe / wyth the glory whiche I had before this worlde was made of the I haue publysshed thy name of the men / whome thou gauest me of the worlde . They were thyne / and thou gauest them to me / and they kepte my worde . Nowe they knowe that all that thou gauest me come from the. For the wordes which thou gauest me I haue them / & they toke them / and knew verily that they came from the / and they beleued that thou sentest me . For them I aske / for the worlde I aske not / but for theym whiche thou gauest me because they be thyne and all myne be thyne / and thyne myne / and I am glorifyed in them . And I am nowe no longer in to worlde : But they be in the worlde styll . For I come to the / holy Father saue theym for thy names sake whome thou haste gyuen me / that they maye be one as we be one . When I was with them in the worlde I dyd kepe them in thy name , Whome thou gauest me I kepte and none of them peryshed / but onely the sone of perdicyon that the scrypture myght be fulfylled . But nowe I come to the / and these I speke in the world that they may haue my ioy replenyshed in them . I gaue them thy worde / and the world hated them bycause they be not of the worlde : lyke as I am not of the worlde . I asked not that thou shuldest take them away out of the worlde : but that thou kepe them from the wycked . They be not of the worlde / lyke as I am not of the worlde . Make them holy in thy trueth . Lyke as thou hast sent me in to the worlde / so haue I seme them in to the worlde / and for them I do sanctifye my selfe / that they also may be sanctifyed in the trueth . And I pray not only for them / but also for them that shall beleue in me through theyr preachynges : so that all they maye be one . Lyke as thou ( father ) arte in me and I in the / that they also maye be in vs / that the worlde may beleue that thou hast sent me . And the glorye / whiche thou hast gyuen me / I gaue it them that they myght be one : lyke as we be one / I in them / and thou in me / that they may be made perfyte in one / and that the worlde may know that thou hast sent me / and loued them as thou loued me . Father / they whome thou haste gyuen me / I wyll that where I be / they maye also be with me that they maye se my glorye / whiche thou gauest me / for thou hast loued me before the makinge of the worlde . Iuste father / the worlde knoweth the not : but I know the & these know that thou hast sent me / & I haue made knowen vnto them thy name / and I wyll make it knowen to the entent / that the loue wherwith thou louest me myght be in them and I in them .

¶ The prayer of the church for synners Sapience the .xv. Chapiter . Tu deus noster / suauis et verus es .

THou our God arte gentyll & true pacyent & with mercy orderyng al thynges . For yf we synne / we be thyne knowinge thy greatnes / & yf we synne not / we knowe that with the we be rekened . For to know the is perfyt and consumate ryghtwysnes / and to knowe thy iustice and vertue is the rote of immortalite . So be it .

¶ The prayer and blyssynge of Iob in his moost tribulacyon & takynge away of his goodes . Iob .ij. Chapiter . In tonso capite corruens in terram .

IOb ( his heade clypped ) fallynge flatte on the grounde worshipped god sayenge . Naked I entred out of my mothers wombe / and naked I shall retourne . The lorde hath gyuen the goodes / and the lorde hath taken them away . As it pleased the lorde so it is done . Blyssed be the name of the lorde . So be it .

¶ When we be shorged of God eyther for our synnes / or that we may be proued by hym / the prayer of Thobie . iiij . Chapiter . Iustus es domine / et omnia iudicia tua .

THou arte iuste lorde / and all thy iudgementes are true / and all thy wayes mercy truth and iustyce . And now lorde remembre me / and take not vengeaunce of my synnes / nor thynke not on my offences / nor the synnes of my parentes . Because we haue not obcyed thy preceptes therfore thou haste delyuered vs vp in to these euylles / in to confusyon and reproche an to be a fable to all people and the gentles . And now lorde great be thy iudgementes / for we haue not done accordynge to that preceptes / & we haue not walked purely before the. And now lorde : accordynge to thy pleasure do with me & cheyfly receyue my spirite in peace / for it is better for me to dye then to lyue

¶ Another prayer of Hieremie the Prophet / Hieremie te xviij . Chapiter . Sana me domine et sanabor .

HEale me good lorde / and I shall be healed / saue me & I shall be saued / for my prayse arte thou . Be not thou a feare vnto me my hope arte thou in the day of afliccyon / let them be confounded that perserue me / and let not me be confounded / let them feare / and let not me feare put on them the day of afflyccyon / and with double trouble / trouble them .

¶ The Preface .

IT was neuer ordeyned without the singular prouidence of God / that the multitude of Christen shulde lerne be herte the tenne commaundementes / the Credo / and the Pater-noster . For truely he that vnderstondeth these / hath the pythe af all those thynges / whiche holy scripture doth conteyne or what so euer may be taught necessary vnto the Christen / and that purely and copyously / bysides that so briefly & clerely / that no man can complayne or excuse hym sylfe iustely / syth that ( whiche is required to the blyssed lyfe ) is nether ouer tedious / nor yet so harde but it may be perfourmed . Three thinges there are necessary to be knowen to obteyne eternall lyfe .

¶ The fyrst is that thou knowe whate is expedient to be done / and whate to be vndone . The seconde / when thou perceauest that thou of thy nowne strenght canst nether do / nether yet auoyde that / whiche thou art bounde to do / or to eschewe / that then thou knowe of whome to seke / fynde and receyue this streyngth . The thyrde is / howe thou shuldest seke / and obteyne it . And herunto I wyll gyue the an ensample to th intent that thou mayst the more euydently perceaue it . A man whiche is diseased with any maner of sykenesse / fyrst enquireth with what kinde of syckenesse he is infect / and then consydereth he what streyngth he hath what he is able to do and what he can not do them sercheth he for a me dicyne to ley to his decease so that by this meanes he may get his helth / and that he may afterward be able to do and leaue vndone all thynges as the hole . Finally when he hath founde this medecine he wilt take it & vse it . Lykewise the commaundementes of God do teache a man to knowe his infirmyte that he maye vnderstonde and seale what he can do & what he can not / what he can leaue & what he can not so that he may knowledge hīsylf a vicious person & a sinner . After he hath knoweleged him sylf / so that then he may lerne by faith where to finde remedy & grace wherby he may be restored & iustified and so may be abyll to fulfill the commaundementes . For fayth plainly declareth god and his mercy shewed & gyuen in Christ . But the pater noster doth teache howe we shulde desyre fayth / and obteyne this bounteous fauoure as in a well ordered meke and faythfull prayer whiche getteth al these thinges so that fulfylling the commaundementes of god we may be saued and made blessed . Wherfore ( as I haue sayd ) in these thre consysteth the hole scripture .

Wherfore it is expedyent to begyn at the commaundementes so that we may by them lerne to knowelege oure synne and malyce ( as the spirituall infirmite ) whiche maketh vs feable and weake so that we can nether do nether leaue that whiche we are bounde to do or to leaue .

¶ The tenne commaundementes .

THe fyrst and most excellent table of Moyses conteyneth thre commaundementes / and doth shewe vnto vs whate we owe to God / that is to sey / whate we ought to do or to eschewe / concernyng those thinges whiche specially pertyne vnto God . Therfore in the first of all the commaundementes / we are taught what god requyreth in euery mannes hert / and what man ought to iudge & thynke of hym / that is that he loke euer for the best of him / euen as of a father or of a special frend / & that with out doutyng or any mistrust / with constant faythe / truste / & loue euer fearyng to displease hym / euen as kinde chyldren feare to displease theyre naturall fathers . For very nature doth teache that there is one God / of whome all oure goodnesse spryngeth whiche is our socoure in all aduersite for this dyd the hethen graunt vnto theyr ydolles .

¶ The wordes of this commaundement are these . ¶ Thou shalt haue no straunge goddes .

THe seconde precepte teacheth vs howe we ought to ordre oure selfe towardes god / as concerning oure outwarde workes before men / or elles inwardly in oure owne conscience / whiche is that we honoure the name of god / for no man can she we God as he is in his owne nature / nether to hym selfe / nether yet to any other but by his onely name .

¶ The wordes of this commaundement are these . Thou shalt not take the name of god in vayne .

THe thyrd precept doth shewe howe we ought to behaue oure self towardes god in outward workes / and in wurschippyng hym . The wordes are these .

¶ Thou shalt kepe holy the saboth day .

HEre mayst thou se how in these thre preceptes a man is taught to ordre him silf towardes God in his vnderstonding / thoughtes of the hart wordes and workes that is to say thorough out all his lyfe .

¶ The seconde Table .

¶ The second and laste Table of Moyses conteyneth .vij. preceptes folowyng and this sheweth vs how we ought to behaue oure silues vnto oure neyghboure both in doyng and leuyng vndone .

THe first of these doth teache vs what we are bounde to do to the hyghe of officers and suche as are in auctorite / the whiche seynge that they are sette to rule here in stede of god it is according that this precept be sette next in place after those thre whiche do perteyne to god hym silft . The examples of this commaundemente are father / mother / lorde / lady / master / and mastresse . The wordes are these .

¶ Thou shalt honoure thy father and mother .

IN the seconde precept of this table we lerne howe we ought to lyue with oure equalles & neyghboures & this doth chiefly concerne the persone of man that we shulde hurte no man but rather with oure laboure and diligence to succour & promote them . Whiche is conteyned in these wordes .

¶ Thou shalt not kyll .

THe thyrde passith thy neyghboures person & shewith whate thou shuldest do concernyng his chieffe possessions as wife chyldren and kinsmen that thou nether defile nor defame theym but that thou do thy dyligence as moche as lyeth in the to saue theyr honoure & dygnite the wordes are

¶ Thou shalt not commytte aduoutrye .

THe fourth treatyth of thy neyghboures other mouabyll goodes teaching that thou take no thyng from hym / nor diminyshe nor hurte any thyng that he hath / but rather to profyt / and encreace it . The wordes are .

¶ Thou shalt not steale .

IN the fifte we are taught howe to ordre oure sylfe concernynge the name & good fame of oure neyghboure / neuer to sclaunder hym but to helpe and defend him as moche as lieth in vs . These are the wordes of it .

¶ Thou shalt bere no false witnesse ageynst thy neyboure .

THerfore it is forboden vs to hurte any kinde of oure neyghboures goodes / but contrary wyfe commaunded that we shuld encreace theim . Nowe yf we loke on the lawe of nature / we shall sone perceyue howe merueylous / equall / good and ryghtuous these preceptes are . For there is nothing commaunded in all these that perteyne eyther to god or to oure neygh boure / but that euery man wolde that it shulde be perfourmed touward hym selfe yf he were in the stede of god or of his neyghboure ,

THe .ij. last preceptes do reproue & condempne vs for the wickednesse & malice of oure nature / & teache vs howe pure we ought to be / from all desyringes of the flesshe / & goodes carnall . Here is the stryfe / the warre / & laboure / wherin we ought to be exercised all oure lyfe / whiche .ij. commaundementes are gyuen in these wordes .

Thou shalt not desyre thy neyghboures house .

THou shalt not desire thy neyghboures wife / seruauntes / maydens / catel and whate so euer he possessith .

¶ A short conclusyon of the tenne commaundementes .

¶ Christ hym selfe sayeth on this maner whate so euer ye wolde that men shulde do to you / the same do you to theym . In this is comprehended the lawe and all the Prophetes . Mat .vij.

THere is no man that for his greate benefites loueth to receaue vnkindenesse . There is no man will gladly suffer his name to be euyll spoken of by an other There is no man whiche wil be content to be dispysed of a proude man . Besydes that there is no man that loueth the disobedyence / wrath or vnchastnesse of his wife . There is no man whiche wolde be dispoyled of his possessyons defrayded / deceyued / sclaundered oppressed . But rather all men are of this nature / that they had leuer be fauoured loued kindely entreated holpen & trusted of theyre neyghboures whiche all are commaunded in these tenne preceptes .

¶ Of the transgressyon of the commaundementes .

AGeynst the fyrst precept offende they which in aduersite vse charmes and withcecraftes or at any tyme do truste to theyre helpe .

They that haue vowed theyr faythe to the deuyll .

They whiche abuse lettres / signes / herbes / wordes / blessynges / or suche lyke .

THey that exercyse any other kynde of witchecraft ( as there are many kyndes ) some vse roddes / some chrystall stones some clothes / and some there be that burne mylke / some with charmes do dygge vp threasures . These and all suche other are contrayre to the fyrst commaundement . They that conferre theyre lyfe and workes to the signes of heuyn / and to the coniecturing of soth sayers / puttyng obseruation and difference betwyxt tyme and tyme . They that defend eyther theym sylfe or theyre catell house chyldren or other goodes / from wolues / wepen / fyre / or watherwith eny precript charme or prayer .

THey that ascrybe theyre trouble and aduersite / to the deuyll / or other euyl men . They that not louyngly & with gladde herte wyll accept prosperite and aduersite / good and euyll / and all thynges euen as he hath receyued theym of god to whome we ought to gyue all thankes whate so euer chaunce vnto vs .

They that tempt god without ony cause to proue what he wil do for theym putting theym silues in ieoperdye of body or soule .

They that waxe proude of ryghtuousnesse / cunning or other spirituall gyft .

They that wurshippe god or his sayntes / for temporall goodes / forgettyn the profyttes of theyre soules .

They that trust not euer and in euery place putting theyre confidence onely in the mercy of God thorowe out all theyre lyues and werkes .

They that doubt in faith of the fauoure of God .

They that regarde not the vnbelefe and mistrust of other nether bringeth theym to his power to beleue and trust in the mercy of God .

Of this place are all kyndes of vnbelefe mystrust and desperation .

¶ Agenst the seconde offendeth .

HE that without a cause or of a custome swereth folysshely .

He that forswerith hym sylfe / or kepeth not his promyse .

¶ He that swereth / or voweth to do any myschefe .

He that by the name of god doth curse or banne other . He that folisshely trifelyth with god wrestyth / though it be in sporte / the wordes of scrypture .

He that in trouble doth not call on the name of God not●her thanket hym in all thinges / swete / sower / good and euyll / welfare and trouble . He that seketh to be oppressed and honoured for his vertue & wysdome . He that falsely doth call on the name of God as heretykes do / and which be pryde haue fayned them selues holy .

He that prayseth not the name of God in all thinges that chaunce vnto hym . He that withstandith not all soche thynges as do sclaunder the name of god and they that my suse his holy name / or by th occasyon of it do euyll dedes . Adde herunto / vayne glory / honour and pryde of spirituall thinges .

¶ Ageynst the thyrde offendeth .

HE that heareth not / or teachith not the worde of god .

He that prayeth not / and seruer not god in sprete .

He that will not suffer God to haue the glory of all his workes .

¶ He that putteth any trust in his workes / affectyons or desyres / and is not content to suffer all thynges that god wil put vnto hym .

He that helpeth not other that they may fulfyll these preceptes / and forbiddeth not other that wolde transgresse theym .

¶ Ageynst the fourth offendeth .

HE that is ashamed of the pouertye or any other wrechednesse / mysery or / sclaunder of his parentes .

He that prouedeth not suche thynges as ar necessary for theym / as fode and rayment And moche more they whiche curse / banne and bete theym / whiche say euell by theym sclaunder theym hate and disobey theym .

¶ He that in his herte setteth not moche by theym for goddes commaundementes .

He that doth not honoure theim / though thy be cruell and vnryghtfull .

He that obeyeth not to mastres and officers / is not trusty and faythfull to theym whether they be good or euell .

¶ He that maynteyneth not this commaundement / nor resysteth not theym whiche do the contrary . Hyther conferre all the kyndes of pryde of disobedience .

¶ Ageynst the fyfte offendith .

HE that is angry with his neyghboure He that sayeth vnto his neyghboure / Racha in whiche worde are conteyned all kindes of wrath & hatred . He that calleth an other sole of whiche worde spring checkys / rebukes / cursinges / sclaunderinges / iudgementes / mockes / and suche other ,

He that doth publisshe his neyghboures offences / & doth not couer & excuse theym .

He that forgyueth not his enemyes . He that prayeth not for his enemyes . He that wil not loue & do his duery to his enemye .

Vnder this precept ar conteyned all the synnes of wrath / hatred / manslaughter / batayle / pylage / burnynges / fynally / of contencion strife / chydinges / enuy in the welfare of oure neyboures & reioysing of his hurte or trouble . He that doth not exercyse the workes of mercy / & that vnto his enemyes . He that settith other to gither by the cares & entiseth theym to hathe the one the other . He that sturreth vp discorde emong other . He that doth not reconcile than whiche ar at defiaunce . He that withstondeth not nor presseth wrath / and debate / yf he may .

¶ Ageynst the syxt offendith .

HE that hath to do with any single woman or is an aduouterer . He that taketh any of his owne kynne or commytteth any suche vice . He that vseth persones ageynst nature whiche are called dumme sinnes . He that doth norisshe and flurryth vp his lust / with vnclenely wordes storyes / songes and ymages . He that desyleth & corrupteth hym sylfe with lokyng touchyng / or other wanton thoughtes wherunto he castith fauoure .

He that auoydeth not the causes of surseting / slouthe / ydelnesse / slepe / the companye of suche men and women . He that with ouer gorgyous appareyle and decking hym sylfe / or with euyll maners entyseth other / o the lust of the flesshe .

He that doth minister house / licence / place tyme / or helpe / to the workes of this abhomynable lust . He that defendeth not an other mannes chastite with all his counceyle & dylygence .

¶ Ageynst the seuenth offendyth .

HE that vseth theft pyllage or vsery . He that vseth false weyghtes & measures / or that selleth vnlaufull merchaundyse for other then they be .

He that taketh any herytage vniustly or other exaction .

He that delayeth or denyeth the rewarde of workes / or his dette .

He that lendeth not to his poore neyghboure / nether helping hym without taking any aduauntage .

All couetous men & that laboure to be ryche / & they that by eny other meanes kepe and witholde other mennes goods .

He that letteth not an other mans losse .

He that warneth not an other to auoyde his hurte . He that lettyth his neyghbours preeminence . He that enuyeth his neyghbours aduauntage .

¶ Ageynst the eyght offendeth .

HE that in iudgement doth hyde and suppresse the truthe . He that with lyes and deceytes do the hurte .

They whiche hurt with theyre flatering double tonges / and are all redy to please suche as are glad to here compleyntes .

He that bringeth in ieoperdye his neyghboures lyfe or goodes or falsely iugeth & expoundeth his wordes and workes .

He that gyueth heryng to suche euell tonges and helpeth theym and doth not resyst them .

He that vseth not his owne tongue to defende and excuse his neyghboures name He that reproueth not aslaunderer .

¶ He that spredeth not a brode all mennes vertues hyding theyre vices .

He that holdeth his peace knowing the truthe & withstondith not them that so do .

¶ Ageynst the last two .

THe last two preceptes are these verey marke sette before vs vnto the whiche we must striue to come by dayly labou●e & penaunce trusting in the helpe of god / 〈◊〉 in his fauoure / for oure euyll desyres wil ●euer be vtterly destroyed vntill oure fleshe be brought & be renued with another ●eneracyon . The .v. wittes are cōprehen●ed in the fyft and syxt commaundement . The ●i . workes of mercy in .v. and .vij. The .vij ●edly synnes . Pryde in the first and secun●e / lechery in the syxt / wrath & enuye in the ●yft / glotony in the syxt / slewth in the thyrde 〈◊〉 and in all the other .

Lykewise the synnes which are touwar●es other / shewe theym selues thorough ●ll the commaundementes / for a man may offend ageynst all the preceptes / by commaundyng / councelinge or helpyng other .

The synnes whiche are called dumm● and crye for vengeaunce to god are contrary to the sixt & seuenth commaundementes . In all these workes we se none other thī● but the loue of oure silfe / whiche seketh hi● owne & taketh from God / that whiche i● goddes / & from men those thinges that p●teyne to men / it gyueth no thing that it hath to god nor to man . Wherfor it may well 〈◊〉 true that ( s. Augustyn sayeth ) the hedde o● all synne is the loue of oure silfe . Of thi● folowith that the preceptes commaunde ●●ne other thyng but loue . Ageyn forbyd n●thing but loue . And that he that kepeth th● commaundementes fulfilleth / nothyng b● loue . Ageyn nothyng but loue breketh t● commaundementes . And that is it that P●le sayth loue is the fulfilling of al the co●maundementes . Euen as wikked loue ( th● is to sey the loue of thy sylfe ) is the brekin● of all the commaundementes .

¶ The fulfillinge of the cōmaundemēt●

THe fulfilling of the first commaund●ment is feare & loue towardes G● with an vntayned fayth to trust cōstau●ly vnto god in all thinges to betake oure sylfe playnly & purely vnto god in all poyntes to mistrust and denye oure sylf vtterly in all thinges whether they be good or badde . Here put in whate so euer is wryten in ●he hole scripture of fayth hope and loue ●owardes god whiche are shortly conteyned in this first precept .

¶ The fulfilling of the seconde is .

TO prayse to honoure to blisse & calle on the name of god . Vtterly to dispi●e and forsake oure owne name and glory so that god onely haue the prayse whiche ●lone worketh all thinges . Here taketh ●lace whate thinge so euer is writen in ho●y scripture of the prayse of God / of giuing ●hankes to hym / of the name of god / of ioy ●nd gladnesse .

¶ The fulfylling of the thyrde is .

TO betake oure sylfe holy to god that he alone may worke in vs and do al ●hinges . This commaundement requireth ●ouertye of spryte / whiche shulde offer him ●elfe to god / as deede & not lyuing in this ●orlde that he may be his god / whiche on hym selfe may take both his name & worke ●ccordynge to the meanyng of the two for sayd commaundementes . Herunto perteyneth what so euer is commaunded vnto vs of worsshypping god / of heryng goddes worde of good workes / be whiche we may subdue the flesshe to the sprete / so that all oure lyfe / and all oure workes be goddes and not our owne .

THe fulfillynge of the fourth is wylfull obedience and mekenesse to submytte hym selfe to all officers / bycause it pleaseth god so ( as wrytteth th apostel Peter ) without contradictyon / without compleynt and without any grudging . Herunto applye what so euer thinges are wryten in scrypture of obedyence / humylite / subiectyon / and reuerence .

¶ The fulfylling of the fyft is .

SVffraunce / mekenesse / goodnesse / peace / mercy / an herte that is full purifyed with loue and swetenesse / clene without hate / wrath and bitternesse / not to his frendes onely / but also to his enemyes / ye and indifferently to all men . Hyther conferre all the instructyons of pacyence / gentilnesse / peace and vnite .

¶ The fulfylling of the syxt is .

CHaslite sobernes shame fastnesse not of dedes onely but of wordes and maners / ye & of thoughtes . Besydes that attemperaunce / of meate / drynke / slepe / and what so euer doth helpe chastite / hether applye al places of holy scrypture concernyng , chastite / fastyng / sobriete / attemperaunce / prayer watching / laboures / and in conclusyon all thinges that mainteyn chastite .

¶ The fulfylling of the seuenth is .

POuerte of spryte / kyndenesse / liberalyte / wasting of oure owne goodes to profit oure neyghboures / to lyue without couetousnesse and desyre of rychesse . Here gather all that is wryten of couetousnesse of goodes vniustly gotten and possessed / of vsury / so tylte / euyll deceyte / of iniury and hurte done / of lettyng thy neyghboures profyt / or dispysing hym .

¶ The fulfylling of the eyght is .

A Peasable and hole tongue whiche hurteth no man / but profyteth all men whiche setteth enemyes at one / whiche excuseth and defendeth theym that are noted viciose parsons and synners . Suche simplicite & profit is in speakyng . Hereto perteyne all thinges whiche are spoken of sylence & speakyng / and whate so euer toucheth the good name / honoure / ryght causes / and profyttes / of thy neyghbour .

¶ The fulfilling of the last is .

THe perfyt and absolute purenesse & dispysing ( in the hert ) of all temporal rychesse & pleasures / whiche thing shal be done perfectly in the lyfe to come .

In all these thinges seest thou none other thinges but to loue other / that is to loue god and thy neyghbour whiche loue seketh not his owne profyt / but onely those thinges whiche belong to god / and to his neyghbour / whiche loue yeldeth & gyueth hym sylf playnly to euery man grauntyng theym full rule and auctorite / to vse theyre pleasure his goodes and profyttes .

NOwe seyst thou that in all these tenne commaundementes / in a good ordre and briefly are conteyned / all kyndes of in formacions / that are expedient for mannes lyfe / whiche yf any man will do his diligence to kepe truely he shall neuer be ydel no / not an houre / but shall haue occasyon to do good deades / so that truely he shall neuer haue nede to chose to hym other straunge workes of mannys inuention / as are to runne hyther and thyder / and to be occupied in suche thinges / whiche in no place are commaunded / and whiche shal be profitable for no thing .

Hit is euydent that in all these preceptes there is nothing wryten / whiche teacheth vs to serue oure silues / eyther to do / leue / or require of any man / that whiche concernyth oure owne proufit / but onely what we are bounde to do to other / that is to sey / to god and to oure neyboure . So that euen blynde men may well perceyue that the fulfylling of the commaundementes stondeth in loue towardes other / not towardes oure sylfe . For man of his owne nature seketh and auoydeth sufficiently / that whiche is for ( or ageynst ) his profit / so that it nedith not to moue hym to it / but muche rather to bringe hym from hit . Ther fore he lyueth best whiche lyueth not to hym sylfe .

