¶ A primer in english, with certain prayers & godly meditations, very necessary for all people that understand not the Latin tongue. Cum privilegio Regali. ¶ Almanac for xu years. The date of the year. Ester day. Golden number. Dnicall letter. Leap year. W. d.xxxiiij. v. Apryll. xv. D. W. d.xxxv. xxviij. March. xuj. C. W. d.xxxuj. xuj. Apryll. xvij. A B. W. d.xxxvij. j Apryll. xviij. G W. d.xxxviij. xxj. Apryll. nineteen. F. W. d.xxxix. vj. april j E. W. d.xl. xviij. March. two. C D. W. d.xlj. xvij. Apryll. iij. B. W. d.xlij. ix. Apryll. iiij. A. W. d.xliij. xxv. March. v. G W. d.xliiij. xiii. Apryll. vj. E F W. d.xlv. v. Apryll seven. D. W. d.xluj. xxv. Apryll. viii. C. W. d.xlvij. xviij. Apryll. ix. B W. d.xlviij. viii. Apryll. x. G A. KL januarie hath xxxi days. The moan hath, thirty. days. iii A The Circuncision of our lord Luke the two 1 b 2 xj c God bound himself by promise to Abraham & to his seed: to be their god: upon a condition that they would believe in him and be perfit, and he sealed the obligation with the seal of Circumcision. Genises xvij 3 nineteen d 4 e 5 viii f The twelve day. Math. the ij. In this day the church remembreth thappearing of the star in the caste unto the three learned and wise men: which star brought them to jerusalem, read th'history, in the second chapter of Mathewe. 6 g 7 xuj A 8 v b 9 c 10 xiii d 11 ij. e 12 f 13 x g When it was noised that Christ the king of jews was borne. anon Herode feared himself lest he should lose his kingdom/ and the commons feared themself also, lest he should not give place to this new king now born without great blood shedding, which troublous fear showed them altogether to have little faith in their prophets, & especially in isaiah ꝓphesyeng his kingdom to begin, to be increased and stablyssheded with peace in right judgement & in due order doing all things, for evermore. isaiah ix 14 A 15 xviij b 16 seven c 17 d 18 xv. e 19 iiij. f 20 g 21 xii A 22 j b 23 c 24 ix. d The conversion of Paul act. ix Saint Paul, whiles he was in pursuing Christ, received grace, where ye may see that grace was given him, and he was converted when he not only did not deserve it, but whiles he fought against it and against the giver thereof/ read th'history. act. the ix. 25 e 26 xvij f 27 uj g 28 A 29 xiv b 30 c 31 KL February hath xxviij days. The moan hath xxix days. d Of the chyrching of women it is written in the third book of Moses called Leuitici the twelve chapter. 1 xj e The purifica. of our lady. luc. ij As Christ submitted himself to the law of circumcision: so would he be brought of his mother in to the temple fulfilling the law of purification also with her, although they needed it not, for she conceived him without spot of sin ꝑseve ring evermore a pure virgin But as exposideth this place Paul in the four chap. to the Galathians: saying when the full time was come: god sent forth his own son made of the woman, made subject to the law, to lose & to redeem them which were under the law, that we thus purchased & won by his blood should receive the right title of thenheritaunceinheritance of his sons. Mathie Apostle. actorum i Mathias before his election was one of the lxx disciples which ever abode with their master Christ from their first calling, and slipped not from him never to come again as some men dream. 2 nineteen f 3 viii. g 4 A 5 xuj. b 6 v. c 7 d 8 xiii, e 9 ij. f 10 g 11 x. A 12 b 13 xviij. c 14 seven. d 15 e 16 xv. f 17 iiij. g 18 A 19 xii. b 20 i. c 21 d 22 ix e 23 f 24 xvij. g 25 vj. A 26 b 27 xiv c 28 KL March hath xxxj days The moan hath xxx iij d The Creation of the world Genesis .1. 1 e 2 xj f God drew forth the light out of the darkness, and yet one is contrary to the other, God maketh one contrary of an other, of a sinner he maketh a rightwise man, of a troubled soul a quiet conscience, of the seek he maketh the hole, before we feal heaven we must taste hell, that is to say feel in our conscience the condemnation of our sin we know how sweet and how gentle is the mercy of god: we must feal, how bitter and froward is our sinful and sturdy nature, like as out of the darkness he drew forth the day, so out of dark false opinions and diverse sects shall he draw forth the clear light of his true word which is every where one like itself, before he lifted up Adam & Eve with his comfortable promise: he threw them down with his heavy judgement Genisis three 3 g 4 nineteen. A 5 viii. b 6 c 7 xuj. d 8 v. e 9 f 10 xiii. g 11 ij. A 12 b 13 x. c 14 d 15 xviij. e 16 seven. f 17 g 18 xv. A 19 iiij. b 20 c 21 x●j. d 22 i. e 23 f 24. ix g The salu. of our lady. Lu. i. Our lady, as soon as she, considering her unworthiness, humbled herself to the pleasure of god and believed his message, by the operation of the holy ghost was made the mother of christ. 25 A 26 xvij. b 27 vi. c 28 d 29 xiv. e The passion of our saviour jesus christ Matheu xxuj 30 iij. f 31 KL Apryll hath xxx days. The moan hath xxix g The Resurrection of our lord Matheu xxviij 1 xj A 2 b Christ is deed for our sins & is risen for our rightwiseness Romanorum. the iiij. Our saviour Christ took upon him to die for our sakes: he took our sins upon him, and let●e death & even the very pains of hell assail him, & to take their pleasure over him: but yet could they not overcome him for he was stronger, than they and rose up from them all, and trod them under his feet, & all this did he to make us free from these deadly & lothly monsters that we might be lords over them. This if we believe: lo, now are they under our feet also, which victory to obtain, is impossible for our own powers, for it was he that through this victorious battle was made of his father our rightwiseness, our holiness, our redemption as it is written in the first chapter of the first epistle to the Corinthyans', & this was the cause wherefore he took our mortal nature upon him. and suffered his passion, and rose again the third day. 3 nineteen c 4 viii. d 5 xuj. e 6 v f 7 g 8 xiii. A 9 ij. b 10 c 11 x. d 12 e 13 xviij. f 14 seven. g 15 A 16 xv. b 17 iiij. c 18 d 19 xii. e 20 i f 21 g 22 ix. A saint George 23 b 24 xvij. c Mark the Evangelist. The epistle of Peter the .v. chapter. The office of an Evangelist is first to throw down and to confound man, declaring gods commandments to be fulfilled of no man, thus leaving every man a sinner: secondaryly to erect and to comfort him again declaring his merciful and sweet promises. 25 vi. d 26 e 27 xiv. f 28 iij. g 29 A 30 KL may hath xxxj days. The moan hath xxx xj. b Philip & james. Math. the ten In the school of the Cross, we learn to know god. 1 c 2 nineteen. d Thynuencyon of the cross Christ said unto all men, Luke the ix chapter. 3 viii. e 4 f if any man will come after me: he must forsake himself, & take his cross upon him daily/ and follow me, or else he is not worthy of me. God made man first to his similitude & after his own likeness, Gen. in the fist chap. the is to say he made him good rightwise, pure, perfit, and innocent, but afterward this godly image & heavenly favour or likeness he lost through sin, & so became like himself, that is to say a sinner, unrightwise, filthy/ unperfect, & so such children he begat, for all the children of Adam gotten and borne by natural propagation are sinners, when Adam was an hundred & thirty year old he begat a son after his own likeness & similitude, Gen. the fift. wherefore to do of this sinful similitude of our father Adam & to do upon us God's likeness again, we must be regenerated & borne a new (that is to say) baptized, that which sacrament circumcision figured: here now are we borne of god, Iohn the first chapter, here do we upon us Christ to be like him again in the third to 5 xuj. g 6 v. A 7 d 8 xiii. e 9 ij. d 10 e 11 x. f 12 g 13 xviij A 14 seven. b 15 c 16 xv. d 17 iiij. e 18 f 19 xii. g 20 i A 21 b 22 ix. c 23 d 24 xvij. e 25 vj. f 26 g 27 xviij A 28 iij. b 29 c 30 xj. d 31 v. d the angel. But Elysabeth called our lady blessed because she believed, and said the message of the lord shallbe fulfilled in the. Luke the first. 5 e 6 xiii. f The translation of saint Thomas, priesthood translated, must needs there be a translation of the law also, to the hebreus the vij chapter. 7 ij. g The sunday after the feast of saint Thomas is ever relic sunday. If the children of Israel were as many in number as the sands of the see, yet shall there be saved, but their relics that is to say but very few. I say in the ten chapter & alleged of Paul in the nyentene to the Rhomains. 8 A 9 x. b 10 c 11 xviij. d 12 seven. e 13 f 14 xv. g 15 iiij. A 16 b 17 xii. c 18 i d 19 e Margrete vergyne & martyr To continue a virgin I have no commandment of the lord. But thus is my mind as followeth, the first pistle to the corinthyans the vij chapitor. 20 ix. f 21 g Marie Magdalene. Luke the eight & Math. xxvij. unto Marie Magdalene, Christ appeared first of all after his resurrection Mark xuj 22 xvij. A 23 vi. b 24 c james th'apostle i Corinthios xu and Actuum xu 25 xiv. d Saint Anne. There was one Anna but not this which came in to the temple when Christ was presented & she preached him to all that looked for his redemption in jerusalem. Luke the two chapter. 26 xii. e 27 f 28 xj. g 29 nineteen. A 30 b 31 KL August hath xxxj days The moan hath xxx viii. c Peter'S prisonment called Lambs day, in the acts of the Apostles the twelve chapter Peter was prisoned for preaching god's word. 1 xuj. d 2 v. e 3 f 4 xiii. g 5 ij. A The transfiguration of our lord. Matthew the xvij. 6 b The name of jesus, Matthew the first, the four of acts there is no nother name under heaven given to men whereby they must be saves but all only this. actuum four 7 x. c 8 d 9 xviij. e saint Laurence. 10 seven. f Theridamas is no heed in any other but in this stone our saviour jesus Christ in the same chapytour. 11 g 12 xv. A 13 iiij. b 14 c Thassumpcyon of our lady. blessed is he whom thou hast chosen and taken up to thee, to dwell in they house. for such one shallbe satisfied with the heavenly and pleasant goodnesses of thy holy temple, the lx and .v. psalm. 15 xii. d 16 i. e 17 f 18 ix. g 19 A 20 xvij. b 21 vj. c 22 d 23 xiv. e Saint Bartholome th'apostle. Apo●●le is as much to say as lent/ for no man ought to preach but he be first called and sent of god. 24 iij. f 25 g 26 xj. A 27 nineteen. b Augustine bishop & doctor The heading o● Iohn Bap. Matthew the xiiij The cause wherefore Iohn baptist was pryso●ed & headed followeth, he monished Herode lovingly and told. 28 c 29 viii. d 30 e 31 KL September hath xxx days. The moan hath xxix xuj. f him charitably, supposing to have won him saying/ sir it is not lawful for you to have your brother's wy●e. Against a great plague god sendeth forth his word, he sterreth up his preachers and suffereth them to be persecuted, before the universal flood, he sent Noah to warn them before. Before the brenning, and sinking of Sodom, and Gomorre. Loath was sent to give them warning, before so many grievous plagues which fell upon Thegypcyons, & Pharo before they were drowned in the red see: god sent unto them to warn them and to exhort them Moses and Aron. The children of Israel had ever warning before of their judges and prophets when any affliction or plague was at hand, did not joel in Achabs' days king of Israel give them warning of the locustꝭ. Then had they Helyas/ and an hundred more Prophets which Abdias did hide i Regum the xviij chapter. 1 v. g 2 A 3 xiii. b 4 ij. c 5 d 6 x. e 7 f The birth of our lady 8 xviij. g 9 seven. A ✚ ✚ ✚ 10 b 11 xv. e 12 iiij. d 13 e ✚ ✚ 14 xii. f 15 i. g 16 A ✚ ✚ ✚ 17 ix. b ✚ ✚ 18 c ✚ 19 xvij. d 20 vj. e Matthew Thapostle, and evangelist. Matthew. ix. 21 f 22 xiii. g 23 iij. A ✚ 24 b ✚ ✚ 25 xj. c ✚ 26 nineteen. d 27 e 28 viii. f Michael Tharchaungell. 29 g 30 KL October hath xxxj days. The moan hath xxx xuj. A 1 v. b ✚ ✚ 2 xiii. c 3 ij. d ✚ 4 e 5 x. f ✚ ✚ 6 g 7 xviij A 8 seven. b Dionise Ariopagite. Act. xvij. After this god sent them Amos and jonas in Israel: Amos told them of the miserable captivity of the Assyrians. 9 c 10 xv. d 11 iiij. e 12 f 13 xii. g Then was their Esaias and 〈…〉 14 KL November hath xxx days The moan hath xxix d All Halows day. 1 xiii. e All soullen day. 2 ij. f as was among the people of Israel and juda when their miserable captivity, and sudden 3 g 4 x. A 5 b Saint Leonarde. 6 xviij. c destruction hanged over their headis. For the higher ungodliness & sins of the kings & of their subjects grew and 〈…〉 7 seven. d 8 e 9 xv. f 10 A saint Line Pope. 26 viii. b telling them of the captivity that was now at hand and rebuked them sore because they would not hear but despised gods messengers, and his preachers. Reed the history of the kings 27 28 xvi. d 29 v. e 30 KL December hath xxxi days. The moan hath xxx f 1 〈…〉 ● 〈…〉 last 〈…〉 Christ's 〈…〉 so many wry●●●● and preachers thereof there is like trouble & calamity abiding us: hanging over our Thomas th'apostle. Iohn twenty headis? Are we not yet Israel? have we not daily/ Noah Moses'/ Aharon/ with the Christmasday. Math. the two Saint Steven. Act. vi. & vij Iohn evangelist. Iohn xxi Thynnocentes. Matthew two Thomas tharchbishop. Prophets? ye and christ 〈…〉 14 〈…〉 ● 15 〈…〉 ● 16 〈…〉 ● 17 〈…〉 ● 18 ● c 19 xiv. d 20 iij. e 21 f 22 vi. g 23 nineteen. A 24 b 25 viii. c 26 d 27 xvi. e 28 v. f 29 g 30 〈…〉, the ●●●her of m●●●yes, and god of all consolation, my God, my Father, I knowledge myself unfeignedly with heart, mind, and mouth now before the to have offended grievously thy high majesty & goodness. I knowledge myself to be full of sin, full of unfaithfulness and a servant unprofitable, for all thy holy commandments have I transgressed and broken. first I have not set all my believe, confidence, trust, & hope in the. I have not loved the with all my heart, with all my soul, mind, & powers of my soul. Secundarely I have divided thy honour and worship from the & given it to thy creatures and deed things imagined of my noun fantasy I mean in the myseusing of images. Thirdly I have abused thy holy name by fal●ly and deceptfully swearing to the hindrance of my neighbour: and idly and vainly have I used thy holy name/ I have not said ne done neither thought all things to thy glory. Fourthly/ in the Sabbath day I have not given myself to hearing, reading and learning thy holy scriptures: neither visited the sick and poor counfortles, nor ceased from my noun sinful will & lust praying at all times thy will & not mine to be fulfilled/ wherefore I ask the mercy and desire the of forgiveness. Furthermore I have not honoured my father & mother I have not so much set by them/ as thou commandest me, ne obeyed them neither comforted them or help them etc. I have slain, I have broke wedlock/ I have stolen, and borne false witness. Also I have coveted my neighbours house & his other goods unlawfully/ I have desired his wife, his servants, his cattles etc. wherefore I cry the mercy most merciful Father/ and desire the for that love which thou bearest to they dear son, my saviour Christ to forgive me in his blood, for when I went about to seek the to trust, to believe in the or to do any thing to thy glory, yet would not this lust and concupiscens, this contagious original poison and fleshly dregs drawn of our father Adam suffer me perfectly to do that I would have done: through this natural concupiscens I strive and fight daily against thy holy ghost in me which unlawful lust & desire I knowledge to be a grievous sin, against thy highness if thou shouldest judge me straightly after the law without the which concupiscence I can not be. wherefore I being a sinner in myself/ without all rightwiseness, without all goodness, all holiness, all deserving, am come now by faith before the unto Christ's mercy school and rightwiseness unto his goodness, holiness, deservings & satisfactions, desiring thee (o merciful father) for his deaths sake that is rightwiseness, his wisdom, his holiness, his goodness, his merits, and satis●●ctions, may be mine and serve me for my forgiveness and salvation/ for likewise as thou gavest me him to die for my sins: even so believe I that thou hast given me with him all his to be mine & to serve me for my salvation wherefore glory/ worship/ Empery/ and rule be to thee (oh Father) with the Son in the holy ghost for ever. Amen. ¶ furthermore, I have not given meat to the hungry/ drink to the thrysty/ lodged the harbourless/ clothed the naked/ visited the sick/ comforted & releefte the men in prison/ for I have not expended of how great weight these words of thy son my saviour Christ are, neither believed him saying. In as much as ye have done these things unto one of the lest of these my brethren, ye have done it unto me. Math. the xxv But I have bestowed my gold/ & silver after my lewd lust & concupiscence, in excess of meat and drink, in gorgeous apparel of my body etc. where I should not have bestowed it or else not so largely and excessively have bestowed it, not regarding in the mean time to suffer the dear beloved brethren of jesus Christ to go naked and perish for cold and hunger. Thus grievously have I sinned leaving thy commandments (o father) to fulfil the desire of my flesh, the word, and the devil. wherefore I cry the mercy/ my god/ my father/ desiring forgiveness in thy blood/ and for the deaths sake of thy son my saviour jesus Christ, to whom with the be glory world without end. Amen. ¶ Then say the one and thirty psalm, called Miserere mei deus, the fourth among the vij Psalms. ¶ The preface/ unto the reader. Among other innumerable pestilent infections of books & learnynge/ with the which christian people have been pyryously seduced and deceived (brought up in divers kinds of diffidence & false hope) I may judge and that chief/ those to be pernicious/ on whom they be wont in every place to pray/ and have also learned by heart/ both curyously & with great scrupulosity to make rehearsal of their sins. These books (though they abounded in every place with infinite errors/ and taught prayers, made with wicked foolishness/ both to god and also to his saints) yet by cause they were garnished with glorious titles and with red letters promising much grace and pardon (though it were but vanity) have sore deceived the unlearned multitude/ one is called the garden of the soul/ another the paradise of the soul/ & by cause I will be short look thou thyself/ what diverse and glorious names be given unto them/ wherefore here needeth sharp reformation/ yea and many of them be worthy to be utterly destroyed. The same judgement and reformation is olso to be had of the books of passions & saints lives called legends for in these are also many things added/ whereof Satan is author/ how be it sith neither time sufficient is given to one man/ neither the burden of this reformation of one may be sustained. I thought it enough in this place only to have monished you trusting that god in time coming shall add to those things both time convenient & also light. Therefore here (as entering my matter) first I will declare after a simple & plain manner (by the which even as by a glass thou shalt know) what the knowledge of sin is, and how we ought truly to pray following the rehearsal of the commandments and of the Pater noster. And I duobte not but this one prayer is sufficient enough to them that pray how often soever it be, or what soever they require, yea if they take but one little part of it which so ever it be, for a good prayer standeth not neither consisteth in the multitude of words as Christ sayeth in the sixth of Matthew. But here standeth the pith that thou sigh to god often from the bottom of thine heart, for to have strength to do his will, to fulfil his commandments, and this sigh ought to endure continually. Therefore I desire all persons that from henceforth they forget such prayers as be saint Brigittes and other like, which great promises and pardons have falsely advanced. And you shall return unto this simple prayer needful for every Christian, whose comen use doth yet persever among all men, if they did understand it, and applied their minds to it. Such virtue hath the Pater noster, that the longer and the more thou use it, the swetter and more acceptable it is, which I desire that the master of this prayer confirm jesus Christ which is blessed eternally. So be it. IT was never ordained without the singular providence of god that the multitude of Christian people should learn by heart the ten commandments, the Crede, and the Pater noster, for truly he that understandeth these hath the pith of all those things, which holy scripture doth contain, and what soever may be taught necessary unto the Christian, and that purely and plentifully, besides that so briefly and clearly that noman can complain or excuse himself justly, sith that (which is required to the blessed life) is neither overtedyous, nor yet so hard but it may be performed. Three things there be, necessary to be known to obtain eternal life. The first is that thou know what is expedient to be done, and what to be undone. The second when thou perceivest that thou of thine own strength cannest neither do, neither yet avoid that which thou art bound to do or to eschew, that then thou know of whom to seek, find, and receive this strength. The third is how thou shouldest seek, and obtain it. And hereunto I will give the an ensample to th'intent that thou mayst the more evidently perceive it, a man which is diseased with any manner of sickness. first inquireth with what kind of sickness he is infect, & then considereth he what strength he hath, what he is able to do, and what he can not do, then searcheth he for a medicine to lay to his disease, so that by this means he may get his health & that he may afterward be able to do and leave undone all things as the hole. Finally, when he hath found this medicine, he will take it, and use it/ likewise the commandments of god do teach a man to know his infirmity, that he may understand and feel, what he can do, & what he can not, what he can leave and what he can not, so that he may knowledge him a vicious person and a sinner, after he hath knowledged himself so, that then he may learn by faith, where to find remedy and grace whereby he may be restored and justified and so may be able to fulfil the commandments. For faith plainly declareth god and his mercy showed and given in Christ. But the Pater noster, doth teach how we should desire, ask, and obtain this bounteous favour, as in a well ordered, meek, and faithful prayer/ which getteth all these things, so that (fulfilling the commandments of god) we may be saved & made blessed, wherefore (as I have said) in these three consists the hole scripture, wherefore it is expedient to begin at the commandments, so that we may by them learn to knowledge our sin and malice (as the spiritual infirmity) which maketh us feeble and weak so that we can neither do, neither leave that which we be bound to do, or to leave. ¶ The ten commandments. THe first and most excellent table of Moses containeth three commandments, and doth show unto us what we own to god, that is to say, what we ought to do or eschew concerning those things which specially appertain unto god. Therefore in the first of all the commandments we be taught what god requireth in every man's heart, and what man ought to judge and think of him/ that is that he look ever for the best of him, even as of a father, or of a special friend and that without doubting, or any mistrust, with constant faith, trust, & love, ever fearing to displease him, even as kind children fear to displease their natural fathers, for very nature doth teach that there is one god of whom all our goodness springeth which is our succour in all adversity, for this thing even the heathen did attribute and grant unto their idols. ¶ The words of this commandment are these. Thou shalt have no strange gods. ¶ The second precept teacheth us how we ought to order ourself towardis god as concerning our outward works before men & also inwardly in our own consciences, which is that we honour the name of god, for noman can show god as he is in his own nature, neither to him self neither yet to any other/ but by his only name. ¶ The words of this commandment are these. Thou shalt not take the name of god in vain. ¶ The third precept doth show how we ought to behave ourself towards god in outward works/ & in worshipping him. ¶ The words are these. Thou shalt keep holy the Sabbath day. ¶ Here mayst thou see how a man in these three precepts is taught/ to order himself towards god, in his understanding, thoughts of the heart, words, & works, that is to say, through out all his life. ¶ The second table. THe second & last table of Moses containeth seven precepts following, & this showeth us how we ought to behave ourselves unto our neighbour, both in doing and eving undone. ¶ The first of these doth teach us what we be bound to do to the high officers & such as be in authority, the which seeing that they be set to rule here, in stead of god it is according that this precept be set next in place after those three which d● pertain to god himself. The example of this commandment concerning the personages be, Father, Mother, Lord, Lady, Master, and Masters. ¶ The words are these. Thou shalt honour thy father & mother. ¶ In the second precept of this table we learn how we ought to live with our equales, and neighbours, and this doth concern the person of man, that we should hurt no man. But rather with our labour and diligence, to succurre and promote them which is contained in these words. Thou shalt not kill. ¶ The third passeth thy neighbours person, and showeth what thou shouldest do concerning his chief possessions as wife, children, and kinsmen, that thou neither defile nor defame them. But that thou do thy diligence as much as lieth in the to save their honour, and dignity. ¶ The words are these. Thou shalt not commit adultery. ¶ The fourth entreateth of thy neighbours other movable goods teaching, that thou take nothing from him, nor diminish, nor hurt any thing that he hath, but rather to profit, & increase it. ¶ The words are these. Thou shalt not steel. ¶ In the fifth we are taught how to order ourself concerning the name and good fame of our neighbour, never to slander him, but to help and defend him asmuch as lieth in us. ¶ These are the words of it. Thou shalt bear no false witness against thy neighbour. ¶ Therefore it is foreboden us to hurt any kind of our neighbours goods. But contrariwise commanded that we should increase them. Now if we look on the law of nature, we shall soon perceive how marvelous, equal, good & righteous these precepts are, for there is nothing commanded in all these that appertain either to god or to our neighbour, but that every man would that it should be performed towards himself, if he were in the stead of god or of his neighbour. ¶ The two last precepts do reprove and condemn us for the wyckidnes and malice of our nature, & teach us how pure we ought to be from all desyryngꝭ of the flesh and goods carnal. Here is the ghostly fight, the war, & labour, wherein we ought to be exercised all our life, which two commandments are given in these words. Thou shalt not desire thy neighbours house. Thou shalt not desire thy neighbours wife, servants, maidens, cattle, & what soever he possesseth. ¶ A short conclusion of the ten commandments. Christ himself saith in this manner, what soever ye would that men should do to you/ the same do you to them. In this is comprehended the law & all the Prophets. Math. seven. There is noman that for his great benefits loveth to receive unkindness. There is noman, that will gladly suffer his name to be evil spoken of by another. There is no noman which will be content to be despised of a proud man. Besides that/ there is no man that loveth the disobedience, wrath, or unchasteness of his wife. There is no man which would be despoiled of his possessions defrauded, deceived, slandered, oppressed. But rather all men are of this nature that they had liefer be favoured, loved kindly entreated, helped and trusted of their neighbours, which all are commanded in these ten precepts. ¶ Of the transgression of the commandments. ¶ Against the first precept offend they which in adversity use charms, & wytcraftes, or at any time do trust to their help. They that have vowed thyr faith to the devil. They which abuse letters, signs, hyrbes, words, blessyngꝭ, or such like. They that exercise any other kind of wytcrafte (as there be many kinds) some use roddꝭ, some crystal stones, some clothes, & some there be that burn milk some with charms do dig up treasures. These & all such other are contrary to the first commandment. ¶ They that confer their life & works to the signs of heaven and to the conjecturing of sooth sayers putting observation and difference betwixt time and time, they that defend either themself or their cattles, house, children, or other goods from wolves, weepen, fire, or water, with any prescript charm, or superstitious prayer. They that ascribe their trouble & adversity, to the devil or other evil men. They that not lovingly and with glad heart, will, accept prosperity & adversity/ good and evil, & all things even as he had received them of god/ to whom we ought to give all thanks what soever chance unto us. They that tempt god without any cause to prove what he will do forthem, putting themselves in jeopardy of body or soul. They that wax proud of rightwiseness, cunning or other spiritual gift. They that worship god or his saints, for temporal goods only or chyfly, forgetting the prophets of their souls. They that trust not every time & in every place putting their confidence only in the mercy of god through out all their lives and works. They that doubt in faith of the favour of god. They that regard not the unbelief and mistrust of other neither bringeth them to their poor to believe and trust in the mercy of god. Of this place are all kinds of unbelief, mistrust & desperation. ¶ Against the second offendeth he that without a cause or of a custom sweareth foolishly/ he that forsweareth himself/ or keepeth not his promise/ he that sweareth or voweth to do any mischief/ he that by the name of god doth curse or ban/ other he that foolishly tryfleth with god, wresteth (though it be in sport) the words of scripture. He that in trouble doth not call on the name of god, neither thanketh him in all things, sweet, sour, good & evil welfare and trouble/ he that seeketh to be praised and honoured for his virtue and wisdom. He that falsely doth call on the name of god, as heretics do, and which by pride have feigned themselves holy/ he that praiseth not the name of god in all things that chance unto him. He that withstandeth not all such things as do slander the name of god, and they that misuse his holy name, or by th'occasion of it do evil deeds/ add hereunto vain glory, honour, and pride of spiritual things. ¶ Against the third, offendeth he that heareth not, or teacheth not the word of god/ he that prayeth not, and serveth not god in spirit/ he that will not suffer god to have the glory of all his works/ he that putteth any trust in his works, affections, or desires/ he that is not content to suffer all things that god will put unto him/ he that helpeth not other that they may fulfil these precepts, and forbiddeth not other that would transgress them. ¶ Against the fourth offendeth he that is ashamed of the poverty, or any other worldly wretchedness or misery of his parents/ he ●hat provideth not such things as are necessary for them, as food, and raiment. And much more they which curse, ban, and beat them, which say evil by them, slander them, hate and disobey them. He that in his heart setteth not moche by them for god's commandments. He that doth not honour them though they be cruel and unrightful. He that obeyeth not to masters and officers/ is not trusty and faithful to them whether they be good or evil. He that maintaineth not this commandment/ nor resisteth not them which do the contrary/ hither confer all the kinds of pride of disobedience. ¶ Against the fift, offendeth he that is angry with his neighbour. He that saith unto his neighbour Racha, in which word are contained all kinds of wrath and hatred. He that called an other fool, of which word spring chekkes, rebukes cursings, sclanderynges, judgements, mockers and such other. He that doth publish his neighbour's offences, & doth not cover and excuse them. He that forgiveth not his enemies. He that prayeth not for his enemies. He that will not love and do his duty to his enemy. Under this precept are contained all the sins of wrath, hatred, manslaughter, battle pylage, burnings, finally of contention strife, chydinges, envy in the welfare of our neighbours, & rejoicing of his hurt or trouble. He that doth not exercise the works of mercy, & that unto his enemies. He that setteth other by the ears, and enticeth them to hate the one the other. He that stirreth up discord amongs other. He that doth not reconcile them, which be at defiance. He that withstandeth not nor preventeth wrath, and debate, if he may. ¶ Against the sixth offendeth, he that hath to do with any single women, or is an adulterer. He that taketh any of his own kin, or committeth any such vice He that useth persons against nature which are called dumb sins. He that doth nourish and stirreth up his lust with uncleanly words, histories, songs, and images. He that defileth and corrupteth himself with looking, touching, or other wanton thoughts, whereunto he casteth favour. He that avoideth not the causes, surfeiting, sloth, idleness, sleep, the company of such men and women. He that with over gorgeous apparel, ● decking himself, or with evil manners enticeth otherto the lust of the flesh. He that doth minister house, licence, place time or help to the works of this abominable lust. He that defendeth not an other manes chastity with all his counsel and diligence. ¶ Against the seventh offendeth he that useth theft, pillage, or usury. He that useth false weights, & mesures, or that selleth unlawful merchandise, for other than they be. He that taketh any inheritance unjustly or other exaction/ he that delayeth, or denieth the reward of works, or his detre. He that dareth not to his poor neyghbur/ without taking any advantage. All covetous men and that labour to be rich/ & they that by any other means keep and withhold other men's goods. He that letteth not an 〈…〉. He that warne●h not an 〈…〉 his hurt. He that lets his neighbour's pre-eminence/ he that cometh his neighbour's advantage. ¶ Against the eigh● offendeth, he that in 〈◊〉 doth by 〈◊〉 suppress● the truth 〈◊〉 with lies 〈◊〉 doth hurt. ●hey which hurts 〈◊〉 them ●●ateryng double tongues/ & are all ready to please such as be glad to here compleyntes. He that bringeth in jeopardy his neighbours life, or goods, or falsely judgeth and expoundeth his words and works. He that giveth hearing to such evil tongues, and helpeth them, and doth not resist them. He that useth not his own tongue, to defend and excuse his neighbours name. He that reproveth not a slanderer. He that spreadeth not abroad to the glory of god & commendation of his neighbours name as much as his wit discretion and reason judgeth to be convenient other men's virtues, hiding their vices. He that holdeth his peace knowing the truth, and withstandeth not them that so do. ¶ Against the last two. The last two precepts are the very mark set before us unto the which we must strive to come, by daily labour & penance trusting in the help of god, and in ●is favour▪ for our evil desires will 〈◊〉 be utterly destroyed until our flesh 〈◊〉 ●ought and renewed in to another 〈◊〉. The five wits are 〈…〉 the five & sixth commandment▪ 〈◊〉 six works of mercy in the v. and 〈…〉 vij deadly sins: pride in the first and second. Lechery in the uj wrath and enny in the .v. gluttony in the sixth/ Sleweth in the third, yea and in all other. Likewise the sins which are towards other/ show themselves thorough all the commandments/ for a man may offend against all the precepts/ by commanding, counsaylling or helping other. The sins which are called dumb/ and cry for vengeance to god, are contrary to the sixth and seventh commandments. In all these works we see none other thing, but the love of ourself which seeketh his own and taketh from god, that which is gods, and from men those things that appertain to men, it giveth nothing that it hath/ to god, nor to man/ wherefore it may well be true that (saint Augustyne saith) the head of all sin is the love of ourself. Of this followeth that the precepts command none other thing but love. Again forbid nothing but love. And that he that keepeth the commandments fulfilleth nothing but love, again nothing but love breaketh the commandments. And that is it that Paul saith, love is the fulfilling of all the commandments. Even as wicked love (that is to say) the love of thyself is the breaking of all the commandments. ¶ The fulfilling of the commandments. THe fulfilling of the first commandment is fear, and love towards god, with an unfeigned faith to trust constantly unto god in all things/ to betake ourselue plainly & purely unto god in all points to mistrust and deny ourself utterly in all things whether they be good or bad/ here put in what so ever is written in the holy scripture, of faith, hope, and love towards god which are shortly contained in this first precept. ¶ The fulfilling of the second is. To praise, to honour, to bliss, and call on the name of god, utterly to despise, and forsake our own name and glory/ so that god only have the praise, which alone worketh all things/ here taketh place what thing soever is written in holy scripture of the praise of god/ of giving thanks to him, of the name of god, of joy & gladness ¶ The fulfilling of the third is/ to betake ourself holy to god/ that he alone may work in us, and do all things. This commandment requireth poverty of spirit, which should offer himself to god as dead and not living in this world, that he may be his god/ which on him self may take both his name and work, according to the meaning of the two foresaid commandments; hereunto appertaineth what so ever is commanded unto us of worshipping god, of hearing gods word/ of good works, by which we may subdue the flesh to the spirit, so that all our life, and all our works be gods and not our own. ¶ The fulfilling of the fourth is, with full obedience, and meekness to submit himself to all officers, because it pleaseth god (as writeth th'apostle Peter) without contradyction, without complaint, and without any grudging, hereunto apply what so ever things are written in scripture of obedience, humility, subjection, and reverence. ¶ The fulfilling of the five is/ sufferance, meekness, goodness, peace, mercy, an heart that is full purified with love, and sweetness, clean without hate, wrath and bitterness not to his frendis only/ but also to his enemies/ yea & indifferently to all men/ hither confer all the instructions of patience/ gentleness/ peace/ and unity. ¶ The fulfilling of the sixth is chastity/ sobrenes/ shamefastness/ not of deeds only but of words & manners/ yea & of thought. Besides that attemperaunce, of meat/ drink/ sleep/ and what so ever doth help ch●stite/ hither apply all places of holy scriature, conserning chastity/ fasting/ sobryete attemperaunce/ prayer/ watching/ labours and in conclusion all things that maintain chastity. ¶ The fulfilling of the seventh is poverty of spirit/ kindness/ liberality spending of our own goods to profit our neighbours/ to live without covetousness/ and desire of riches/ here gather all that is written of covetousness/ of goods injustly gotten & possessed/ of usury/ sotelty/ evil deceit/ of injury, and hurt done/ of letting thy neighbours profit, or despising him. ¶ The fulfilling of the eight is a peaceable, and hole tongue, which hurteth noman/ but profiteth all men/ which setteth enemies at one/ which excuseth & defendeth them that be noted vicious persons and sinners. Such simplicity and profit is in speaking/ hereunto appertain all things which are spoken of silence and speaking and what so ever toucheth/ the good name/ honour/ right causes/ and proffettes of thy neighbour. ¶ The fulfilling of the last is the perfect and absolute pureness and despising (in the heart) of all temporal riches & pleasures which thing shall be done perfectly in the life to come. In all these things seest thou non other thing but to love other, that is love god and thy neighbour, which love seeketh not does own profit/ but only those things which belong to god, and to his neighbour which love yieldeth and giveth himself plainly to every man, granting the right gladly in thyr necessity the moderate use of all his goods and proffettes. Now sayst thou that in all these ten commandments in a good order, and briefly are contained all kinds of informations, that are expedient for man's life, which if any man will do his diligence to keep truly/ he shall never be idle, no not an hour, but shall have occasion to do good deeds, so that truly he shall never have need to choose to him other strange works of man's invention neither to be occupied in such things, as in no place are commanded & which be no thing profyttable, neither to himself nor to his neighbour. It is evident that in all these precepts there is nothing written, which teacheth us to serve ourselves, either to do, leave, or require of any man/ that which consernyth our own profit, but only what we are bound to do to other (that is to say) to god & to our neighbour. So that even blind men may well perceive that the fulfilling of the commandments standeth in love towardis other, not towards ourself. For man of his own nature seeketh and avoideth sufficiently/ that which is for (or against) his profit/ so that it needeth not to move him to it/ but much rather to bring him from it. Therefore he liveth best which liveth not to himself. And contrary he liveth worst which liveth to himself. This is th'effect that the ten commandments teach, whereby it is manifest that there be but few that live well, ye: in that we are men/ none of us liveth well. This known we must learn of whom to ask this excellent gift, to live well, so that we may fulfil these commandments. ¶ The Crede or belief. th'effect of our Faith standeth in three parts, as in it are rehearsed three persons of the godly trinity. The first is of the father. The second of the Son. The third of the holy ghost/ and to every one of these persons is applied his operation. This is the chief Article of the faith, on the which all the other depend. ¶ Here note two manner of believes, first some there be which believe/ that those things be true which are spoken of god even as a man doth believe those things to be true which he heareth of the Turk/ of the devil/ and of hell. This faith is rather a science/ or a vain opinion than a sure trust/ or belief. There is an other faith towards god/ that thou do not only believe these things to be true, which thou hearest of god/ but also trust to him and betake/ and commit thyself holy unto him/ besides that/ to have a sure hope and confidence in him with the manner of a certain good presumption upon him that without doubt thou surely shalt obtain and receive of him/ that which thou hardest spoken of him/ and that with such faith and confidence as thou wouldest give to no earthly man. Beyt in case that the Turk (or any other man) be greatly praised unto thee/ and that thou believe faithfully/ that some man is discrete/ and worthy praise/ yet for all that thou will not commit thyself unto him/ putting all thy trust and confidence in him. But this faith which boldly betaketh himself to god/ both in jeopardy of life and death/ knowledging that he is such as he is spoken of maketh only a Christian/ & obtaineth of god what so ever she desireth/ neither is there any false heart that receiveth this faith/ for this is the quick faith which is required in the first commandment which sayeth thus: I am thy god/ take no strange god's/ wherefore this In/ is not put in vain but it is to be observed with a notable sygnyfycatyon. For we do not say/ I believe to god the father or of god the father. But I believe in god the father/ in jesus Christ: and in the holy ghost/ wherefore this faith ought to be had in none but in one god/ so that by this we confess also the godhead of christ and of the holy ghost/ because we believe none other wise in the son/ & the holy ghost than we do in the father himself, For even as we have one faith in all three persons/ so all three persons are only one god. ¶ The first part of the belief. I Believe in God the father almighty maker of Heaven and Earth. That is I forsake satan & all Idolatry/ all charms witchcrafts/ and false hope/ I put my trust in noman of all the world/ neither yet in myself, not in my power, learning science, riches, wisdom, or what thing soever it be, that I have or possess I put no confidence in any creature, whether it be in Heaven, or in Earth. But I put my sure trust in only in one God which can not be seen with man's eye, which can not be comprehended with man's wit, which made Heaven and Earth, and alone ruleth all creatures. To him holy I submit any self/ nothing fearing, nor regarding the malice of the devil, and his fellows, for my god is above them all. Neyter would I put the less confidence in god, though all men did forsake me and persecute me. Neither will I trust him the less, because I am wretched and poor/ because I am rude, and unlearned, because I am despised and lack possessions. Nother yet the less because I am a sinner for this my faith doth far pass all things (as it is necessary and ought to do) what so ever either be, or be not, both sins and virtues, and to be short, all things. So that she doth puerely and holy fix herself in god only, as the first commandment teacheth and compelleth me. Neither I desire any sign to tempt him, I trust faithfully unto him, although he differre, and tarry at his pleasure I will not set or prescribe to him any end, any time, measure or reason/ but I commit all to his will/ with a pure faith and a stable, for he is almighty, what can I lack that he can not give and do unto me? For he is the maker of Heaven & Earth, & lord of all things what thing can hinder me or hurt me? How may it be that all things shall not turn to mine use & profit/ when he to whom all these things are subyect and obedient, favoureth me and loveth me? Now (sith he is god) he knoweth whereunto he hath ordained me, and how every thing shall be best for me and that which he knoweth/ he may do, and seeing he is my father, it is sure that he will see the best for me, and that for the fatherly love that he hath unto me. When I doubt not hereof and have such trust in him, than no doubt I am his servant, his Son, and his heir for ever. And even as I believe so shall it be unto me. ¶ The second part of the belief. And in jesus christ, his only son our lord/ which was conceived by the holy ghost Borne of Mary the virgin suffered under Pontius Pilatus, crucified, deed, & buried, descended to hell, the third day rose again from death. Ascended to heaven/ syttyth on the right hand of god the father almighty from thence he shall come to judge quick and dead. ¶ That is I do not only believe/ that jesus Christ is the true/ & only son of god/ by everlasting and godly nature, and being from the beginning & ever begotten: but