And contrary he lyueth worst whiche lyueth to hym sylf . This is th effect that the tenne commaundementes teache . Wherby it is manifest that there are but fewe that lyue well it / in that we are men / none of vs lyeuth well .

This knowen / we must lerne of whome to axe this excellent gyfte / to lyue well / so that we may fulfyll these commaundementes

¶ The Crede or Belefe .

THe effect of oure fayth stondith in thre partes / as in hit are rehersed thre parsonnes of the godly trynyte . The first is of the father . The secunde of the sonne . The thyrd of the holy goost / and to euery one of these persones is applyed his operation . This is the chief article of the fayth / on the whiche all the other depend .

Here note .ij. maner of belefes . First some there be whiche beleue that those thinges be true / whiche are spoken of god / euen as a man doth beleue those thinges to be true whiche he heareth of the Turke / of the deuyll / and of hell . This fayth is rather a science / or a vayne opinyon / then a sure trust or belefe . There is an other faythe towardes god / that thou do not onely beleue these thynges to be true whiche thou hearest of god / but also trust to hym / and be take & commytte thy selfe wholy vnto hym / besydes that / to presume vppon hym / beleuyng / without doubt that thou shalt obteyn and receyue of hym / that whiche thou hardest spoken of hym / and that with suche fayth and confidence as thou wooldest gyue to no man . Be it in case that the Turke ( or any other man ) be gretely preysed vnto the / and that thou beleue faythfully that some man is discrete / and wurthy prayse / yet for all that thou wilt not commytte thy selfe vnto hym puttyng all thy trust and confidence in hym .

But this fayth whiche boldly betaketh hym selfe to god / both in ieoperdye of lyfe and deth / knowelegyng that he is such as he is spoken of maketh only a Chrysten / & obteyneth of god what so euer she desyreth nether is there any false herte that receyueth this faith . For this is the quycke faith whiche is requyred in the first commaundement whiche sayeth thus : I am thy god take no straunge goddes . Wherfore this / in / is not put in vayne / but it is to be obserued with a notable sygnificacyon . For we do not say / I beleue to god the father or of god the father / but I beleue in god the Father / in Iesu Christ / and in the holy goost .

Wherfore this fayth ought to be had in none but in one god / so that by this we confesse also the godhed of Christ and of the holy goost / bycause we beleue none other wise in the sonne / and the holy goost / then we do in the father , hym selfe . For euen as we haue one faythe in all the thre persones / so all the thre persones are onely one god .

¶ The fyrst parte of the belefe . I Beleue in God the father almyghty / maker of heuen & erthe .

That is / I forsake Satan and all ydolatrye / all charmes witchecraftes & false hope . I put my trust in no man of all the worlde / nether yet in my sylfe / not in my power / lernyng / scyence rychesse / wysdome / or what thyng so euer it be / that I haue or possesse .

I put no confidence in any creature whether it be in heuen or in erthe . But I put my suer trust onely in one god whiche can not be sene with mannes eye / whiche cannot be comprehendend with mannes witte / whiche made heuen & erth / and alone ruleth all creatures , To hym hoelly I submytte my sylfe . Nothing fearyng / nor regardyng the malice of the deuell / & his felawes / for my god is aboue theym all . Nether wolde I put the lesse confidence in god / though all men did forsake me and persecute me .

Nether will I trust hym the / bycause I am wretched and poore / bycause I am rude and vnlerned / bycause I am dispised and lacke possessions .

Nether yet the lesse bicause I am a synner for this my faith doth sarre passe / al thinges ( as it is necessary & ought to do ) what soeuer eyther be / or be not / bothe synnes and vertues & to be short / all thinges . So that she doth purely & hoely fixe her self in God onely / as the first commaundement teachith and compellith me .

Nether desire I any signe to tempt hym I trust faythfully vnto hym / all though he differre & tary at his pleasure I will not sette or prescribe to hym any ende / any tyme / measure or reason but I commit all to his will / with a pure faith and a stable . For he is almyghty / what can I lacke that he can not gyue and do vnto me ?

For he is the maker of heuen & erth and lorde of all thinges / what thing can hyndre me or hurte me ? Howe may it be that all thinges shall not turne to myn vse and profit / when he to , whome all these thynges ar subiect and obedyent fauoureth me and loueth me ?

Nowe ( syth he is god ) he knoweth wherunto he hath ordyned me / and howe euery thinge shal be best for me and that whiche he knoweth / he may do . Yf he be my father / it is sure that he wil se the best for me and that with a good will .

When I doubt not herof and haue suche trust in hym / then no doubt I on his seruaunt his sonne / & his heyre for euer . And euen as I beleue so shall it be vnto me .

¶ The secunde parte of the belefe . ANd in Iesu Christ / his onely sonne oure lorde . Whiche was conceyued by the holy goost / borne of Mary the virgyn . Suffred vnder Pontius Pylatus / crucyfyed / deede / and buryed / descended to helle / the thyrd day rose ageyn from deth . Ascended to heuen / syttith on the ryght hand of God the father almyghty / from thens he shall come to iudge quycke and deade ,

That is / I do not only beleue / that Iesu Christ is the true & only sonne of God / by euerlasting & godly nature / & beyng from the begynnyng & euer begotten : but also that all thinges are subdued vnder hym / & that he is my lorde / and the lorde of all creatures / made ruler of theym beyng man / whiche he hym self with the father in his diuynite dyd make .

I beleue that no man may beleue in god the father or may come vnto the father / nether by science and lernyng nether by workes / nether by theyre owne reason and witte or by what thing so euer may be named in heuen or erthe / but by this and in this Iesu Chryst his onely sonne / that is to say by the sayth in the name and power of Iesu Chryst .

I beleue vnfaynedly / and surely / that he was conceyued for my proufit by the holy goost without all mannes and carnal worke / without a bodyly father / or mannes sede / and that to purifye / and make spirituall my synfull / flesshely / vnclene / and dampnabill conception / and all theyrs that beleue in hym : moued to his mercy of his owne and fre will and the will of the almyghty father .

¶ I beleue that he was begotten of the virgyn Mary without the losse of her pure and vncorrupt virgynite / so that ( accordyng to the prouidence of the mercyfull father ) he shulde blysse and clense the synnes & dampnabill byrth of all that beleue in hym that after / it myght do no hurte .

I beleue that he suffred passyon & deth for my synnes / and all theyrs that beleue in him / & that he therby blyssed all passyons / crosses & deathes / so that after they myght not hurte / but be bothe holsome and merytorious .

I beleue that he was deade and buryed to mortifye & bury all my synnes / & theyrs that beleue . Finally that all bodely deth bi his deth was distroyed / so that it is of no power to hurte but is rather made holesome and profitable .

I belefe that he went downe to hell to subdewe and make captyue / to me & to all that beleue / the deuyll with all his impery / subtilite and malice / to delyuer me from helle / takyng awey all his power that he myght not hurte me / but shulde rather be profitable vnto me .

I beleue that on the thyrde day he rose ageyn from deth / to bryng me and all that beleue in to a newe lyfe / and that by this dede he reysed me with hym / in grace and spryte / not to synne after / but that I endowed with all kindes of grace and vertue / myght serue hym / and so fulfull his commaundementes .

I beleue that he ascended vnto heuen / and that he hath receyued of the father / rule / & honoure aboue all aungelles / and creatures . And that he nowe sittith on the ryght honde of the father / that is / that he is king and lorde ouer all the goodes of godyn heuen hell and erthe .

Wherfore he may helpe me and theym that bileue / yn all maner of aduersitees against all oure aduersares and ennemyes .

I beleue that from thens he shal retourne the last day / to iudge quycke / whome he them shall finde alyue / and deed whyche before were buried . And that he shall compell all men and aungelles good and euel to come before the seate of his iudgement ( whome they shal se bodyly ) to delyuer me and all faithfull / from bodyly deth / from all euyl / and synnes . And to punysshe with eternall iudgement his enemyes / and aduersaryes / so that we shal be delyuered from theyre power for euer .

¶ The thirde parte of the belefe . I Beleue in the holy ghoost / the holy Christen churche / the communyon of saintes / the forgeuenesse of synne / the rysing / of flesshe / and euerlasting life . Amen .

That is to sey / I do not onely beleue that the holy goost is verey god with the father & the sonne . But also that no man can come to the father by ceist / by his lyfe / passion / deth & what so euer who spoken of christ or opteyne any of these thinges / without the worke of this sprete with the whiche sprece I desire the father & the son / to touch me and all faithfull to sturre me vp / to call / to drawe / and by Chryst and in christ to quycken me to make me holy and spirituall and so to brynge me to the father / for it is he / whiche with the father / bi christ & in christ workith and quyckenyth all thinges .

I beleue that in all the we ●ide / be hit neuer so greate / there is but one comune christen church whiche is none other thing but the congregacyon & communyon of holy men that is of ryghtuous & faithfull men on the erth And that this churche by this holy sprete is gathered & maintened . Thorough whome also it is gouerned and encreased dayly by the sacramentes and worde of god .

I beleue that no man can euer be saued / whiche is not founde agreable & consenting with this congregacion / in one faith in one worde / in one sacrament / hope and charyte And that none of the Iewes or gentyles can be saued with this cherche except they reconcyle theym self vnto it / and come in fauoure wich it / confirmyng theym selues in all poyntes therunto .

I beleue that in this communion or Christen te all the prayers and good workes of this congregation do necessarily helpe me / waye om my syde and comfort me in all tymes of lyfe and deth .

I beleue that in this congregation & comēwelth ( and in none other place ) is gorgeuenesse of synnes . And that without this all greate and good workes / how many so euer there are of theym do nothyng profyt to forgeuenesse of synne . And contrarywyse in thys congregatyon / the multytute / greatnesse / and often commyttyng of synnes / do nothyng hurte / nether lette the forgheuenesse of synne / but that this forgyuenesse doth contynue whersoeuer / and howe song / thys excellent churche doth endure . To whome alsoo Cryst ghyueth hys keyes / and sayeth in the xviij . of Mathewe what soeuer ye lose vppon erthe / it shal be losed in heuen : lykewise he saith to Peter alone / in the name and stede of this onely one churche in the , xvi . of Mat. Whatsoeuer thou lose vppon erthe it shall losed in heuen .

I beleue that there shal be arrysing of theym that are deade / in the whiche rysing the holy gost shall sturre vppe all fleshe / that is all men concernyng the body and flesshe good & onell / so that the very flesshe whyche was dead buryed and consumed or by other wayes destroyed shal retourne / and lyue agayn .

I beleue that after this resurrection shal be eternall lyfe of good men / and eternall deth of synners .

Of all these thinges I doubt not but euery one of theym shal come vnto me from the father bi the sonne Iesu chryst oure lord with and in the holy goost . Amen that signifieth that in good fayth & wythout doubt all these thinges are trewe .

¶ The prayer of the lorde called the Pater noster wheryn are conteyned .vij. peticions .

¶ The preface and introduccion to ar● these .vij. peticions is conteyned in these wordes .

Oure father whiche art in heuen . The vnderstonding of the wordes .

ALmyghty god sith thou of thyne intynyte beneuolence and mercy hast not onely admytted vs / but also taught / ye and commaunded by the onely / and dere son oure lorde Iesu christ that we ( trusting in his mery●es and protection / he beyng oure intercessor ) shulde beleue that thou were a louig father vnto vs . And that we shulde also call the father / though worthyly and bi great ryghte thou mightest haue byn a cruell iuge agaynst vs sinners whiche so oft and abhominably haue done agaynst thy godly and most holi will / and haue gyuen the occasion of displeasure agaynst vs . Gyue vs we beseche the / by the fame beniuolence and mercy / that we may haue in oure hertes sure trust ( without feare ) of thy fatherly loue And make vs feare this acceptable smelle & swetnesse / whiche the most sure / and chyldly trust doth gete vnto vs / that we may with glad mynde call the father / knowlege / loue / and crye on the in al leoperdyes kepe vs ( I desire the ) that we may contynue thy louynge chyldren / and not deserue to make the most mekest father oure horrible iudge nor suffer vs not to be thyne enemyes / whyche ought to be thy chyldren and heyres . Thou wilt also / not onely symply / be called a father / but that we with a comen voyce shuld call the oure father . And so with a speciall prayer of vnyte pray for euery man Wherfore gyue vnto vs anagreyng / and brotherly loue / so that we may perceyue euery one of vs that we are truely brothers / and sisters / and may pray to the as to oure comen and mercyfull father / euery on for other / euen as kynd chyldren entreate theyre father one for another . Graunte / that none of vs seke that whiche is his owne or els forget other / in thy sight : but that ( auoyding all hete / enuye / & discention / as it becomith the trewe children of god ) we may loue to gyther with dewe fauoure so that we may say with a faithfull harte not my father but oure father . Syth truely thou arte no bodyly nor erthly father / whome we may se in erthe / but art in hauyn oure spiritual father which dyeth not / nether are vncerteyn or doubtfull / or such which art not able to helpe thy selfe as is an erthly & bodyly father ( wherby it is euident vnto vs howe moche thow art a better father / whiche reachist this temporall father odes cuntrey / frendes / rychesse / flesshe / & blode / to be dispysed for the. Graunt vs dere father that we may be thy heuynly chyldren . Teach vs to regard none other thing then oure foule helith / and the euerlasting heritage / so that this temporall contrey & worldli heritage ( whiche compasseth & noyeth vs / labouring to make vs erthly & lyke vnto it selfe ) deceyue vs not so that we maye saye truely & with a faithful here O oure heuynly father gyue vs thy grace that we may be thy heuynly children .

¶ The first peticion . Thy name be halowed .

O God almyghty / oure most dere heuen the father / thy godly name / euen now in this tyme / in thys vale of mysery ( Alas for shame ) so many wayes is slaundered / with checkes / and iniuryes myserably rebuked / applyed to many thynges wheryn stondyth not thy honour and glorie ye and manye abuse it / to theyre greate confusion / whyche thyng is so comen & often vsed / that this fylthy life may well be called a slaunder and dishonesting of thy most gloryouse name . Therfore endowe vs with thy godli grace / that we may auoyde suche thinges as are agaynst the honoure & prayse of thy most holy name . Make thou all witther aftes and falce charmes shortly to decaye . Cause all coniuringes by the whiche satan or other creatures / are enchaunced to cease by thy blyssed name , Make that all false fayth by the whyche other we distrust the / or put more confydence in other then is nedefull / may quyckly be distroyed Make that all heresies and false 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 / & grunde 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 procede boldly in it and to perform it / as the prophete sayeth . Lighten myn ces lest I slepe or bewery in 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 condempne / 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 theyre desyres nether that we be at any tyme subdewed vnder theym but that we ( euen as taken and emprysoned ) may be broken in thy will & pleasure . Kepe vs from all euyll / misshevous / obstinate / hard / styffe / vngentill / and resisting will .

Gyue de we obedience / parsait & freminde in all spiritual thinges / worldly / euerlasting & transitory . Kepe vs from the most horribill synne of grugyng slaunder / accusing & folisshe hardy iudgement / that we condempne no man or turne any thing to rebuke Put from vs that abhominabill euyl / and most greuous stroke al suche tongues / & teache vs that if we se or heare of other any thyng worthye of rebuke / & whiche dyspleaseth vs / that we holde oure peace & hyde it complenyng to the onely / putting & committyng it vnto thy will / so that with all oure minde we forgeue theim that offend vs for whome also we be sory . Teache vs to vnderstoud that no man may hurte vs except be do hym selfe moche more hurie in thi sighe so that we may be moued with mercy towardes hym / rather then we shuld be prouoked to wrath rather wepyng for his blindenesse / then to thinke of aduengement . Gyue vs grace that we reioyce not in theyr trouble / whiche haue resisted oure will or hurte vs / or in what poynt so euer theyre life displeasith vs / and also that we be not sory when they prosper & haue welfare .

Of this peticion are all psalmes verses and prayers teaching vs to pray for oure enemyes / and against oure synnes .

¶ The fourthe peticion . Gyue vs this day oure dayly breade .

THe breade is oure lorde Iesus Crist whyche nourysseth / and conforteth the soule . Therfore : O heuenly father / gyue vs thys grace / that the lyfe of Chryst wordes / workes / and passions / may be preached / knowen / and holden / bothe of vs / & of all the worlde . Gyue vs grace that we may haue his wordes / worltes and all his lyfe for an affectuose example / and spectacle of all vertues . Gyue vs grace that i● oure passyons and aduersytes / we may comfort oure selfe by hys passyon and crosse . Gyue vs grace that we may with a scable faith ouercome oure deth by his deth / and folowe without feare this nobil capteyn into another life . Gyue this grace that all they that preache / may proufitably and blissedly preache thy word / and Iesu crist through all the worlde and that al whiche haue thy worde preached / may lerne Crist and so may be purified / and go forth in a better life . Graunt this also mercyfull father / that all straunge doctrynes in the whiche Christ is not lerned may be thrust out of thy churche . Haue mercy on all bisschoppes / prestes and on al theym whome they call consecrated / & of all officers that they maye be lyghteneth with thy grace / to teache & rule well / bothe in worde & also crample of life . Kepe al that are weke in the faith lest they be offended bi the myschevous exemple of heddes and rulers . Kepe vs from hereyses and doctrynes of dyuision / that we may be agreyng in one mynde / syth we vse one dayly brede that is / one dayly doctryne / and worde of Chryst . Teache vs by thy grace / to thynke / and haue in mynde / truely ( and as we ought to do ) the passyon of Christ / and to ioyne it happyly with oure lyfe / so that we may comme and atteyn some thing / though it be but the shadowe of it . Finally gyue vs oure dayly breade / that Christ in vs & we in Chryst may dwelle perpetuelly / and may worthyly bere this name / syth of Christ we are called Christen . Of this peticyon are all kinde of prayers and Psalmes / with whiche we pray for oure officers / ageynst false teachers / for the Iewes / for heretikes / and all other that are out of the ryght wey . And also with whiche we pray for theym that lacke ●onforte .

¶ The fyft peticyon , ¶ Forgyue vs oure treaspaces euen as we forgyue theym that trespas vs .

THis prayer hath a certeyn condicyon and sygne annexed with hym / whiche ●s that first we forgeue oure trespassers . This done / then may we say forgeue be oure trespasses . Before also in the thyrde peticyon we prayed that the will of God myght be fulfilled / whiche willeth that we suffer all thinges paciently / not quytyng euell for euell / nether sekyng auengement / but that we do good for euyll / by th example of oure father in heuyn / whiche maketh his sonne shyne vppon good and euyll / and sendeth his rayne vppon kynd and vnkinde

¶ This is nowe oure prayer .

O father conforte oure conscience / bothe nowe / and in the day of deth / whiche conscience nowe is abasshed seynge his synne and iniquyre / & then also shal be abasshed / remembryng thy cruell iugement . Gyue thy peace into oure hartes that we ( reioysing ) may loke for thy iugement . Entre not into iudgement with thy strayte lawe / for in it shall no man be funde innocent & ryghtuous . Teache vs dere father not to sticke or be comforted in oure good workes or diseruynges / but to gyue and submytte oure selfe playnely and faithfully to thyne infinite and incomparable mercy . Agayne . Make that we despeyre not for this oure gylty and synfull lyfe / but that we maye iudgge thy mercy more myghty and stronger then oure lyfe / howe soeuer we haue ordered it . Helpe and confort all mennes conscience whiche in the poynt of deth / or in any other suche temptacyon are vexed with desperacyon . Forgyue theym and vs oure de●ces / comfort theym / refresshe theym / and he reconciled vnto theim . Gyue vs thy goodnesse for oure malice / as thou commaundest that we shulde do . Cast doune the horrible fende flaunderer / accusar / and encreasar / of our synnes nowe and in the poynt of deth and to be short / in all straytnesse of conscience . Gyue vs grace to auoyd that by oure diffamacyon mennes synnes appere not the more greuous , Iudge vs not after the accusacyon of the deuyll and oure wretched conscience / nether heare the voyce of oure enemyes whiche accuse vs day and nyght byfore the / euen as we wyl not heare theim whiche diffame and accuse other . Take from vs the greuous hepe of the synnes in oure conscience / so that we refresshed by ●he suer trust and confidence of thy mercy in the botom of oure hart / may lyue / dye / suffer / and take all thinges pacyently . In this peticyon take place all Psalmes and prayers whiche ageynst synnes crye on the mercy of God .

¶ The sext peticyon . ¶ And leade vs not in to temptacyon .

WE are assauted with thre maners of temptacyon and vexacyon / the flesshe / the worlde / & the deuell . Therfore we desire the most dere father to endowe vs so with thy grace that we may withstond the desires of the flesshe . Make that we resyst and fyght ageynst this superfluyte of meate / drynke / slepe / slouth / and ydelnesse . Make that we may bryng hym in to bondage and subiectyon / with fasting / temperate dyete / clothing / slepe / rest / watche & laboure / so that he may be mete / and apte to good workes . Make that with Chryst we may fastyn on the crosse and mortifye his euell desires to lechery / all his affections and instigations : so that we neuer consent or folowe any his temtations . ☞ Make that yf by chaunce we loke on a well made or fayre man or woman / or any other beutyfull ymage or creature / that they be not to vs a cause of temptacyon : But that the rather of theym we may take occasyon to loue chastite / and to prayse the in thy creatures . Make that when we heare any glad or plesaunt thinge / or feale any swete thing that we seke not theryn oure delyte and pleasure / but thy prayse and glory . Kepe vs from this greate synne of couetousnesse / & desyre to worldly rychesse . Gyue vs grace that we syke not the rule and honoure of this worlde / or consent to suche desyres . Kepe vs that the false subtiltie of this worlde the counterfayt bryghtnesse / & entisementes of the same persuade vs not to folowe it . Kepe vs that we be not drawen by the euylles and myseries of this worlde to impatience / auengement / wrathe / or to other suche vices . Gyue vs grace that we may despyse the lyes of the worlde / coloures / deceytes / promyses / and falshod . And to be shorte / that we may forsake all that belongyth to hym good & euell / as we haue promysed in baptesme / and that we may continue in this purpose goynge forward dayly more and more . Kepe vs from the entysementes of the deuyll / that we consent not to ●ryde / whiche wolde cause vs to sette mo●he by oure selfe ( and despyse other ) for ry●hesse kynne power / science lernyng / beuty or any other gyftes or goodnesse . Kepe vs that we fall not in the synne of hate / and ●nuye / whate occasyon so euer we haue gy●en vnto vs . Kepe vs that we doubte not ●n thy fayth / nether falle in desperation / no we / nor in the poynt of deth . Put thy helping hade oure best heuenly father to theim that fyght and laboure ageynst this harde and manyfolde temptacyon . Confort theim that nowe do stonde / and lyfte theym vppe that lye and are fallen . Finally fulfyll vs all with thy grace / that in this miserabyll and perilous lyfe ( whiche is compassed with so many continuell enemyes that neuer cease ) we may fyght boldly with stable and noble fayth / & obteyn the euerlasting crowne

¶ The seuenth peticyon . But delyuer vs from euell .

¶ This peticyon prayeth for all the euylles of paynes and punysshementes as doth the churche in the letany .

O Father , delyuer vs from thy euer lasting wrathe and punishe mences of helle . Delyuer vs from thy strayte iugement in dethe / and 〈◊〉 the last day of iudgement . Delyuer vs from sondayne dethe . Kepe vs from the violence of water and fyre from lyghtnyng and hayle Kepe vs from hunger and derthe / kepe vs from warre and manslaughter . Kepe vs from thy most greuous strokes / the pestilence / frenche pockes / and suche other diseases . Kepe vs from all euyll and perilles of the body . Reserued that in all these thinges / be the glory of thy name / encreace of thy kingdome / and fulfylling of thy will .

¶ Amen .

¶ Graunt vs good lorde that all these prayers may be obteyned of vs withouten douthe . Nether suffer that we my strust any thing / but that in all these thinges we shal be herde / ye be herd all redy . And let all these thinges be sure and with oute any doute . So may we with glad here say / amen / that is to say stable / constant / trewe and s●er .

¶ The salutacyon of our Lady called Aue Maria.

HEre take hede no man put his sure trust and hope in the mother of god or her merytes / for this sure trust is dewe to god onely / as the chiefe & onely worship with whiche we are commaunded to honoure onely god . The fauoure whiche was gyuen to her of god / gyueth vs an occasyon to prayse god / & gyue hym thankes , We ought none otherwise to prayse & loue her / them one whiche hath receyued suche goodnesse without her owne deseruyng of the pure liberalyte & fauoure of God / euen as she her selfe doth knowelege in the songe Magnificat . For as I am moued by the syght of heuen / the sonne / or other creatures to commende and preyse the maker / and put theym in to my prayse / and prayer / saying . O good lord whiche hast made suche a bryght and goodly creature gyue I pray the. &c.

¶ So in this place in oure prayer we fette the mother of god / and say . O gloriouse god what a noble virgyn haste thou made / blessed and preysed be she . And thou lorde whiche haste so glorifyed and exalted her / graunte I desyre the also to me . &c.