also that all things are subdued under him/ and that he is my lord/ and the lord of all creatures/ made ruler of them being man/ which he himself with the father in his divinity did make. ¶ I believe that noman may believe in god the father/ or may come unto the father/ neither by science and learning/ neither by works/ neither by their own reason and wit/ or by what thing so ever may be named in Heaven or Erth. But by this and in this jesus Christ his only son, that is to say, by the faith/ in the name, and power of jesus Christ. I believe unfeignedly/ and surely/ that he was conceived for my profit by the holy ghost, without all man's carnal work/ without a bodily father, or man's sede/ and that to purify and make spiritual my fynful, fleshly/ unclean/ and damnable conceptyon, and all theirs that believe in him, moved to this mercy of his own and free will & the will of the almighty father. ¶ I believe that he was begotten, of the virgin Mary without the loss of her pure and incorrupt virginity, so that (according to the providence of the merciful father) he should bliss and cleanse the sins and damnable birth of all that believe in him/ that after it might do no hurt. ¶ I believe that he suffered passion & death for my sins, and all theirs that believe in him/ and that he thereby blessed all passions/ crosses & deaths, so that after they might not hurt, but be both wholesome and meritorious. ¶ I believe that he was deed and buried, to mortify and bury my sin, all sins of them that believe. Finally that all bodily death by his death was destroyed/ so that it is no power to hurt, but is rather made wholesome and profitable. ¶ I believe that he went down to hell to subdue and make captive/ to me and to all that believe/ the devil with all his empery subtilete and malice/ to deliver me from hell, whereunto I was condemned/ in my first father Adam/ taking away all his power that he might not hurt me. But should rather as by occasion be profitable unto me. ¶ I believe that in the third day he rose again from death/ to bring me & all that believe into a new life, & that by this deed he raised me with him in grace and spirit not to sin after/ but that I endowed with all kinds of grace and virtue, might serve him & so fulfil his commandments. ¶ I believe that he ascended into Heaven & that he hath received of the Father rule/ and honour above all Aungellis & creatures And that he now sitteth on the right hand of the Father that is, that he is king and lord over all the goods of his Father in Heaven, Hell, and Earth/ wherefore he may help me and them that believe/ in all manner of adversities, against all our adversaries and enemies. ¶ I believe that from thence he shall return the last day, to judge quick, whom he then shall find alive, and dead which before were buried. And that he shall cause all men & angels good & evil to come before the seat of his judgement (whom they shall see bodily) to deliver me and all faithful, from bodily death from all evil and sins. And to punish with eternal judgement his enemies and adversaries, so that we shall be delivered from their power for ever. ¶ The three part of the belief. I believe in the holy ghost, the holy christian church, the communion of saints, the forgiveness of sin, the rising, of flesh and everlasting life. Amen. ¶ That is to say/ I do not only believe that the holy ghost is very god, with the father and the son. But also that noman can come to the father by Christ, by his life/ passion, death & what so ever was spoken of Christ or obtain any of these things, without the work of this spirit, with the which spirit I desire the father, and the son, to touch me & all faithful to stir me up/ to call, to draw, and by Christ & in Christ to quicken me, to make me holy & spiritual, & so to bring me to the Father, for it is he, which with the father, by Christ & in Christ worketh & quickeneth all things. ¶ I believe that in all the world, be it never so great, there is but one comen Christian church, which is none other thing but the congregation & communion of holy men, that is of righteous & faithful men on the earth/ & that this church by this holy spirit is gathered, and maintaineth/ through whom also it is governed & increased/ daily by the sacraments and word of god. ¶ I believe that noman can ever be saved which is not found agreeable and consenting/ with this congregation, in one faith in one word, in one sort of sacraments/ hope & charity. And that none of the jews, or Gentilꝭ can be saved with this church, except they reconcile themself unto it, & come in favour with it/ conforming themselves in all points thereunto. ¶ I believe that in this communion, or christente all the prayers/ and good works of this congregation do necessarily help me, weigh on my side and comfort me in all times of life and death. ¶ I believe that in this congregation and comen wealth (and in none other place) is forgiveness of sins. And that without this, all great & good works/ how many soever there be of them do nothing profit to forgiveness of sin. And contrariwise in this congregation/ the multitude/ greatness, and often commytting of sins/ do no thing hurt/ neither let the forgiveness of sin. But that this forgiveness doth cotynue wheresoever and how long/ this excellent church doth endure. To whom also Christ giveth his keys/ & saith Mat. 18. What so ever ye lose upon Earth/ it shall be loosed in Heaven. Likewise Math. 16. he saith to Peter alone. In the name & stead of this only church/ what so ever thou lose upon Earth it shall be loosed in heaven. ¶ I believe that there shall be a rising of them that are dead/ in the which rising the holy ghost shall stir up all flesh, that is all men concerning the body and flesh good and evil, so that the very flesh which was dead buried and consumed or by other ways destroyed shall return, and live again. ¶ I believe that after this resurrection/ I myself and all true Christian people shall have everlasting life of god the Father, in the kingdom of his welbelove son/ not for by, nor through the works of rightwiseness that we have down (for all passions and martyrdoms that may be suffered in this world are not countrevaylable to the glory/ to come which shall be showed in us) but by the grace and mercy of God, by the redemption which is in Christ jesus (that is to say) by his precious death and most painful passion, for truly the guerdon reward/ & stipend of sin wherewith we all are manifold ways polluted, by spotted and defiled is death/ yea & that everlasting, but by the grace of god it is, that we repenting of our sins, and belyuyn●e steadfastly ●is promes●es, shall have everlasting life in jesus Christ our lord. ¶ Amen, that signifieth, that in good earnest, & without doubt all these things be true. The prayer of the lord called the pater noster. OUr father which art in heaven, hallowed be thy name. Let thy kingdom come. Thy will be fulfilled as well in earth as it is in heaven. give us this that our daily bread. And forgive us our trespasses even as we forgive them which trespass against us. And lead us not in to temptation. But deliver us from evil. So be it. A goodly interpretation or declaration of the pater noster. OUr Father which art in heavens/ look mercifully upon us thy wretched children hear in earth, & give us thy grace, that both thy holy name among us, and also throughout the hole world, may be sanctified and praised through the true & pure preaching of the word of god/ and also that sinful manner of living and all wicked and erroneous doctrines may cease, for by these things thy name is dishonoured and blasphemed. 'Cause that thy kingdom may come, and be increased, that all sinners, and all those which being blinded thorough ignorance leave in the kingdom of satan: may come to the knowledge of faith in jesus Christ, that by such mean thy church may increase and wax more and more full of people. cause also that the holy ghost do confirm and establesshe us, that we may obey thy will and pleasure, and sustain & bear the cross, as well in life as in death, as well in prosperity as in adversity, that we may mortify our own will, and offer it to god as a sacrifice. give to us our daily breed. Take from us covetuosnes & rare for the belie, that we may look for all good things from thee, & that we may receive them of the. forgive us our trespasses as we do forgive them that trespass against us/ that our heart may be quiet, and careless and our conscience not feared with the sight of our sins. lead us not in to temptation. But help us by thy spirit in mortyfienge/ and subduing, or raming of our flesh, that we may learn to despise the world with all the desires; studies, and exercises, belonging unto it, and that we may vanqueshe/ and overcome the crafty guiles of sathan. Finally deliver us, o almighty father from all evil, aswell temporal, or transitory/ as everlasting/ as well of body as of soul/ who so ever coveteth & desyrith these things unfeignedly/ and heartily: let them say. Amen. ¶ And let them believe without any doubt, that god hath granted all these things/ and that their prayer is hard all ready/ according to the promise of Christ when he said/ what so ever things ye ask and desire by prayer/ believe that ye do receive it, and ye shall have it. ¶ The prayer of the lord, called the Pater noster, where in are contained vij petitions. ¶ The preface and introduction to ask these vij petitions is contained in these words. Our father which art in heaven. ¶ The understanding of the words. almighty God/ sith thou of thine infinite benevolence and mercy hast not only admitted us/ but also taught, yea and commanded by thy only and dear son jesus Christ that we (trusting in his merits and protection, he being our intercessor) should believe that thou were a loving father unto us. And that we should also call the father, though worthily and by great right thou myghtyste have been an angry and grievous judge against us sinners which so oft, and abominable have done against thy godly/ and most holy will/ and have given the occasion of displeasure against us. give us we beseech thee, by the same benevolence & mercy that we may have in our hearts sure trust (without fear) of thy fatherly love. And make us feel this acceptable smell & sweetness/ which the most sure & chyldly trust doth get unto us/ that we may with glad mind call the father/ knowledge thee/ love thee/ and cry on the in all jeopardies. Keep us (we humbly beseech thee) that we may continue thy loving children, and not deserve to have the most meekest Father our terrible judge nor suffer us not to be thine enemies, which ought to be thy children and heirs. Thou wilt also, not only simply/ be called a father/ but that we with a comen voice should call the our Father. And so with a special prayer of unity, pray for every man/ wherefore give unto us an agreeing & brotherly love, so that we may perceive every one of us, that we are truly brothers & sisters, and may pray to the as to our comen & merciful father, every one for other, even as kind children entreat their father one for another. Grant ●hat none of us seek that which is his own/ or else forget other, in thy light: but that (avoiding all hate, envy, and dissension, as it becometh the true children of god) we may love together with due favour so that we may say with a faithful heart not my father but our father. Sith truly thou art no bodily nor earthily father, whom we may see in earth, but art in Heaven our spiritual father which dieth not, neither art changeable, or inconstant, or such which art not able to help thyself as is in an earthly & bodily father (whereby it is evident vn●o us how moche thou art a better father, which teachest this temporal fatherhodes country friends/ richesse, flesh, and blood/ to be despised for the. Grant us to dear father that we may be thy heavenly children. Teach us to regard, none other thing than our soul health and the everlasting heritage, so tha● this temporal country/ and worldly heritage (which entangleth and cumbereth us, labouring to make us earthly/ and like unto itself) deceive us not, so that we may say truly and with a faithful heart. O our heavenly Father, give us thy grace that we may be thy heavenly children. ¶ The first petition. Thy name be hallowed. ¶ O god almighty, our most dear heavenly father, thy godly name, even now in this time in this vale of misery (alas for shame) so many ways is dishonoured & miserably blasphemed, applied to many things wherein standeth not thy honour and glory: ye and many abuse it, to their great confusion, which thing is so comen and often used, that this filthy life may well be called a slander & dishonesting of thy most glorious name. Therefore endue us with thy godly grace, that we may avoid such things as are against the honour & praise of thy most holy name. Make thou all witchcrafts/ and false charms s●ortly to decay. cause all coniurynges by the which Satan or other creatures are enchanted to cease by thy blessed name. Make that all false faith/ by that which either we mistrust thee, or put more confidence in other than is needful, may quickly be destroyed. Made that all heresies and false doctrine which pretend a colour of thy name/ may suddenly vanish away. Make that all hyprocrysy or feigning of truth righteousness, or holiness deceive no man. Make that noman swear by thy name/ lie or deceive. Keep us from all false hope/ which under colour of thy blessed name offereth i● s●l●e unto us. Keep us from spiritual pride/ from the vain honour of worldly gory & name. Grant us that in all parels and hur●e we may call upon this thy holy name. Grant that in the straightness o● conscience and jeopardy of death we never forget thy blessed name. Grant that in our good words and works we may only praise and magnify thee, so that we neither seek nor calenge to ourself any name or honour but to the only/ whose alone are all things. Keep us from the most damnable sin of unkindness. Grant that by our life/ & good works all other may be moved to good, and that they honour and praise not us, but thy name. Grant that by our evil works and sins noman may take occasion to slander thy name, or diminish thy praise keep us that we desire nothing either transitory, or everlasting which should not return to the honour, & praise of thy name. And if we ask any such, here thou not our foolishness. Make that our life be such that we may truly be found thy children/ so that this thy name father be not called in vain or falsely in us. ¶ To this part of prayer spiritually appertain all psalms & prayers with which we praise/ worship, sing, give thanks to god, & final all the praise of god. ¶ The second petition. Let thy kingdom come. ¶ This wretched life is the kingdom of all sins, and mischief whose lord is the wicked spirit, chief author and ground of all malice and sin/ but thy kingdom is the kingdom of all grace/ and virtue/ whose Lord is thy best beloved Son jesus christ/ the head and beginning of all grace & virtue wherefore help us most dire Father/ and take us again in to thy favour. give us before all things true & constant faith in christ/ hope (without fear) in thy mercy/ against all infirmities of our weak conscience and pure love towards thee, and all men. Keep us from in fidelity/ desperation and malice/ which at the last might be the cause of our destruction. Make us to avoid the foul desire of lechery. give us love to virginyte/ and to all cleanness. deliver us from dyssentions/ batelles'/ discord/ and strife. Make the virtues of thy kingdom to come & reign within us. give us peace/ concord/ and tranquillity/ so that wrath/ or any other bitterness have not his kingdom in us/ but rather (through thy grace) the simple sweetness & brotherly behaviour/ all kind of friendship, good manner, gentleness and kindness. Grant us that the inordynate anguish/ and heaviness of mind have no place in us. But make that rejoicing and pleasure in thy grace and mercy rule & have dominion. And to be short, that all sin may be alienate from us, and that we (replenished with thy grace, virtue and good works) may be made thy kingdom, that all our heart, mind, and wits, with all our strength inward & outward may suffer themself to be ruled by thee, to serve thee, thy commandments & thy will, not themself, or the flesh the world or the devil. Make that this thy kingdom once in us begun may be increased/ go forward daily and grow. least the subtile malice, or slewth that we have/ to goodness oppress us lest we look back again and fall in to ●ynne. give us a stable purpose & strength not only to begin this good life, but rather to proceed ●oldly in it and ●o perform it, as 〈◊〉 say●e. lighten mine lies le●●te I sleep, or be weary in the good life ones begun, and so mine enemy ●o bring me again in to his power. Grant/ that we may so continue. And that thy kingdom which shall come/ may fynyshe & perform this kingdom which ●s begun by the. deliver us from this perilous and sinful life when it shall please the. Make us desire the other life to come/ and to despise this present life. give us grace not to fear death, but rather to desire it. Put from us the love and desire or this life that so thy kingdom may fully be perfect in us. Of this petition are all psalms verses/ and prayers/ in the which grace and virtue is desired of god. ¶ The third petition. Thy will be fulfilled in Earth as it is in Heaven. ¶ If our will be compared with thine/ it can never be good, but is ever evil. Thy will is ever best specially and much to be loved & desired: wherefore have compassion upon us most dear father/ & suffer nothing to be as our naughty wills would have it. give us/ and teach us/ true & stable patience/ when our will is let and broke. Grant us that when any man speaketh/ holdeth his peace/ doth/ or leaveth undone/ any thing contrary to our will/ that therefore we be not wroth or angry/ neither curse/ compleyn, cry/ or murmur/ neither judge/ nor condemn/ ye that we defend not ourself. Grant that we may meekly give place to our adversaries/ and them which let our will/ and so to disanul our will/ that we may praise/ say well/ and do to them/ as to those which do perform thy godly and best will against ours. Endow us with thy grace/ that we may gladly suffer all diseases/ poverty/ dipysynge/ persecutions/ cross/ and adversities: knowledging that it is thy will to crucify our will. give us grace that we may suffer injury and that gladly. Keep us from avengement. Make us that we acquit not evil for evil/ neither to avoid violence/ by violence. But rather that we delight in thy will (which bringeth us all these thyges) praise thee/ and give the thanks. Make us that we impute it not to the devil or evil men/ when any adversity chanceth: but that we attribute all unto thy godly will/ which ordaineth all such things/ that our will may be let/ and that blessedness may increase in thy kingdom. give us grace that we may be glad/ and merry to die/ and that for thy will we may take our death gladly/ so that by fear or infirmity we be not made disobedient unto the. Make that all our membres/ eyes/ tongue/ heart/ hands/ & feet/ be not suffered to follow their desires/ neither that we be at any time subdued under them/ but that we (even as taken and imprisoned) may be broken in thy will and pleasure. Keep us from all evil/ mischievous/ obstinate/ hard stiff/ ungentle/ and resysting will. give due obedience/ perfect and free mind/ in all spyryatuall things/ worldly/ everlasting and transitory. Keep us from the most horrible sin of grudging slander/ accursing and foolish judgement/ that we condemn no man or turn any thing to rebuke. Put from us that abominable evil/ & most grievous stroke of such tongues/ & teach us that if we see or hear of other any thing worthy of rebuke/ and which displeaseth us/ that we hold our peace & hide it complaynyg to the only/ putting and committing it unto thy will/ so that with all our mind we forgive them that offend us for whom also we be sorry. Teach us to understand that no man may hurt us/ except he do himself much more hurt● in thy sight/ so that we may be moved with mercy towardis him/ rather than we should be provoked to wrath/ rather weeping for his blindness. then to think of advengement. give us grace that we rejoice not in their troubles, which have resisted our will or hurt us, or in what poverty so ever their life displeaseth us/ & also that we be not sorry when they prosper & have welfare. Of this petytion are all psalms, verses, & prayers, teaching us to pray for our enemies/ and against our sins. ¶ The fourth petition. give us this day our daily bread. ¶ The bread is our lord jesus christ which nourisheth and comforteth the soul. Therefore: O heavenly father, give us this grace/ that the life of Chryst/ words/ works, & passions/ may be preached/ known accepted and allowed, both of us/ and of all the world. give us grace that we may have his words, works and all his life for an effectual example and spectacle of all virtues. give us grace that in our passions and aduersy●yes/ we may comfort ourself by his passion and cross. give us grace that we may with a stable faith overcome our death by his death/ and follow without fear this noble capeteyn into another life. give this grace that all they that preach may profitably, & godly preach thy word, and jesus Christ through all the world & that all which have herd thy word preached, may learn Christ, & so may be purified and go forth in a better life. Grant this also merciful Father, that all strange doctrines/ in the which Christ is not learned, may be thrust out of thy church/ have mercy on all bishops priests, and on all rulers & governors/ and generally upon all officers high and low that they may be lightened with thy grace, to teach and rule well, both in word and also example of life. Keep all that are weak in the faith. Lest they be offended by the evil example of heads and rulers. Keep us from heresies and doctrines of division/ that we may be agreeing in one mind, sith we use our daily bread, that is one daily doctrine, and word of Christ. Teach us by thy grace, to think & have in mind, truly (& as we ought to do) the passion of Christ/ & to join it happily with our life, so that we may come unto & attain some thing/ though it be but the shadow of it. Finally give us our daily bread/ that christ in us and we in Christ may dwell perpetually: and may worthily bear this nam●●●the of Christ we are called Christ.. Of this petition are all kind of prayers & psalms/ with the which we pray for our officers, against false teachers for the jews for heretics, and all other that are out of the right weigh. And also with the which we pray for them that lack comfort. ¶ The fift petition. forgive us our trespasses even as we forgive them that trespass against us. ¶ This prayer hath a certain condition & sign annexed with him, which is that first we forgive our trespasses. This don, than we may pray that god forgive us our trespasses, before also in the third petition we prayed that the will of god might be fulfilled, which willeth that we suffer all things patiently, not acquitting evil for evil neither seeking avengement, but that we do good for evil, by th'example of our Father in Heaven, which maketh his son shine upon good & evil, and sendeth his rain upon kind and unkind. ¶ This is now our prayer. O Father comfort our conscience, both now, and in the day of death, which conscience now is abashed seeing his sin and iniquity, & then also shallbe abashed/ remembering thine hard, and straight judgement. give thy peace into our hearts that we (rejoicing) may look for thy judgement. enter not into judgement against us with thy straight law/ for in it shall no man be found innocent and righteous. Teach us dear father not to stick/ stay/ or ground ourselves in our good works or deservings/ but to give & submit ourself plainly and faithfully to thine infinite and incomparable mercy. Again, make that we despair not for this our guilty and sinful life, but that we may judge that thy mercy is more mighty/ and stronger than our life/ how soever we have ordered it. Help and comfort all men's conscience/ which in the point of death/ or in any other such temptation are vexed with desperation. forgive them and us our debts/ comfort them/ refresh them/ & be reconciled unto them. give us thy goodness for our malice as thou commandest that we should do. Cast down the horrible fiend slanderer/ accuser/ and increaser/ of our sins now and in the point of death/ and to be short in all straightness of conscience. give us grace to be ware & to avoid that by our diffamation men's sins appear not the more grievous. judge us not after the accusation from the enticements of the devil/ that we consent not to pride/ which would cause us to set much by ourself (& despise other) for richesse/ kin/ power/ science/ learning, beauty or any other gifts or goodness. Keep us that we fall not in to the sin of hate and envy/ what occasion so ever be given to us. Keep us that we doubt not in thy faith/ neither fall in desperation/ now/ nor in the point of death. Put thy helping hand our best heavenly father to them that fight and labour against this hard and manifold temptation. comfort them that now do stand/ and life them up that are fallen & be overcome. Finally fulfil us all with thy grace/ that in this miserable and perilus life (which is compassed with so many continual enemies that never cease) we may fight bodily with stable and noble faith/ and obtain the everlasting crown. ¶ The seventh petition. But deliver us from evil. This petytion prayeth for all the evils of pains and punishments as doth the church in the Litany. O father 〈…〉 thy 〈…〉 punishments of 〈…〉 death. 〈…〉 water and 〈…〉 and hail/ 〈…〉 ●arthe, keeps us 〈…〉 keep us 〈…〉 the 〈…〉 〈…〉 and such 〈…〉 keep us from all evil and 〈…〉 in all 〈…〉 glory of thy name, 〈…〉 and fulfilling of thy 〈…〉 〈…〉 good Lord that all these 〈…〉 be obtained of us without 〈◊〉. Neither su●fere that we my 〈…〉 but that in all these things 〈…〉/ yea be herd all ready. And let 〈…〉 things be sure and with out 〈…〉 so may we with glad heart 〈…〉 that is to say/ stable 〈…〉. EI●● 〈…〉 〈…〉 〈…〉 table 〈…〉 one, 〈…〉 obtaineth 〈…〉 desired by it. 〈…〉 have the 〈…〉 we doubted 〈…〉 And we 〈…〉 promise of 〈…〉 mind that 〈…〉 we may 〈…〉 remembrance 〈…〉 pass/ that 〈…〉 〈…〉 〈…〉 trust and 〈…〉 For except the 〈…〉 god, to pray. 〈…〉 that he would here our 〈…〉 all the creatures that are 〈…〉 any thing, 〈…〉 their prayers. And 〈…〉 perceivest, that it is not to 〈…〉 come of the goodness of our prayers, o● 〈◊〉 be ascribed to our own worthiness/ if we do obtain any thing of god/ but it is to be ascribed to the infinite goodness of god/ which hath long before prevented our petitions and prayers, with his promise and commandment/ whereby he doth excite and stir us to pray that at the least wise by the reason hereof/ we may learn that he is far more careful for us, and more ready to give or grant/ than we be either to receive or else to ask. And for as much as he doth offer more benefits & good things unto us/ than we ourselves durst have been bold to wish or desire/ that liberality & bounteousness of god ought to inflame and to encourage us for to pray boldly without any mistrust or doubtefullnes. ¶ Secondarily/ this thing also (as I have said) is requisite to a true orison or prayer that we do not doubt any thing of the promise of god which is both true and faithful. For this cause principally he promised, that he shall here our prayer, & gave us commandment to pray/ that we should be assured & believe steadfastly, that he will certainly hear us and grant our petition, as he sayeth in the xxi chapiter of Mathewe, where it is red in this wise, I say unto you, what so ever things you do ask or desire, when you do pray/ believe that you shall receive them, and they shall be granted unto you. And in the xi of Luke ask and it shall be given to you/ seek and you shall find/ knock and it shall be opened to you, for every man the asketh receiveth/ and who so ever seeketh findeth, and to him that knocketh/ it shall be opened, who is he among you being a father, of whom if his son shall desire bread will give him a stone? Or if he desire fish, will give him a serpent/ in the stead of a fy●s●e? Or if he shall ask an egg, will reach to him ascorpion? if you then when ye are evil can give good gifts to your sons, how moche more shall your heavenly father give the holy ghost to them that desire him? By these & by like promises and precepts, our mind is to be confirmed and strenghthed that we may pray boldly and with confidence, being assured and out of doubt that we shall receive & obtain all things which we do ask or desire. ¶ Thirdly if men undiscretely doubt of god, when they pray, whether that thing shall come to pass, which they desire or not, they do commit two offences or sins. first, because through their default it chanceth & cometh to pass that their prayer is of no strength, and is cause that they labour in wain, for so also saint james sayeth. if any man asketh any thing of god let him ask with good trust, & with out any doubtfulness, for he that doubteh/ is like to the wave of the see, which is driven with the winds, and carried with violence. And let not that man think that he shall receive any thing of god, which words of saint james do plainly declare that all they which in thyr prayers doubt to be hard. shall obtain nothing of god/ because their hearts are not assured, and quiet or at rest. But faith keepeth the heart in quietness and rest, that it may receive & take the gifts of god. The second thing wherein they do offend and sin, who so ever prayeth without faith and trust is this, because they do not give credence to god, which is faithful & true of promise but distrusteth him, as if he were a liar. or a trifling light man, & as though god either cold not or else would not perform his promises. And such persons taken away from almighty god his honour and name, for that they do not believe, that he is faithful and true, and this is so great a sin that it maketh of a Christian man an infidel, and not only by this sin god is denied, but also is foregone & lost, neither is there any hope of health and salvation, so long as we shall continue in this sin. And if it do happen or chance, otherwhiles, that they do obtain any thing which do pray thus without confidence and trust, that gift is given to them of god being displeased and angry with them to the hurt and undoing both of their body and soul, that at the least wise some honour may be had/ or given to the holy words, which are spoken and pronounced of men being full of sin, infidelity, & contempt or despising of God. ¶ Fourthly/ neither they also are of right opinion: which suppose or ween that theirselves may not obtain any thing by prayer, but if they come worthily to pray/ for this is not to be considered whether thou be worthy or unworthy, which dost pray/ for if we should not pray before such time that we should think ourself worthy/ apt or meet, then could we never pray & for (as we have taught here tofore) our prayer is not grounded, neither trusteth upon the worthiness, which we do bring with us: but upon the steadfast & sure truth of gods promise/ and verily if prayer do trust either in itself or else in any other thing save only in gods promise it is vain and without fruit, even though it seem to proceed of a devout affection of the heart and mind/ and also though the eyes in weeping shed forth tears or drops not of water but of blood. But therefore we do pray be cause we can not pray worthily, and therefore we be judged worthy to pray, and to be hard because we do feel and perceive our own unworthiness, & are bold only upon the trust of the bountiful goodness, and also the faithfulness of god, how much so ever unworthy thou feelest and judgest thyself to be, either to ask & desire, or else to receive any thing of god, yet consider thou this thing only that thou must honour his name, because he is true, and that thine infidelity & unbelieve do not repute and reckon his faithful promises/ for a lie or leasing, for thine own untworthynes doth nothing hinder or let the. Likewise as it doth nothing promote or further thee/ if thou be worthy, but only incredulity and lack of faith condemneth thee, & faith maketh the worthy & also saveth thee, hereof therefore thou shalt dilgiently take heed and beware that thou never think, or judge thyself worthy, either to make petition or prayer, or else to receive & obtain that which thou desirest, except only then when thou thinkest that thou mayst safely/ and surely be bold to trust, to the assured & true promises of thy merciful god, of whose mercy thou oughtest to be so much the more certain & assured for that, likewise as he hath made this promise to that being unworthy and nothing deserving it, that he will deny nothing unto that: even so also be thou never so much unworthy, yet will he here th●, and grant the thy petition for to fulfil his promise, which he hath made unto the. So than nothing at all is left, which may be ascribed to our merits or worthiness/ but all together is of right to be ascribed, pertly to the truth of god, whereby he performeth his promise, and partly to the mercy of god out of which (as of a fountain) all that promises sprang forth/ that the sentence may be verified which is in. the xxv psalm/ all the ways of the lord, is mercy, and truth, for his mercy we do see and behold: in these promises making/ and his truth we do see then when the said promises are kept and performed and in the lxxxv. psalm. Mercy and truth hath met together/ that is to say, cometh together, and are seen joined the one with that other, in every work or gift of god. ¶ fifthly that faith or belfe, whereby 〈◊〉 do give credence to the promises of god, is so to be tempered and ordered, that we do not set or appoint to god any term, time place, or form, and manner. But let us leave all those things to his will, his wisdom, and almighty power, being assured and out of doubt, that those things shall come to pass and be done, which we do ask and desire, all be it that neither the place, neither the time, neither yet the way/ and manner by which it may be done, doth appear unto us, for this is sure & undoubted, that the wisdom of god knoweth and foreseeth these things far better than we Therefore if thou give credence to god, and dost refer and put all things to his will and pleasure those things shall undoubtedly be done and brought to pass, which thou desirest, at the least wise by miracles, if there be none other way whereby they may be done, whereof we have an ensample in the people of israhel, which when they had given credence to god, and put their trust in him, that he would deliver them from their enemy, & yet not withstanding there appeared no manner way whereby it might be done and brought to pass suddenly the red see opened itself, and gave them way/ whereby they might and did pass through. And it did overwhelm/ and drown their enemies every mother's son. In like manner Judith the holy woman, when she had understanding and knowledge that the Citizens of Bethulia had taken this counsel, and purpose, that they would yield up the city to their enemies, except god would help them with in .v. days, she rebuked them very sore and said/ what manner of men be you which do tempt the lord in this wise. This is not the speech, which may provoke mercy, but rather which may provoke, & stir up wrath and kindle ire, have you set the time of the lords mercy, and have you appointed him a day for your will and pleasure? therefore god by a marvelous way & manner delivered her so that she did cut of Olophernus head, and so drove back the host or army from the city as it is red in the xviij chapiter of judith. So likewise Paul sayeth in the third chapiter to the Ephesians. That this is the manner & custom of god to do all things far after another manner, and much better than we can either desire, or else understand & perceive. Thus then let us think and judge that we ourselves are far more vile and unworthy/ then that we may appoint or prescribe to god in our prayer, either the time, or the place, or the form and manner or any other circumstance. But let us leave all things to his godly will and pleasure. And let us believe firmly and steadfastly/ that it shall undoubtedly come to pass that he shall hear us, and grant us our petition and desire. ¶ The passion of our saviour christ. OUr saviour christ, at his last souper with his disciples upon the thursday before he suffered, spoke a very long & sweet sermon unto them, no less fruitful than full of godly affects? so that no tongue is able to express the goodness and the affects of it spoken so little before his death: which heavenly words, only saint Iohn did write showing that he did not sleep and lay his head upon his master Christ'S breast in vain. This sermon beginneth at the xiiij chapter of Iohn & continueth unto the xviij chapter. where begyn●e●● the history of his passion, which here 〈◊〉 orderly as he suffered, every 〈◊〉, name, set unto their own sayings. ¶ The first part of the passion of our saviour christ containing the communication of christ with his dsicyples now going forth to the Mount Olyuete. WHen jesus had made an end of his sermon, he went forth with his disciplꝭ over a broke called Cedron. Iohn into the mount Olyuete, unto the which place he was wont oft before to go to pray, but now (his passion drawing nigh) he went to pray more fervently & more effectuously & that in the night. Matthew/ Mark/ Luke. And as he was going, for that his disciples had herd their master oft before saying that he should depart from them, they began to dispute among themself, which of them should be highest to succeed their master in like authority, for as yet they knew not to what office they were called. And when their ambition begun to break forth in to such manner of contencyouse reasoning, their master Christ (as he did sometimes before) commanded them to silence saying. The heathen kings bear a rule and play the lords among themselves, and such as so rule are called great men of authority and power/ but ye shall not be so, for he that is greatest among you, shall be as the lowest, and he that is chief shall be as a servant, for whether is he greater that sitteth down to be served, or he that serveth him? is not he that sitteth? I myself am here among you as one that ministereth, ye are they which have abiden by me in my temptations. And I lay out for you the same kingdom which my father laid out for me, that ye should eat & drink at my table in my kingdom, & sit in iugdment iugding the twelve tribes of Israel (for ye are those children of whom it is prophesied in the xlv psalm/ to come in the stead of the fathers, to teach the people, whom they shall take as princes in all the Earth) but not with standing I have thus promoted you to such an high dignity of the which I have so oft spoken unto you, yet this same night shall ye all be sore offended, and hurt by me/ of the which hurt I have so oft warned you before/ for verily ye shall i'll away from me as though ye had never seen any touch or token of God in me/ but thus pleaseth it my father to handle you/ thus shall ye have experience how little power ye have to goodness, except ye have it of me/ also it behoveth me to suffer such affliction of all manner of men, even of me friends and famylyare which have appointed myself to be offered in sacrifice unto my father, for the health of as many as shall be saved. This is the same thing that the prophet zachary prophesied on me saying. The heard man shall be smitten, and the sheep asktered abroad/ but yet for this your fall, see that ye shrink not away nor despair/ for I will life you up again. And when I shall be up risen, I shall gather you again together in Galilee, and I shall go before you as it becometh the heard man to go before his sheep/ offering myself again unto you as a guide/ a leader/ & defender. Math. Mark/ Luke. ¶ But in the mean time satan our adversary shall try you sore, and exercise your faith, he shall tempt you strongly/ but Simon Simon take heed/ for verily Satan hath desired you to sift you/ as one should sift wheat. But I myself have prayede for you all, as ye well know, but especially for the Simon, which shalt fall more perelously and more grievously than other lest thy faith fail, which thou once confessested for all thy fellows, wherefore thou tonuerted/ and brought again in to the right way, comfort & stablish thy brethren considering thine own fall. Unto which things Peter answered/ I am ready said he (master) to go in to prison with the ye to go in to death with the. Luke. wherefore if all other being hurt by the reason of thy peril, fail thee, yet shall I abide still by thee (here he felt how earnestly he should have loved his master) but he knew it not to be the gift of the father, so to love him & not to come of flesh and blood/ which thing his master onhis testified unto him after his solemn & heavenly confession) & upon this, his master said especially unto him that he should deny him thrice/ saying, Peter, verily I say unto thee: this same night/ even thou shalt deny me thrice/ before the kocke shall have crowen twice, and Peter then trusting over moche to himself, spoke with a bolder affirmation saying, if I should die with thee/ yet shall I not deny thee, which thing also said the other. Math. Mar. Luke. For as yet they were without any peril. ¶ Wherefore their master not with standing he had told them this things so oft before yet he made mention thereof now agoyne/ saying, when I sent you without walet▪ scrip, & shoes, wanted ye any thynege? they answered: we wanted nothing at all/ than said he, now shall it be otherwhyse with you, for now not I myself shallbe sure, which then ministered unto you all things, and put you out of peril for ye shall see the ungodly so furiously take on with me, that then a sword shall seem unto you so necessary that if any of you hath walet and scrip/ he shall think it more expedient to cast them away as unfeare for our cause & rather to by him a sword/ there is verily such a violente storm now at hand, that ye shall think it needful not only to change, purse, and money/ scrip and living therein for a sword, but cote also, ye and that your neithermoste coats, which ye can not well want, for verily these things which are written of me, must be fulfilled at the last. This is it written/ Isaiah the liij chapter. I shall be reputed among the wicked & shall be harried and tugged to death like an adversary to god. But at last this business for the which the father hath appointed me to die in so poor a careful and shameful state shall have an end: but his disciples (as yet nothing mistrusting their own strengths, suposing to have avoided the peril by sword) spoke both loud and boldly. Sir/ lo: here are two swords, think ye not these two be sufficient for this seyrme? ye (said their master scorning them, they are enough thinking it no need to bring them in to any farther danger, whom he knew to fight with their feet, rather than with sword (for if their enemies had espied them armed with any weapon to resist, they would have been more fierce upon them) also the time was come, that he would give himself willingly to die, not withstanding yet Peter kept one of the swords for the glory of god, but unwares. Luke. ¶ The second part containing the prayer of Christ in the garden. AS he was thus coming with his disciples, they came to a village called gethsemane. Matthew/ Mark where was a garden in to wiche Christ entered with his disciples. Iohn. and (some of his disciples commanded to sit down at a certain place whiles he went in a little farther to pray) he took up with him Peter & the two sons of zebedei/ whom also he had before admitted to other secrets and had promised them in the hill to see his glory. ¶ Before thes three men, began he now to be in a grievous anguish & great heavens of mind, saying full heavy is my mind even in to death (so would he show himself to be very man, and to be like us his brethren in all points as concerning temptations) he would verily cast out a great and grievous multitude of sins from his chosen, wherefore it behoved him to be so grievously tormented not only in body but in mind, for what is the tormenthing of the body, if the mind feal it not? when he was in this painful affliction of mind, so that he was nigh dead (for he was heavy even into death) he fled unto his father, as it was his manner, and is the manner also of all saints, whom because he would call in to his help more earnestly and with more free spirit at his pleasure, he went forth a little farther from these three disciples (although he loved them dearly) he went from them as ye would say a stones cast, & there he fell down flat upon th'earth and prayed, saying/ Father if it be possible, bear over this passion from me, nevertheless not my will, but thine be done (for he made rather his complayte here be fore his father, then desired his passion to be turned from him) for he came in to this honour well willing/ but with how heavy and trembling mind (for that his death was now at hand) no man may express/ here he showed his father his fervent desire to death and how presently his nature felt it, wherefore it was showed him thus to be his father's pleasure, and so was he well comforted. ¶ When he had thus prayed, that is to say when he had thus poured forth the fervent desires of his heart (thus wounded with horror and fear even into death) into his father's bosom, & that doubtless with many a deep sigh, with sore sobbing & fervent thoughts, and thus, he steadfastly considering his father's will on this manner to require of him the health of the world he took courage and heart unto himself & turned to his disciples, like as that man whose mind is grievously vexed and troubled can not abide long in one place. And when he came he found them all a sleep where (because Peter had answered him more boldly than other) he challenged him first, by name saying Simon, not one hour mayst thou not watch with me? where is now I pray thee, that bold spryted heart of thine, that was so ready to go with me even in to death? Awake, awake, & fall to prayer lest ye fall in to that grievous temptation, which hangeth now over your headis, as your spirits were then all to bold, so is you flesh now all to weak to endure long, ye should have rather prayed then slept, if ye had been wise. But so it behoved them to be taught by their own folly/ not only how feeble is their flesh/ but also how unable it is all to guider to any goodness/ and that all strength cometh of god/ not withstanding at this time took they full little head to their masters rebuke & challenge. Then turned he again to prayer when he see that in his most dear chosen and trusty there was no comfort which thing verily much more increased his heavens, for so it behoved him to suffer affliction on every side. ¶ He prayed again the same prayer that he did before, that is to say, he laid the trouble of his mind in the will of his Father desiring his consolation, and from thence again he went unto his disciples whom he found, likewise a sleep as before, for they could not hold up their eyes neither they thus blamed might answer their master any thing at all. Thus again received he affliction