So that oure herte consyst not in her / but maye go forth by her to Chryst and to god him selfe . Wherfore the prayer is also made on this maner that it gyuer all to god when we say / hayle Mary full of grace / the lorde is with the / blyssed art thou among wymen and blyssed is the trute of thy wombe Iesus Christ . Here thou seyst that in these wordes no peticyon but pure prayses and honoures are conteyned / lyke as in the begynnynge & first wordes of the Pater noster is no peticyon / but onely prase and declaring of the godly fauour and maiestye that he is oure father and in heuen . Therfore we can not call this salutacion a peticyon or any prayer / because it is not laufull for vs / to expounde these wordes for ther then they sounde / and then the holy gost dyd make theym . Howe be it we may entreate of this salutacyon dyuers maner of wayes . First as a meditacyon / that we may in this remembre the grace whiche god gaue / her . Secundly that we may desyre also that she may be knowen and exalted of al men / for she was full of grace / wherby it is knowen that she had no synne imputed to her / and this was a speciall fauoure of God / to be full of all goodnesse and voyde of al euell Thirdly / that she is blyssed emong all wymen / not for that alone that she brought forth her chylde without laboure and payne / otherwyse then Eua / and other wymen but also bycause she conceyued frute without synne / and that bodyly frute by the holy ghost / whiche was gyuen to none other woman . ¶ Fourthly that her frute was blyssed and preserued ageynst the curse whiche dyd fall vppon all the chyldren of Eue bycause they were all conceyued in synne / & borne gylty of deth and dampnacyon . But this onely frute of her wombe alone be blyssed / in the whiche frute all we are blyssed . Fyftly here may be added a peticyon and desire / that we may pray for theym whiche saye euyll by this frute & mother . But who are these that say euyl by theym ? truely they whiche persequute and curse / his worde ( whiche is the gospell ) and the faythe of Christ / as nowe a days do the Iewes and papistes . Of the whiche it foloweth / that in this season / no man doth so moche blaspheme this mother and his sonne : as they that mumble vp so many rosaryes / & euer haue in theyre mouth / Aue Maria. For these be the chief capteyns whiche curse and blaspheme the worde of God / and the faith of Christ .

Wherfore note / that this mother & her sonne be sayde well by .ij. maner of wayes carnally and spiritually . Carnally with the mouth onely and wordes of this salutacyon whiche are Aue Maria. And these be they whiche thiefly of all do curse and blaspheme theym . Spiritually with the herte when we do prayse her son Iesu Christ in all his wordes / workes & passyon / & say well by hym . When we are gladly content to suffer persecucyon / for his trouthes sake / rather then to forsake it . When for his sake we are content to loue oure neyboure as oure selfe But this can no man do except he be inspired with pure & true fayth . For without this fayth can no harte be good / but rather of nature full of curses & rebukes / towardes god & all his sayntes . Therfore I wolde counceyl hym that lacketh this faythe to absteyne from this salutacyon ye and from all maner prayers / for of theym it is wryten in the hundred & eight Psalme / his prayer be turned in to synne .

¶ Consolacyon for troubled consciences .

THappostel Paule in the .xv. to the Romayns ( goynge about to describe the confortes of Christen ) sayth Whatsoeuer thinges are wryten a fore tyme are wryten for oure lerning that we thorough pacyence and comfort of the scripture shuld haue hope wherby he teacheth pleynly that we must seke oure comfort out of the holy scripture .

Nowe doth his scripture vse .ij. figures of confort / settynge forth and declaryng vnto vs .ij. ymages of euyll and good thinges myxte in a dewe and most holsome temperature . As the wyse Ecclesiastique sayth . In the day of euylles remembre good thinges and in the day of good thinges remembre euyll thinges . Well knoweth the holy ghoost that euery thing is of suche value and power to a man / as his mynde & oppynion is in it . For that whiche in his oppinyōie vyle & of no reputacyon / he casteth but lytell loue vnto it / yf it chaunce to him and lytyll regardeth yf it falle from hym , Therfore his laboure is to plucke and cal awey a man from this mynde and opinion of this worldly possessyons . This done : now are all thinges indifferent / howe be it syth this calling awey is chiefly done by the worde of God ( wherby th oppinyon is reuocate from the thing whiche presently is desired / to the thing which is absent & not desired ) of verey ryght we shall haue confort of nothyng but scripture / whiche in the day of euylles calleth vs to loke for goodnesse whiche other is present or to come / and in the day of goodnesse to loke for euyll . Howe be it that we may knowe these visyons & ymages the better we shall deuide eche of theym in to .vij. partes . The fyrst ymage shall haue euylles whiche shal be considered : first with in hym selfe . Secundly byfore hym / thirdly / after hym / fourthly byside hym in the lyft hond / fyftly on his ryght hond . syxtly / beneth hym , Seuently / aboue hym .

¶ The first chapiter of the first ymage whiche is the inward euyll .

THis is sure stable & most true ( whether man beleue it or not ) that there can be no vexacyon and punysshement so greate in man / but that there is hym bothe euyll and iniquite moche worse . So abundaunt & copiouse are his euylles whiche he fealeth not . If truely he dyd feale his euyll / he shulde feale very hell / for he hath helle in him self . Thou wilt are howe ? The prophete sayeth euery man is a lyer . And ageyn / Euery man lyuing is all vany●e . To be vayne and a lyar is to be voyd of truth / and to be voyd of truth is to be with out god / and to be nothing . And that is to be in hell / & dampned . Therfore God chastynyng vs mercyfully doth open and put on vs oure casier and lyghter offences knowing that yf he shuld lede and brynge man to knowe his hole misery / he shulde perisshe within a lytell space / howebeyt he hath caused some to feale & tast their owne of whome it is wrytten / he leadeth downe to hell / and bryngeth ageyn . Wherfore they say well / whiche call the bodyly passyons certeyn warnynges and monisshementes of the euyl / whiche lieth with in . And th appostel in the .xij. to the Ebrewes calleth theym the fatherly instructions of God ●ayng / he scourgeth euery sonne that he rece●ueth / which he doth that by these scourgy●ges & lytell euylles / he may expell the great euylles / lest after he be compelled to feale theym / as it is wryten in the .xxij. of the prouerbes / folisshenesse is bound to gyther in the hert of the chylde / but the rodde of correccyon shall auoyde it . Do not kynde fathers more lament their chylder yf they be theues or euyll them yf they be wounded , yeis / they them selues do bete theym & wounde theym that they shulde not be euil . Whace then lettyth that this abhominable euil with in vs is not felt ? truely as I sayde / the prouidence of god that man ( considering his inward corrupcyon & vice ) shuld not perisshe . For he hydeth theym / wylling that by onely fayth they shulde be sene perfectly though he doth showe some part of theym by a sensyble euyll . Therfore in the daye of euylles remembre goodnesse . Consyder howe good it is / not to knowe thyne hole euyll . Remembre well this goodnesse / and thy sensyble euyll shall the lesse vexe the.

And contrary in the day of goodnesse remember euylles / that is / when thou dost not feale thy true euylles / yet se thou be not vnkynd / but remembre thy true euylles / and so shalt thou feale the lesse thy sensyble euylles . Therfore it is euydent that in man there is rather lacke of sorowe then sufficyent sorowe in this lyfe / not bycause that his euyll is not present byfore hym / but bycause the affeccyon / opinion and mynde of it is not present whiche thorowe the goodnesse of god is hydden .

For we may se theym to whome it is gyuen to knowe theyre hole iniquite / howe fearse & cruell they are ageynst theym selfe howe they regard not to suffer thorough all theyre lyfe / whate thing so euer it were / so that they felt not theyre hell and mysery .

Euyn so wolde euery man do / yf he eyther knewe or did beleue suerly his inward euyll he wolde of his owne wyll call vnto hym outward euylles / ye / reioyse in theym / and be no more sadde for theym / then though he were in all prosperyte and felt no tribulacyon as some holy men haue done / emong the whiche Dauid was ●●e Psalme . C.vi .

Therfore the fyrst confortable ymage ●s / to say vnto hym self . O thou man yet thou fealest not thyne euyll / be glad & gyue th●nkes that thou act not compelled to feale 〈◊〉 so thyne euyll in comparyson of that g●●●t euyll is but lyght and easy / & that it is t●●t some say , I haue deserued moche wors●●e helle / whiche is sone sayd / but it is into●erable to felt . And this euell / though it ●e●ruer so hydde and secret / yet he bryng●●h forth his frute sensibly / whiche is fear●●● & wauering of the fearfull consciences / by ●●e whiche faythe is fore beseged and assa●●●ed whyle that man douteth and is vncert●●n whether god be mercyful vnto hym or not and the weaker this frute is / the more ●●tter is this frute .

And this onely infyrmite / yf he be well consydered and loked on / syth it is spirituall doth ferre passe al bodyly trouble / and maketh it to seme but a trifell / yf that they be well compared to gither .

Besides this all that the churche speaketh of when she reherseth so oft vanite & afliction of the sprete / perteyne to the inward euilles . What counseyles do we take in vayn ●howe many of oure purposes are mocke● ? howe many thinges se we ? howe many heare we : that we wolde neither se nor heare / & these thynges that some tyme make for oure purpose some time are agaynst it 〈◊〉 so moche that nothing is hole & perfait Furthermore / the more honoure & dignite ● man is set in the more and greater are his transgressions / & the more is hes vexed with hetes / waues / and other stormes aboue all other / so that the . C.iij. psalme may wel say The reare in the see of this world 〈◊〉 bestes / and greate / and treapyng wor●●● / without nombre that is to say / infinite ●indes of temptations / so that for this cause Iob in the .vij. calleth a mannes lyfe no thing but temptacyon .

And these are not therfore the lesse euil● bicause they be but lytel fealt but bicause they are so in vse and familier with vs we sette the lesse by theym . And therfore ( as god wold also it shuld be ) they moue & trouble vs but seide / all though we can not fully dispyse & forget theym . And trewe it is that we feale & perceaue scant the thousand part of dure euylles . And yet we feale not those accordyng to the truth and greuousnesse of theym / but measure theym by oure opinion / affection / and mynde .

¶ The secunde chaptre of the secunde image / whiche is the euyll to come or bifore a man .

IT shall not a lytell easy thy present euyll what soeuer it be if thou turne thy mynde to consyder thynges to come / whiche are so manye & of suche efficacyte / that vnto them is onlye ascribed the greate & greuous passyon of mynde called feare . For thus some diffine it . Feare is a passyon of the mynde about euyll to come in so moche that cappostel sayeth / go not about to sa fauoure hyge thynges but feare . And the more vncerteyn this euil is / the greater it is / in so moche that it is a comon prouerbe there is none age paste the stable altough this disease belonge to chylder and babes .

Do that by this ye may gather / that there is no man sure & fre / from any other mannes infirmyte . But what soeuer one man suffereth the same may an other suffer also . To this pertayne all storyes & tragedyes of all worldes / & all the compleyntes of this worlde . To this also maye be applyed that certeyn men haue obserued more then iij. hundreth diseases with the whiche mannes bodi mai be vexed If then there be so mani diseases / how many accydentes thinkest thou are there that may chaunce vpon oure goodes & vpon oure frendes ? Howe many encombraunces & turmentes of the soule whiche is the princpall grounde wherin consist all these euylles / & the onely receauer of sorowe & sadnesse . And the greater a man is & in the more dignite / the more the streyngth & fealinge of this euyll encreaseth And were rayneth pouertie / slaunder & suche other ( syth they may sone chaunce ) it is nedefull that they be feared euery houre / euen as though they did hang ouer vs / by a lytell threde . Lyke as the swerde whyche dyonisius the tiraunt dyd hange ouer his geestes hedes Of all these thinges whatsoeuer doth not chaunce vnto the count it for a vanurage / and as it were for a comforte of the euil whiche thou art striken with al / that also here thou mayst be compelled to say with Hieremas . It is the merci of god that we are not consumed For whiche so euer doth not come vnto vs / it is kept of by the strong hond of god / whiche compasseth vs with suche power and might ( as it is shewed in Iob ) that Satan and other euylles are wroth that they are kept from vs Therefore we se howe swetely god shuldt be loued when any thyng chaunceth to vs For this most louing father warneth vs ) b● this one euyll ) to beholde howe many euylles are aboute to subdue vs / if he dit not defend vs as though he shulde say / sathan and the hole hell of euylles persue to subdue the / but I haue prescribed & set the ende of the see / & haue sayd vnto hym / hyther shall thy swelling waues and come here shal they ceate / and be broken / as he sayeth in the .xxxviij. of Iob.

But be it paraduenture that god wil that none of them shall come / yet at the lest that which is called most fearfull of all ( that is death ) shall suerlye come and nothing so vnsuer as hys tyme and houre / whyche euyll truely is so greate , that we may se many men whiche had leuer lyue and continue with al those euilles / them ones do dye to haue theym all fynisshed . And to thys one ( contempnyng all other ) scripture putteth feare / saying / remembre thy last ende & thou shalt neuer synne . To this se howe many meditacyons : howe many bokes : howe many meanes : howe many remedies : are ymagined / that by the memorye of this one euil they may feare vs from synne / make vs dispyse the world / alleuiate oure passyons / & euylles / and confort theym that are vexed / by the comparyson of this horrible & greate euyll / whyche for all that is necessarye . There is no man whiche wolde not desyre to suffer all euylls / yf he myght by those auoyde death / for deth holy men did feare ye Chryst hym self went to his deth with feare and bloudy droppes of swette . Finally so horryble is this euyll that the mercie of god neuer toke more diligence / then to comfort oure weaknesse in this mater / as we shall se hereafter .

All those thinges are comyn and indifferent to all men / euen as the benefytes of helth are comyn to theym that are vexed . Howe be it to the christen there is a newe and speciall cause / to feare this euyll to come which dothe ferre passe all other euylles . And this is it that th appostel deschry●eth .i. Corin .x. sayenge . Let him that thynketh that he stondeth take hede / lest he fall The wey is so slypper and oure enemyes so myghty / armed with out owne powers ( that is to sey with the socoure of oure owne flessh and of all oure euyll desyres ) accompanyed with the infinite multitude of the worlde / wyth deuities and pleasures on the reght honde / with fearsnesse / crueltye of men & displeasures on the lift honde / besydes the craft of subtiltie & a thousand weyes to hurte / deceyue and destroye / whiche he is instructe wyth al hym selfe . Thus lyue we / beynge not sure to contynue one mynute of an houre in our good mynd & purpose .

Saint Cipriane remembring many of these thynges in a pistle whyche he made of mortalyte / doth teache that it is good to desyre deth / as a quycke helper to scape these euylles . And trulye when these men were in a goode mynde / and dyd entreate of these infinyte ieopardyes / we do se theym ( dispysynge lyfe and death that is to saye al these foresaid euylles ) desyre to dye and to be dyssolued / so that they myghte be loosed frome the multytude of synnes / that are in theym ( as we haue sayde in the fyrst image ) & into whiche they may fall of the whiche we speake nowe . And truly these .ij. thinges are verey ryghtuouse both to desire deth / & also to set lyght by all these euylles / ye vtterly to dispyse theym / yf god stryke the or moue the with one of theym / for it is te gyft of god to be moued wyth theym . What true Chrysten is there whiche wold not desyre to be diseased / ye and to dye / whyche seyth and fealeth hym selfe whyle he is hole to be yn synne / and that he may continuelly runne into more and dayly fall in theym / and so to transgresse the specyall and good wil of his most dere father .

With thys here and indygnation was Paule vexed and sturred vppe ( in the vnto the romayns ) when he had compleyned that he coud not do to good wicht he wolde haue done / but that he dyd the euyll whiche he wolde not haue done / he cryed out . O wretched man that I am who shal delyuer me from this bodi of death the grace of god ( he sayde ) by Iesus chryst / he doth lytel loue god his father whiche doth not hate more the euill of synne then he doth death / sith that god dyd ordeyn death for this purpose / that it myght at the length fynysshe this euyll of synne / so that deth may be the mynistre of lyfe and ryghtuousnesse / of the whiche we shall speke hereafter .

¶ The thirde chapiter of the thyrdey mage / whiche is the euyl that is passed or behind vs .

IN thys chiefly / aboue all other doth the swete mercy of god oure father shyne and set forth it selfe whiche is abyll to comforte vs in all veracyon / and ieoperdyes . Nether is there any man whiche fealeth the hand of god more ready with hym then when he doth reherse & meditate the yeares of his lyfe past . Saynt Austine sayeth / yf that the choyse were gyuen to a man / that he shulde other dye or elles to lyue hys life passed agayn / as he hath liued it / that he wolde chose rather to dye : seyng his greate ieoperdies & euilles whice ( scarcely and with great peryll ) he hath escaped whiche opynyon is verey true if it be well extemed . Here he may se howe often he hath done many thinges with out studie and regard / ye clene contrary to his purpose . And hath also suffred many thynges with out counceyll and prouision byfore they were done and when they were done / in so moche that ( merueyling with hym self ) he is compelled to saye howe are these thinges come to passe / whiche I neuer thought to do but rather contrary . So that the prouerbe is founde verey true / man purposeth / & god dysposeth / that is to sey bryngeth to passe other thinges then man doth purpose . So that by this one text it is more euident then we can denye / that oure life and goodes ar gouerned by the hyghe and merueillous power / prouision / and goodnesse of god / and not by oure owne wysdome .

Here we may perceyue howe oft god hath byn with vs / when we haue nether sene nor felt hym . And howe trewe it is that Petre sayeth he taketh the charge and prouydeth for al vs . Wherfore yf there were nether bokes nor preachinges / yet oure lyfe hir selfe whiche is ledde thorough so mani perylles and ieoperdies may abundauntly testyfie and comend vs the godly goodnesse / most ready and swetist / whiche hath taken vp and borne vs in his bosom farre beyond all oure prouision and witte . And as Moses in the .xxxij. Deuteronomyon sayeth . The lorde hath kept hym as the ball of hys eye he hath ledde hym about and borne hym on hys shulders .

And of this spring all the exhortacions in the psalter / I haue remembred the olde dayes . I haue considered in meditacion all these workes & creatures . I shall remembre from the beginnyng all thy merueilles . And I haue remembred thy iugementes & am comforted . These & suche other perteyne herunto that we maye surely knowe sith that he was them present with vo when we sawe hym not / nor thought it / that he is also nowe present with vs / while he semith to vs to be absent For he that toke vs in suche necessite with out oure consent wil not forsake vs in a lytell trouble though he seme to leaue vs / as he sayeth in Esaie . I haue forsaken the for a mynytte & lytell space / & in greate mercy will gather the agayn & receyue the. Here maist thou put in these thinges / who was he that toke the charge of vs / so many nyghtes whyle we were slepyng . Who was he that toke thought for vs as oft as we laboured / played / & dyd in the other infinyte thynges / in the whyche we loke no thought for oure selfe . Or howe long ys the tyme / in the whiche we ●ake regard to oure selfe The Couetous man taketh thought to seke money / yet in the seking & labouring for it / it is necessary that he put a part hys though . So we may so that all oure care ( wether we wil or not ) retourneth onely to god / & verey seldome it is that we are left in oure owne prouysion / whyche yet sometyme god doth suffer / that he may lerne vs to knowe his goodnesse that at the length we may perceyue what grete difference there is bytwene his prouision and ours . So it chaunceth / that he wyll suffer vs sumtyme te be stryken with some lyght dysease / or other euell faynyng as though he holpe vs not ( howe be it in dede he dothe euer helpe vs ) but yet he forbyddeth that those whyche are about vs / assaut vs not so fyersly that they suppresse vs / so to tempt vs as hys dere chyldren / whether we wyll commytte to hys prouysyon all the resydue of oure lyfe and to se howe weke & vnproufitable oure care and prouision is / what do we ? y● / or what can we proufit oure selfe in al oure life ? whiche are not a bill to heale shortly a lytell ache in the thyghe : whye then are we so hasty to berydde in a moment from oure parylles and euilles ? and leaue not rather to hym the charge & cure of it / fyth that by hym we are delyuered ( oure owne self beryng witnesse ) from so many euylles and kept without oure oune prouision . To knowe these thinges is to knowe the workes of god / to considre and remembre hys workes / and by that remembraunce to be conforted in all aduersitees . They that knowe not this shall runne into the daunger that there is spoken of in the Psalme .xxviij. Bycause they haue not vnderstond the workes of god and the workes of his hondes thou shalt destroye theym / and not edyfye theym . For they are vnkind to the hole prouision of god gyuen theym in all theyre lyfe / whiche in al lytel minycte committe not to hym the hole charge and prouision .

¶ The fourth chapitre of the fourth ymage whiche is the euyll beneth vs .

YEt we se none other thing in al the euilles that we suffer them that the goodnesse of god is so greate & so redy with vs that emong the innumerabyl euylles wyth which we are compassed on eueri syde / ye & in whiche we are fulli prisoned scanta fewe ( nor thei at al times ) are suffred to assayle vs / in so moche that the euil wherwith we are supp̄ssed is but a warninge of a grete auauntage with whiche god endueth vs / whyle that he suffreth vs not to be oppressed with the multitude of euilles with the whiche we are beseged .

What a myracle is it for a man to bestryken at on euery syde with infinite strokes / and chaunce at the length to be touched but with one ? yee it is a greate grace that he is not stryken with theym all / and a myracle that he is not touchet with many . Therfore the first of those euylles whiche are byneth is death The secunde is hell / yf we shulde consyder the dyuers and vyle deth of other men / wherwith synnars are stryken / we shall sene perceyue wyth howe grete lucre we suffre lesse then oure deseruinges . Howe many are strangled wyth halters / galowes / and water / or dye with swerde / whyche paraduenture haue done moche lesse synnes then we haue done .

In so moche that theyre ●●th and mysery may be leyd bifore vs of Christ for an ymage & glasse wheryn we may perceyue / whate we haue deserued For so he answered in the .xiij. of lyke / when there were present that shewed hym of the galyleans whose bloude pylate myngled with theyre owne sacrifice . Suppose ye that these galyleans were gretter synnars then all other galyleans bycause they suffred suche punysshement ? I tell you nay / but except ye repent / ye shall all in lyke wise perisshe . Or thynke ye that those .xviij. Vppon whome the coure in Siloe fill and slewe theym / were synners aboue all men that dwell in Ierusalem ? I tell you naye / but except ye repent ye al shall lyke wise perysshe .

Nether can we thinke that we ought lesse to be punysshed / whyche haue commytted as great or gretter crymes . Nether the iustice & truthe of god will be for oure cause other vnequall or false / whiche hath or dyned to geue to euery man acordyng to hys dedes / yf we do not preuent and at the lest suffre some lytel euyll pacyently that is gyuen vs of god most mercyfully for a warnyng / to exchewe the gretest euell .

Howe many thousandes are there in hell / and euerlasting dampnation whiche haue not the thousand part of oure synnes : howe many virgyns ? chyldren ? and whiche we call innocentes ? howe many religious prestes ? and maryed men ? whiche semed thorow all theyre lyfe to serue god / & peraduenture / falling into one synne are dampned perpetually . We will not dissemble . There is one ryghtuousnesse of god in euery synne . He hateth equally & condempneth synne in who so euer it be founde . May we not here se the inestymable and bounteous mercy of god / whiche hath not dampned vs that so oft haue offended ? howe moche I pray the is it that we can suffer in all oure lyfe ? to be compared to euerlasting payne / whiche they suffer / deseruyng it b●one transgression . And yet we whiche haue so oft transgressed are saued . Truely it is a great vnkindnesse and extreme hardnesse of vnbeleue / that we so lytell regard and so coldly magnifye these hyghe benefytes of god . Bysydes thys hyther thou mayst applye / so many infydelles / natyons / Iewes / infauntes / tho whome if the grace had byn gyuen whiche is gyuen to vs / they shuld not be in hell but in heuyn and shulde moche lesse haue synned than we haue . For Crist in the .xi. of Mathewe s●t●●●h this ymage before oure yes saying / wo be to the Chorosaym / wo be thou . Both sayd● for yf the miracles whyche were shewed in you had byn shewed in tyre & Sydon they had repented long a gone in sacke clothe & asshes . Neuerthelesse I say to you it shall be easyer for Tyre and Sidon at the day of iugement then for you . And thou Caphernaum wyiche art lyft vp vnto heuyn / shalt bethruft downe vnto hell for yf the myracles whiche haue byn done in the had byn shewed in zodom : they had remained to this day . Neuerthelesse I say vnto you / it shal be easier for zodom in the day of iudgement / then for the. We se therfore howe moche prayse & loue we owe vnto oure mercyful god in al the euylles of this lyfe / bycause it is scant one droppe of that we haue deserued . Whiche Iob compareth to the see and the grauell of the see .

¶ The fyfte Chapter of the fyfte ymage whiche is the euyll on the lyft hond .