and heaviness of them, of whom he should have had consolation and comfort. The third time likewise he gave himself to prayer/ and prayed somewhat longer, for he was all to tormented and in such an agony that his sweat ran done with bloody drops in to the earth. And thus when his agony and heaviness of mind were greater than he might any longer suffer/ there appeared an angel unto him & comforted him setting doubtless before his mind effectuously that marvelous rich saving health which he should perform and finish by his passion/ and also the glory of his father which thereof should be greatly set forth & spread a broad: so that this consolation received, he rose up and returned him unto his disciples. And when they were yet a sleep he said unto them after a scornful manner thus: sleep now and take your rest, as who should say, is there such tranquillity & peace toward us that ye may sleep so surely without fear? Oh how insensible are ye and like stones nothing feeling or perceiving all these things which I told you before as concerning this stormy tempest even now at hand? Arise, Arise, once, for ye have slept enough, behold the hour draweth nigh of the which I told you. Now the son of man shall be betrayed and betaken in to the hands of sinners. Arise and let us go meet them, he is very nigh that betrayeth me, Matthew. Mark. ¶ This third part containeth his taking, and what betide in his taking. IUdas verily knew this place of prayer and how often times christ with his disciples went thither to pray, wherefore he got him a company with the servants of the bishops/ scribes/ pharisais and priests and they came thither with lanterns, fyerbrandes, and weapons. Iohn And he being among them (Christ yet coming on with his disciples) gave them whom he brought with him this token/ that whom he should kiss that man to be Christ and warned them, that as soon as they had taken him/ they should lead him wisely & carely/ fearing least (as he seen him do sometimes before) he should slip away from them by his godly power/ & he himself, should not have satisfied his promise, & so to have lost his money (here may ye see how deep falleth the blind ungodliness how bold she is to do that thing which she knoweth not to lie ●her power when he was now come (for he went foremost in the company) anon he stepped forth unto his master saying/ hail master, and kissed him/ to whom Christ said/ friend for what entedt camest thou? Oh judas, betrayest thou the son of man with a kiss? Matthew/ Mark/ Luke. Then jesus knowing all things that were to come upon him/ and now the hour to be come to suffer them/ went forth to meet these men which came to take him saying to them/ whom seek ye? they answered/ jesus of Nazareth, & he said, I am, which word when they heard/ anon both judas the betrayer then standing by with all his company were borne backward & fell down to the ground, by the which thing the godhead of Christ was sufficiently declared to judas/ to his company/ to the ministers of the jews/ and to his disciples/ if their hearts could have perceived the thing which they both felt and saw (this bright lightening of his godhead cast forth amongs them, by which he declared right clearly himself to put his life willingly in their hands) and that no man might have taken it from him against his will. Then he asked them again whom they sought and to them saying we seek jesus of Nazareth he answered again likewise, saying I told you that I am/ wherefore if ye seek me/ let these my Disciples go their ways/ which thing he obtained of his enemies/ but more thorough his power then by their good wyllꝭ. And thus he veryfyed his sayings which he before to his father said/ I have not lost one of them whom thou gavest me, for he would keep them bodily also/ johan. Than they that were come thither with their master, considering what was like to fall/ said to him, master, shall we smite them with the sword? for that, that their master had said before as concerning the sword to be necessary that all their money, their meat, ye their very coats ought to be changed for swords, sygnyfyeng the great power and violent hands of their enemies to come? they like, as yet, carnal men, gathered of these his sayings that they might slay or use the sword wherefore even then said they, master, lo here are two swerdis/ but their master neither would ne mente ●ny such defence, not withstanding yet here at this time, before he could answer and show them his mind as touching this coresing of swords for their other necessaries. Simon Peter, which pretended to love his master more fervently than other/ having than one of these two swords, had drawn it and smote of the right ear of one called Malchus the bishops servant. And anon their master said/ hold your handis, and thou Peter, put up thy sword/ knowest not the proverb taken of the law/ that who so ever useth the sword without the commandment of god must perish by the sword? if I lusted not to offer myself willingly unto my passion/ doubtest thou to be in my power to obtain of my father for my help twelve legions of angels? wilt not thou that I drink this cup which my father hath filled and mingled for me, to suffer those things which he had decreed to be sufferde of me? how should else the scripture be fulfilled prophesyenge of me to suffer these things. Matthew/ Mark/ Luke/ Iohn. And anon he took the ear of this maimed man and restored it to him/ declaring again plainly by this mighty miracle his godhead/ & also giving an excellent example to do good even to our enemies/ Luke. Then turned he himself to the company of his adversaries (among whom was there the overmost of the priests as the rulers & the chief heads of the temple with many other priests) saying unto them, ye are come forth hither with swords, and bats to take me as though ye came to take a thief, ye needed not thus strongly to have come to take me I sat and taught daily in the temple openly/ ye saying/ and hearing me wherefore laid ye not hands upon me then? verily ye would have done it often times before this/ but who then held you? wherefore see that ye knowledge & that ye confess me now to have come willingly in to your hands/ that the scripture might be fulfilled/ or else I could now be as sure from you as I was in the temple/ but this is that same your hour, and the power of darkness, now pleaseth it my father to betake me to the prince of darkness which leadeth you and to you which are his soldiers to fight on his side/ my father's commandment I obey willingly and gladly, that the world might see how truly I love him and that the scriptures should be fulfilled. Then all his Disciples forsook him and fled/ Matthew/ Mark/ Luke. Then the sergeants, the officers and servants of the jews took jews took jesus and bound him, and led him first unto Annas, for he was father in law to Cayphas which was bishop for that year, & Cayphas was he that counselled the jews saying. It is expedient that one man die for the people/ johan. Also there was then a certain young Spryngolde that followed Christ decked upon his bare with fine cloth of reins, which young lad, the other boys that came with them began to set hold upon, but he fled a way naked from them, his cloth of rains left behind him, for thus all alone would their master suffer for his chosen, so that he would not suffer, not only any of his Disciples to be taken, but brought so to pass also, that this young man what so ever he was (seeing that he followed him) should not come in to their hands. ¶ This fourth part containeth what was said and done before the bishop Cayphas, and Peter's denienge. furthermore, when it was so that Cayphas was bishop, Anna's scent jesus thus bound unto him/ Iohn. In the mean reaso● Pe●er taking heart again to himself with another of his disciples followed their master all a far, this other disciple was well be known with the biss●ope/ wherefore he was so bold as to enter in to the bishops court with jesus, Peter abiding still without the door, than this other disciple went and desired the woman that kept the door that Peter might come in/ and she saying Peter sitting against the light (for the vylans had made a great fire/ beneath in the mids of the hall where they sat together with them, and some stood about it warming them, for it was somewhat cold, and Peter was with them/ war●nynge him, for he desired moche to see the end) this woman that kept the door beholding him ernerstly, said unto him. Art not thou also one of this man's Disciples? Thou were with jesus of Galilee/ & he answered by and by saying. I am not/ I know not this man/ I wot not what thou sayest/ Math. Mar. Luke & Iohn. ¶ After this he went forth in to the entry/ and the kocke crew/ Mark. But this as yet moved him nothing at al. Also there had spied him again another maiden which said unto him among them all. And this man was with jesus of Nazareth, he denied it again, ye and that which an o●he Matthew/ Mark. So fear was his heart gone that was so ready to die with his master, for so must men slide and fail that trust more to their own strength & and power then to Christ's words, and yet was he bolder than any of the other. In the mean season/ the bishop asked jesus of his Disciples and of his doctrine and wherefore he was so bold to gather Disciples to him/ what new doctrine he taught them, and what thing he went about, to whom Christ answered. I have spoken openly to the world/ though things which I taught in the synagogues & I taught in the temple where all the jews came to guider wherefore as for the doctrine ye may it well know, not to be bedehouse nor derogatyve god's law/ as ye cover it to be found/ call hither any witness not one or other but as many as heard me and ask them which heard me what I spoke to them/ lo, they know what I both ●ayde and taught, for I know well ye would not believe me if I should testify of myself/ when christ had spoken these words/ with so sofre soberness and great gravity notwithstanding yet one of the bishops servants, thinking to do his master a pleasure gave Jesus' a blow of there/ saying, thus answerest thou my lord the bishop? whom christ answered again meakly. if I have spoken any hurt by him, testify thereof, and if I speak well/ wherefore do ye smite me? Iohn. But now because thoure was come wherein Christ should sanctify his chosen by his passion & with pains unspeakable, neither the saying of the troth nor his innocence, nor yet his meek modesty were it never so great could help him. For sathan his adversary had so set them a fire and in such a fury that even like wood dogs they ran all upon him, and the more cruelly and shamfullye that any man could torment him, & spitefully entreat him, the better he was there allowed and commended of the bishop/ and for that he behaved himself so meakly/ so modestly/ and so gently, the more they scorned him/ spitting in his amiable face and buffeting him, some of them in the neck and some on his cheakes. ¶ Then muffled they him & bobbed him in the face asking him, who smote the last? who shall smite the next? For thou makest thyself a prophet with other grievous and ignomynious blasphemies they assailed him, than was he verily among the very mad dogs, and among the boystors bulls of bashan, then was he among the roaring lunatic lions, & unmerciful unycorns of whom it is written in the xxij psalm. Then heard he the revylyngꝭ, & rebukes of many men, as singeth David in the xxxi Psalm. Then felre he his enemies exceeding in number the hears of his head as singeth the lxix psalm But Peter when he was gone forth in to th'entry after his first denying, and there in th'entry had denied him again, nothing remembering the crowing of the kocke cometh me back again unto the fire, & there he stood warming him with other men/ which said unto him. Art thou not one of his disciples? and one of them said stiffly unto him/ even thou art one of them and Peter denied it saying I tell thee (man) I am not. Luke/ johan. And within an hour after they that stood by him/ came near saying/ surely thou art one of them even thy very tongue bewreyth thee/ for thou art a Galilen. And one of the bishops servants kinsman unto him whose right ear he smote of said unto him, did not I see the in the garden with him? than began he to ban to wary/ and to forswear himself stiffly that he never knew the man, and by and by whiles he was speaking the kocke crew the second time/ Matthew. Mark/ Luke/ johan. And his master which then was holden of the vilens and vexed with continual rebukes/ and scourgyngꝭ turned him and beheld Peter/ Luke. Upon this he remembered his masters words telling him before, y● before the kocke shall crow twice thou shalt deny me thrice wherefore (as he might welbe) he being sore ashamed of himself and smitten with repentance unable to be expressed that he had now so oft denied his master/ and saviour, he both hearing and seeing him with whom he promised so manfully and swore so devoutly to go even into death, went forth & wept full bitterly/ Math. Mark, Luke. Then knew he how foolish hardly and with how crazed a confidence he promised him so arrogantly to do that, that his master denied him to do Of this his own fall without doubt/ he had a great experience of himself, ever after to know himself more modestly & soberly: and to bare his brother's slydynges & tender their falls more mercifully. ¶ In this fift part are contained what were concluded in the council of the jews and the wretched end of judas. THe day now sprung: there came to guider the 〈…〉 ●he folk, the chye●e ●restꝭ and the scribes into the bishops 〈◊〉 and brought Chr●ste into among them. This overmost of the 〈◊〉 with the elders and hole counceil sought for some false testimony & witness against jesus that they might put him to death but they could not find any thing amiss done or said of him/ his doctrine was so true and his life so pure. At last after much inquisition there stepped for●h two false witnesses affirming, that they heard him say these words. I may destroy the temple of god, and in three days build it up again. And when these testymonyes like as of other things could not be found lawful to put him to death if case been he had so said/ then start up in the mids of them one of the chief priests coveting to have trapped him in his own answer saying. Answerest thou nothing unto thy accusation and things laid to thy charge? thinkest thou these witnesses to be laid against the in vain? jesus then held his peace (for what should he have said to such testimonies which even his enemies could not receive as lawfully) wherefore, the Bishop then began to speak to him thus. I adjure the by the living god that thou tellest us whether thou be that holy anointed the son of the praised god. Then Christ/ lest it should be seen himself to bear but small reverence to his father in whose name he was thus streatly conjured, or to fear them so that now bound/ he durst not confess that thing which before he being at liberty professed and knowledged so openly and so oft, answered them/ Math. Mark Luke. if I should tell you the truth/ yet shall ye not believe me/ & I should ask you any thing yet will ye not answer me rightly, nor yet let me go/ Luke. Wherefore I think it best to hold my tongue, as I have begun to do/ but because ye shall know that I honour the father by whose name ye adjure me/ and that I so fear ye not/ but I dare tell you the troth, I answer and knowledge unto you that thou Bishop haste hit the nail on the head & said that, that true is/ but yet now for all this shall ye never the more believe it, but ye shall see me (whom ye despise, as but one of the sons of Adam and so intend ye to put me to death) sitting on the right hand of god/ that is to say, equal with him in power to command & to govern all men ye shall see me at last coming again in the clouds from above judge both men living and them that are now dead, this glory shall I receive of my father in short space soon after ye have put me to death/ from this day shall ye not see me other wise then sitting on the right hand of god triumphing in a glorious estate & power almighty over all men/ which thing I have told you before this. Then concluded they all. Ergo arte thou even the son of god/ jesus onswered, ye say so, and so I am. ¶ Then began the bishop to rage and to rend his clothes saying lo, he hath spoken blasphemy/ wherefore then need ye any farther witness? lo, yourselves have herd now a grievous blasphemy/ what think ye? They all answered saying/ he is guilty death/ Matthew/ Mark/ Luke. These things were done in the council which all the chief of the priests, th'elders, and scribes held early in the morning to condemn Christ to death, and of this they armed theirselves and took courage to accuse him before the chief governor/ and judge called Pilate/ Matthew/ Mark. Besides this/ saying that it pertaineth to th'history to see what end judas made, that betrayer, I shall here put to his departing/ when judas see his master was likely to be condemned to death, than began he to repent him, than heavens touched his heart and constrained him to bear again to the priests & th'elders these thirty peases of silver for the which he sold him saying, I have sinned in betraying this innocent blood, which answered him saying, what is that to us? care thou therefore, for we care not, so light regarded they that they had bought that innocent blood, & delivered him to death. Such is the Pope holiness and feigned rightwiseness or hypocrites. And judas threw down the money and went his way, and hung himself with an halter, and he braced in the mids and all his bowels fell out which thing was spread over all jerusalem. Then took the chief priests that money saying, it is not lawful to put this money in to our offering box for blood was bought & sold therewith. Here was a marvelous religion they shamed not, ne feared to shed thinnocent blood, but the price thereof, durst they not mingle with their other money/ that was offered to them, thus do hypocrites strain out a gnat & swallow over a camel/ wherefore these untoward, and overthwart religious men cast their froward heads to guider and bought a field of a Potter with the money to bury in strangers, and for this cause the field was called in their mother tongue Cakaldema which is to say the bloody field/ then was fulfilled the prophecy of zachary which prophesied that this man should give thyrcyepences, the which money should be the price of a man bought and soolde among them bought of one of the israelites which was had in reputation, they should give this money for the Potter's field as the lord had ordained it. A marvelous thing that Christ would be sold of so dear beloved a disciple, also it was not without a great mystery that for the same price and for the same money Christ was sold, this field was bought to bury in the strangers or wayfaring men. For the very true rest and tranquillity of our consciences is bought and procured as through Christ's death which are here strangers going to the very heavenly city of jerusalem that is to say to a perpetual peace and rest, wherefore it was well worthy that this text of the prophet be name should be here remembered/ now let us prosecute th'history of the passion. ¶ In this sixth part are contained what were done in the first inquisition before Pilate, and afterward so before Herode. AFter this, when the jews thought themself well and sufficiciently instruct to accuse Christ. The multitude rose up from the council & presented him unto Pilate/ Luke. For they would not enter in to their town house, or judgement hall lest they should have polluted theirselves: for this holy hypocrites & false pharisees should celebrate and keep holy their pass over day on the morrow: here may ye see how scrupulous was their ungodly holiness/ wherefore Pilate went forth unto them asking them wherefore they accused this man/ and they answered/ if he were not a malefactor we had not in any wise delivered him unto that, with the which answer so proudly spoken Pilate was somewhat offended and bade them proceed with him as they had begun, & to judge him after their own laws/ and they denied that it was lawful for them to slay any man. And thus was it ordained of god that Christ should be crucified of the gentiles as he oft times before told it unto his disciples/ johan. Then began they to accuse Christ again that he had made seditions among the people thorough his doctrine which they were about to make appear damnable & seditious saying that he forbodde tribute to be given to th'emperor, and at last they said that Christ made himself a king, by which sayings they trusted to condemn him of treason/ Luke. wherefore Pilate the judge asked him now standing before him, whether he were the king of jews? for this matter, he thought pertained unto his charge which was then there deputed to govern under th'emperor. But as touching his doctrine (as a thing nothing derogating th'emperors power) he took no great head thereof neither was he much inquisitive/ Matthew/ Mark/ Luke. Then jesus asked him/ how come it in to your mind to demand of me this question? come it of yourself or have ye heard it of any other man? for christ would be seen (as he was in very dead) so far and so pure from all affection or desire of any earthly kingdom/ that no man should it suspect in him: whereupon even Pilate his self as showing him to have not suspected any such thing in him said: as for me, I am a Roman, nothing learned in your laws & prophe●ꝭ I know not how, and in what manner your King Mes●ias should come, and as for me I cannot p●rceyue any token of a kings estate in thee, thine own nation and the bishops delivered the unto me, and they are the men that accuse the of this thing/ what hast thou done? Then answered jesus, my kingdom is not of this world, or else I might have my servants to defend me, and thus he confessed himself to be king of heaven putting also pilate out of doubt that he needed nothing to fear him for his kingdom which he governed, of the which kingdom the jews accused him. Iohn. of this not withstanding Pilate yet gathering him to be a king concluded saying, ergo thou art a king. whom jesus answered saying. Thou haste said the truth. Matthew, Mark. Luke. johan. And jesus showing the cause why he confessed this thing said that he was borne unto it, & for this cause was he comen in to the world to testify the truth, so that here he declared himself to be all only both king & saviour of all the chosen, & because that the chosen only believe this verily, he added saying every man that is of the troth heareth my voice/ Iohn. Then Pilate, perceiving him to be unguilty of any treaso as concerning th'emperors majesty whose depute he was there, went forth unto the jews affirming again that he could find no manner a cause worthy death in the man/ Luke/ johan. Upon this the chief of the priests stepped in, laying sore against him accusing him that he should make a sedition among the people teaching and preaching through out all jury beginning at Galyle. And Pilate hearing them mind Galilee, anon asked him if he were of Galyle, & as soon as he heard that he pertained to Herodes jurisdiction. He sent him to Herode which was then at jerusalem whereof Herod was not a little glade/ for he was oft before greatly desirous to see him, and when he came before him, he asked him many things. But jesus answered him nothing, although yet the overmost of the priests and scribes stood there against him accusing him stiffly & sharply, when jesus reputing Herode as a dog or a swine unworthy his words/ would nothing answer him (peradventure he asked him nothing concerning the glory of god) Herode despised him and the company