HEre set byfore thyne yies the hole kepe and multitude of aduersaries and euyll men . And first consydre in theym howe many euylles they haue not done / to oure body / goodes / name and soule / whiche they wolde haue done / except ( by the prouisyon of god ) they had byn letted . And the hygher any man is in tale & auctorite the more redy at hond he is to be vexed / with the deceytes / soutteltyes flaunders & temptacyons of his aduersaryes . And in all these thinges we may vnderstonde and proue the honde of god most ready to delyuer vs . And whate merueyll is it though somtyme we be vexed with one of these euylles ? After this consyder the euylles whiche are appropryate vnto oure aduersaryes : not to be glad or reioyse in theym / but rather to suffer with theym / and to be sorye for they are subiect indifferently to these euylles as well as we / as we haue shewed before .

¶ But in this they are more wretched that they are separate from oure company both bodyly and spiritually . This euyll whiche we suffer is nothing to theyrs / for they are in synne in vnbeleue / vnder the wrath of god vnto the power of the deuell wretched bondmen of vngodlynesse and synne in so moche that yf the hole worlde wolde curse & banne theym : they can desire no worse vnto theym . This well considered / we shall loue perceyue with howe moche gretter loue we ought to suffer this lytell dysease of the body / in the fayth / in the kyngdome of Christ / and in the seruice of God / whiche in th abundaunce of these commodytees and vertues ought scant to be fealt . Theyre mysery also so ought to be so rowed in a Christen and meke hart / that his sorowe seme not to be paynfull / but rather pleasure vnto hym . For so commaundeth Paule in the secunde to the Philippians / let euery man consydre not whate is in him selfe / but whate is in other men / let the same mynd be in you whiche was in Christ Iesu whiche beyng in the shape of god / toke on hym the shape of a seruaunt / that is to say with a meke and a lowe mynde put on hym oure shape / orderyng hym self none otherwise in oure euylles then yf they had byn his owne . So forgettyng his godhed and other pleasures he made hym selfe of no reputacyon / that he myght be founde in euery poynt lyke man / separatyng nothing that man had from hym / but onely synne / submyttyng hym self to all other infirmytees . The holy men ( streyngthed with this mynde and sturred vp with this ymage ) were wont to pray for euyll men / ye and for theyre enemyes . And to do all thinges accorddyng to the example of Christ forgettyng theyre owne iniuryes or ryghtuousnesse / taking thought howe they shulde delyuer theym from theyre euylles . And with this werre mothe more trouble / then with theyre owne bodyly euylles .

As Saynt Petre wrytteth of lot in the secunde Chapitre of the secunde Epistle he beyng ryghtuous / and dwellyng emong theym / in seyng and hearyng / vexed his ryghtuous soule from day / to day with theyr vnryghtuous deades .

Here thou seyst whate a depth of euylles appereth and whate occasyon is gyuen to be mercyfull and to suffer with theym / & vtterly to dyspyse oure lytell incommodyte / yf the charyte of god be in ve / and howe God will let vs suffer nothing in comparyson to these that they suffer . The cause that these thinges do b●● tytell moue vs is this

The lye of oure hart is not pure ynough wher with we shulde se howe grete shame and mysery it is for a man to lye vnder synne / that is to saye to be forsaken of God / & possessed of the deuell . Who is so hard harted that wyll not pytye the myserabyll condicyon of theym whiche lye before the churche / and in the streates with deformed faces / theyre noses eaten of / theyr iyes out / & other of theyr membres consumed with matter / fylthe / and corrupcyon / in so moche that the sense can not onely abyde to beholde it / but also the mynde doth abhorre to remembre it . And whate meaneth god by these lamentable monstres of our flessh & lykenesse but to open the iyes of oure mynde that we may perceyue with whate en horrible facyon the soule of a synnar sheweth out his matter and corrupcyon / though he hym selfe walke in purpyll and in golde / couered with roses / and lylyes / as though he were all redy in paradise . But how many synners are there in the worlde in comparyson of one of these deformed persones : Truely these infynite euylles / bothe in gretnesse & in nombre dispysed in oure neyghboures doo cause ours ( though , it be but one and that verey small ) to seme to vs verey grete & detestable . Howe be it also in bodyly tribulacyons they are in worse condicyon them we are . For I pray ye what thing can be to theym swete and acceptable ( though they had & myght obteyne all thinges that they desired ) seyng that theyre conscience can not be quyet : is there any thing more abhominable then a grudgyng or byting conscience For Esaye sayeth in the .lvij. Chaptre : the wicked are as the boyling see / whiche can not be quyet and his floudes do habound into subiection and mourning . And the lorde god sayeth / there is not peace ( whiche is the verey tranquyllite of conscience ) vnto the wicked . Therfore thou mayst se that verefyen in theym whiche is wryten in the xxviij . of Deuteronomyon . The lord shall gyue the a fearefull hart / & deceauyng iyes and a soule consumed with sorowe / & thy lyfe shall be hangyng before the / & thou shalt feare day and nyght / & thou shalt not trust thy lyfe / in the morning thou shalt say who shall geue me the euentyde . And in the euenyng / who shall geue me the mornyng ? Bicause of the feare of thy hart / for thou wal● be feared / & for those thinges whiche thou shalt see with thyne yies . Fynally he that dyd consyder with a good mynde the vttermost poynt of euylles / other of his enemyes or of his frendes / he wolde not onely forget his owne troubles thinkyng hym selfe that he suffred no thing / but wolde also with Moyses and th appostell Paule breke out and desire that it myght be leful for hym to dye for theym and to be made cursed from Christ / & to be put out of the boke of lyfe ( as it is wryten in the .ix. to the Romayns ) that they myght be delyuered and saued . Christ burnyng with this syre and loue both dyed and went downe to hell for vs leuyng vs an example that we also shulde take thought for other mennes harmes / forgettyng oure owne / ye rather desyring oure owne .

¶ The syxte Chapitre of the syxt ymage whiche is the euyll on the ryght honde .

ON oure ryghte honde are oure frendes by whose euylles and vexations oure troubles are mitygated and aswaged as Saynte Petre teachet in the fyft of the fyrst Pistle sayenge . Resyst the deuell stedefast in the fayth / remembryng that ye do but fulfyll the same affliccions / whiche are appoynted to youre bretheren that are in the worlde . So the congregacyon of christen areth in theyre prayers / that they prouoked be the examples of holy men / maye folowe the vertue of theyre 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 vnderstond that the passyons and victoryes that God hath gyuen to his martyres and holy sayntes / ought to be had in memory / that by theyre example we may be quykened and bolded to suffer those euylles whiche they suffred . And yf theyre 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 th intent that they shulde not suffer the trouble & vexacyon / 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 excellentlye doth th appostle entreate this place of confort in the .xij to the Heb. sayenge : ye haue not yet resysted vnto bloudshedinge striuinge 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 whom 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 correccyon ( 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 confirmed / & more effectuouslye be conforted / 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 communyon of holy men / ye they onely are holy whiche suffer and are chastened . This vehement exhortscyō 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 temptation 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 then 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 temptacyon is / there is the more confort and helpe of god . So that the inequalyte of trouble and temptacyon 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 confound vs and make vs abasshed ? that he beyng suche one ( as emong the chyldren of wymen there arose not a gre●ter ) the onely frende of the spouse the prepare of christes wa●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 hondes of a rybaud that was angry with hym swage and pacyfye al our euyll / where was god whiche suffered euen 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 theyre bodyes after theyre deth hath ben made a laughing stocke to theyre 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 christen Here we se howe it is nothing that we suffer / yf we compare 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 compleyne / 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 ●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 thing maketh the difference bytwene the thefe on the ryght honde & the thefe on the left honde ? but onely pacience & impacient ? 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 canst 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 confesse / that thou suffryst iustly for thy synnes / thou arte ryghtuouse and holye as the thefe on the ryghthonde . The knoweleging of thy synne / because it is truthe dothe iustifye and make the holy . And euen then immediatly ( after this knowelegyng of thy synne ) thou doest not suffer for thy synne / but for thy truthe and innocency For a ryghtuous man can not suffer / but for the truthe and innocently . Nowe art thou iustifyed by the knoweleginge of thy synne / and suffering pacyently . Therfore ( and that truely and worthyly ) is thy passyon and suffering to be compared to the sufferyng of the sayntes euen as the knowelegyng of thy synnes is to be compared vnto theyrs . For there is but one truthe of all men the knouwelegyng of synne / sufferyng pacyently of all euylles / and true communyon of holy men in all and by all thinges ,

¶ The seuenth Chaptre of the seuenth ymage whiche is the euyll aboue vs .

IN this last ymage we must lifte vp oure hart and assence vp in to the mountayne of Myrthe with the spouse . Here is Iesus Chryst crucifyed the hed of all chrysten / the capteyn of all theym that suffer / of whome many haue wryten many thinges And all men ( as it is conuenyent ) haue wryten all thinges . His memorye is commended vnto the spouse / where as it is sayde . Put ●e as a sygne vpon thyne arme . The bloud of this lambe marked on the post doth put awey the stryking aungell . The spouse of hym is commended / because her here is lyke the purpure of a kyng . That is her meditacyon is redde and of purpure coloure by remembryng the passyon of Christ . This is the wodde that Moyses was commaunded to put in to the waters of Marath ( that is to say / the bitter passions ) and they were made swete . There is nothing but this passyon maketh it swere / ye deth . As the spouse doth say his lyppes are lylyes distillyng the chief and pure Myrrhe . What proporcyon is there bytwene lylyes and lyppes ? syth these are redde and they whyte . Truely it is spoken mystycally / bycause his wordes are most whyte / and pure in the whiche is no bloude bytternesse of enuye or malyce / but they are swete and mylde / with the whiche ( neuerthelesse ) he doth distyll the most pure and chief myrrhe / that is to say / persuadeth most bitter death / whiche ( euen as the most pure and chiefe Mirrhe at one taketh awey all corrupcyon and stynking of the body ) taketh awey the corrupcyon and stynking of synne . Of grete power are these most swettest lyppes that are able to make the most bitter deth / swete / pure / whyte and acceptable . But howe shall this be done ? Truely whyle thou herest that Iesu Christ the sonne of god hath ( by his most holy touching and passyon ) consecrate and halowed all oure euylles / and suffrynges / ye the deth it selfe most extremest and grettest of all other / hath blyssed the curse / glorifyed the slaunder made ryche the pouertye / so that deth is compelled to be the gate of lyfe / Curse / the begynnyng of blyssyng .

And slaunder the father of glorie / howe canst thou nowe be so harde & vnkynde ? that thou wilt not both loue ye & also desyre all passyons & troubles / whiche are deped & purified in the most clene & holy flesshe & bloude of Christ / & so made vnto the holy / innocent / holsome / blessed / & glorifyed . For yf he ( by the touchinge of his clene flesshe ) hath halowed al waters for baptesme ye al creatures . Howe moche more bi the touchinge of his moste pure flesshe & bloude had he sanctified al dethes / all passions / al iniuries all curses / al slaunders / for the baptesme of the sprete or bloude ? As he sayeth of the same baptesme or passyon in the .xij. of Luke . I must be baptysed with a baptesme / & howe I am payned tyll it be ended ? Thou seest how he is payned howe he pantith / how he thirsteth to sanctifye and make loued passyon and deth . For he seeth that we are feared with passyons / he seeth that deth is feared and abhorred . Wherfore he ( as a most meke sheperd / and most faythfull phisiseō ) goyng aboute to cure oure euyl / doth hast and is payned vntyll his dye that by his deth he myght make theym acceptable & welcome to vs . So that the deth of a Christen is to be counted lyken to the brasen serpent of Moses which in all poyntes had the facyon of a serpent / but it was clene without lyfe / without mouyng / without venome / without bytyng . So the ryghtuous do apere to theym that a soles to dye / howe be it they lyue in peace . We are like to thinges which dye / Nether is there any other face outwardly of oure deth then of the deth of other thinges . Howe be it the thinges in dede are other wyse . For to vs deth is deed . Lykewyse all oure other troubles and vexacyons are lyke the troubles of other thinges / but that is onely in the face outwardly . For in very dede oure sufferynges at the begynning of impassibilite / euen as deth is the begynnynge of lyfe .

And this is it that Ihon speaketh of in the viij . If a man kepe my sayenges / he shall neuer so deth . How shal he not se deth Truely for dying he begynneth lyfe . So that for the lyfe whiche he seeth he can not see deth / here the nyght as the day shall belyghtened / for there is moche more clere lyght of the lyfe whyche we begynne then there is of the lyfe from whyche we be exyled by deth . And all these thynges are confyrmed and stablisshed to theym whiche beleue in Christ / but it is contrary to theym that beleue not Therfore if thou kysse / loue / and embrace the cote of Chryst vesselles / water pottes / and suche other that Christ did touche and vse / countyng theym grete and swete relykes / as though they were consecrated & halowed by this thouchyng / whye doest thou not moche more loue / embrace and kysse / the paynes & euylles of this worlde slaunder and deth ? whiche were not onely halowed by his touching / but also clensed and blissed in his pure bloude / ye and embraced with the will of his hert / his enfamming charyte and mercy mouing hym therunto / seyng that in these are moche greater merytes / rewardes / and goodnesse / then in those relykes for in these are obsteyned for the / the victory of deth and heel / and of all synnes / and so is it not in the relyques . O that we myght se / and beholde the hert of Chryst / when that hangyng on the crosse he was payned to make death deade and despysed howe feruently / & swetely he toke vppon hym paynes and deth for vs that were feerfull and dyd abhorre paynes and deth howe gladly he began to drynk thys cuppe to vs that were dyseased / that we shulde not feare after hym to drynke syth we do so that there chaunced none euyll to hym but onely good by rysing agayn .

No doubt chat chyef & pure myrrhe ( Crystes lyppes distillyng it and his wordes commending it ) shulde be moste acceptable and swete euen as the smell of lylses So writeth Petre in the fyrste pystle for asmuche as Chryst hath suffer for vs in flesshe Arme your selues lykewyse with the same mynde Paule also in the .xij. to the Hebrues . Consyder howe that he endured suche speaking agaynst hym of synners / lest ye shulde be weryed end saynt in your myndes . Therfore yf we haue lerned in the ymages byfore ( whiche were byneth vs and nere vnto vs ) to suffer euylles paciently / cruely in this last ymage which is set aboue vs we ( being rauysshed in christ lyft vp and set hygher them all euylles ) ought not onely to suffer theym / but also to loue / desyre and seke theym . And the ferther of that a man is frome this mynde & desyre / the lesse he hath of Christes passion . As they which vse the sygnes and armure of Christ against euylles and deth / that they might nether suffer nether dye / whyche desires are clene contrary to the crosse and deth of Christ wherfore it is necessary that what euylles so euer we suffer be consumed & clene brought to nought in this seuenth ymage / so that it shulde not greue vs but rather delite vs and make vs glad yf this ymage perse and entre in to oure her●s / or do remayn and sure in oure inward desire and mynde .

¶ This mothe haue we spoken of the fyrst table . Nowe foloweth the secunde .

TO the secunde table we shal also assygne seuen ymages contrarye to they me that were made bifore . The first shall be of the inward goodnesse . The secunde of the goodnesse to come . The thyrd of the goodnesse passed , The fourth of the goodnesse beneth vs . The fyft of the goodnesse on the lyft honde . The syxt of the goodnesse on the ryght honde . The ses venthe of the goodnesse aboue vs .

¶ The first chapter of the fyrst ymage whiche is the goodnesse with in vs .

WHo is a bill to numbre the goodnesse whyche euery man possesseth in his owne person ? fyrst howe grete are the gyftes of the bodie ? as beutye streinght helt / q̄cknesse / witte & besydes these in the male the most ꝑfai● & noble kynde & nature / by the whyche he is mete to exercyse and take vpon hym many thinges priuate / comune and other excellent actes / whiche woman is nothing mete nor apt to / whathe merueyle is it / yf thou vsing these giftes ( thorough the fauoure of god ) cenne twenty / or thyrty yere with pleasure shuld suffer & be payned in one of theym for the space of tenne dayes ? whate shal we do whiche haue had manye good houres / and will not be content to suffer one euell ? here may we se howe we be endued by hepe with the goodly giftes of god . And agayn with howe fewe euylles many of vs be oppressed or touched .

Howe be it god almyghtye ( not thynking it sufficient to haue done this moche for vs ) dyd also cast vnto vs rychesse & plenteous abundaunce of all thinges / though not to all men yet truely to many / & to theym specially that are impotent & weake to suffer euyll for ( as I sayde bifore ) to theym he gyueth more of the sprete / to whome he gaue lesse worldly & bodyly goodes that there shuld be a certeyn equalite in all thynges & he the ryghtuouse iuge of al thinges . Nether do grete rychesse so moche comfort a man as a mery & glad sprete . Bisides this / to some he gyueth yssue & children ( whiche is a grete pleasure ) power / imperye / honour a name / glory / fauoure / and suche other whyche yf a man vse a longe season ( ye though he vse theym but a smal season ) they shall sone declare vnto hym whate he shal do in a lytell euyll .

The gyftes of the soule are more excelēc then all these as witte / connyng iudgement eloquence / wysdom / and these also ( as he dyd the other ) he deuideth after an equalyte so that he hath recompensed it in the other / by gyuing theym more quietnesse and gladnesse of mynde .

In all these thynges the most liberall hond of god must be considered with gyuyng thankes and oure infirmite must be comforted that in this multitude and gretnesse of goodes we merueyl not / though some sowernesse be admyxt / for vnto voluptuous men / there is no meate acceptable whiche of his nature hath not other some sharpe tast / or elles hys sawce prepared for hym / so that contynuall and onely swetnesse is a thing intollerabill . Therfore it was well sayd euery pleasure by his perseueraunce maketh a man full of it / and to disdayn it . And agayn / it is said . Euen pleasure hir self is a payne : bycause this lyfe is to weke and impotent to suffre continually goodnesse without the temperature of euyll for the abundant copie of the goodnesse wherof spryngeth thys prouerbe . Theyre bones must be strong whyche shall suffer good dayes whiche prouerbe I haue often considered merueyling at the merueylous true sentence of it / & howe all the purposes and desires of men are clene contrary vnto it / whyche seke nothyng but good dayes / ye when they haue gotte theym they can worse bere theym than the euyll . For whāte doth god commend vnto vs in those thinges / but that the crosse shulde be merueylous / euen in the enemyes of the crosse : Insomoche that we ought to tempore and halowe all thynges by it / euen as we powdre flesshe with salte that it do not putrifie & wareful of wormes werfore then do not we receyue with a glad hert / thys temperature sent of god / whyche yf he dyd not sente / yet oure lyfe whiche is not able to endure with thys contynuall pleasure and goodnesse / wolde desire it of his owne will . Nowe we perceiue howe truely the wise man sayed of god he that contynueth from the one ende to the other strongly / and dysposeth all thynges swetely / for yf we consider these good thynges / it shall appere that it is also true whiche is spoken of Moses in the.

xxxij . of Deuteronomyon / he bare hym Vppon hys shulders / he ledde hym about and kept hym as the balle of hys eye wyth thys saying we may stoppe theyre mouthes whyche vnkyndly chatter that there are mo euilles in this lyfe them good thynges for surely / we neuer lacke goodnesse nor pleasures / full of proufit & swetnesse : but we do moche lacke suche people as shuld vnderstond it with the Prophete saying . The Erthe is full with the mercy of god . And agayn : the erth is full of hys prayse / & in the .ciij. psal. The erth is replenysshed with thy possession / thou hast delyted me Lorde in tese creatures for this cause we syng dayly in the masse : heuyn & erth are full of thy glorye / why so ? for there are many good thinges for the whiche he shulde be praysed / but that is onely of theym whiche se this fulnesse and replenysshyng for euyn as we sayde of the euylles in the first ymage / that euery mannes euyll was so greate as hys opynyon / and knowelege was in it . Euen so good thynges though they come on vs on euery syde and in a maner suppresse vs / yet are they no gretter them they are extemed / for all that god made be verey good / howe be it they be not knowen so of all men .

Of this ymage / Iob gyueth vs a fayre & most proufitable example / whyche ( when all his goodes were taken a way ) sayde / yf we haue taken goodnesse of the hond of the Lorde whye shall we not also suffer euylles ? truely it was a goodly sayng and a myghty comfort in temptacion / for he dyd not onely suffer but was also tempted by his wife to ympacyence / saying vnto hym wilt thou yet perseuer in this innocency ? curse the Lorde and dye / for it is manyfest that he is not god whyche so doth forsake the / why them doest thou trust in hym and not rather denye hym / and curse hym / and so to knowelege thy selfe mortall / to whome after this lyfe nothyng is remaynyng . These and suche other to euery man hys owne wyfe ( whyche is sensualyte ) doth prompt and shewe in temptacyon / for the sense sauoureth not that thyng whyche perteyneth to god howebeit all these thinges are bodyly goodes / and comen to all men . But a Chrysten man precelleth in other inwarde goodes which are farre better that is to say in the fayth of Chryst / of the whyche it is spoken in the .xl. Psalme . All hys glorye is of the kynges doughter whyche is withyn in borderes of gold cumpassed about with varyete . And as we haue spoken of the euyll of the fyrst ymage / that there can be sene no euyll so grete in a man / but there is a moche worse in hym whiche he can not se . Euyn so the best of all the good thinges that be in a Christen he hym self can not se nor iudge / for yf he dyd perceyue it he shulde be then in heuen / bycause the kyngdome of heuen ( as sayeth Chryste ) is withyn vs for he that hath faith hath the truth and word of god / & he that hath the worde of god hath god hym self the maker of all thinges . If these goodes were reuelat vnto the soule that he myght feale the botom of theym as they be in verey dede / he wolde sone be dissolued from the bodye / for th abundaunce of that swetnesse . wherfore all other goodes art as it were a monysshyng of those goodes ( that we haue withyn vs ) whiche he wolde by theyme shulde be shewed vnto vs / bycause thys lyfe is not a byll to abyde the glorye of ther yf they were shewed forth . Therfore they are mercyfully hydden of god vntyll they are encreased to theyre perfit state / euen as louing fathers do gyue vnto theyre chyldren sometyme lytell gyftes to play wythall / wherby they may entyce the myndys of theyre chyldren to trust for gretter thynges .

Howe be it sometyme they shewe theim selfe and come forth when that the conscience ( reioysing / doth commytte hym self holly vnto got / speaketh gladly of hym / hereth his worde swetely & deuoutly / is redy and glad to serue hym / to do good workes / to suffer euylles / and suche other / whiche all are tokens of an infinite and incōparabill goodnesse lying with in / whyche sendeth out thense swete droppes by a lytell at ones though sumtyme it , chaunce that it be ferther reuelate to soules whyche fall to contemplacyon / in so moche that they are made dronken with it / and can not tell where they are . As S. Augustine & his mother do confesse of theym selues / and many other .

¶ The secunde Chapter of the secunde ymage whiche is / the goodnesse to come / or byfore hym .

THey that are not Christen can take but small comfort of the goodnesse to come / bycause to theym all thynges are vncerteyn for this affect whyche is called hope ( by the whyche we are commaunded after mannes confortyng to trust euer for the best / bithe whiche we take greate maters in honde trustyng to bryng theym to oure purposse ( doth of ten tymes ) ye and in a maner alweyes / deceyue vs . As Chryst doth teache in the .xij. of luke of the ryche man whiche said to his soule . I wil distroy my barnes and bylde gretter / and theryn will I gadre all my frutes and all my goodes / and will saye vnto my soule : Soule thou hast moche goodes leyd vp in store for many yeares / take thyne ease / eate / drinke / & be mery . But god said vnto hym : thou sole this nyght will they fetche awey thy foule agayne from the / then whose shall tho is thinges be whiche thou hast prouyded ? So is it with hym that gathereth rychesse and is not ryche in god .

Nether yet hath god left the sones of men so / but doth confort theym by a hole suer and perfait hope / that they shall ouer come theyre euilles and obteyne goodnesse And though they be vncertein where goodnesse ●t is that shall come / yet they hope styll wythout doubt / by the whyche hope they are susteyned / lest ( by falling ynto desperatyon ) they shulde not be able to suffer theyre present euyll / & so to do worse wherfore this affect of hope whiche is in temporall thinges is gyuen the of god / not taht he wold haue the stykke therin / but to procede vnto the hole suer / and parfayt hope whiche is onely vnto hym . And for thys cause god is lung sufferyng that be may bring vs to repentaunce / As paule sayeth in the ij . to the Romains . Nether will he suffer that all men be deceyued in this vnperfit & deceytful hope whithe is in worldly maters / but that they retorne and take the parfait and vnfayned hope whiche is in hym .

There are bysides these goodes to the Christen .ij. great goodes whiche they shall suerly haue but not without deth and sufferyng for they haue also the comon hope that we spake of / concernyng the fynys●hing of theyre present euyll & encreasing of the contrary good / although they do not so gretely regard that / as they do in the increasyng of theyre owne proper good / whiche is the truthe in Christ in the whiche they do procede from day to day / for the wiche they do both liue and hope . But bysides these as I sayde / there ys .ij. chyef whiche shall come in deth . The fyrst is that in deth is fynysshed all the tragedy of the euylles in thys lyfe / as it is wryten Precious is in the sight of god / the deth of his sayntes . And agayn in peace I shall bothe slepe and rest . And a ryghtuous man yf he be subdewed of deth he shall be in colenesse . And contrary to theyme that are wyked / deth is the begynnyng of euyll . As it is saide the death of synners is worst / and euylles shall take an euell man in hys deth . So Lazarus shall be comforted whyche hath receyued here his euylles / where as the gloton shall be punysshed bycause he hath receyued here his goodes .

So it feloweth that a chrysten whether he die or lyue is euer in better takyng / suche a blissed thyng is it to be a chrysten and to beleue in chryst wherfore as Paule saieth To lyue it is Chryst to me / and to dye it is auauntage / and in the .xiiij. to the Roma . he that lyueth he lyueth to god / and he that dyeth he dyeth to god / whether we lyue therfore or dye we are the lordes .

This surenesse hath christ obteyned for vs bycause that he died and rose agayn / that he shulde be lorde both of quykke and dede whiche was a bill to make vs sure● bothe in life & deth as the prophete sayeth in the , xxij . psalme : If I walke in the myddes of the shadowe of deth I will not feare euilles bicause thou art with me . And yf that this adauaūtage of deth do but lytell moue vs / it is a signe that oure faith in Christ is verey weke with vs / for he that doth not well exteme the pryce and value of a good deth / or elles that deth is good / he doth not yet beleue but is ouer moche letre by the olde adam / and the wysdome of the fllesshe yet reynyng in hym / we must therfore laboure that we may be promoted to knowe and loue thys benefyte of deth . It is a greate thyng that death ( whiche is to other the greatest euyll ) is made to vs the greatest auauntage / and except that Cryst had gotten that for vs / whate grete thyng had he done by gyuyng hym selfe for vs .

Truely it was a godly worke that he dyd therfore it was no merueyle to hym to make the euyll of deth most proufitable for vs Therfore deth is nowe dede to faythfull men / and hath nothyng to be feared for / but hys visar and outward face .

And ys euyn lyke to a serpent whyche ys kylled for he hath the ferefull shape that he had byfore / howe be it yn verey dede there is nothing left but the figure / the euil is dede / and can do no more harme . And as in the .xxi. of Numery God commaunded the brasen serpent to be lyft vp by whose sight the quykke serpentes dyd perisshe . Lykewise oure deth by the faithfull beholdyng of the deth of Christ doth perisshe and doth not nowe appere but a certeyn figure of deth . So the mercy of God hath figured all thinges to vs that are weke / that he hath destroyed the power of deth / and ( bycause it can not be vtterly put awey ) hath made it but a verey figure / for the whiche cause it rather called slepe inscripture then deth .

The secunde goodnesse of deth is that it doth not onely fynisshe the euilles & paynes of this life / but also ( whyche is letter ) it maketh an ende of all vice and synne the whiche to theym that be good faithful maketh deth moche more to be desyred then these present goodes wherof we haue spoken / for the euilles of the soule ( whiche are synnes ) are without comparison worse than the euylles of the body . These onely sinnes ( yf we dyd sauoure theyme ) wolde make deth verey acceptable and loued vnto vs / whiche thyng yf they do not / it is a sygne that we do not wel perceyue nor hate the euylles of oure soule . Therfore sith thys lyfe is full of perylles / and that synne doth bes●ge vs on euery syde / and sith we can not lyue without synne / deth is best and most expedient whiche loseth vs from the seperilles / and cutteth synne clene awey from vs therfore in the prayse of a ryghtuouse man it is spoken / in the .iiij. of Sapience . He that pleased god is made beloued / & he ( lyuing emong synners ) is translated & rauysshed / that malice shulde not chaunge his vnderstonding / nether that fayning shulde deceyue his soule for the bewitching of tryfeling doth darken goodnesse / & the vnstablenesse of concupiscence doth ouerwhelme the witte wyth out malyce ( O howe true these wordes are and dayly ●ene ) it is fone roted and hard to be dystroyed . But his soule pleased god and for that he hasted to bryng hym out from the myddes of iniquite . Euen so ( thorough the mercy of god ) deth whiche was to man the payne of synne made to the chrysten the ende of synne and the begynning of lyfe and ryghtuousnesse wherfore it is necessary that he whiche louith lyfe and ryghtuousnesse shulde not abhorre deth ( whiche is the minyster & gate of theym both ) but rather to loue it / or elles he can neuer come to lyfe & ryghtuousnesse / and he that can not loue it / let hym pray god that he may . For therfore are we taught to say / thy will be fulfilled / because we ( whiche fearing deth do rather fauoure & loue synne then iustice ) of oure power be not abyl to fulfil it . And that god dyd ordeyn deth to be the destruccyon of synne / it maybe gathered of this / that after synne he put deth vppon Adam by and by / ye byfore he cast hym for the of Paradise / to th intent to shewe vs that deth shuld worke none euyl but all goodnesse toward vs syth it was put on hym ( as a penaunce and satisfaction ) in paradice .

Truth it is that by the enuy of the deuil deth entered into al the worlde / but in this was declared the hyghe and godly goodnesse toward vs / that it was ordyned euen at his first begynnyng / not to hurte vs but to be the payne and destruction of synne to oure grete proufit . This was signyfyed when be had tolde Adam byfore in the precept / that what houre so euer he dyd tast of that frute he shulde dye / yet after the trangression he dyd moderate the extremyte and rygoure of the precept / nether dyd he speke one syllable of deth / but sayde onely . Thou art erth / and shalt retourne into erth / vntyll thou come ageyne into the lond● out of the whiche thou art taken . And ( as though he had hated deth ) wolde not vouthesaus ones to name it / according to the Prophete layng / for there is wrathe in his indignacyon and lyfe in his wyll . And semed so to speke / that except deth had byn necessary to the distruction of synne he wolde neuer haue put it vpon man / no / nether yet haue named it . ☞ Euen so ageynst synne whiche brought forth deth / the prouysyon of God dyd so arme deth / that here thou mayst se fulfylled the saying of the Poete . The maker of deth / dyd perisshe by his owne worke / and synne was distroyed and kylled by his owne proper frute ( that is to say deth ) whiche he begat he hymself / euen as a viper by hyr owne you frute .

This is a goodly syght to se howe deth is distroyed / not by an others worke / but by his owne . As Goliath had his he destroy ●en of wih his owne swerde For Goliath was the figure of synne / a terrybill gyaunt to all men / except to lytell Dauid ( that is to say to Christ ) whiche alone dyd ouer throwe hym / and cutting of his hede with his owne swerde sayde : there can not be ater swerde then Golyath hath hym selfe . If then we do remembre these ioyes of the vertue of Christ and the gyftes of his grace / whate shall a lytell euyl vexe vs ? syth in that great euyll to come we se so grete profites and commodytees .

¶ The thyrd chapter of the .iij. ymage whiche is the good that is passed or behinde vs

THe consyderacyon of this good whiche is passed may sone be gathered by his contrary ymage whiche we spake last of howe be it we will helpe ( in this also ) hym that desyreth to loke on it . Saynt Austyne in this thing is a grete doar / in his confessyons / where he doth wel recite the benefites of god towardes hym / from the wombe of his mother . That doth also the excellent psalme . Lorde thou hast proued me / where emong all other he merueyling at the prouidence of god sayeth Thou hast vnderstond my though●es a farre of my path / and my downe lyinges thou hast serched / as though he wolde say / whate so euer thing I haue thouht / and what so euer I haue wrought / or howe moche so euer I shulde obtayne and possesse / nowe I perceyue that it is not done by my witte and polecye / but that they were ordyned by thy prouisyon longe byfore this tyme / finally . Thou hast sene before all my wayes / & there is no worde in my tongue . Wherin then ? in thy power .

This we lerne by oure owne experience / for yf we remembre oure lyfe whiche is passed / shall we not merueyle / that we haue thought / wylled / done and sayde suche thinges as we coude not se byfore ? howe shulde we haue brought theyme to passe / yf we had byn left to oure owne will and power ? And nowe fyrst we perceyue and se that his care was so ready with vs / and his prouision so constaunt vpon vs / that we coude nether speke / wyll / nor thinke / but that whiche he had gyuen vs . As it is spoken Sapience .vij. for in his hond are both we & oure workes . And Paule / whiche worketh all thinges in all men / whye then are not we ( so insensyble and harde ●arted ) a shamed ? whiche ( thaugh by oure owne experience ) do ●e howe carefull the lord hath byn for vs vnto this day / and hath gyuen vs all goodes : and yet cannot fynde in oure hertes to gyue vnto hym the same charged ouer vs in a lytell tryfill / but ordre oure selfe so folishely as though he had forsaken vs / or elles myght forsake vs / doth not the Psalme say on this maner ? I truely am ●edy and poore / the lord taketh thought for me . Saynt Austyne sayeth . Let hym take charge on the whiche made the / whiche prouided for the / before thou were . Howe can it be that he shall not prouide for the whiche art a man / syth he prouided for the to be a man . But thou wilt say we haue the rule of oure selfe as well as god / we graunte vnto hym that he made vs ( and that scarcely ) but we haue in oure power the charge of oure selfe / as who sayeth : he made vs / & and by and by went his wey / leuyng vs in oure owne power to rule and ordre oure selfe . ☞ And yf that oure wysdome and prouysyon do let vs / that we can not perceyue this workyng of God / whyle that par aduenture many thynges do chaunce after oure purpose / yet ones turne thyne yie and loke vpon the Psalme whiche sayeth : My bone is not hyd from the / whiche thou madest in secrete / that is to say . Thou dydest se and facyon my bones in my mothers bely when I was not / when my mother dyd not yet knowe whate was made in her / and my substaunce in the neder partes of the erth / that is to say / the figure and facyon of my body in the lowest bowelles of my mother was not hydde from the / for thou didest make it . Whate meaneth he by these wordes ? but to shewe vs by this greate example / whate care god hath euer taken for vs ? who can glorye that he wrought with god and holy to make him selfe in his mothers bely ? Who gaue the mother charge to geue vs myske / to nourisshe vs / to loue vs / and to exercyse all motherly dewetyes to vs when that we dyd not yet feale oure lyfe ? Of this shulde we knowe nothing except we had sene it done in other / and so therby beleue that we were euen so ordered , Nether shulde we haue any memory of theym that they were done to vs / no more them yf they had byn done to theym that slepe / ye or be deed / and rather not yet borne / for asmoche as concernyth oure knowelege and memory .

Here we se that without oure helpe the goodly mercyes and confortes be mynistred vnto vs . Do we yet doubt and dispeyre to commyt the cure and custody of vs vnto him . Yf this experience do not moue & instruct man / I wot not whate wyll moue him / for we do se this comynly in all yong chyldren set byfore oure yies / so that so many examples may make vs a shamed of oure folysshenesse and hardynesse . Yf we shulde thinke that the lyghtest good and euyll shulde chaunce vnto vs without the singular prouisyon of God . Saynt Petre sayeth . Cast all youre care to hym for he careth for you And the Psalme , Cast all thy care vpon the Lorde and he shall nourisshe the. And S. Augustyne in his confessyons to his soule / why stondest thou vppon thy selfe and doest not stonde ? Cast thy selfe to hym / he wil not plucke awey his hond that thou maist falle . And ageyn S. Petre sayeth . Let theym that suffer accordyng to the will of God / commytte theyre soules to hym with well doyng / as vnto a faythfull creator .

O yf any man dyd knowe his god after this maner / howe suer / howe quyet / howe mery shulde he lyue ? be truely shulde haue God / knowyng surely that whatsoeuer thing do come or chaunce vnto hym / it is by the dysposicyon and ordinaunce of his swete wyll . The sentence of Petre is sure and stable / he caryth for you / whate can we heare swetter than these wordes ? Therfore cast all youre care ( he sayeth ) to hym / whiche yf we do not ( but wyll oure self care for oure selfe ) whate do we els then goo about to let the prouisyon of God ? and to make also oure lyfe sadde / labourouse / bered with many feares / cares / and troubles and that in vayne / for we do nothyng profit here with / but as the Ecclesiastique sayeth . This is the vanyte of all vanytyes / & veryng of the sprete / For thorow his hole boke he speakith in experyence of this thing whiche he hath moche laboured and attempted for hym selfe . Howe be it in all his laboure he founde nothyng but payne vanyte and vexacyon of the sprete / so that he concludeth that is the gyfte of God yf a man eate / drynke / and be mery with his wyfe / that is to say yf he lyue without care and thought / and so be taketh hym selfe to god whiche caryth for all . Wherfore we ought to take none other care vpon vs but this that we take no thought for oure selfe but commytte and leue all oure care & thought to God . All there thinges ( as I sayed ) a man may sone gather by the contrary ymage / and by remembraunce of his lyfe passed .

¶ The fourth Chaptre of the .iiij. ymage whiche is the good beneth vs .

HEtherto we haue consydered the goodes whiche are in vs and oures / here after let vs exteme these goodes which are set , without vs and in other . And first theym whiche are byneth vs / that is to say deade and dampned . Paraduenture ye wolde merueyle whate good thinges coude be founde in theym whiche are deade & dampned / howe be it the power of the godly goodnesse is so greate in euery place that he she with vs goodnesse and his glory in the most euilles that be . Let vs compare theym vnto oure selfe then so we oure inestimable and infinite profites / and commodytyes as we may also easily perceyue by the contrary ymage of euylles . For the moo euylles of death and hell we see in theym the moo profite we perceyue in vs . And the more vehement and extreme theyr euylles be the more we count oure aduauntage whiche are not lyghtly to be dispysed and set at nought for they commend to vs the hyghe and bounteous mercy of God . And the ieoperdye is / lest we vnking ( settyng lytell by it ) be founde worthy to be dampned with theym or worse to be tormented .

Therfore the more we se theym sorowe and lament / the more we ought to reioyse in oure selfe of the goodnesse of God / accordyng to the sayng of Esay . Behold my seruauntes shall eate and you shall be hungry . Beholde my seruauntes shall drynke / and you shal be tristye . Beholde my seruauntes shall be mery and you shall be confounded . Beholde my seruauntes shall prayse for the reioysyng of theyre hartes / and you shall crye for the sorowe of youre hartes : and you shall howle for the contricion of your sprete / and you shall put downe youre name in an other to my elect and so furth / fynally as I sayde . The examples of theym that do euyll dye and are dampned / as saynt Gregory doth shewe in a dialoge / do profyt vs to be a monysshement / and an instructyon that he may be happye whome other mennes perylles do make wise .

Truly this good ( bycause it is comenly knowen ) doth but litel moue vs / although it ought to be numbred amonge the chyef / & is of greate reputacyon to theym that haue good iugement / syth that a great part of holy scripture where he speaketh of the wrath iugementes / and thretenynges of God perteyne to this place . These holsome instruccyons / the examples of wretched persones do profitably confirme in vs / whiche them chyefly be of power and efficacyte / yf we put on vs the mynde of theym whiche suffer theym / and conuict oure selfe in theyre stede and place / them shall they flurre vs vp and moue vs to the prayse of the goodnesse of God / whiche hath kept vs from theym . Let vs also conferre theym to God hym selfe / so that we may confyder the iustice of god in theym . Though this he harde / yet let vs go about it / for syth that god is a iust iuge / it is expedyent that his iustice be loued and praysed . And so then ought we to reioyse in God / when he distroyeth euyll men both in body and soule / for in all these thinges his hyghe and ineffable iustice she wyth hym selfe . Therfore verey helle also is full of god and hyghe goodnesse / no lesse then heuen / for the iustice of god is god him selfe / and god is the hyghe goodnesse . Wherfore as his mercy / euen so his iustice and iugement / most hyghly are to beloued / praysed and preached .

This ment Dauid saying the ryghtuous man shall be glad when he shall se auengement / he shall wasshe his hondes in the bloude of a synner . For this cause dyd the Lord forbid Samuel that he shuld no more lament Saul / saying howe long mornest thou for Saul / syth I haue cast hym downe that he shuld not reygne ouer Israel ?

As though he shuld say / doth my wyll so displease the / that thou wilt preferre a mannes with before myne ? fynally . This is the voyce of prayse and gladnesse thorough all the Psalter / that the Lord is iuge of widowes / and father of fatherles chyldren / that he shall auenge the pore / that his enemyes shall be confounded the wikked shall be distroyed / and many suche other . And yf that any man thorough folisshe mercy will haue pytye on that wyked bloudy nacyon and hope of infidels whiche kylled the ryghtuous / ye the sonne of god / by & by / he shal be founde to reioyce in theyre iniquite / and to allowe and fauoure those thinges whiche they dyd / and so to be verey worthy to perisshe with theim whose offences he wolde not haue punysshed . Let vs therfore heare this tex● . Thou ●oest loue theym that bate the and hatest theym that loue the. A● Ioas sayde to Dauid when he dyd ouer moche lament his wyked son an homycyde Absalon .ij. of the kynges .xix. wherfore in this ymage we must reioyce in the pitye of holy men and in the iustice of God whiche most ryghtuously doth punisshe the pursuer & of pytye / to delyuer his chosen people from theym . And so thou seyst that there appereth not a lytle but a great deale of good in theym that are dede and dampned for in theym is aduenged all the iniuryes of the holy men / and thyne also yf thou be ryghtuouse emong theyrs . Whate merueyle is it then yf ( by thy present euyll ) he punysshe thyne enemye / that is to say the synne of thy body ? Ye thou must reioyse in this act of the most noble iustice of God / whiche ( though thou desire hym not ) doth kyll and distroye thy mischeuous enemye / that is to saye / thy synne in thy selfe / whiche yf thou fauoure thou shalt be founde a frende of synne and an enemye of iustice whiche worketh in the. So that thou mayst fere lest this be also spoken to the. Thou doest loue theym that hate the / and hatest theym that loue the. Therfore euen as thou must reioyse with al thy hart in the iustice whiche is feerse and cruell ageynst thy synne . Euen so must thou be glad when it pursueth and punyssheth synners whiche are the enemyes of god and all good men . Thou seest no we that principall goodes appere sumtyme in extreme euylles / not for the euylles but for the grete goodnesse of iustice / whiche doth auenge vs ,

¶ The .v. chapter of the fyft ymage whiche is the euyll on the lyft hond .

SOme aduersaryes we haue here in this lyfe ( bisides theym of whome we haue spoken in the Chaptre next before whiche are dampned and made lyke vnto fyndes ) whome we must consyder with an other mynde / & we shall perceyue .ij. profites that come of theym . First that they habunde with temporall goodes / in so moche that the Prophetes where almost moued vnto enuy by theyre goodes / as in the Psalme .lxxvij. My fete be almost moued / my steppes be disparsed / for I haue fauoured the wyked / seyng the peace and prosperite of synners . And after / Beholde the verey synners haue obteyned the abundauntry chesse in the worlde . And in Hieremye .xii. Truly lorde thou art iust / yf I shulde dispute with the / howe be it . I wyll speke ryghtuous thynges vnto the / why doth the wey of wyked men prosper ? for they are all well / whiche trangresse thy commaundementes and lyue wykydly . Why doth he poure so many benefytes vppon theym for nothyng and leseth theym ? but to confort vs / and shewe howe good he is to theym that are ryghteuous / as the psalme sayeth : he that is so good to euil howe moche more shall he be good to the good ? reserued that he punissheth the euil with no vexacyon / and tempteth the good with many troubles / that they may knowelege hym to be good to theym / not onely in these present goodes / but also in the secrete goodes whiche be to come / and may saye with the same Psalme it is good for me to cleue to the lorde / and to put my hope in god : As though he shulde saye / be it / that I suffer some thinges whiche I se they suffer not / yet I trust that god is moche better vnto me them vnto theym and so these visible euylles are an argument of inuisible goodnesse / that we shuld trust for goodes inuisible / and despise the euylles that we suffer : Euen as Chryst in the gospell / biddeth vs to behold the foules of the ayre / & the ly yes of the felde saying / yf god so clothe the grasse whiche is to day in the fylde & to morowe shall be cast into the fornace shall he not moche more do the same vnto you / o ye of lytell fayth / wherfore by conferring the goodes with whiche the euyll abounde / vnto the euylles whiche we suffer oure fayth is exercysed / and oure comfort ( whiche onely is holy ) is stablisshed in god so that it is necessary that all thynges worke for the best vnto theym that loue god . The secunde profit ( moche more merueylous ) is that all theyre euilles are good vnto vs / god so prouydeht for vs / for although theyre offences be euyll occasyons vnto the weake / yet to theim that be strong they be an exercyse of vertue / an occasyon of resisting of synne / and a greate meryte .

Blissed is that man whiche suffereth temptacyon / for when he is proued / he shall receyue a crowne of lyfe / where is a greater temptacion then the multitude of myschevous examples ? fynally for thys cause the world is called one of the enemyes of the elect people of god bycause that sayth hys entisementes / and wicked workes / he ●●●reth vs vp prouoketh vs / & entysith vs from the wey of god into his wey / As it is wryten in Gen. vi. The children of god dyd se the doughters of men that they were fayre / and they were made carnall . And in the . ●xv . of Numeri / The chyldren of Israell did fall with the doughters of the Moabites / so that it is holsome that we euer be suppressed by some incommodyte / lest that we ( as they that are weke ) offended by the euyll occasions of the worlde shulde fall and synne . So lot is commended of S. Petre in the secunde of his secund epistell / bycause that he suffred moche euyl by the w●ked examples of the sodomytes / and neuerthelesse contynued in his ryghtuousnesse . Necessary it is therfore that euyll occasyons be gyuen / whiche shuld be the occasysion that we shuld resist synne & haue victory / howe be it wo be vnto the worlde bycause of euyll occasions . Dyth then in the transgressions of other god procureth for vs so greate goodes : howe moche more ought we to beleue / with al oure hart that he wil turne ouer owne offen●●s to oure profits / though the with & fleshe iuge otherwise . Nether any lesse doth the wolde profit vs by hys other euyll whiche is called aduersite / for theym that he cannot , deuoure by hys entisementes / nor incorporate to hym by euyll occasions / he laboureth to dryue theym from hym by troubles and passions and to vexe and inquyet theym by paynes and punysshementes / euer entending other deceytes thorough the example of synne / or elles to auert mennes myndee by paynes and turmentes . Thys is the monstre thymera whose hede is flateryng / and lyke a virgyns this belye deuouryng and lyke a lions and his taile full of deth and lyke a serpentes / for the ende of the worlde / bothe of pleasure and tyranny is venom and deth euerlastyng .

Therfore as in the synnes of the worlde god hath made vs to fynde profytes .

Euen so ( that hys persequucyons shuld not be ydell and in vayne ) they are ordeyned to vs for the encreasing of oure goodes in so moche / that in that they hurt vs / they are compelled to profit vs . As saynt Augustyne dothe saye / concernyng the lytell chyldren whiche were killed of Herode / he conde neuer haue done so greate profit & good by hys benefytes / as he dyd by hys hate & enuye . And saint Agatha went reioysyng to the pryson as though she had gone to a dyner saying on this maner without thou make my body to be well handeled of thy turmentours / my soule can not with victory entre into Paradyse , as the corne without he be thrust out of his huske / and be strongly beten in the barne floure shal not belayd vp in the garner . But whate nede vs to speke so moche of this / syth the hole scripture / all the wrytinges and sayinges of the fathers / and all the deades and actes of the holy men are consenting vnto thys that those thynges whyche are most noysom are most profytable to theym that beleue / so that they be well suffered . As S. Petre sayeth / who is he that will harme you yf ye folowe that whyche is good . And the Psalme .lxxxviij. hys enemy shall nothyng prevayle agaynst hym . And the sonne of iniquyte shall haue no power to hurte hym / howe shall he not hurte hym syth that many tymes he kylleth hym . Cruely for in hurtyng hym he doth hym most profit . Therfore we se that we dwell in the myddes of goodnesse on euery syde / yf we be wyse / and also in the myddes of euylles . So are all thynges tempered merueylously by the hygh prouidence of the goodnesse of god .

¶ The syxt Chapter of the syxte image whiche is the good on the ryght honde .

THis is the congregacion of holy men the newe creature of god / oure frendes and brothers in whome we se nothing but good nothyng but comforte / yf we behold theym wyth a spyrytuall yie for vnto the carnall yie many tymes it appereth all otherwise / as we haue declared in the contrary image of euylles . And yet these goodes whiche we seyn theym with oure carnall yie are not to be dispysed . But in these we may perceyue that we are comforted of god / for the Psalme durst not presume to condempne all theym whiche possessed rychesse in this worlde / saying / If I dyd say thus . Behold I haue reproued the generation of thy children . If I wolde haue send that all whiche are ryche / hole and honoured be euyll . I shulde haue condempned thy holy men for many of theym are ●o Chappostell also teacheth tymothe that he commaunde the ryche men of this worlde ) that they be not proude / not to forbid theyme to be ryche . The scripture also doth testifie that Abraham Isaack and Iacob were ryche . And Danyell with hys companions / were also honoured in Babylon . Besides thys many kynges of Iurye were ryche The Psalme therefore consyderyng theym sayeth / If I did say thus : I haue reproued the nacyon of thy children . for ( I say ) god hath gyuen to his elect the abundaunce of these rychesse to comfort theym / and other with all Howe beit these are not theyre specyall goodes / but they are a sygne and a shadowe of the trewe goodes whiche are feith / hope / cheryte / and other graces and gyftes whiche all are comune by charyte .