also with him/ wherefore they scorned him & brought him back again in a white cote to Pilate, & for this cause Herode and Pilate, were made friends again, which before were at odds, and thus came the kings of th'earth to guider agreeing to conspire against the lord & his anointed/ psalm the second. ¶ This seventh part containeth the other inquisition of the judge, his council to let him go & how he was scourged. When jesus was brought again to Pilate, than he called again to guider to him the chief of the priests & the secular heads of the people, saying neither I nor Herode can find any cause of death in this man/ and so he would have corrected him a little to satisfy their minds and let him have gone/ Luke. But then began the high priests to accuse jesus of many things, and he would answer them nothing nor yet Pilate when he bade him answer to their accusations, in so much that Pilate marveled greatly a● him/ Matthew/ Mark. Then were they wont in the feast of Passage to give one of the presoners to the people to be delivered, and Pilate had in his custody an 〈◊〉 thief called Barrabas taken with the authors of sedition, and makers of a great fray which also committed murder in the fray this man as one that was odious unto the people, he coupled, and matched with jesus/ and when the folk af●er the use and yearly custom asked one of the prisoners to be given them, he asked them whether they would have Barrabas let go and delivered them, or jesus the King of the jews which is called the anointed Matthew/ Mark Luke johan. For he knew it fulwel that they betrayed and betook him to him of envy and malice, than the chief of the priests, and the seniors persuaded the folk to ask Barrabas Matthew▪ Mark. Then the comen people asked (Pilate asking them whether of these twain they would have) cringe all with one voice, let us have Barrabas/ Matthew Mark/ Luke/ Iohan. After this Pilate asking them what shall be done with this man jesus/ which is called the king of jews? and they cried out again crucify him. To whom Pilate answered what hurt hath he done? & then they cried out more vehemently crucify him/ Matthew/ Mark. Then he, saying that by this ways he could not have his purpose, turned him to another way which he had conceived with himself before saying I find nothing worthy death in this man wherefore I will chasten him, & so let him go, Luke. And then caused he jesus to be whipped & scourged then the vilens of the jews took & led him in to the court house & gathered all the company about him/ they put of his clothes and clothed him with a red rob & wroth a garland of thorns about his head they gave him a reed in his right-hand, and then made they kurtesy before him mocking him and saluting him saying, all hail ye king of the jews, & they boffetted him on the cheake, & when they had spit in his face, they took the reed and smote him upon the head/ Math. Mark/ johan. Thus Pilate brought forth Christ to the jews all to whipped, crowned with thorns, bespitted, beaten, & scourged, supposing through such a careful & petyouse state & condition of him to have suaged & mytigated their malicious hatred against him saying lo, I have brought him here forth unto you that ye should know that I find no cause guilty in him. ¶ Then came jesus forth among them bearing a crown of thorn & had a red paul or mantle upon him, & Pilate said unto them behold, this is the man. Then the bishops & their mynystres beholding him cried out crucify him, crucify him. To whom the judge said. Take him yourself and crucify him, for as for me I find no cause of death in him. Then said the jews again, we have a law & after our law he ought to die, for he made himself the son of god, when Pilate heard that, he began to be more afraid for jesus sake lest peradventure he should have pre●fred any such thing/ whereby it should not have ●aine in his power to have delivered him, wherefore he returned in to the judgement hall saying unto christ/ of when●e art thou? and jesus would nothing answers him, for he had testified the troth often enough before confessing himself to be Chris●e and king also, but is that his kingdom was not of this world/ wherefore Pila●e needed not to have fea●ed as concernyge any mynishing or hurt towards th'emperors power and so to have any cause to give sentence against him wherefore Pilate discon●ence that he would not answer him said, wherefore speak●ste thou not ●o me? knowest thou nor tha● it lieth in my pow●r to crucify thee, or to deliver thee? Then because Pilate took so moche upon him usurping that which turned in to the contempre of god▪ of whom it was defined by his godly secret council unable to be undone that Christ at this time shonde be be●rayed & left unto the power of darkness (or else no man might have done any thing against him) corrected the judges saying on this manner, thou shouldest have no power against or upon me unless it were given the from above, now for as much as thou art here judge, and ruler, (the power of judgement over me given the of god) thy sin is not so great as theirs which delivered me unto the moved only of hatred without any lawful authority: now of this Pilate sought ways to deliver him: but the jews cried saying if thou delyverst this man/ then art thou not th'emperors friend, for who so ever maketh him king? sayeth against th'emperor. Iohn. Then instanted they more vehemently with great noise asking to obtain him to be crucified/ and the importune asking out cryings of them and mischievous persuasions of the bishops at last obtained their devilish purpose. This eight part containeth the condemnation of jesus and his leading forth ●o the cross. Here Pilate was overcome with the wicked importunity o● the bishops which persuaded all to their deadly purpose. When Pilate heard these words he brought forth jesus & sat d●wne in judgement in a place called Lythostrotos and in Ebrue it is called Gabbatha because it syngnyfyeth an higher place, it was then friday, the day next before Eastern or their pass over day, in the which day they prepared things required for the day and it was almost the sixth hour. johan. That is to say, about the end of the second part of the day, which second part beginneth with them at nine of the clock in the morning continuing to twelve and is called with crucify him, whom they strippeth out of his red rob & did again upon him his own clothes and led him away to be crucified Matthew/ Mark/ Luke/ johan. Then jesus judged to death went his way bearing his cross toward the place, which was called Caluaria/ but in that Ebrue tongue which they spoke at that time which speech savorde moche of the Chalday tongue it was called Golgatha/ johan. And as he went/ they over took one Simon of Ciren father to Alexander and Rufus, coming from the field, and they laid the cross upon his neck to bear it after jesus, which thing (it is to suppose) they did because that jesus for feebleness was not able to bear so heavy a tree/ Matthew/ Mark and Luke. ¶ Here many of the comen people followed him with many women wailing and lamenting his heavy chance/ and sorrowful state, for the love & service that many men yet bore unto himself not a way from every man's heart/ but unto these careful folk he turned himself back saying/ oh daughters of jerusalem weep not ●or me, but for your own self & for your children/ for the days shall come in the which it shall be said blessed are the barren & the wombs which have not conceived, and the brestis which have not given any souke then shall they begin to say to the mountains, fall ye down upon us, and to the hills, cover us/ in these words he prophesied to them the miserable calamity of the besieging of jerusalem by the Romans and murder to come upon them in which they should feal and know at last what they prayed for themselves when they said his blood fall upon us and upon our children, and he added thereto, for if they thus do to the greave and most tree, what then shall be come (think ye) of the dry barren bloke, by which saying he meant this, if they should ●god suffering it) thus cruelly entreat him being an innocent and just man like the most and fruitful tree (as it standeth in the first psalm) much more cruelly shall god suffer the unfruitful nation of the jews to be handled which are but dry barren blocks. There were two other malefactors led forth with him to be crucified also/ Luke. And after that they came to the place, called Caluaria, they gave jesus to drink vinager mingled with Gal but when he had tasted it, he would not drink thereof/ Matthew, Mark/ Luke/ Iohn. And there they crucified him with the two thieves, one on his right hand & the other of his left hand, where this prophecy of Isaiah in the liij chapter was fulfilled, and he was reputed among the misdoers. Matthew. Mark Luke. and Iohn. Then said jesus, Father forgive them for they know not what they do. Luke. ¶ Here Pilate set up a title upon the cross in Ebrue. Greek. and Latin. containing these words jesus of Nazareth the king of jews. Matthew. Mark. Luke. john. But when the jews had red this title (for the place was nigh jerusalem) the bishops required Pilate to write that jesus should say these words, I am king of the jews, and not that he was the very king of jews, but Pilate governed and led of god's ordinance could not change the title which without doubt contained the very gospel of Christ by the which he was preached and publesshed undoubted to be the very selfsame king called Messiah sent unto the jews, and thus in the mids of his death he began to be exalted and to enjoy his kingdom. ¶ This ninth part containeth what was done. Christ hanging now upon the cross. THen these vylens/ when they had crucified jesus four of them took his clothes making four parts of them, that each of them might have a pease, and as for his knit cote which was without seem/ because it could not well be cut, they casted dice for it that the xxij psalm might be fulfilled. They divided my clothes to themselves, and upon my other garnement they threw dice. And all this did the vilen soldiers which sat there and kept jesus. Matthew/ Mark/ Luke/ johan. ¶ Then stood there by the cross of jesus, his mother/ and his mother's sister/ and Marry Magdalen, and when jesus see his mother and his disciple, whom he loved standing by him, he said unto his mother woman behold they son, & so afterward said he unto his disciple/ behold thy mother, & from that hour he took the charge of her/ his manner was at all times to call her woman, because he was moche more excellent and godly then was she the which bore him, but yet would he not forget the duty & office of the son toward his mother. Of this may the men that lie on their death beds learn to not forget their children wives. etcetera. There stood the people gazing upon him and the goers forby reviled him, wagging their heads at him saying, art thou he that destroyed the temple and buyldeste it up again in three days? save thyself. if thou be the son of god come down from the cross, likewise the overmost of the priests which the scribes and seigneours scorning him said among themselves. He hath saved other men, but himself he may not save. if he be the king of Israel let him now come down from the cross, and we will believe in him, he trusted in god let him now deliver him if he set any thing by him, also the soldiers mocked him/ Luke. Besides all this one of the thieves, that hanged by him casted these opprobries, & blasphemies in to his teeth saying if thou be Christ save thyself and us also (for so behoved it him to be blasphemed of all manner of folk) but the other thief answered and blamed his fellow saying, & fearest thou not god being in like damnation with other? as for us we suffer worthily, for we have deserved this death but as for this man is an innocent, & then he said unto jesus. Lord remember me when thou shalt come in to thy kingdom And jesus answered him verily verily I say unto thee, this day shalt thou be with me in paradise partaker of my glory/ whiles all these things were a doing, the sixth hour (which is the third portion of the day containing these our three hours i ij.iij. drew fast to an end/ and great darkness was risen over all th'earth until the ninth hour, that is the last part of the day which contaynethe these three of our hours four five six. jesus cried with a loud and strong voice saying. Ely/ Ely, Lama/ Sabathtany/ which is as much to say as. My god, My god, wherefore hast thou forsaken me? And then some of the standers by hearing this, said. This man calleth Helias, and some said hold your peace, let us see whether Helias shall come & deliver him Math. Mark. After this jesus knowing that all things should be now ended and that the scripture should be fulfilled in all things as concerning the prophesyenges of his passion said. I am a thirst/ then was there a vessel brought him full of fisher/ johan. And they filled a sponge with this vinager and hisope, and put it upon a reed and lifted it up to his mouth/ Matthew/ Mark/ johan. when jesus then had taken the vinager/ he said. It is done. For now had he brought all things to an end which were ꝓphecied of his death johan. And when jesus had cried with so mighty a loud voice, he said father, I commit my spirit into thy hands/ Luke. And when he had said these words, he smite down his head & let go his breath And lo, the veil of the temple was cut in two parts from the roof to the ground/ Matthew/ Mark/ Luke. And th'earth quaked. The stones were cut and, broke insunder/ graves were laid wide open, & many faithful men's bodies which had slept did uprise, which going forth of their graves after his resurrection came in to the cite and appeared to many men/ Matthew. ¶ Then when a certain petye captain/ which stood over against him, and they that were with him keeping jesus, see that he with so loud & so strong a voice leate go his breath, beholding also the marvelous Earth quake, with the other wonderful tokens that there now chanced, were marvelously afraid & glorified god saying. This man was the very son of god Math. Mark/ Luke. And all the comen poor simple people that thither came to see, considering these unwont and wonderful things that thus happened in time of his death, knocked theirselves upon their brostes with great fear & reverence/ Luke. Then stood all they that knew him a far and the women of Galilee that followed him ministering unto him/ among whom there was Marie Magdalene, and Marie the mother of james the less, & the mother of one called jose, & another woman called Salome the mother of the sons of zebedei, with other many which came with him unto jerusalem stood also a far. ¶ This is the tenth, and last part of the passion containing the burying of our saviour Christ. THen the jews, because it was the great Saboth even in the which Sabbath day they should keep holy their pass over thinking it unworthy and unseemly the bodies of such hanged men so uncomely to remain upon the crosses especially in so solemn a Saboth day: desired pilate that (their thighs broken) they might be taken away, wherefore the soldiers went/ and broke the thighs of both the thuees/ but when they came to jesus he was dead/ wherefore they broke not his thighs/ but one of the soldiers pierced his side with a spear/ and even by and by there gushed forth blood & water, which thing johan testifieth himself to have had seen affirming it to be true, that we also should believe it, further more he saith these things to have been done that the scripture should be fulfilled/ saying, ye shall no● brecke any of ●is bones, and again another scripture. They shall see whom they pierced. ¶ After this, he eveaning upon which beginneth wi●h them at six of the cloak at night (for it be as now their nyenth hour & the last porsion of the day) there came a certain rich man, and an honest senator called joseph a very good man, & a just which consented neither to the council nor to the dead of the jews, borne in Arimathea a city of jury which abode and looked for the kingdom of god, he was one of Christ's disciples, but privily yet for fear of the jews. This man now took heart unto him, and went boldly to Pilate & asked the body of jesus Christ, our saviour/ Matthew/ Mark/ Luke/ johan. And Pilate doubting whether that he should be now dead so soon, called unto him the petye captain asking him whether he was yet deed/ & assoon as he knew it, he gave joseph his body. And then came Nicodemus which first came unto jesus our saviour be night bringing a contection made with mirth and aloes about an hundred pound weight, and then took they the body of jesus and wound it in a fine clean linen she●e with this swear and precious contection well powdered as was the manner of the jews so to bury/ then was there a garden in the place where he was crucified/ and in the same garden a new tomb or sepulchre which tomb joseph had caused to be hewn out of stone for himself. in the which as yet was there no man laid. And there because of the jews Saboth even, and for the grave was very nigh, they laid in jesus, and lated a stone upon the mouth of the grave/ Matthew/ Mark/ Luke/ johan. And thus was he buried gloriously which was put to death so shamefully, for now began he to be glorified. And now was it their Sabbath even in the which day they prepared against the feast day that was at hand even on the morrow/ and this ninth hour that is the last portion of the day was at an end, so that it was now about six of the cloak at night. ¶ Then followed them these women that came with him from Galilee/ and they see the grave and how his body was laid there in/ Matthew/ Mark/ Luke: Then after this returned they again to their harbour and prepared sweet confections, and ointments. And on the Saboth day following they rested as it was commanded by the law of Moses'/ Luke. But on the morrow after this friday, that is to say, upon this great Saboth day came the overmost of the priests with the pharisees together and went to Pilate, remembering that Christ (whom they now called a false deceiver) said that he should rise again the third day, whereupon they desired that he would command the sepulchre to be kept until the third day, lest his disciples should pauenture come & steel him away/ & so bare the people in hand that he was risen from death, and then should they be in worse case than ever they were before, to whom Pilate granted the custody/ and that they should keep the sepulchre as well as they could which then sealed the stone and beset armed men about it, to keep him. Adoramus te. etc. ¶ The verse. we worship thee, o Christ and we honour the. th'answer. For by thy holy Cross, thou haste redeemed the world. Oremus. Domine jesus Christ. etc. O Lord jesus Christ the son of the living god, put thy passion, cross, and thy death between the judgement and our souls now & in the hour of our death, and grant us whiles we live mercy and grace, to them that depart forgiveness & rest, unto thy holy church give peace and concord, and to us that are sinners, life and glory everlasting, which livest and reignest with the father and with the holy ghost/ ever. Amen. Gloriosa passio. etc. ¶ The gloriose passion of our lord jesus Christ, deliver us from sorrowful heavens & bring us to the joys of paradise. Amen. GOd setteth forth his incomparable love that he beareth unto us, for seeing the whiles we were yet sinners, Christ died for us, much more than now (saying that we are justified in his blood) shall we be preserved from damnation through him to the Romans, the fifth. A fruitful remembrance A devout fruitful & godly remembrance of the passion of our saviour jesus Christ. THere are certain which when they exercise them selves in the meditation or remembrance of the passion which christ suffered for mankind/ do nothing else bu● were wood and furious against the blind jews and judas their guide through whom he was betrayed (as an innocent lamb) in to their bloody & cruel hands (even as it is the comen manner of them which are wont to lament and bewail the 〈◊〉 o●●heyr friends/ to accuse & cry out on those persons which do the dead) but they nothing consider them which are the chief causes of his bitter death and passion. So that in rely this may better be called a remembrance of the jews wickedness then of Chr●stꝭ passion. ¶ There are other that have gathered together diverse commodities which springe through the diligent beholding of this passion/ whereof is the saying of Albert in every man's mouth: that it is better to remember the passion of Christ our in once life all though it be but slenderly, then to ta●●e every day a hole year to guider, or ●o read over the hole Psalter of David, how be it all their politic means & studious imaginations, they could never attain the very use and profit of the passion of Christ. Neither sought they any thing therein but their own private wealth/ ●or some carried about them images/ painted papers/ carved table's/ crones and such other trifles. yea and some fell to such mad ignorance that they thought themselves through such beggary to be sat from ryre water and all other perilous jeopardies. As though the cross of Christ shu●de deliver them from such outward tro●les and not rather the contrary. ¶ These do piteously sorrow & morn for Christ and complain that he was innocent and guiltless put to death, even like as the women of H●●rusalem whom Christ himself did reprehend advertising them that they should lament themselves, and their own children. Neither is it ●ny marvel for the preachers themselves are sick of the same disease, which for the most part when they entreat this matter, ●epe 〈◊〉 of the fruitful, and wholesome story in to these their comen places: how jesus took his leave of his disciples in Betania. And with what dolorous sighs his mother Marie pitied him, & such other things/ on these they babble at length and discant their pleasures rather to the weryenge then edifying of the audience, unto this sort may we also adnumbre them which have defined and instruct other what excellent commodities are in the mass, in so much that the rude & ignorant people persuaded themselves that it was sufficient if they had heard a mass/ and that they should h●ue good luke what so ever mischief they went a bout. And there are some which run so far headlong that they affirm stoutly that the mass which they call a sacrifice, is accept of god for the work itself, and not for his sake that doth the mass. They consider not, that god looketh first on the person that worketh, and then after on the work as thou haste a goodly ensample. Gen. iiij. of Abel and Cain. They consider not that an evil tree can not bring forth good fruit. Matthew twelve And that on a bromble men can gether no figs. Math. seven. They consider not that the mass was institute of Christ to make us more holy through the devout remembrance of his passion with a pure faith/ and not for any other worthiness that it hath in it sylfe. How be it though we should grant them that the mass in itself were as good and holy as their covetousness and belies have feigned it, yet truly can it nothing profit us except we use it for the same purpose that Christ did institute it, for what doth it profit us that meat, and drink are good & wholesome if we abuse them corrupting our nature, yea or what doth it avail us that god is god, that is to say, almighty, most merciful/ good, rightewise and alone sufficient, if we abuse his goodness and believe not in him? It is therefore to be feared lest if thou be ignorant in the true use of the mass that the more thou hearest the more thou offendest god abusing his institution and ordinance. ¶ But these are the very right beholders of Christis passion/ which consider & mark in his passion their own sins and enormities which were the cause and ground of his passion and death/ for they are feared and their consciences tremble as soon as they remember the passion, which fear & tremble riseth of this that they may see in the passion the vehement wrath/ & righteous punishment of god the father against sinners/ which would not for all the abundant favour that he had unto his son 〈◊〉 ma●efactoures to go free and unpunished but that he must redeem them with his own death/ which thing Esaias four do●h also confirm saying in the person of god the father, for the sins of my people have I wounded him, what then shall be come of us sith his most dear and only son is so cruelly entreated? It must needs be a marvelous/ & menarrable wrath towards us which could not be pacified bu● through death/ yea and that through the death of Christ his best beloved son And verily if a man do mark diligently that the very son of god/ the image and wisdom of the father did suffer for our transgressions/ to reconceyle us unto his fa●her/th●re is no doubt but he shall tremble and abhor his grievous iniquities. ¶ Forther more enprent this thing surely and grave it in thy heart, that thou thyself/ art one of them which on this manner dost torment and crucify Christ, for thy sins have cast him in to those torments according to the words of Peter A●es. ij. where he amazed the jews as wi●h a thunder clap saying unto all that were present, you have crucified him. At which voice three thousand men were astonied and said unto the Apostlis, what shall we now do brethren? therefore when thou sayst the nails fastened in the handis or Christ/ thinking that those sharp nails are thy evil deeds/ when thou beholded his brain pierced with the crown of thorns think that those thorns are thy wicked thought & soot imagina●i●s. And where thou sent Christ pricked with one tho●ne rem●bre that thou hast deserved to be pricked a thousand ●oice more oft and greuou●y/ where thou serve his hands & fere thrust through with nails/ remebre that thou hast deserved with out comparison/ more cruel pain. And surely they that despi●e the passion of Christ/ shall without end iustre most grievous torments, for the vehement wrath and righteous punishment of god (which he well declared in that he wo●●e his only son to die for ou● transgressions) is no feigned trifle/ but the wicked and unfaithful shall prove it in dead. ¶ This sorrow & trembling sound saint bernard our of Christ's passion saying in the third sermone of the birth or our Lord. Brethren, the tears of Christ do engender in me, both shame and sorrow with fear, I was playing with out in the street, and in the kings secret chamber there passed against me a sentence of death. The kings dear and only son heard of this, and went forth (laying a side his costly robes and precious diadems) and clothed himself in sack cloth/ sprinkling ashes on his head, going barefoot, weeping and sobbing that his servant was condemned unto death. I beheld him as he hasted out & wondered what new thing that might be. I inquired the cause and he showed it me/ what shall I now do? shall I play still/ and nothing regard his tears? truly except I be mad or out of my wit I ought to follow him, and morn with him sith he mourneth for me. Behold the cause of shame, from whence springeth the sorrow and fear? verily when I consider the medicine and remedy/ then of that may I esteem the quantity and depth of my sin. I was clean ignorant and thought myself hole, & behold the tender child of a virgin and son of god almighty was delivered in to the hands of the ungodly & commanded to be slain/ that he might cure with the precious balm of his blood my festered wounds, and corrupt nature, we must needs knowledge and grant that those were grievous wounds/ for the which our Lord Christ must suffer and be wounded, if they had not been to death/ yea and that everlasting/ the son of god should never have suffered to have healed them. etc. Even so did Christ monish the women of Jerusalem, weep not for me, but for your own selves and children. He added a cause, for (quoth he) if this be done in moist wood, what shall be done in dry, as though he should say if this be done in me which am pure and innocent, what shall be done in you which are hoelly corrupt & vicyat? ye may learn by this my passion what ye have deserved which pain (except ye believe) ye can not escape here to may we well apply the proverb/ men smite the whelp to fear the great bandog. Christ was smitten innocent to give us warning of our outrageous vices and enormities. To this well agreeth the Prophet which sayeth that all the nations of the earth shall bewail themselves upon him, he sayeth not that they shall be wail him, but that they shall bewail themselves upon him. Even so were they dismayed Acts two as is before rehearsed/ & the church singeth, I shall surely remember it and my soul shall melt within me. ¶ And in this sorrowful bewailing of themselves ought the faithful diligently 〈◊〉 exce●●● see themselves/ for on this ha●●●●h the hole profit & use of Christ's passion that a man may knew himself, that he might tremble and repent in beholding his grievous enormities/ for truly except he come to this point, the passion of Christ doth nothing avail him. This is the pure and perfect operation that the passion of Christ worketh with in us, that we may be made like unto him, that as Christ was greuou●ly vexed both in body & soul/ for our sins/ even s● that our conscience may scourge & torment us. for our own wykednesses which are so many & so great that they are soon called to memory except we will be wilfully blind & not see that which is most present & familiar with us. Let us use an ensample to make the thing more evident. Be it in case that a certain kings son were slain. And the murtherar taken and brought to the sessions and accused before the judge of this capital crime, which confesieth openly that he hath done the dead/ adding that he did it at thy request and that thou wast the chief author and setter a work/ if thou in the mean season were taking thy pastime and recreation/ and suddenly were arrested and cast in prison as accessary of this murder yea or rather as principal the other being but thy minister and instrument of thy meschefe, would not even shortly thy mirth abate. thy colour apale thy flesh faint and tremble? Now if thy conscience did also accuse thee, and testify against the that thou were justly enpresoned/ what raging hell and unquietness shouldest thou then feal, with in thy heart? Even so or much more shall he be altered which duly remembreth the passion of Christ. For the jews (although execution be done on them as malefactors and they abject from the face of god) yet were they but the ministers of thy sin, for in very dead thy sins nailed him to the cross and were the hole cause of his pain & death/ as we have showed before. ¶ Now if there be any so hard & ins●sible that they can neither tremble neither yet begin to know themselves in the remembrance of this bitter passion/ they stand surely in shrewd case. For it is necessary that we be made conformable unto the son of god. that is to say, that we feal the depth and burden of sin other in this world or in time to come. yea and that we quake, tremble/ and taste of the deadly pangs which Christ suffered on the cross. But surely it is a miserable and piteous thing to begin then to feel them/ when we are in the extremity and point of death. Therefore let every man pray unto god that he would vouchsafe to give us his spirit, and grace which may mollify our indurate hearts that we may with some fruit call unto remembrance the passion of Christ. For I think no man is so mad to suppose that we of our own power with out the spirit of god can do other this, or any other thing acceptable to god/ for all goodness is of god and not of us. ¶ Neither do we teach the this or any other thing to th'intent that thou shouldest think that thou were able to accomplish it of thine own power, but only to monish the oft by duty that when thou feelest thine own imbe●yllyte thou mayst desire this grace of god/ and through his help fulfil that which is required of the. For the cause why those men afore said did unprofitably handle this passion, was this: they stuck holy, unto their own power and natural imaginations neither ones desired the grace of god/ and so could they attain to no profit. But he that remembreth the passion of Christ on this manner as we have showed (all though it be but one hours space) may well have the saying of Albarte verefyed upon him that he hath been better occupied/ then if he had fasted every day a hole year together or else had red over the hole psalter of David. yea and I dare boldly add that he hath better bestowed his time then if he had heard a hundredth masses. For this goodly remembrance doth even renew a man, and doth testify unto his conscience that he is regenerate/ and borne again/ even in a manner as well as baptism. So that this is the pure and natural work of Christ's passion/ to mortify the old man of sin that raineth in our membres/ to cast out all hope & comfort that we have in creatures, & so deep to bring a man in to the knowledge of his sin that he shall come even to the bryncke of desperation and think that he is forsaken of god. yet it leaveth him not there but it bringeth him again with all consolation and comfort and showeth him that all his outrageous enormities are crucified with Christ and through his death put out of the way that they can never accuse him more/ and that the father's wrath is pacified by his sons death/ and we all (as many as believe that Christ's death hache paid the ransom of our sin) are set at one with god and are become his childer so that he is no more our judge which should punish us for our iniquities/ but will be called our merciful father which forgiveth his children's transgressions. ¶ Now sith we can not thus fruetfullye remember Christ's passion except we be inspired with grace from above (for our impotent & viciat nature can do no good with out the sprite of god) the next remedy to obtain this fruitful gift is to pray & desire it of god our father/ and albeit he give it us not in the same time & moment that we would have it/ yet let us not despair & cease from prayer. Peradventure he holdeth it from the to make the more desirous of it and to set the more by it when it cometh/ and that thou mayst know that it is not in thy power and will to have it at thy pleasure/ but this is a clear case that he will surely give it the when it shall be most expedient for his glory & thy wealth/ which time no man knoweth but he alone. Therefore let us prescribe him no time/ but ever submit our wills to his and pray that his will be fulfilled. And contrary wise sometime he giveth us this gift before we pray or axe it/ neither giveth he us at all times the sprite to pray/ but distributeth that gift also even at his own godly pleasure, neither will he that it be bound other to time place or any person. when he hath ones received the spirit which mollefyeth the heart and bringeth him in to the remembrance of the passion/ by and by his heart trembleth/ he loatheth himself and knowledgeth his infirmity/ so that the effect of the passion is fulfilled in him in a manner before he be aware. But they that fall to their meditations & behold this passion being void of this sprite which openeth the heart/ take great labours & are dylygentlie occupied but all about nought: for they can neither repent nor yet perceive their own infirmity/ which is the very end & effect of Christ's passion. So mayst thou see that the first without labour attain the fruit and profit of Christ'S passion although it appear not outwardly. And the other for all their diligent study have nothing profited/ although they seem outwardly to have god by the foot. And thus doth god turn tops turuea/ that they which are all day occupied in hearing masses & in remēbr●nge Christ's passion get none advantage. And the other which seam to do none of both/ do both in dead & obtain the hole profit. ¶ Hitherto have we entreated the cross, and passion of Christ by the remembrance whereof we know our infirmities/ abhor our vices & are clean overthrown ready to fall in to the pit of desperation/ and now will we touch how our consciences thus wounded, and cast down must be lift up again. ¶ When a man beginneth on this manner to know and feal his sins and trembleth at the hideous sight of them/ let him take good heed that those trembling motions stick not to long in his conscience for so should he fall in to utter desperation, But even as that fear/ and knowledge of sin did spring out of Christ's passion, so must our conscience unlade herself again and lay all on Christ's back. But beware that thou do not as the unfaithful do, for they when they feal their sin that their conscience biteth them/ they run to their own good works/ to satysfactions pilgrimages, and pardons/ & so vex they marvelously their unquiet minds to rid them from their burden, but their labour is in vain. And yet hath that false confidence & trust in satisfactions so spread itself that it hath founded many religious cloisters in Christendom, to the utter destruction of all Christianite for if I can make satysfaction for my sins/ them is Christ's blood shed in vain. Therefore on this manner shalt thou unlade thy mind and cast thy sins on Christ. first thou must faithfully believe/ that christ suffered for they sake even to redeem thy sins/ and that he took them on his own back and made full satisfaction for them unto his father/ as Esa. sayeth liij The lord laid on him all our iniquities/ & i Pet. ij. He bore our sins in his own body upon the cross. And Paul two Corin. v. God made him the knew no sin, sin for us (that is to say a sacrifice for our sin) that we through him might be that righteousness which before god is allowed. Now the more that thy conscience boileth and riseth against thee/ the more shalt thou cleave to these, and such other comfortable sentences and put thy hole fiance in Christ as they teach thee/ for if thou go oboute through thy contrition and satisfaction to pacify and assuage thy raging conscience, thou shalt never be in surety/ but after intolerable labour and toiling thou shalt fall in to utter desperation. For the conscience can not be quiet when he fealeth his sin/ but esteemeth it greater than that we of our own power should be able to quench it. notwithstanding if he saw that Christ which is both god and man had taken them upon him & had veynqueshed them by his death/ ye and rising again had triumphed upon death/ hell/ and the devil: then should he soon perceive how weak the sting and power or sin is/ for even as the pains of his wounds and pangs of his detth do now no more remain in his body: even so are all our sins vanished away like smoke. To this well agreeth the saying of Paul Ro. iiij. that Christ died for our sins and is risen again to justify us. That is/ the passion and death of christ doth open and dectate our sins unto us and ●o doth take them away/ but thorughe his rising again are we iustefyed & made free from all our sins/ if we believe. ¶ How be it if we feal our unbelief/ that we can not be surely persuaded that these things are true/ then is the next remedy to fall unto prayer/ for this also is in the hand of god/ neither is it given to every man but some have it more and some less for god dirstibuteth all at his pleasure. Not withstanding there are certain means and small paths by the which a man may have as it were an entrance in to his faith. first turn thine eyes and behold the hearty love and bounteous kindness of Chryst which so tenderly loved the that he would take on himself all thy sins/ and lovynglye embrace the to heal thy wounded conscience/ if thou remember and think on this amity thy heart shall somewhat be refreshed, and so shall thy trust in Chryst be the more increased and stablished. ¶ After that thou haste perceived this ferueut favour that Chryst had towards thee/ then shalt thou soon mark what good will the father owed thee/ for than shall it appear that Chryst could not endue the with such great benefits, except it had been before so decred of his heavenly father/ for unto him did Chryst obey when he suffered for thy transgressions. And so shalt thou see the flaming charity of god the father towards thee/ & thorough Chryst shalt thou be so drawn to the father that thou mayst perceive the saying of christ. johan. iii. God so loved the world that he gave his only son for th'intent that none which believe in him should perish but should have everlasting life. And this is the true knowledge of god when we behold and magnify not his puissant majesty or his incomprehensible prudence (for they make a man afraid of God) but rather his courteous and merciful benevolence wherein he may put his confidence and may be holy in god renewed. ¶ And when thy heart is so confirmed in Christ that thou beginnest with full intent to hate thy sin not for fear of pain, but for the love that thou haste unto god because thou wouldest not dyplease him, which is such a merciful, and loving father unto thee/ then is it expedient that thou take this passion for an ensample by the which thou mayst order thy life. But this remembrance is far unlike the first for hitherto have we recounted it, as a secret mystery which should work in us & renew us through repentance, and when we have obtained that profit, then let us consider it as an ensample or rule to order our life and works, ever comparing them unto Christ's passion on this manner as followeth. ¶ When thou art diseased with any sorrow or malady, then think how small the pain is, if thou shouldest compare it with Christis crown of thorn, and the nails which pierced his tender flesh. ¶ When thou art constrained to do or leave undone any thing which thou wouldest not, then remember that Christ was bound and tossed from post to pillar even as it pleased his cruel enemies. ¶ If thou be tempted with pride & lordliness, then mark how unworthily Christ was mocked/ yea and crucified between two thieves, that he might be reputed as one of their number. ¶ If thou be assailed with wantonness, or with the lust of the flesh/ then behold how cruelly the tender flesh of Christ was scourged, torn and most pituouslye wounded. ¶ If thy heart boil with hate, or envy & be full set to take avengeance, then call to thy remembrance how Christ with a lamentable voice did pray unto his father for the and other his enemies, whom he might by good right have punished perpetually. ¶ If thou be vexed with any other afflictions what so ever they are, whether secret or open, take them on good worth & be not disquieted/ but think with thyself on this manner. It were a great shame if I should not suffer patiently this small trouble/ sith that Christ my lord and saviour suffered in the garden such pangs that he sweat drops of blood/ for what is more shame than that the servant should take his ease and lie slugyshly in his bed what time his master standeth in jeopardy of his life. ¶ Behold/ on this manner mayst thou comfort and stablish thy heart with the passion of Christ against all vexations. And this is the true meditation and remembrance of Christ's passion out of which the aforesaid commodities spring. ¶ Therefore they that exercise themselves diligently in it, are moche better occupied then if they heard a thousand times the story of the passion/ or said as many masses. And these only at the true christian which on this wise do express in their light or manners the name and life of Christ as saint Paul saith: they that belong to Christ have crucified their flesh and concupiscences with Christ. Neither is it enough that we countrefayte him in our outward behaviour and words/ but we must do our endeveraunce perfitly to express his passion in all our conversation from the bottom of our hearts. which thing Paul exhorteh us unto. Hebre. xii. Look unto jesus the captain of our faith, which for the joy that was set before him abode the cross and despised the shame/ and is set down on the right hand of god. Consider therefore how that he endured such speaking against him of sinners/ lest ye should be wearied or faint in your minds. And saint Peter. i Pet. iiij. saith foras moche as Christ hath suffered in the flesh/ arm yourselves likewise with the same mind. How be it the manner of this remembrance is very rare and out of use/ although saint Paul and saint Peter make of●en mention of it. And we have changed it altogether in to an outward appearance and have thought it sufficient to behold the story of the passion painted upon the walls. But there are very few (yea almost none) that call it to their remembrance for th'intent to know their sins by it/ or to quiet their trembling consciences/ or to order and compare their life to this ensample. ¶ Thus endeth the meditation and fruitful remembrance of Christ's passion/ which passeth all other contemplations. ¶ A fruitful and a very Christian instruction for Children. ¶ In the morning at thy up rising thou shalt make the 〈◊〉 of y● 〈…〉 say 〈◊〉 thus. ¶ In to this day do I enter, all things to do: In the name of the Father, and of the Son, and of the holy ghost. Then kneel down upon thy knees, or else standing, say this prayer following. WHit an humble & a contrite heart, with a sorrowful, and a repenting spirit I sue unto the most merciful father beseeching the of mercy and forgiveness of all mine offence that I have this night committed against thy goodness sleeping, or waking, dreaming, or dreching, by any manner of uncleanness of body/ or of soul that I have fallen in to, by illusion of the devil, or else by any other occasion. And I thank the by thy dear son jesus Christ that thou haste preserved me, this night from sudden death/ and all other mischief, that any person/ man, or woman hath been stricken with all by thy permission and sufferance knowing of surety that the self same had ligthned on my head also hadst not thou defended me and preserved me. And now I beseech the blessed father that thou wilt 〈…〉 me thi● day, 〈…〉 th● command 〈…〉 me grace to walk warily among●●t thynnumerable snares of my ghostly enemy the devil/ and to be circumspect and prudent, and diligently to consider before hand, what I shall speak/ and what I go about to do/ so that all my hole life/ thoughts, words, and works may so be ordered/ that in all mine enterprises thine honour, laud/ and glory/ the edifying of mine own soul in virtue, & the perfect of my Christian brother be only sought for and intended, through the help of jesus Christ our lord, which liveth and reigneth with the his father, and your bothes holy spirit world without end. Amen. ¶ The Pater noster. OUr Father which art in Heaven, hallowed be thy name. Let thy kingdom come. Thy will be fulfilled as well in Earth, as it is in Heaven. give us this day, our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not in to temptation, but del●uer us from evil. Amen. 