This is the communyon of holy men in the whiche we reioyse .

And who will not here reioyse / ye though he be in great sorowes whyche doth beleue ( as it is in dede ) that all the goodes of holy men are his goodes and that his euyll is also theyrs . This image is most swete and pleasaunt / whiche Chappostel to the Galathians .vi. doth descrybe / saying bere ye one an others burthen and so fulfill ye the lawe of Christ .

Is it not good for vs to be here where yf one membre do suffer ( as it is said vnto the Corinthians ) all suffer with hym . If one membre be had in honoure / all membres be glad also Therfore / while I suffer / I suffer not alone / for Chryst and all Chrysten suffer with me . As he sayeth hym selfe / he that toucheth you toucheth the ball of myne yie . Thus / do other here my burthen / and there vertue is myne . The fayth of the congregacyon socoureth my fearfulnesse . The chastyte of other healeth the temptacyon of my lust . The fastyng of other is myne aduauntage .

The prayers of other taketh thought for me . And to be short / so all the membres helpe one an other that the most honest partes do couer / kepe & honoure the lesse honest .

As it is well discrybed vnto the Corinthians .xij. And a swell I may delyte in the goodes of other as in myne owne / and then truely they are myne yf I be gladde and reioyse in theym . I am foule and fylthy / but they whome I loue and in whome I reioyse are faire and beutifull . By the whiche loue I do not onely make theyre goodes myne / but also theym selues / wherfore vnder theyre glory myne ignominie shall easyli●e honoured theyre rychesse shall fulfyll my pouertye . Theyre good dedes shall heale my synnes / whate man can nowe dispeyre in synne ? who will not reioyse in paynes ? whiche nowe doth not beare his synnes or at the lest yf he beare theym / he beareth theyme not alone / but is holpe with so many children of god / ye with Chryst hym self Suche a thyng is the communyon of holy men / and the Churche of Chryst . If eny man do not beleue that this is true he is an infidele / and hath denyed Chryst & his churche : for though thys be not fealt / yet it is so done / ye who is he that fealeth not thys who is in the cause that thou disperyest not that thou art not ympacyent ? Thy vertue na● truely / but the feloushyppe of holy men or elles thou were not abyll to bere the lest synne that is / nor yet abyde one worde of man agaynst the / so nygh is Chryst and the churche vnto the.

This is it that we say / I beleue in the holy goost / the holy and pure churche whate is it to beleue the holy churche / but the communyon of holy ? wheryn do the holy men comyn ? Truely in good and euyll and all thynges . As the sacrament of Chrystes body doth figure it in brede and wine wherof th appostle spekith saying / we are one brede and one body / who offendeth any lytell part of the body / and hurteth not the hole ? whate suffereth the ferthest part of the fote that the hole bodi suffereth not ? wate benefyte is done to the feate in the whyche all the body reioyseth not . But we are one body : therfore whate so euer another sufferyth I suffer & whate so euer benefyte is done to an other / it is done to me . Euyn so Chryst sayeth that whate so euer is done to one of his left is done vnto hym whate man takyng a lytell peace of breade of the altare wyll not sey that he hath taken brede / or dyspysing any lytell part of hy shall not be named to dyspyse brede .

Wherfore yf we sorowe / yf we suffer / yf we dye / let oure yie loke hytherward / and let vs beleue strongly and besure / that not we or at the lest not we alone : But christ also and his churche doth sorowe / suffer / and dye with vs . So good is Chryst vnto vs that he wolde not the waye of oure deth shuld be solytarye whiche euery man doth abhorre : But ( all the churche beryng vs companye ) we entre the wey of passions and deth and the churche doth mare strongly suffer it then we do / so that we may well applye vnto vs the wordes of Helyseus whyche he spake to his forefull seruaunt saying : feare not / there are more with vs then with theyme . And when Helyseus had prayed he sayed Lorde open this childes yies that he may se . And the Lord opened hys yies / and he dyd se / and behelde a mountaynefull of horses and charettes of fyre about Helyseus we lacke nowe nothyng but to pray / that oure yies may be opened and that we may fethe churche rounde about vs wyth the yies of the faith . Then haue we noting to feare . As the Psalme sayeth : Mountaynes are about it and the Lord in the compasse of his people from thys tyme present and perpetually / Amen .

¶ The seuenth Chapeter of the seuenth ymage which is the good aboue vs .

I Speake nothyng of the euerlastyng and heuynly goodes whiche the blyssed haue in the clere syght of god . Or at the lest yf I touche theyme / it is in the fayth / by the meanes wherof we may onely obteine theyme . But this seuenth ymage is Iesus Chryst kyng of glorye / rysing from deth euin as he was the seuenth ymage of euylles / sufferyng / dying / and beyng buryed / here may we se the hyghe and chief ioy of oure hart / and goodes parmanent and stable Here is none euylles at all / for Crist ones reysed from deth / dyeth no more / deth hath no more power ouer hym .

This is the chemney of charyte / the fire of god in Syon . As Esay as sayeth cryst is borne for vs / and not that onely but also gyuen vnto vs . Wherfore his resurrection is myne / ye and all thynges whyche he wrought thorough his resurreccion . And as tappostell vnto the Romayns .viij. most copyously gloryeth sayng howe shall he not wyth hym gyue vs all thynges ? whate wrought he by hys resurrectyon truely he dystroyed synne and raysed ryghtuousnesse confirmed deth and restored lyfe / ouercame hell and brought euerlastyng glorye . These thinges are inestimable and suche as mannes vnderstonding scarce can beleue to be gyuen vnto hym : No more then Iacob whyche ( amased euen as though he had wakened out of a grete slepe when he herd sey that his sonne Ioseph dyd reygne in Egipt ) coude not beleue it vntyll they rehersyng all did shewe hym the waynes that were sent from Ioseph . So truely it had byn very harde to beleue that suche greate benefytes had byn by Iesu Chryst geuen to vs whiche were vnworthye except that bi many wordes / by many wayes and apperinges he had shewed hym selfe to hys dyscyples .

So that at the last by great vse and experyence of hys shewyng and teachyng ( as Iacob was by the waynes we be taught so to beleue . Truely Chryst is to vs a true and notable sygne / and wayne whyche is made of god / oure wisdome / ryghtuousnesse / sanctifyeng and redempcion . As th appostell sayeth I am a s●nne / but I am caryed in his rightuousnesse whiche is gyuen vnto me . I am vnclene but hys holynesse is my sanctifieng / wheryn I am swetely caryed / I am folisshe / but hys wysdome caryeth me / I am synfull and dampnabyll but hys innocency is my redempcion hys goodnesse is a sure charyot that caryeth me out of perdycion . Thus may euery Chrysten / this stonding that he haue feith ) bost of all the goodnesse & merites of Christ : nether nedeth he more nor lesse to reioyse in theym then yf he had done theym hym self / and euen so are they hys owne . So that nowe he may ioyfully abyde the iugement of god whyche eyles were intollerable . Suche a noble thyng is faith . Suche profites is getteh for vs . Suche glorious children of god it maketh vs . Nether can we be chylder except we enheryte oure fathers goodes .

Let then euery Cristen sey with sure trust and confydence : deth / where is thy victory deth / where is thy stynge / that is to sey synne ? for the styng of deth is synne / and the power of synne is the lawe . Thankes be to god whyche hath gyuen vs the victory / thorough Iesu Chryst oure Lorde / fynally .

The lawe maketh vs synners / And synne maketh vs subiect vnto the sentence of deth who hath ouercome these .ij. oure iustyce ? oure lyfe ? nay truely / but Iesus Chryst ryssing from deth ●ondempnyng synne & deth gyuyng vs his rustyce / and distributing to vs hys merytes / whyche also by puttyng hys bond vpon vs hath healed vs and geuen vs power to fulfyll the lawe to ouercome deth / to exile synne and to bothe chyldren of god / to whome be honoure / prayse / and thankes wyth out measure / and ende . Ammen .

Thys is the last ymage in the whyche nowe we ( not onely lylt vp aboue oure euylles / but also aboue oure goodes lately also sittyng in the euylles and perylles to vs purchased by the synne and offence of an other / and encreased by oure owne ) nowe fitte and rest vs in the goodes gotten by the rightuousnesse of an other that is of Iesus cryst onely for vs crucfied we are iustified in his iustice and euen as he is iust & ryghtuous / euen so are we that are alyed knytte / and clene vnto hym by fayth This is he that hath gyuen hym self hole to vs . This is he that pleaseth god . Thys is the most chyef prest / the true bysshop / the good aduocate oure onely mediator / that continually ( neuer ceassing ) in the presence of hys father prayeth for vs . And loke howe impossible it is that he in his iustice shuld not please Euen so impossible it is that we by fayth wherby we cleue vnto his ryghtuousnesse shulde not please . And bi these meanes a Chrysten is almyghty / Lord of all thynges / and clene without all synne . And yf it chaunce that he falle ynto synne ? yet is it necessary that they hurt not / but are forgeuen for the iustyce of Christ whyche is not a bill to be ouercome whyche dryeth vp and putteth awey all synne / on the whiche also oure fayth doth lene surely beleuyng that Christ is suche a one vnto vs as we haue spoken of hym / and moche better then we are able to declare / for he that beleueth not this / knowith not Christ nether vnderstondeth whate Chryst proufiteth / neither whate he is good for .

Wherfore euen this one ymage yf there were none other / may encrease suche comfort in vs yf we behold it with a good and dylygent hert that we shall nothing be sory in oure troubles but rather ( as though we felt theym not ) reioyse & be glade in Chryst that we haue tribulacions with the whiche reioysing instruct vs chryst him self oure Lordes god whiche is blissed for euer . And

¶ A deuoute frutefull and godlye remembraunce of the passion of oure sauioure Christ Iesu .

THere are certeyne which when they exercyse them selues in the meditacion or remembraunce of the passyon which Christ suffered for man kynde / do nothynge elles but were wode and furious agenst the blinde Iues and Iudas theyr gyde thorow whom he was betrayed ( as an innocent lambe ) into theyr bloudye and cruell handes ( Euen as it is the comen maner of them whych are wonte to lament and bewayle the myse●ye of theyr frendes to accuse and crye out on those persones whych do the deade ) but they nothynge consider them which are the chefe causes of his better deeth and passion . So that surely thys maye better be called a remembraunce of the Iues wyckednes then of Chrystes passion .

There are other that haue gathered to gether diuerse commodityes which sprynge thorow the diligent beholdynge of thys passyon / wherof is the sayenge of Albert in euerye mans mouth : that it is better to remembre the passyon of Christ once in oure lyfe all though it be but slenderlye / the to fast euerye daye a hole yere to gether : or to reade ouer the hole psalter of Dauid / how he it for all theire politike meanes and studyouse ymaginacyons they coude neuer attayne the verye vse and profyte of the passyon of Christ . Nether sought they any thynge theryn but their awne priuate welth / For some caryed aboute them ymages / paynted papers / carued tables / crosses and soch other trifles / yee & some felle to soch madde ignoraunce that they thought them selues thorow soch beggerrye to be safe from fyre / water and all other perylous ieoperdyes . As though the crosse of Christ shuld delyuer them from soch outward troubles and not rather the contrarye .

These doo pytuouslye sorowe and morne for Christ and complayne that he was innocent and gylties put to deeth / euen lyke as the wemen of Hierusalem whom Christ hym self dyd reprehende aduertisynge them that they shuld lament them selues & theyr awne children . Nether is it anye meruell for the preachers them selues are sycke of the same disease / which for the most parte when they encrease this mater / lepe out of the frutefull and holesom storye in to these theyr comen places : how Iesus toke his leaue of his disciples I Bethania . And with what dolorous syghes his mother Marye pityed hym and soth other thinges / on se these that table at length and discant at these plesures rather to the wereynge then edefyenge of the audience / vnto this sorte maye we also adnumbre them which haue defyned and enstructe other what excellent commodytyes are in the masse / in so moch that the rude & ignoraunte people persuaded them selues that it was sufficient yf they had herde a masse / and that they shuld haue good lucke what so euer mischefe they went a boute . And there are some which runne so farre hedlinge that they affirme stoutelye that the masse which they call a sacrifice is accepte of god for the worke it selfe & not for his sake that doeth the masse They consider not that god loketh first on the person that worketh / and then after on the worke as thou hast a goodlye ensample Geue , the fourth of Abell and Cayn . They consyder not that an euell tre can not brynge forth good frute . Matth. xil . And that on a bromble men can gether no fygges . Matth. vij . They consider not that the masse was institute of Christ to make vs more holye thorow the deuoure remembraunce of his passyon with a pure fayth / and not for any other worthynesse that it hath in it self . How be it though we shuld graunte them that the masse in it self were as good and holye as their couetousnes and belyes haue fayned it / yet trulye can it nothinge profyte vs excepte we vse it for the same purposse that Christ dyd institute it . For what doth it profitte vs that meate and drincke are good and holesom yf we abuse them corruptinge oure nature / yee or what doth it auayle vs that god is God / that is to saye almightye / most mercyfull / good righte wille and alone sufficient yf we abuse his goodnes and beleue not in him ? It is therfore to be feared lest yf thou be ignoraunte in the true vse of the masse that the moo thou hearest the more thou offendest god abusinge his institucyon and ordinaunce .

¶ But these are the verye ryght beholders of Christes passyon / which consyder & marcke in his passyon their awne synnes & enormityes which were the cause & grounde of his passyon and deeth / for they are feared / and their consciences tremble as sone as they remembre the passyon which feare and tremblynge ryeseth of this that they maye se in the passyon the vehement wrath and ryghtuous punyshement of god the father ageynst synners which wold not for al the abundaunt fauoure that he had vnto his ●onne suffer malefactoures to go fre & vnpunyshed but that he must redeme them with his awne deeth / which thinge Esayas .liij. doth also confirme sayenge in the person of god the father : for the synnes of my people haue I wounded him . What then shall be come of vs / syth his most deare and onlye sonne is so cruellye entreated ? It must nedes be a meruelous and inenartable wrath towardes vs which coude not be pacefyed but thorow the deeth / yee and that thorow the deeth of Christ his best beloued sonne And verelye yf a man do marke diligentlie that the verye sonne of God / the ymage and wysdom of the father did suffer for oure transgressyons / to reconcyle vs vnto his father / there is no doute but he shall tremble and abhorre his greuous iniquityes .

Further more emprent this thinge surelye & graue it in thy harte thou thy selfe / art one of them which on this maner doest torment and crucefye Christ . For thy synnes haue cast hym in to those tormentes accordinge to the wordes of Peter Actes .ij. where he amased the Iues as with a thonder clappe sayenge vnto al that where present you haue crucyfyed hym . At which voyce thre thousande men were astoyned & sayed vnto the Apostles . What shall we now do brethren : therfore when thou seyst the nayles fastened in the handes of Christ / thynke that those sharpe nayles are thy euyll deades . When thou beholdest his brayne perced with the ceoune of thornes / thinke that those thornes are thy wycked thoughtes and setle ymaginacyons . And where thou seyst Christ pricked with one thorne / remember that thou hast deserued to be pricked a thousand folde moare of the and greuouslye . Where thou seyst his handes and fete thrust thorow with nayles / remembre that thou hast deserued with out comparison moare cruell payne . And surelye they that despise the passyon of Christ / shal without ende suffre most greuous tormentes . For the vehement wrath and rightuouse punishement of god ( which he well declared in that he wold his onlye sonne to dye for oure transgressions ) is no ioyned trifle / but the wyked and vnfaithfull shall proue it in deade .

This sorow and tremblinge founde saynte Barnarde out of Christes passyon / sayinge in the thirde sermone of the birthe of oure lorde . Brethren / the teares of christ do engender in me both shame and sorowweth feare . I was playenge with out in chastyante / and in the kinges secrete chaumbre there passed ageynst me a sentence of d●th . The kinges ●eare and onlye sonne harde of this and went forthe ( layenge a syde his costlye ●oches and precious diademes ) and clothed hym self in sacke cloth sprink kynge asshes on his hed / goynge ba●ef●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 sith he moorneth for me / Behold the cause of shame / from whence springeth the sorow and feare verelye when I considre the medecyne and remedye / then of that maye I esteme the quantitye & 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 & commaunded 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 an● pure & innocen●● / 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 bandogge : christ was smyten innocent to geue vs warnynge of oure outragyous vices & enormityes . To this well agreeth the Prophete which sayeth that all the nacyons 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 hangeth 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 passyon 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 conscience 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 wyl be 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 sessyons and accused before the iudge of this capitall cryme / which confesseth 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 conscience dyd also accuse the & iustefy● ageynst the that thou were iustlye ●npres●ned / what raging● hell & vnquietnesse shuldest thou then feale with in thy ha●●● . 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 f●● 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 insense●●e that they can nother tremble nother yet begynne to knowe them selues in the remembraunce of this bitter passion they stonde 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 afore sayde dyd vnprofytablye handle this passion / was this : they sturke hoellye vnto their awne power & natural imaginacions nether ones desired the grace of god / & so coude they attayne to no profyte . But he that remembreth the passion 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 hundreth massee / for this goo●lye remembraunce doth euen renue a man and doth testifye vnto his conscience 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 conforte 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 him not there but it bringeth hym agayne with all consolacyon and conforte & 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 when it shall be most expedyent for his glorye & thy welth / which tyme no man knoweth but he alone . Therfore let vs prescribe him no tyme / but euer submytte oure w●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 g●ueth he vs a● al tymes the sprete to praye / but distributeth that gyfte also / euen a● 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 tremblet● 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 passyon 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 consciences 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 conscience for so shuld he falle in to vtter desperacyon 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 conscience biteth them / they runne to their awne good workes / to satisfactions pilgrimages and pardons / and so vexe theyr meruelouslye their vnquiet myndes to rid them from theyr burden / but their laboure is in vayne . And yet hath that false confidence & trust in satisfactions so spred it selfe / that it hath founded manye religious cloystres in christendom / to the vtter destruccyon of all christianite for yf I can make satisfaction 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 them on his awne backe and made full satisfaccyon for them 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 conscience boyleth & ryseth ageynst the / the more shalt thou cleaue to these and soch other confortable 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 when he fealeth his synne / but estemeth is greater than 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 ādtyesinge 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 falle vnto prayer for this also is in the hand of god nether is it geuen to euerie man but some haue it more & some lesse for god distributeth all at his pleasure . Not withstondinge there are certayne meanes and smale pathes by the which a man maye haue as it were an entraunce in to this faith / fyrst turne thine eyes and beholde the hartye loue & bounteous kindnes of chryst which so tenderlye loued the that he wold take on him self all thy synnes / & louynglye enbrace the to hele thy wounded conscience / yf thou remembre and thinke on thys amitye thy harte shall somwhate be refreshed and so shall thy trust in Chryst be the more encreased and stablysshed .

After that thou hast perceaued this feruent fauoure that Christ had to wardes the then shalt thou sone marcke what good will the father owed the / for then shall it appeare that Chryst coude not endue the with such greate benefytes excepte it had bene before so decreed of hys heuenlye father / for vnto him did Chryst obey when he suffered for thy transgressions . And so shalt thou se the flamynge cheryte of god the father towardes the / and thorow crist shalt thou be so drawne to the father that thou mayst perceaue the sayinge of Chryst . Ioan . iij. God so loued the worlde that he gaue his onlye sonne for th entent that none which beleue in hym shuld perysh but shuld haue euerlastynge lyfe . And thys is the true knowlege of god when we beholde / and magnefye not hys puysaunt mageste or his incomprehensible prudence ( for they make a man afrayde of God ) but rather his curteous and mercyefull beneuolence wherin he maye put hys confydence / and maye be hoellye in god renued .

☞ And when thy harte is so confermed in Chryst that thou begynnest wyth full entent to hate thy synne not for feare of payne but for the loue that thou hast vnto god because thou woldest not displease hym whych is soch a mercyfull and louinge father vnto the : then is it expedient that thou take thys passyon for an ensample by the which thou maist ordre thy lyfe but this remembraunce is farre vnlike the first / for hetherto haue we recounted it as a secrete mysterye whych shuld worke in vs and renue vs thorow repentaunce / and when we haue obtayned that profyte then let vs considre it as an ensample or rule to order oure lyffe and workes / euer comparinge them vnto Christes passion on thys maner as foloweth .

When thou art dyseased with anye sorow or maladye : then thynke how smalle that payne is yf thou shuldest comparte it with Christes croune of thorne and the nayles which perced his tendre flesh .

When thou art constrayned to doo or leaue vndone anye thinge which thou woldest not : then remembre that Chryst was bounde and tossed from post to piller euen as it pleased his cruell enemyes .

Yf thou be tempted with pryde & lordlynesse : then marke how vnworthelye Crist was mocked / yee and crucyfyed betwene two theues / that he myght be reputed as one of theyr nombre .

Yf thou be assayled with wantonnesse or with the lust of the flesh : then behold how cruellye the tendre flesh of Crist was scourged torne and most pituouslye wounded .

Yf thy harte boyle with hate or enuye & be full sette to take auengeaunce : then calle to thy remembraunce how Crist with a lamentable voyce did praye vnto hys father for the / and other his enemyes / whom he myght bi good right haue punisshed perpetuallye .

Yf thou be vexed with anye other afflictions whate so euer they are / whether secrete or open / take them on good worth & be not disquieted / but thynke with thy selfe on this maner . It were a great shame yf I shuld not suffre pacientlye this smal trouble / syth that Christ my Lorde and sauyoure suffered in the garden such panges that he swette droppes of bloude / for whate is more shame then that the seruaunte shuld take his ease and lye sluggeshlye in his bed what tyme his master stondeth in ieoperdye of his lyfe .

Behold / on this maner mayst thou conforte and stablish thy harte with the passion of christ agenst all vexacyons . And this is the true meditacyon and remembraunce of Chrystes passyon out of whych the a afore sayde commodityes sprynge .

Therfore they that exercyse them selues dilygentlye in it / are moch better occupyed then yf they harde a thousande tymes the storie of the passion / or sayeth as manye masses . And these onlye are the true Chrysten which on this wyse do expresse in theyr lyfe or manners the name and lyfe of Chryst as Saynte Paule sayeth : they that belonge to chryst haue crucefyed theyr flesh and concupiscentes with Christ .

Nether it is ynough that we countrefayte him in oure outwarde be haue oure and wordes / but we must do oure endeueraunce perfeytlye to expresse hys passion in all oune conuersacyon from the botom of oure hartes which thynge . Paule exhorteth vs vnto Hebrew .xij.. Loke vnto Iesus the captayne of oure faith / which for the ioye that was sette before hym abode the crosse and dispised the shame / & is sette dounne on the right hande of god . Consider therfore how that he endured such speakinge agenst hym of synners / lest ye shuld be weryed or faynte in oure myndes . And saynte Petre .i. Pet .iiij. sayeth for as moch as cryst hath suffered in the flesh / arme youre selues lykewyse wyth the same mynde . How be it the maner of thys remembraunce is verye rare & out of vse although Saint Paule & Saint Petre make eftsones mention of it . And we haue chaunged it al to gether into an outwarde apperaunce and haue thought it sufficient to behold the story of the passyon paynted vpon walles . But there are verye fewe ( yee almost none ) that call it to theyr remembraunce for thent to know theyr synnes by it / or to quyet theyr tremblynge consciences / or to ordre and compare their liffe to this ensample .

¶ Thus endeth the meditacyon and frutefull remembraunce of Chrystes passyon which passeth the contemplacyon of Monkes / fryers and Nonnes yee and all other religious ,

¶ We purpossed ( Christen brother ) to haue annexed the Christian Libertye / how be it all thinges considered we thought it most profitable for this present world to ioyne rather vnto the ende of this boke a deuoute exposicyon vppon the Psalme Miserere mei Deus

¶ An exposicyon after the maner of a contemplacyon vpon the .li. Psalme / called Misereremei Deus .

ALas wretch that I am / comfortlesse / and forsaken of all men / which haue offended both heauen / and erth / whother shall I turne me . To whom shall If lye for socoure ? who shal haue pytye or compassion on me vnto heauen date I not lifte vppe myne eyts / for I haue greuouslye synned agenst it . And in the erth can I fynde no place of defence / for I haue bene noysome vnto it whate shall I nowe do ? shall I despayre ? God forbid full mercyfull is god / and my souyoure is meake / and louynge / therfore onlye god is my refuge he will not despise his creature nother forsake his awne ymage vnto the therfore most meke and mercifull good come I all sad and sorowfull for thou onlye arte my hope / and thou arte on lye the toure of my defence . But whate shall I saye vnto the fyth I dare not lyfte vppe mine yies ? I wyll poure out the wordes of sorow / I will hartelye besech the for mercye and wyll saye .

Haue mercye apon me ( oh god ) accordinge to thy grace mercye .

God which dwellest in light that no man can attayne / God whych are hid and canst not be sene with bodelye yies / nor comprehended with any vnderstondinge that euer was made nether expressed with the tongues of men or angels . My god : the / whych arte incomprehensible do I seke : the / which canst not be expressed do I call vppon what tinge so euer thou arte / which arte in euerye place . I knowe that thou arte the most hye and excellent thinge / yf thou be a thinge and not rather the cause of all thinge / yf I maye so calle the / for I finde no name by the which I maye name or expresse thyne inenarrable magestye . God ( I saye ) which arte all thinges that are in the / for thou arte euen thyne awne wysdom / thy power and thy most gloryouse felycyte . Seynge therfore that thou arte mercyfull / what arte thou but euen the verye mercye it selfe ? And what am I / but verye miserye ? Behold therfore o god which arte mercye / behold myserye is before the / what shalt thou do mercye ? truelye thy worke canst thou do otherwise then thy nature is ? And whāte is thy worke ? verelye to take awaye myserye / and to lifte vpp them that are in wretched condicyon / therfore haue mercye on me oh god . God I saye which arte mercye take a waye my miserye / take a waye my synnes / for they are myne extreme myserye . Lift vppe me which am so miserable shew thy worke in me / and exercyse thy power apon me . One depth requyreth another / the depth of myserye requyreth the depth of mercye . The depth of synne areth the depth of grace and fauoure . Greater is the depth of mercye then the depth of myserye . Let therfore the one depth swalow vppe the other . Let the bottomlesse depth of mercye swalow vp the profounde depth of myserye .

Haue mercye on me oh god accordynge to thy greate mercye . Not after the mercye of men whych is but smalle / but after thyne awne mercye which is greate / which is vnmesurable / which is incomprehensible / which passeth all synnes without comparison . Accordynge to that thy greate mercye wyth the whych thou hast so loued the world / that thou woldest geue thyne onlye sonne / what mercie can be greater ? what loue can be more / who can despayre who shuld not haue good confidence ? god was made man / & crucefied for men therfore haue mercye on me oh God accordynge to this thy greate mercye bi the which thou hast geuen thy sonne for vs by whych ( thorow hym ) thou hast taken awaie the synne of the worlde : bi which ( thorow his crosse ) thou hast lyghtened all men by when ( thorow him ) thou hast redressed all thinges in heauen and erth wash me ( oh Lorde ) in his bloude / lighten me in his humilite / redresse me in his resurreccion . Haue mercie on me oh God not after thy smal mercie for that is but thy smal mercie ( in comparison ) when thou helpest men of their bodelie euylles but it is great when thou forgeuest synnes & dost eleuate men by thy fauoure aboue the toppe of the erth .

Euen so Lord haue mercie on me accordinge to this thi greate mercie that thou turne me vnto the that thou put out my synnes and that thou iustefie me bi thi grace & fauoure .

And accordinge to the mustitude of thy compassions wype awaye myne iniquyte .

Thy mercye Lorde is the habundaunce of thy pytye / by the which thou lokest gentlye on the poore and wretched . Thy compassyons are the workes and processes of thy mercye . Marye magdalene came vnto thy fete ( good Iesu ) she wasshed them wither teares / and wyped them with her here / thou forgauest her and sentest her a waye in peace / this was ( Lorde ) one of thy compassions / Petre denyed the and forsoke the with an oth / thou lokedst apon him and he wepte bitterlye / thou forgauest him and madest hym one of the chefe amonge thyne Apostles . this was ( lorde ) another of thy compassyons . The these on the crosse was saued with one worde . Paule in the furious wodnes of his persecution was called and by and by fulfylled wyth the holye goste / these are Lorde thy compassyons .

The tyme shuld faile me yf I shuld enumbre all thy merciable compassyons / for loke how manye ryghtwyse men there be / and so manye are thy godlye compassions /

There is none that can glorye in hym selfe . Let them all come that are ryghtwyse other in erth or in heauen and let vs axe them before the whether they be saued by theyr awne power and vertue . And surelye all they will answere with one harte / and one mouth sayenge .

Not vnto vs ( Lorde ) not vnto vs / but vnto thi name geue all the prayse / for thy mercye & for thy truthes sake for they in theyr awneswerde possessed not the lande / and theyr awne arme or power saued them not but thy right hande and thyne arme and the lighteninge of thy councenaunce for thou delitedst in the / that is / they are not saued for their awne deseruynges lest any man shuld boste him selfe / but because it pleased the so to be whych thynge the Prophete doth also more expresselye witnesse of the when he sayeth he saued me because he wold haue me . Sith therfore that thou arth the me god wyth whome is no alteracyon or variablenesse nether art thou chaunged vnto darknesse : and we thy creatures as wel as oute fathers whych were borne vnder concupyscence synners as well as we and sith there is but one mediatore and a tonement betwene god and man that is chryst Iesus whych endureth for euer / why dost thou not poure on thy plentuous compassions vppon vs / as well as thou didest vppon oure fathers ? hast thou forgoten vs ? or are we onelye synners : did not crist die for vs ? Are all thy mercyes spent & none lefte .

Lorde oure god I desyre & hartelye besech the / to put out myne iniquite accordinge vnto the multitude of thy compassions for manye yee & infinite are thy compassions that accordynge ( I saye ) to the multytude of thy compassions thou vouchsafe to quench my synne : that as thouhast draune & receaued innumerable synners / & hast made them rightuous euen so that thou wilt drawe & take me & make me rightwyse thorow thy grace & fauoure / therfore accordinge to the multitude of thy compassions wype awaie myne iniquyte . Clense & purefye myne harte ( after all myne iniquyte is put out / and all my vnclennesse clensed ) it maye be as a clene table in the whych the fynger of god may wryte the lawe of his loue and cheryte wyth the whych can none inyquyte contynue .

Yet wash me more from myne iniquite & clense me from my synne .

I graunte and knowlege oh Lorde thou hast once put out myne iniquyte thou hast put it out agayne / And hast wasshed me a thousande tymes / how be it yet wash me from myne inyquyte / for I am fallen agayne . Dost thou vse to spare a synfull man vntyll a certayne numbre of his synne / whych when Peter enquyred / how of then shall my brother offende agenst me and I shall forgeue hym / whether seuen tymes ? thou answeredst : I saye not seuen tymes but seuentye tymes seuen tymes takynge that certeyne numbre / for an infynyte numbre / syth then that a man must forgeue so often / shalt thou in pardoninge and forgeuenesse be passed of a man ? is not god more then man ? is he not better then man yee rather god is the greate Lorde / and euerye man lyuynghe is nothynge but all vanyte .

And onlie god is good and euerye man a lyar / hast thou not sayed : In what houre so euer the synner doth repent I will not remember any of his iniquities Behold I a synner do repent and morne / for myne old preuye sores festred within and now are they broken forth for myne awne folyshnesse . I am depressed and fore broken / I walke in contynuall mornynge I am feble / and verye weake / I roored for the sorow of myne harte . Lord all my desyres are before the & my sorowfull syghes are not vnknowne vnto the.

Myne harie trembleth and panteth for sorow / my strength fayleth me and euen the verye sight of myne yies cease from theyr office / wherfore them oh Lord dost thou not put awaye mine iniquitie . And yf thou put it out accordinge to the multitude of the multitude of thy mercyes / yet wash me more from myne iniquyte for yet am I not perfeytlye purefyed / finysh thy worke / take awaye the hole offence and also the payne that is due vnto the cryme encrease thy lyght with in me / kendle myne harte with thy loue and cheryte put out all feare . Let the loue of the worlde / the loue of the flesh the loue of vayne glorye / and the loue of myselfe vtterlye departe fro me / yet styll more and more wash me from mine iniquite by the whych I haue offended agenst my neyghbour / and clense me from my synne that I haue commytted agenst god .

I wold haue the put awaye not onelye the faute and payne that foloweth it / but also the occasion and nourishment of synne wash me I saye with the water of thy gracyous fauoure / with water of which he that drinketh shall not thirst for euer / but it shall be made in hym a fontayne of lyuinge water runninge in to euerlastynge lyfe , Wash me with the water of my teares Wash me with the comfortable waters of thy holye scriptures that I may be enumbred amonge them vnto whom thou saydest Now are ye clene for my wordes which I haue spoken vnto you / Ioan. xiij .

For I knowlege mine iniquite & my synne is euer before mine yies .

Although thorow the beholdinge of thy mercye and compassyons I maye be bolde to flye vnto the ( oh Lord ) yet will I not come as the pharise which prayed not but rather praysed hym selfe and despysed his neyghboure : but I come vnto the as the publicane Luc. xviij . which durst not lyfte vppe his yies vnto heauen . For I also do knowlege myne iniquite / and whyles I pondre my synnes I dare not lyfte vppe myne yies / but humblinge my selfe with the publicane I saye : God be mercyfull to me a synner . My soule wauereth betwene hope and feare / and somtyme for the feare of my synnes ( which I feale and knowelege to be in me ) I am ready to despayre / somtyme thorow the hope of thy mercye / I am lifted vp and comforted . Neuerthelesse because that thy mercye is greater then my myserie I wyll euer Lorde trust in the and wil singe out thy plentuous compassyons for euer / for I know that thou desyrest not the deth of a synner / but rather that he were conuerted and that he wold knowlege his iniquite and forsake his synne / and so come to the that he maye lyue .

My god graunte me that I maye lyue in the / for I knowlege my wykednesse / I know what a greuous burthen it is / how copyous / and how ieoperdyous . I am ignoraunce of it / I hyde it not but sette it euen before myne yies / that I maye wash it with my teares and knowlege vnto the Lorde myne vnrightwysnes agenst my self : & also my synne which I haue proudlye done agenst the / is euer agenst me / & therfore is it agenst me / because I haue synned agenst the And it is trulye agenst me / for it is euen agenst my soule & accuseth me euer before the ●●y iudge & condemneth me euer & in euery place : and it is so agenst me that it is euer before my face and stondeth butte agenst me that my prayer maye not perce thorow vnto the / that it myght take thy mercye frome and hynder thy mercye that it can not come at me : therfore do I tremble and therfore do I morne besechinge thy mercye . Therfore ( oh Lord ) as thou hast geuen this grace vnto me to knowe my wykednesse and to bewayle my synne : euen so accomplysh this thy beneuolence geuynge me a parfayte fayth / and drawynge me vnto thy sonne which hath made a full satisfaccyon for all my synnes . Geue me Lord this precyous gyfte / for euerye good gyfte and euerye parfeyte gyfte is from aboue comynge from the father of lyght .

Agenst the only haue I synned : & haue done that which is euell in thy sight : that thou mayst be iustefyed in thy wordes : & mayst haue the victorie when thou arte iudged

I haue ouermoch synned vnto the alone for thou commaundedst me that I shuld loue the for thy selfe / and shuld loue all creatures for thy sake . But I haue loued a creature more then the / louinge it euen for it selfe . Whate is synne / but to loue a creature for it selfe ? & what is that / but to do ageynst the ? Surelye he that loueth a creature for it selfe maketh that creature his god . And therfore haue I synned agenst the onlye / for I haue made a creature my god . So haue I cast the awaye / and haue bene iniurious onlye to the / for I haue not offended agenst any creature in that I haue set my trust or confidence in it . For it was not commaunded me that I shuld loue anye creature for it self . Yf thou haddest commaunded me that I shuld haue loued an angell onlye for hym self / & I had loued monye for it selfe / then no doute I had offended agenst the angell . But syth that thou only art to be loued for thy selfe ( that is to saye without any respecte other of good or euell ) and euerye creature is to be loued in the & for thy sake / therfore haue I surelye offended onlye agenst the / for I haue loued a creature for it selfe .

But yet haue I worse done / for I haue synned euen in thy syght . I was nothinge ashamed to synne before thy face . Oh mercyfull god / how manye synnes haue I done in thy syght which I wold in no wise haue done before mortall men / yee that I wold not in any case that men shuld knowe . I feared men more then the / for I was blynde and loued blyndnesse / and so dyd I nother se nor once consydre the , I had onlye fleshlye yies / therfore dyd I onlye feare & loke on men which are flesh . But thou lokedst on all my synnes & numbred them / therfore I can nother hyd them from the / nether turne my backe and flye from thy face .

Whother shall I go from thy spryte and whother shall I flye from thy face ? what shall I then do ? whother shall I turne me whom shall I fynde to be my defender ? whom I praye you but the my God ? who is so good ? who is so gentle ? who is so mercyfull ? for thou passest with out comparison all creatures in gentlenesse . It is one of thy chefest propertyes to forgeue & be mercyfull / for thorow mercye and forgeuenesse thou dost most declare thy almyghtinesse : I graunte Lorde that I haue offended onlye agenst the / and haue done that which is euell in thy syght / haue mercye therfore on me & expresse thy puysaunce in me / that thou mayst be iustefyed in thy wordes : for thou hast sayed : that thou camest not to calle the rightwyse / but synners vnto repentaunce . Iustefye me Lorde accordinge to thy wordes : call me / receaue me / and geue me grace to do true workes of repentaunce . For this cause wast thou crucifyed / deed and buryed . Thou saydest also : Ioan .iij. When I am lyfted vp from of the erth / I will drawe all vnto my selfe / verefye thy wordes / drawe me after the let vs runne to gether in the swetenesse of thyne oyntmentes , Besides that thou saydest : Mat. xi . Come vnto me al ye that laboure / and are laden / and I will ease you . Loo I come vnto the laden with synnes / labouringe daye and nyght in the sorow of myne harte refresh and ease me lorde that thou mayste be iustefyed and proued true in thy wordes / and mayst ouercome when thou art iudged for there are manye that saye : he shal haue no socoure of his god . God hath forsaken hym . Ouercome lorde these persones when thou arte thus iudged of them and forsake me not at anye tyme . Geue me thy mercye and holesome socoure / & then are they vaynqueshed . They saye / that thou wilt haue no mercye on me / and that thou wilt cast me clene out of thy fauoure and no more receaue me / thus art thou iudged of men / & thus do men speake of the / & these are their determinacyons / but thou which arte meke and mercyfull haue mercye on me / and ouercome their iudgementes / shewe thy mercye on me and let thy godlye pitye be praysed in me . Make me a vessell of thy mercye / that thou mayst be iustefyed in thy wordes and haue the victorye when men do iudge the for men do iudge the to be firce and inflexible . Ouercome their iudgement with mekenesse and beneuolence / so that men maye lerne to haue compassyon on synners / and that malefactours maye be enflamed vnto repentaunce / seynge in me / thy pytye and mercye .

Loo I was fashoned in wekednes and my mother conceaued me polluted with synne .

Behold not Lorde the greuousnesse of my synnes / consyder not the multitude / but loke mercyfullye on me which am thy creature . ☞ Remembre that I am dust / and that all flesh is as wythred haye / for Loo I am fashoned in wekednes & in synne hath my mother conceaued me . My naturall mother ( I saye ) hath conceaued me of concupiscence / & in her am I polluted with original sinne . What is original synne / but the lacke of originall iustice & of the ryght and pure innocencye which man had at his creacyon ? therfore a man conceaued & borne in suche sinne is hole croked and out of frame . The flesh coueteth agenst the sprete . Reason is slender / the wyll is weake / man is frayle and lyke vanite / his senses deceaue hym / his ymaginacyon fayleth hym his ignoraunce leadeth him out of the right waye / & he hath infinite impedymentes which plucke hym from goodnes and dryue hym in to euel . Therfore original synne is the roote of all synnes and the nurse of all wikednesse / for all be it that in euerye man of the awne nature it is but one synne yet in power it is all synnes . Thou seyst therfore Lorde what I am / and of whence I am for in originall synne ( which conteyneth al synnes and iniquites in it ) am I fashoned / & in it hath my mother conceaued me / syth then I am hole in synnes and enuyroned with snares one ●erye syde how shall I escape ? for what I wold that do I not / but the euell that I wold not that do I / for I fynde a nother lawe in my membres rebellinge agenst the lawe of my mynde / & subduynge me vnto the lawe of synne & deth . Therfore the more frayle and entangled thy godlye beneuolence seeth me / so moch the more let it lyft vppe & confort me . Who wold not pitye one that is syke ? who wold not haue compassyon on hym that is dyseased ? Come / come thou swete Samaritane and take vppe the wounded and halfe deed cure my woundes / poure in wyne and oyle sette me vppon thy beest / bringe me in to the hostrye / committe me vnto the host / take out two pence and saye vnto him : what so euer thou spendest aboue this / when I come agayne I wyll recompence the.

Loo thou hast loued truth / the vnknowne & secrete thinges of thy wysdom / hast thou vttered vnto me .

Come most swete Samaritane / for behold thou hast loued truth / the truth ( I saye ) of thy promyses which thou hast made vnto mankynde / then hast thou trulye loued : for thou hast made and kepte them / so that thy loue is nothinge els but euen to do good for in thy selfe thou arte inuaryable & immutable / thou vsest not now to loue and a none not to loue ( as men doo ) nether doth thy loue so come & goo / but thou art such a louer as doth neuer chaunge for thy loue is verye god . Thy loue therfore wherwith thou louest a creature / is to do it good / & whom thou most louest / to them arte thou most beneficyall . Therfore what meaneth that thou louest truth / but that of thy gracyous mercye thou makest vs promises / & fulfyllest them for thy truthes sake ? Thou dyst promyse vnto Abraham a sonne when he was aged / thou falfylledst thy promyse in olde and baren Sara / because thou louedst truth . Thou promysest vnto the children of Israell a lande that flowed with milke and honye / and at the last dydst geue it them / for thy truthes sake .

Thou madest a promyse to Dauid sayenge : I shall set vppon thy sete regall one of the frute of thy bodye / and it came euen so to passe / because thou woldest be founde true . There are other innumerable promyses in which thou hast euer bene faythfull because thou louedst truth . Thou hast promysed to synners which wyll come vnto the / forgeuenesse and fauoure / and thou hast neuer defrauded man / for thou hast loued truth . That vnthryftye sonne Luc. xv . that toke his iorney in to a farre contre and wasted all his goodes with covetous lyuinge / when he came to hym self / he retouened vnto the sayenge . Father I haue synned agenst heauen and before the / now am I not worthye to be called thy sonne / make me as one of thy hyred seruauntes , / When he was yet a greate waye of / thou sawest hym and haddest compassyon on hym and rannest vnto hym / fallynge vppon his necke and kyssynge hym / thou broughtest forth the best garmenth and puttest a rynge on his fynger and showes on his fete / Thou kylledst that fatted calfe and madest all the house merye sayenge / Let vs eate & be merye / for this my sonne was deed and is alyue agayne / he was lost and is now founde .

Why dydst thou all this Lorde God ? surelye because thou louedst truth . Loue therfore ( o father of mercyes ) this truth in me / which retorne vnto the from a farre countre / runne towardes me & geue me a kysse of thy mouth / geue me those chefe garmentes / drawe me in to thy house / kylle that fatted calfe that all which trust in the maye reioyce in me / and lette vs eate to gether in spirituall feastes . Oh Lorde wilt thou exclude me alone and wilt thou not kepe this truth vnto me ? yf thou shuldest loke narowlye on oure wykednesse o lorde : lorde who myght abyde the ? But Lord thou wilt not be so strayght vnto vs / for thou louest truth : yee and that with a feruent & incomprehensible loue .

Which is the truth that thou so louest ? is it not thy sonne that sayde Ioan .xiiij. I am the waye / truth / and lyfe ? he is the verye truth of whom all truth is named in heauen and in erth / this is it that thou hast loued and in it onlye hast thou delyted for thou dydest fynde it pure & with out spotte and woldest that it shuld dye for synners / kepe therfore ( Oh God ) this truth / behold I am a greate synner in whom thou maist kepe it / to whom thou maist forgeue manie synnes / whom thou mayst purefye in the bloude of thy Christ / & whom thou mayst redeme thorow his passyon why ( Oh lorde ) hast thou geuen me this knowlege of thy sonne / & this fayth of hym ? Because I shuld se my redempcyon and not to attayne it that I myght by that meanes be the more vexed with sorow ? God forbydde / but rather that I maye perceaue the remissyon of my synnes purchased by Christes bloude / and so by his grace maye obtayne it . Purge me therfore and redeme me oh Lorde ( for thou hast vttered vnto me the vnknowne and secrete poyntes of thy wysdom ) that this knowlege maye helpe me & bringe me vnto helth for trulie the philosofers neuer knew these thinges / they were vnknowne vnto hem / yee & vtterlye hid from them : and no man knewe these thinges ( except a fewe whom thou louest entyrelie ) before thy sonnes incarnacion

The most curyous serchers of the world / I meane the wysemen of this world lyfted vp their yies aboue heauen & yet coulde not fynde this thy wysdom / for thou hast hyd these thinges from the wyse & prudent / and hast opened them vnto babes / that is / to humble fishers and thy holye prophetes which also haue vttered them vnto vs . And so hast thou vttered the vnknowne and secrete thinges of thy wysdom & of thy scriptures vnto me / why do I know them in vayne ? I know them surelye in vayne yf they profytte me not vnto my helth and saluacyon . For the Philosophers when they knewe God by his meruelous creatures they glorifyed hym not as god nether were thankefull / but wexed full of vanityes in theyr ymaginacyons and their folish hartes were blinded / when they counted them selues wyse / they became soles / wylt thou suffer me Lorde to be of their numbre ? God forbyd / for thou arte euen mercye it selfe which doth neuer vtterlye forsake any man / fauoure therfore Lorde fauoure and spare thy seruaunt / and commaunde hym to be of the numbre of thy babes / that the vnknowne secretes of thy wysdom / which thou hast opened to hym maye leade hym vnto the fountayne of wysdom which is an hye / that thou mayst be praysed in the worke of thy mercye which thou dost exercyse towardes thy seruaunte ( Lorde ) which neuer forsakest them that trust in the.

Sprinkle me Lorde with hysope / and so shall be clene / thou shalt wash me / and then shall I be whitther then snowe .

Because Lorde that thou hast loued the truth & hast opened vnto me the vnknowne secretes of thy wysdome / I am well conforted and I trust that thou wilt not cast me out of thy fauoure / but thou shalt sprinkle me with hysope and so shall I be clensed . Hysope is a lowe herbe / it is hote and of a good sauoure / which sygnifyeth nothynge els / but thy onlye sonne oure lorde Iesu Christ / which humbled hym selfe vnto deeth / euen vnto the deeth of the crosse / which with the heate of his feruent charite loued vs / and washed vs from oure synnes in his bloude / which with the redolent sauoure of his beneuolence and rightuousnes replenyshed the hole worlde .

Therfore with this hysope shalt thou sprincle me / when thou pourest apon me the vertue of his bloude : when Christ thorow fayth shal dwell in me : when thorow loue I am ioyned with hym : when I shall countrefayte his humylite and passyon / then shal I be clensed from all myne vnclennesse . Then shalt thou wash me with mine awne teares which flowe out of the loue of Christ / then shall I sygh vntyll I be werye I shall water my bed euerye nyght with my teares / so that it shall swymme in them and then shalt thou wash me and I shall be whyter then snowe .

Snowe is whyte and colde / but Lorde yf thou sprinkle me with hysope . I shal be more whyte then snowe for I shall be thorowlye endued with thy splendent lyght which passeth all bodelye whytenesse . And when I am enflamed with that lyght / I shall for sake all my carnall concupiscences colde vnto wordlye thinges / and enflamed vnto heuenlye .

Vnto my hearinge shalt thou geue ioye and gladnes and my brosed bones shall be refreshed .

Then Lord shall I pray vnto the / etlye ( that is in the begynninge of thy light ) shalt thou heare my voyce & I shall heare what the lorde god shall speake in me for he shalt speake peace for his people and shall geue me peace . Lorde thou shalt geue me peace for I haue trusted in the / vnto my hearinge shalt thou geue ioye / and gladnesse / when I shal heare that confortable wordes that marye herde . And what herd marye ( I speake of that marye / whych sate at the fete of Iesus Mat. xxvi . ) what herde she : Thy faith hath saued the / goo thy wayes in peace . Let me also heare that the thefe herde this daye shalt thou be with me in paradyse / then shall I haue ioye for the remission of my synnes / and gladnesse for thy bounteous and liberall promyses shall I not reioyce / and be glad / when thou shalt geue me two fold for all my synnes ? them shall I beginne to taste how swete the Lorde is then shall I lerne to be conuersaunte in heuenly thinges and shall saye with the Pro●hete : how greate and copious is that swe●enesse Lorde / which thou hast layde vppe for them that feare the / then shall I reioyse and be glad and my brosed bones shal be refresshed . What are the bones which sustayne the flesh but the powers of oure soule and reason that bere vpp the fraylte of oure flesh that he runne not hedlonge in to all vyces / that a man falle not hole in to vanyte and so consume awaye . These bones I saye are sore brosed / for the reason is verye weake / and the will is prone and readye to all myscheue / for euen now the the flesh obeyeth not reason / but reason must obaye the fles●e / so that I can not resist vice / for mi bones are brosed . And why are they brosed for they haue forsaken the / the fountayne of liuynge water / and haue digged for them selues casterns ful of thynnes which can hold no waters / for they are not filled with thy grace with out wich no man can lyue well / for without the we can do no thinge . They trusted in their aw●e power which is no power and therfore decayed they in theyr awne folyshnesses Therfore let thy power come ( Oh Lorde ) and then shall these brosed bones be refresshed let thy grace come & that faith which worketh thorow loue . Let thy powers & giftes assiste me / & then mi brosed bones shal be refresshed for my reason shal be merye / my memorye glad & my will full of ioye / & thus shall they all reioyse / for aboue theyr awne naturall strength / when they goo aboute any good worke they shall procede & prospere well / nether shall they leaue it vnperfeyte / but thorow thy helpe shall they brynge it to good passe and effecte .

Turne thy face from off my synnes / and wype awaye all my wykednesse .

Why lokest thou Lorde vppon my sinnes why numbrest thou them ? why consyder 〈◊〉 them so dyligentlye ? dost thou not know● that man is euen as a floure of the feld● / why dost thou not rather loke in the face of thy Christ ? Alas wretch that I am / why se I the angrye agenst me ? I graunte I haue sinned / how be it for thy gentlenesse haue mercye on me . Turne thy face from off my synnes . Thy face is nothynge but thy knowlege turne awaye therfore thy knowlege from my sinnes I meane not that knowlege where with thou seist and perceauest all thinges / but that wherbye thou approuest & disalowest all thinges / wherbye thou alowest the workes of the ryghtwyse and condemnest the reprouable synnes of the wyked / know not my synnes on that maner that thou woldest impute them vnto me and laye them to my charge . But rather turne away thy face from my synnes that thorow thy mercye they maye be quenched loke Lorde on the ceeatuere whom thou hast wrought / loke vpon thyne awne ymage . For I poore wretch haue put vpon me the image of the deuell ( that is synne ) turne awaye thy face from the ymage of the deuell and be not angrye with me / and behold thyne awne ymage that thou mayst haue mercye on me :

O mercyfull Lorde / remembre that thou lokedst apon zacheum which dyd clym vppe in to a wilde figge tre to se the. Lu. xix . and thou entredst in to his house whych thou woldest neuer haue done yf thou haddest loked on the image of the deuell which he had put on him / but because thou sauest thyne awne ymage in hym / thou haddest compassion on hym and heledst hym . He promised to geue the halfe of his goodes to the poore / and yf he had falslye deceaued any man to restore it foure folde and he obtayned mercye and health . And I bequeth my selfe euen hole vnto the nothynge reserued And promyse to serue the for euer wyth a pure harte / and will fulfylle my promyse all dayes of my lyfe wherfore then Lorde dost thou not loke on thyne ymage in me also ? why dost thou yet consider my synnes .

Turne I besech the thy face from my synnes & wype awaye all my wykednesse / wype awaye all I pray the that none remayne / for it is writen he that kepeth the hol● lawe & offendeth in one poynte is gyltye in the hole / that is to saye / hath deserued damnacyon / whych is the payne of all synnes that lead vnto deth . Put out therfore all my wykednesse / that none offende the which shuld brynge me to condemnacion .

A pure harte create in me oh god and an vpright sprete make a newe within mee

For my harte hath forsaken me / and goeth astraye vtterlye forgettinge his awne helth it is wandred in to straunge countres & ensueth vanities & his yies / are in the vtmost coostes of the world I called it againe but it answered me not . It is gone / loste & solde vnder synne . What nv lorde ? what shall I saye . A pure harte create in me god / an humble harte / a curteous harte / a peaceable harte / a gentle harte / a deuoute harte / soch an harte as wil nether do a nother man hurte / nether yet auenge him selfe when he is offended but rather do god agenst euill . And soch an harte as will loue the aboue all thinge which will thinke of the / speake of the and thanke the which will delyte in hymnes & spretuall songes and be hole conuersaunte in heuenlye thinges . Create this harte in me ( Oh God ) treate it of nothynge / that it maye be of such effi●acite thorow grace as nature is neuer able to make it . This grace cometh onlye from the in to the soule thorow thy creacyon it is the beautye of a pure harte / it draweth vnto hym all vertue and expelleth all vyce / therfore create in 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 heuenlie 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 thinges 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 īueterate & polluted causinge her natural loue to decaye . Make new therfore this s●te & this loue thorow thy grace that it maye walke in the right waye accordinge to his nature renue it ( I saye ) that it maye euer enflame me with heuēlye 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 answere cast me not confused from 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 them that praye vnto the / for thou geuest more then men can desyre yee or vnderstonde when 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 cofounded ? wilt thou beginne at me to confounde them that come vnto the ? wilt thou neuer more haue mercye and compassion ? 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 ven●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 them 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 n●● 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 th chyldren shuld haue . I am a litle whe elpe and desyre the tromes whyth falle from thy chyldrens table . Let them storys● 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 excellent 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 wil● 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 from thy face which stond wepinge and way linge daye & night before thy face / not that thou shuldest deliuer me from the bodelye oppression of deuyls / but that thou wilt delyuer my soule from 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 forsaken me / euen my brothren & 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 no● thy holye sprete for me There is noman 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 groninges as can not be expressed with tongue therfore take not awaye this thi holye sprete fro me / that he maye teach me to praye / and helpe me in my laboure and may cause me to continue in prayers and teares / that at the lengh I maye finde fauoure before thy face and maye serue the all dayes of my lyffe .

Make me agayne to reioyse in thy sauynge helth and strengthen me with a pryncypall sprete .

he is a greate thinge that I desyre o Lorde Iow be it sith thou arte god a greate Lorde / and kynge ouer all goddes / he doth the iniurye which asketh small thinges of the. All transitorye and corruptible thinges are but small in thy syght : but spyrytuall & euerlastynge thinges are greate / and precyous . Take awaye the sprete / and soule from the bodye / and what remayneth but most vyle dounge dust & a vayne shadowe therfore euen so moch difference is betwene the sprete and the bodye / as is betwene the bodye & his shadowe / so maye I conclude that he which asketh bodelye thynges asketh but vayne tryfles but he that desyreth spyrituall thynges doth surelye desyre great thinges / but speciallye he that desyreth thy sauinge helthe / what is thy sauinge helth but Iesus thy sonne ? which is verye god / & euerlastinge liffe / why shall I not then aske of the this thy sauyoure / sith thou arte amyghtye and most liberall father / whych gauest hym vnto the deeth of the crosse for me . Now sith thou hast so offered hym for me / why shuld I be ashamed to aske hym of the ? It is a great and noble present nether am I worthie to haue such a gift how be it it becometh thy worthy lyberalyte to geue such noble gyftes / for this therfore tyne ineffable gentlenesse I dare presume to come boidlye vnto the and to desyre thy sauinge helth in whom I myght fullye reioyce . For yf of his carnal father any sonne aske fysh / will he teach him a serpent . And yf he aske an egge / will he geue hym a scorpion ? or yf he aske breed / will he geue hym a stone ? Now yf carnall fathers beynge euell and synners / wil geue vnto theyr childer good gyftes whych they haue receaued of the : how moch moare thou heuenlye father whych of thyne awne substance arte good / wilt geue a good sprete to them that desyre it of the ? Beholde thy sonne whych is retourned from a farre countre sorowinge and repentinge / asketh of the the fish of fayth / for as the fish lyeth secrete vnder the water / euen so is fayth of such thynges as are not sene / he asketh I saye a true fayth that he maye reioyce in thy sauinge helth : wilt thou reath hym a serpent ? wilt thou geue hym the venome of vnfaythfulnes which proceadeth from that old and croked serpent the deuell I desyre of the o Lorde the egge of hope / that euen as out of an egge we hope for a chyken / so thorow hope / that thou wilt graunte me to come vnto the syght of thy sauynge health that out of my hope maye come this holesome sight as the chicke doth out of the egge . I desyre the egge of hope / that my soule thorow hope maye be sustayned in this vale of teares and may reioyce in thy sauinge helth . Wilt thou geue me the scorpion of desperacyon that as a scorpion hath poyson in the ende of her taile / so I in the last ende of miliffe shulde reserue synne / delytinge my selfe and taking he my pleasure with the entisementes of this worlde which seme beautifull and flateringe / euen as a scorpion doth in the face .

I desyre of the also ( o Lorde ) the breed of Christes cherite by the which he doth communycate hym selfe ( euen as breed ) vnto all men / that I maye euer reioyce in thy sauynge / helth / wilt thou geue me a stone / that is to saye hardnes of harte ? God forbid / why shall I them my struste for to desyre and / and optayne greate thinges of the o Lorde / seinge thou sturrest me vpp / and byddest me aske and knocke / euen tyll I se me importunate ? And what thynge can I aske whych thou shalt be better content with all / or els that shuld be moare holesome for me them that thou shuldest make me reioyse in thy sonne oure sauinge helth .

Now haue I tasted how swete the Lorde is / how easye / and pleasaunte hys burthen is . I remember whate peace and tranquilite of mynde I was in / when I ioyed in god . And reioysed in Chryst my Lorde and sauyoure / therfore am I now in moare sorow / for I know what goodnes .

And commodylye I haue loste / therfore will I crye more importunatlye : Make me agayne to reioyse in thy sauinge helth restore me agayne that thynge whych my sinnes haue lost . Restore me that whych thorow my faute is perysshed in me . Restore me ( I besech the for his sake that euer is on thy ryght hande and maketh intercession for vs ) thy gracious fauoure / that I maye perceaue that thorow hym thou art pacefyed towardes me / that it maye be as a seale vppon my harte / and that I maye saye wyth the Apostle Paule Gala. ij . I am crucefyed with Chryst / I lyue verelye / yet now not I / but Chryst lyueth in me .

But because my frayltye is greate / strenght me wyth a pryncypall sprete that no troubles or afflyctions maye seperate me from Chryst / that no feare may cause me to renye the and that no paynes maye make me slyde from the. My strength is not suffycyent to resyst / and fyght wyth that olde serpent / and to preuayle agenst hym .

Peter hath taught me how greate oure infirmitye is / he sawe the with his bodely yies ( Lorde Iesu ) & was most familiarlye conuersaunt wyth the : he tasted of thy glorye in the mountayne / when thou wast transfigured : he harde the fathers voyce : he sawe thy manifold and wondrous workes / yee and thorow thy power dyd hym selfe many miracles . He walked on his fete vppon the waters / and harde daylye thy mightye and swete wordes : he thought hym selfe most feruent and hote in the faith and sayde that he was readye to go with the both in to preson & vnto verye deeth . And when thou toldest hym that he shuld denye the he beleued the not the trusted in his awne strength / and trusted more vnto hym selfe beynge but a man / then vnto the beynge verye god . But when the handmayden sayde vnto hym . Thou arte of the same companye / he was afrayde by and by and denyed it .

There came a nother mayde and sayed : Surelye thou arte of the same folke : And he denyed the agayne .

He coude not stande before wemen / how shuld he then haue stonde before kynges & tyrauntes ? And when he was yet once moare enquired of the bystanders and was accused to be one of his disciples / he beganne to curse and to swere that 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 / addinge such wordes . Thinke you that I am the disciple of this Sama●●ane which / deceaueth the people which is inspired with the deuil and destroyeth oure lawe ? I am the disciple of Moyses / and knowe not from when●● this felowe is . Blissed be God that they acused enquyringe 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 went● 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 heauen & 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 / when 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 m●●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 an● 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 presumcyon / yf I go aboute to the teach the vngodlye thy wayes / for I desyre not to teach them as I now am wyked / vngodlye / and vnder the bondes of synne / but yf thou make me agayne to reioyce in thy sauinge 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 impediment 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 commissyon that yf he founde any whether they were men or wemen which folowed the & professed thy fayth / he shuld bringe them presoners to Hierusalem . 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 persecute●● 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 / affirminge 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 than 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 arrogancye 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 can be so acceptable in thy godlye sight this is the most pleasaunte sacrifice / & also for my singulare profite / now yf thou chaunge me in to a nother man / than wyll I teach the wyked thy wayes / not the wayes of Plato & Aristotle / not the intricate & so●le proposycyons of mannes 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 l●ad men into deeth : but thy wayes & thy preceptes which lead vnto lyffe / nother wil I teach than onlye one waye but manie waies for manye are thy commaundmentes / how be it all the wayes ende in one / that is in loue & charite / which doth so combynde the faythfull hartes / that they haue one mynde and one will in god . Or els maye we vnderstande by thy manye wayes / the diuerse maner of lyuinge / wherin euerye man walketh accordinge to his vocacyon : some maryed / some lyuinge chaste in wedowhod / some virgyns and so forth / these walke after diuerse wayes vnto their heuenlye inheritaunce euerye man chosynge one in the which he maye best subdue his rebellious membres . Thus will I teach the wyked thy wayes accordinge to their capacite and condicyon . And the vngodlye shal be conuerted vnto the for I will preach vnto them not my selfe / but Christ crucyfied : and they shal be conuerted not vnto my prayse / but vnto the geuynge the all honoure and prayse / they shal leaue their awne wayes and come vnto thyne / that they may walke in them and so consequentlye attayne vnto the.

Delyuer me from bloudes ( oh God ) the God of my hefth / and me tongue shall triumphe vppon thy ryghtwysenes .

I am stifled in moch bloude / and from the depth of it shall I crye vnto the Lorde / lorde herke vnto my voyce . Tarye not lorde for I am euen at the wynte of deeth / this bloude that I speake of are my synnes / for as the bodelye lyffe consysteth in bloude / euen so is the lyffe of a synner in his synne : poure out the bloude / and the beest dyeth : poure out the synne knowleginge it vnto God / & the synner dyeth and is made rightwyse . Nether am I wropped in bloude / but ouer whelmed & drouned in bloudes / full streames of bloudes do driue me vnto helle / helpe me Lorde / lest I perysh . Oh god which gouernest all thinges / which onlye canst delyuer me / in whose hande is the sprete of lyffe / tyd and purge me from these bloudes . Delyuer me from bloudes ( oh God ) the auctor of my helth / God in whom onlye consysteth my saluacyon . Delyuer me Lorde / as thou delyuerest Noe from the waters of the floude Delyuer me as thou delyuerest Loth from the fyre of Sodom . Delyuer me as thou delyueredst the chyldren of Israell from the depth of the red see / delyuer me as thou deliueredst Ionas from the belye of the whale / delyuer me as thou deliuerest the thre children from the furnace of burninge fyre Delyuer me as thou deliueredst Peter from the peryll of the see . Deliuer me as thou deliueredst Paule from the depe of the see . Deliuer me as thou hast deliueredst infinite synners from the power of deeth / & from the gates of hell . And then shall my tonge triumphe thy ryghtwysenes / that is / for thy ryghtwysenes which I shall feale and perceaue in me thorow thy gracious fauoure For thy rightwysenes ( as th appostle sayeth Roma .iij. ) cometh by the fayth of Iesus Christ vnto all & vppon all them that beleue in hym / then shall my tonge triumphe in praysinge this thy ryghtwysnes / commendinge thy fauoure / magnifyenge thy pitye knowleginge my sinnes / that thy mercye maie be declared in me which wold vouchsaffe to iustefye soch a greate synner / & that all men maye knowe that thou sauest them which trust in the & deliuerest them from extreme anguysh & aduersyte o lorde oure God .

¶ Lorde open thou my lyppes : and then my mouth shall shewe forth thy prayse .

Thy prayse is a greate thinge o Lorde / for it proceadeth out of thy fountayne wherof no synner drinketh . It is no gloryous prayse that cometh of a synners mouth / deliuer me therfore from bloude ( oh God ) the god of my helth & my tonge shall magnifye thy rightwysenes . And then shalt thou lorde open my lippes & my mouth shall shew forth thy prayse / for thou hast the kaye of Dauid which shettest & no man openeth / & openest and no man shetteth / therfore open thou my lyppes as thou openedst the mouthes of infantes and suckelinges / out of whose mouthes thou hast stablyshed thy prayse . These trulye were thy Prophetes / Apostles and other sayntes which haue praysed the with a syngle and pure harte & mouth / and not the Phylosophers and oratoures which haue sayed / We wyll magnefye oure tongue / oure lyppes be in oure awne power / who is oure god ? They opened their awne mouthes / and thou openedst them not / nether yet stablishedst thy prayse out of their mouthes . Thy infauntes Lorde praysed the and despysed them selues .

The Philosophers went aboute to praise them selues and magnifye their awne name . Thy suckelinges extolied thy fame & glorye which they knew thorow heuenlie fauoure . The philosophers knowinge the onlye by naturall creatures / coulde neuer perfeytlye expresse thy renowne . Thy sayntes magnefied the with their harte / mouth & good workes . The Philosophers onlye with wordes and theyr awne sotle ymaginacyons / thy chyldren haue spred thy glorye thorow out all the world . The Philosophers haue enstructe but a fewe of theyr awne adherentes . Thy frendes with spredinge thy glorie haue conuerted innumerable men from synne vnto vertue and vnto true felicite . The Philosophers nether knewe true vertues nether yet true felycite . Thy beloued haue preached openlye thy bounteous gentlenes and merciable fauoure / which thou shewedst in thy deare sonne vnto all the worlde . But the Philosophers coulde neuer attayne to knowe it . Therfore out of the mouth of infauntes & suckelinges hast thou stablyshed thy prayse . For it hath euer pleased the to exalte the humble and bringe lowe the proude / now seynge thou dost euer resyst the proude / geue me true humilite that thou maist stablish thy prayse by my mouth . Geue me a chyldes harte / for excepte I turne backe & become as a chyld I can not entre in to the kyngdome of heauen / make me as one of thy infauntes or suckelinges / that I maye euer hange on the teates of thy wysdome for thy teates are better then wyne / and thy wysdome better then all rychesse / so that nothynge can be compared vnto it / for it is to men an infinite treasure which they that vse are made parte takers of the frendshippe of God / therfore yf thou make me a child then shalt thou stablish thy prayse in mouth for then shalt thou open my lyppes and my mouth shall shewe forth thy prayse & shall perfeytlye declare it euen as thou hast published it by the mouth of thyne infauntes and suckelinges .

If thou hadst desyred sacrifices I had suresye offered them but thou delightedst not in burnt sacrifices .

My mouth lorde shall shew for thy glorious fame / for I knowe that this thingeis most acceptable vnto the / syth thou sayest by the Prophete Psalme .xlix. the sacrifice of prayse shall glorifye me / and by that meanes shall I be entysed to shew hym my sauynge helth / 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 / canst 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 Os●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 confeccyon 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 compunccyon / 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 oyntment of repentaunce in abundaunce 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 into teares / with the which she washed thy fete / she wyped them with her here / anoynted them 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 fe●e with most precyous oyntment : 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 ouerthwarte : I am verye desyrous that al men were saued and that they shuld com● vnto the knowlege of the truth : whych thing 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 the holye gost beholdeth a farre off the glorye of God accordynge to the capacite of this lifte / and therfore sayed the Apostle .ij. Corinth .iij. all we with an vncouered face beholdynge as in a glasse the glorye of the Lorde / after the same ymage are transformed from glorye to glorye as by the sprete of the Lorde .

Lord god how small is thy church at thys daye ? almost the hole world is fallen from the there are many mo myscreauntes then christen . And yet emonge the chrysten how many are there which forsake worldlie thinges & seke the glorie of the Lorde . Surulye ye shal finde fewe / in comparyson of them which are addicte to wordlye thinges whose god is theyr belye & glorye to theyr shame and confusyon / Deale gentlye Lorde of thy fauourable beneuolence wyth zyon that it maye be encreased both in multitude & in good lyuynge . Beholde from heauen & deale gentlye as thou arte wont to do that thou wilt send emonge vs the fyre of thy cheryte / whych maye consume all oure sunnes . Deale Lorde accordynge to thy fauourable beneuolence / and do not with vs after oure deseruinge / nether yelde thou vs agayne accordynge to oure iniquytyes but ordre vs accordinge to thy greate mercye . Thou arte Lorde oure father and redemer / thou arte oure hope / and euerlastynge helth . Euerye man desyreth goodnes of he / yf thou geue it them / then shall they gather it : yf thou open thy hande all shal be fylled wyth plentye / when thou turnest awaye thy face / then are they astonyed : when thou gatherest in theyr breth then are they deed and returne in to erth . And agayne when thou brethest on them / then are they created a new : and thus renuest thou the face of the erth Psalme .ciiij. Lorde I praye the whate profyte is there in the damnacyon of so manye thousande men ? Hell is fylled and thy church doth daylye decrease Aryse Lorde / why slepest thou so longe , Aryse / and differe not vnto the ende / Deale gentlye of thy fauourable beneuolence with zyon / that the walles of Hierusalem maye be buylded agayne / what is Hierusalem ( whych by interpretacyon signifieth the vysion of peace ) but the holye congregacion and citye of the blessed whych is oure mother ? Her walles were decayed when Lucifer with his aungels fell / in to whose places are the rightwyse men receaued . Deale therfore gentlye ( oh Lorde ) with zyon / that he numbre of thy chosen maye shortlye be fulfylled / & that the walles of Hyerusalem maye be edefyed and finyshed with newe stones whych shall euer prayse the and endure euerlastinglye .

Then shalt thou accepte the sacrifice of ryghtwysnes / obsaeions & burnt offeringes : them shal they laye vppon thyne altare wanton casues .

When thou hast delt gentlye of thy fauourable will & beneuolence with zyon / then shalt thou accepte the sacrifice of rightwisnes / for thou shalt consume it with burninge fyre of thy loue & cheryte / & so acceptedst thou the sacryfyces of Moses and Helias . And then acceptest thou the sacrifyces of rightwysnes / when thou fattenest with thy grace the soules which endeuoure them selues to lyue ryghtwyslye / what profiteth to offer sacrifices vnto the when thou acceptest them not oh Lorde ? How many sacryfices offer we now a dayes whych are not pleasaunte vnto the but rather abhominable ? for we offer not the sacrifices of ryghtwysnes / but oure awne ceremonyes : and therfore are they not accepted . Where is now the glorye of the Apostlee ? where is the valyaunte perseueraunce of martyrs ? where is the frute of preachers ? where is that holye simplycyte of them that vsed to lyue solitarye ? where are the vertues and workes of the Chrysten which were in olde tyme ? Then shalt thou accepte theyr sacrifyces / when thou shalt decke and garnish them with thy grace and vertues

Also yf thou deale gentlye with zyon of thy fauourable beneuolence / then shalt thou delight in sacrifices of ryghtwysnes / for the people shall beginne to lyue well / to kepe thy commaundementes & to deale iustlye & so shall thy people be endued wyth thy benefyted & blessinge . Then shall the oblacious of the preastes & of the clergye be acceptable vnto the / for they shal forsake their carnall affeccyon & endeuoure them selues vnto a more perfeyte liffe / & so shall the oyntment of thy blyssinge descende vppon theyr heddes . Then shall the burnt offerynges of the relygious be pleasaunt to the / for they shall cast out all drousye sluggeshnes and false confidence / and be hoellye enflamed and made perfayte with the burninge fyre of goddes loue . Then shall the bisshoppes and preachers put calues vppon thyne altare / for after they are consummate in all kynde of vertue and replenysshed wyth thy holye sprete / they shall not feare to geue theyr lyues for theyr shepe what is thyne altare swete Iesu but thy crosse where vppon thou wast offered ? what sygnifyeth a wanton calfe / but oure bodye . Therfore then shall they put calues on thyne altare / when thei shal offer theyr awne bodies vnto the crosse / that is vnto all afflictions & euen vnto the verye deeth for thy names sake .

Then shall the church florish and dilate her coostes / then shall thy prayse be noysed from the last ende of the worlde / then shall ioye / and gladnesse fulfyll the hole worlde .

Then shall thy sayntes reioyce in glorye & shall make mirth in their mancions waytinge for vs in the loude of the lyuynge . Accomplish in me euen now Lorde that then / which I so ofte name / that thou maist haue compassion on me accordinge to thy greate mercye / that thou mayst receaue me for aburnt sacrifice of rightwisnes for a holie oblacion for a sacrifice of good lyuinge / and for a calfe to be offered on thyne altare or crosse / by the which I maye passe from thy vale of miserye vnto that ioye which thou hast prepared for them that loue the. Amen .

¶ To fyll vp the leffe we haue touched certayne places which we thou most necessarye to edefie the congregacion of Christ .

¶ Of fayth .

FIrst dere brethren ye ought to geue diligent hede that you maye purelye vnderstonde what fayth is and what frutes procede out of her / And to conclude the summe in fewe wordes / fayth is a sure persuasyon & full knowlege that God for his truth and ryghtwysnes sake wyll fulfyll such promyses / as he hath made vnto vs of his mercye and sauoure / which sure persuasyon must be geuen from god .i. Corin. xij . For it can nother be goten by mannes power / nether yet retayned . Therfore with feare and tremblinge performe that helth which is begonne in you / for it is God that worketh in you both the wyll and also the deed / euen at his awne pleasure . And se that with all mekenes ye submitte youre selues vnto the vocacyon of god / not sekynge the libertye of the flesh / nether yet despysinge good workes / for 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 nothinge 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 h●r synne is pacefyed and sette at one with god thorow fayth / then remembrynge the feruent 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 lament 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 commaunde ciuyle thinges / that is to saye such thinges as are indifferent / and not contrarye vnto the commaundementes 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 them 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 wonne / 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 them true knowlege for there is no man 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 whotemōgre / 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 ignorauncie ? Receaue the crosse gladly and reioyce ther in / for this fyre and tribulacyon ( 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 iudgement / in which the vnfaithfull shall not be able to stonde .