〈…〉 ¶ The Crede. I Believe in god the father almighty, maker of Heaven and Earth. And in jesus Christ his only son our lord/ which was conceived by the holy ghost/ and borne of mary the virgin. He suffered under pontius Pilate, he was crucified, dead, & buried. He descended to the hells, and rose the third day from death. He ascended to the Heavens, and sitteth on the right hand of God the father almighty. And from thence shall he come to judge. the quick & dead. I believe in the holy ghost. I believe the holy church every where to be the company or the congregation of holy and faithful men. I believe to have forgiveness of my sins. And that every man shall rise again. And I believe to have life everlasting. Amen. ¶ The Grace or blessing of the table to be said of children standing before it, thyr hands elevated and joined to guider saying thus devoutly, and sadly. THe ties of all things look up/ and wait upon thee (o lord) and thou givest them meat in due time/ when thou givest it them, than they gather it, when thou openest thy hand then are they well satisfied. Thou openest thy hand and replenysshest all things living with thy blessing. Our father. etc. O Lord god our heavenly father/ bless thou us/ and these thy gifts which we here receive of thy blessing and bounteous goodness, through thy son jesus christ. Amen ¶ After dinner. LEt us give thanks unto the Lord for he is right good: his me● 〈…〉 laid forth for us at all times. It 〈…〉 giveth meat unto every thyn● 〈…〉 He giveth cattle their food 〈…〉 ravens birds that call 〈…〉 lyteth not in strong 〈…〉 his pleasure 〈…〉 But he is well 〈…〉 & trust in 〈…〉 we thank thee (o lord god our father) by thy son jesus Christ our lord, for all thy benefyties, which livest and reignest from age to age world without end, Amen. Our father which art in heaven. etc. ¶ Here followeth the Grace to be said before Souper. Christ, which at his last souper, gave himself unto us, promising his body to be crucified & his blood to be shed for our sins: bless us and our souper. Amen. Our father which art in heaven. etc. ¶ Here followeth the Grace to be said after souper. HOnour and praise be unto God, the king everlasting, immortal, invisible, and wise only/ for ever & ever. Amen. Our father which art in heaven. etc. GOd almighty/ father of all mercy/ and god of all consolation, give us grace 〈…〉 together, in to the knowledge 〈…〉 through jesus Christ, that we 〈…〉 mind, & one mouth 〈…〉 our lord jesus Christ. 〈…〉 etc. 〈…〉 before dinner, or 〈…〉 ¶ Grace to be said before dinner or Supper indifferently. HE which of his inestimable goodness feedeth every creature, him we beseech to make wholesome and holy, what so ever is, or shall be set, upon the table. Amen. ¶ Grace to be said after dinner or Supper indifferently. WE thank the o heavenly Father. which of thine infinite power hast created all things, which by thy unsearchable wisdom governest all things, which of thy infinite goodness fedest and givest strength to all things. Beseeching the to grant to thy children, that they may once drink with the in thy kingdom that sweet wine of immortality/ the which to all them that truly and unfeignedly love thee, thou hast promised and prepared in the merits of jesus Christ. Amen. ¶ Grace to be said before dinner or Supper indifferently. BLessed be thou oh god, which feedest us from our youth, which givest meat to every creature. Replenyshe our hearts we beseech the with quiet ●onscyence and heavenly felicity, that we therewith endued may aboside in all works of mercy, by the aid of our lord Christ jesus/ to whom, and to the with the holy ghost, be glory, honour and rule for ever. Amen. ¶ Grace to be said after dinner or Supper indifferently. GLory be to the o lord, glory be to the o holy, glory be to the o king. For thou hast given us meat. replenish us we beseech thee, with joy and gladness in the holy ghost, that we may be found acceptable in thy sight, and be not a shamed in the day, when thou shalt give to every man after his doings. Amen. Praise ye the lord all gentiles: magnify him all nations. For his mercy is spread over us: and the truth of the lord stondeh for ever. Glory be to the father, to the son, and to the holy ghost. As it was in the beginning, as it is now, and ever shall be. Amen. ¶ When thou shalt go to bed say thus. I Say me down to rest. In the name of the Father, of the Son, and of the holy Ghost. Amen. Then say these two prayers following. I Thank thee (my heavenly father) by thy most dear beloved son jesus Christ: that this day of ●hy plenteous rich mercy thou haste thus preserved me. I pray the forgive me all my sins which I have this day unryghtwysely committed in deed/ word/ and thought. And that thou wouldest vouchsafe of thy gracious goodness to keep me this night: for I comytte myself both body and soul and all mine in to thy hands. Thy holy angel be with me/ lest my deadly adversary have entrese in to me. Amen. O Above all blessed, and almighty Lord God/ my God/ my Father/ I thy sinful creature and most unworthy child prestrate in my heart, before thine high majesty, ask the mercy and forgiveness of all my sin and iniquity that I have this day committed against thee, yea & ever sith the time that I was conceived in my mother's womb, unto this present hour/ specially in this. etc. (And then call to your mind what offence ye have committed that day that cheyflyest grudgeth your conscience) And I thank the by thy dear son jesus Christ that thou haste preserved me from all such offences as I have not fallen in, and wherinto any other person through his own fault and thy sufferance hath fallen. In to the which I also without doubt should have fallen hadst not thou with thy grace prevented me, saved me, supported me, and sustained me. That I have fallen many ways my great fault and blame it is/ whereof in most humble wise I ask mercy and forgiveness of the. That thou haste preserved me, thine exceeding goodness, mercy/ and grace it is/ whereof with all my heart I thank thee. And now I beseech the most merciful father, that thou wilt no more be angry with me, neither henceforth forsake me/ but that thou wilt continually assist me, fortify me, and strength me, be my succour and defence this night, and alway to my lives end against all sin and iniquity. And that thou wilt also of thy abundant bountyfulnes refresh my brittle body with convenient rest this night if it be thy will, so that I may the more readily freshly and promptly with all diligence serve the to morrow according to the stare that thou haste set me in, & called me unto, so that all my life may please thee, and through thine assistance be so ordered, & governed, that after this vain and transitory life be ended I may finally come to the life that shall last for ever where thou most blessed father livest and rayneste with thy Son and the holy ghost in to the world of worlds. Amen. Then as thou didst in the morning, say● the Pater noster 〈…〉 and the Crede ¶ Here followeth the matins. O LORD open thou my lips: and then shall my mouth show forth thy praise. O god bend thyself in to my help: lord haste that to help me. Glory be to the father/ to the son/ and to the holy ghost. As it was in the beginning: as it now & ever shallbe. Amen. ¶ Praise ye the lord. ¶ The Inuitatorie. Mathei. xj. 〈…〉 all ye that labour and are laden: and I shall refresh you. COme and let us joyfully give thanks unto the lord: let us rejoice in god our saviour/ let us approach in to his presence with praise and thanks giving/ and sing we unto him in the Psalms. ¶ Come unto me all ye that labour and are laden: and I shall refresh you For god is a great lord & a great king over all gods in whose hands are the hearts of all the creatures of the earth and the high hills are at his commandment. ¶ And I shall refresh you. The see is his, for he hath made it, and his hands have fashioned the erathe also: come therefore and let us worship & fall down before the lord which hath made us: for he is our god and we are the flock of his pasture and the sheep whom he driveth. ¶ Come unto me all ye that labour and are laden: and I shall refresh you Now (the gospel preached) if ye hear his voice/ se that ye harden not your hearts/ as they did in the place of temptation in wilderness bitterly murmuring & speaking against god/ where your fathers temp●ed me and provoked me to anger, ye although they see my miracles. ¶ And I shall refresh you. Forty years was I at debate, chyding with the generation/ wherefore I said ever/ their hearts are gone from me, they know not my ways: to whom I swore in my great anger that they should not enter in to the land of my rest, ¶ Come unto me all ye that labour and are laden: and I shall refresh you. Glory be to the father/ to the son, and to the holy ghost. As it was in the beginning: as it is now ever shallbe. Amen. The hymn. Praised be god for his exceeding favour, which hath given us his son to be our saviour. We are sinners, unrightwise, foolish & fleshly. Christ is our mercy stole: rightwiseness, and wisdom verily. We are unclean, holden under the danger of death and sin. christ is our holiness, our life, our redemption, and satisfaction. Glory be to thee, o lord, borne of the indefyled virgin, glory to the father, and to the holy Ghost our soul's surgeon. Amen. ¶ Domine dominus noster. Lord/ ye our lord/ how wonderful reverent & clear is thy name over all the earth: which haste lifted up thy high magnificence above the heavens. Ye and that by the mouths of thy souking babes that cannot yet speak haste thou set up the praise of thy might against thy enemies: to confound thy adversary that will avenge himself. I shall therefore look up & wonder at thy heavens: lo/ these are the works of thy fingers/ the moan and stars/ thou hast set them so goodly. But lo/ what thing is man mortal that thou thus remember'st him? what is the son of Adam that thou regardest him so greatly? Thou haste made him not much inferior than Angels: with so great dignity and glory hast thou endued him. Thou haste made him lord of thy handy works: thou haste cast all things under his feat. As flocks of sheep, all herds of neat: and also the wild beasts. Fowls of the air and fishes of the see: and what so ever swimmeth in the water. Lord, ye our lord: how wonderful reverent & clear is thy name over all th'earth. Glory be to the father, to the son, and to the holy ghost. As it was in the beginning: as it is now and ever shallbe. Amen ¶ Celi enarrant. THe heavens declare the glorious majesty of god: & what are his works. One day following another whettch continually our thoughts: & one night following another increaseth our knowledge. These creatures have neither speech nor words: neither is their voices any where herd. And yet their pointing and showing hath taught all the world: & their dumb speech hath gone forth in to all the costs of the world. He hath fastened in them a tabernacle for the son: and he cometh forth of his clouds like a bridegroom, ye like a fresh valiant knight ●o make his course. From the farthest este part of the heavens cometh he forth: having his recourse unto the other extreme: neither is there any man that may hide him from his heat. The law of God the lord is perfect/ refreshing the soul: the testimony of the lord is faithful mynisiring wisdom to the unlearned. The commandments of the lord are right: making glad the heart. though things which god commandeth are plain and pure: and they lighten the eyes. The fear of the lord is pure and holy/ abiding for ever: the pleasures of the lord are true and right in every par●e More worthy to be desired then gold and precious stones: sweeter than the honey comb when it droppeth. And thy servant is taught & monished by them: that same observing of them is a great gift Who may attain to the knowledge of his sinful nature: purge me fro my secret sins. Ye and turn thou these great sins from thy servant: lest they have dominion over me, and then shall I be pure from every great sin. Let the speeches of my mouth & the thoughts of my heart be pleasant and accept unto thee: lord my defender and redeemer. Glory be to the father, to the Son, and to the holy Ghost. As it was in the beginning: as it is now and ever shall be. Amen. ¶ Domini est terra. THe Earth is the lords and all that is contained therein: the round world and all that inhabit it. For in the see hath he set her foundations: and hath build her above the floods. Who shall climb in to the hill of the lord? or who shall abide in his holy place An innocent in his deeds, and he that is pure in heart: that hath not extolled himself proudly unto vanity, neither hath sworn for any deceit. This man shall be fed with the blessing of the lord: and with the mercy of god his saviour. This is the nation given all unto him & seeketh him: this is the very right jacob. selah. O ye gates lift up yourselves: ye gates everlasting be opened: and this glorious king shall enter in. Who is this king that is so glorious? it is the mighty valiant lord/ noble in power, a lord excellent in strength to wage battle O ye gates life up yourselves: ye gates everlasting be ye opened: and the glorious king shall enter in. Who is this king that is so gloryous● it is the lord of hosts, it is he, that is this glorious king. Selah. Glory be to the father/ to the son/ and to the holy ghost. As it was in the beginning: as it is now and ever shall be. Amen. ¶ The Antympe. the iij. to the Romans. All we are sinners, and have need of the glory of god. ¶ The versicle. The first to the ephesians In what thing standeth the glory of god. The responsorye. ¶ In the free forgiveness of sins of his clear mercy only. ¶ The pater noster. OUr father which art in heaven, hallowed be thy name, let thy kingdom come over us. Thy will be fulfilled as well in earth as it is in heaven. give us this day our sufficient food. And forgive us our trespasses as we forgive them that trespass against us. And lead us not in to temptation. But deliver us from the evil spirit. Amen. ¶ lead us not (lord) in to temptation. But deliver us from the evil spirit. Amen. ¶ The blessing Lord we beseech the of thy blessing. R. Blessed are they that suffer persecution for the ryghtewysnes of faith, for theirs is the kingdom of Heaven. Amen. ¶ The first lesson. Mat. x. LO I send you forth as sheep among wolves/ se therefore ye be wise as serpent's/ and innocent as doves/ beware of men/ for they shall deliver you up to the counsels and shall scourge you in their synagogues/ and ye shall be brought to the head rulers & kings for my sake in witness to them and to the gentiles: but when they put you up/ take no thought what or how ye shall speak: for it shall be given you even in the same hour what ye shall say/ for it is not you the speak but the spirit of your father which speaketh in you. And lord thou have mercy on us responsory. Iohn xuj These things have I said unto you because 〈…〉 to god. The 〈…〉 shall they do unto you because they have not known the father nor yet me. ¶ They shall excommunicate you, ye the time shall come that who so ever killeth you shall think that he doth high service to god. ¶ The blessing. Lord we beseech the of thy blessing. Blessed are the poor in spirit for theirs is the kingdom of heaven. Amen. ¶ The second lesson, Hebre. xii. THe burden of sin cast away: let us run with patience unto the battle that is set before us looking unto jesus the auctor and fynysher of our faith which for the joy that was set before him abode the cross and despised the shame/ & is set down on the right hand of the throne of god. consider therefore how that he endured such speaking against him of sinners lest ye should be wearied & faint in your minds: for ye have not yet resisted unto bloudesheding striving against sin. And ye have forget the consolation which speaketh unto you as unto children. My son despise not the chastening of the lord, neither faint when thou art rebuked of him/ for whom the Lord loveth him he chasteneth/ ye and he scourgeth every son that he receiveth. But thou lord have mercy on us. ¶ The Respont. Hebrew. the xij Ye ye shall endure chastening god offereth himself unto you as unto sons. what son is that whom the father chasteneth not. ¶ The verse. If ye be not under correction (whereof all are partakers) than are ye bastards and not sons. What son is that whom the father chasteneth not? The blessing. ¶ Lord we besche the of thy blessing. blessed are all men that trust in the lord. AMEN. ¶ The third lesson. to the wise man .v. IN the last judgement when these ungodly shall behold the rightwise men they shall be troubled with horrible fear and shall marvel at their so sudden health unlocked for wailing for the sorrowful anguish of their mind saying within themself being heavy & morning for the anguish of their mind. These are they whom we had sometime in derision, and unto likelihood of opprobrious laughter: but we ourself being then without our wits had went that their life had been but madness: and so their end to have been without honour. But now see how they are counted among the children of god/ and their heritage is among the saints. wherefore we ourself then erred & went from the way of the truth, and the light of rightwiseness did not shine upon us and the son of right understanding sprung not upon us/ we were wearied & tired in the way of wickedness and predition: we walked hard and weary ways, for the way of the lord we know not. ¶ Respon. of the wise man. the vi When ye were ministers of his kingdom ye judged not right ye kept not the law of rightwiseness neither ye walked after the will of god. fearfully and shortly shall he appear unto you. For right sharp judgement shall be done upon these that are in authority. ¶ The verse. To the weak little ones is granted mercy, but the great might ones shall suffer mighty strong torments. fearfully and shortly shall he appear unto you. For righsharpe judgement shallbe done upon these that are in authority. Glory be to the fatther, to the Son, and to the holy Ghost. For right sharp judgement shall be done upon these that are in authority. ¶ The song of Austen and Ambrose. WE praise thee (o god) we knowledge the to be the lord. All the Earth mought worship thee, which art the father everlasting. To the cry forth all angels: the heavens and all the powers therein. To the thus crieth cherubin and Seraphyn continually. Holy art thou. Holy art thou. Holy art thou. Thou art the lord God of hosts. Heaven and Earth are fulfilled with the glory of thy majesty. The glorious company of the Apostles praise the. The godly fellowship of martyrs praise ye. The holy congregation of faithful throughout all the world magnify the. They knowledge the to be the Father of an infinite majesty. ●hey knowledge thy honourable and very only Son. They knowledge thy holy Ghost to be a counforter. Thou art the king of glory O Christ. Thou art the everlasting son of the father. Thou (when thou shouldest take upon the our nature to deliver man) didst not abhor the virgins body. Thou hast opened the kingdom of heaven to the believers (deaths dar●e overcome) Thou sittest on the right hand of God in the glory of the father. Thou ar●e believed to come our judge. Wherefore we pray the help thy servants whom thou haste redeemed with thy precious blood. Make them to be numbered with thy saints in joy everlasting. O lord save thy people and bliss thy heritage. Govern and also lift them up for ever. We praise the every day. And we worship thy name ever world withouten end. O lord let it be thy pleasure to keep us this day without sin. O lord have mercy upon us: have mercy upon us. O lord let thy mercy lighten upon us even as we trust in the. O lord I trust in thee, let me never be confounded. ¶ The versicle. Christ is dead for our sins. Thaunswere. And is risen again for our rightwiseness. ¶ To the Romans. the four O God bend thyself unto my helper Lord haste the to help me. Glory be to the Father, to the son, and to the holy Ghost. As it was in the beginning, as it is now and ever shall be. Amen. Praise ye the lord. ¶ Dominus regnavit. THe lord is king: his majesty is gloriously decked: the lord hath armed himself with strength, and hath gyrte himself mightily. He hath surely build and set fast the round world: so that it shall not be moved. Thy seat was prepared in season but thou thyself art of everlasting. The floods are risen (O lord) thy floods have roared. The floods have lifted up their streams above the noise of the great stormy and troubled sees. marvelous is the lord which hath his residence above, Thy words are sure & faithful thy house is right fair, holy, and godly: the secret holy place of the lord shall stand in to full long times Glory be to the Father, to the son, and to the holy Ghost. As it was in the beginning as it is now and ever shall be. Amen. jubilate. Make ye melody unto the lord: all that dwell upon the Earth worship ye the lord gladly: come in to his presence joyfully. Knowledge ye the lord that he is god: he hath made us, and not we ourselves, we are his people and the flock of his pasture. enter ye in to his gatis with thanks giving: and in to his free purches with praise singing, magnify him and praise his name. For the lord is right gentle, his mercy endureth in to everlasting and his faithfulness in to all ages. Glory be to the Father, to the son, and to the holy Ghost. As it was in the beginning, as it is now and ever shall be. Amen. God/ thou art my god/ early do I sigh for the my flesh desireth the in this thirsty and wide wilderness. Here shall I behold the as in thy secret holy place: that I might see thy power/ and thy glorious beauty. For thy mercy is more desirous than this same life: with my lips shall A praise thee. Thus shall I magnify the throughout all my life: in the praise of thy name shall I lift up my hands. Thou shalt satisfy my soul with fat delicious meat: whereupon my lips shall joy and my mouth shall praise. As soon as I shall remember myself upon my bed: I shall think upon thee, even in the watches of the night. For thou verily art he that bringeth me help: and I being sure in the shadow of thy wings, shall triumph joyfully. My soul cleaved unto thee: for thy right hand sustained me. These men that seek my life to spill it: shall go down in to their graves. Men shall drive them upon the edge of their swords: they shall be hewn and cut in to meat for foxes. But the king shall rejoice in god and he shall glory that sweareth in him, when foul mouths shall be stopped. Glory be to the father, to the Son, and to the holy Ghost As it was at the beginning, as it is now and ever shall be. Amen. ¶ Deus misereatur. GOd woughte favour and have mercy upon us: he mought lighten us with his presence. That thy way might be known every where in the earth: and thy saving health also unto all nations. The people mought magnify thee (O God) ye all people mought magnify the. The Earth also mought give again her increase: and god which is our god mought do us good. God mought bliss us: and all that inhabit the Earth even unto the uttermost parts thereof mought fear him. Glory be to the father, to the Son, and to the holy Ghost. As it was in the beginning, as it is now and ever shall be. Amen. ¶ The song of the three children. Praise ye the Lord all his works: praise and extol him for ever. Ye angels of the lord praise the lord: ye heavens love the lord. Ye waters all that are above heaven praise the lord: all the powers of the lord mought praise the lord. The son the moan praise ye the lord: stars of the yrmament love ye the lord. The rain and the due praise ye the lord: all the winds of god praise ye the lord. Fire and heat magnify ye the lord: winter and summer love ye the lord. moistness and ye door frosts praise ye the lord: the frost and cold love ye the lord/ Ice and snow mought love the lord: nights and days praise ye the lord. The light and darkness mought praise the lord: lightenings and clouds love ye the lord. The Earth mought praise the lord: love and extol him fo● ever. Hills and Mountains praise ye the lord: all tha● sprynge●h up on the Earth love ye the lord. Ye wells and springs praise the lord: seas and floods love ye the lord. Whale fishes and all tha● moveth in the waters praise ye the lord: all birds of the air praise the lord. All beasts both wild and tame praise the lord: ye children of men love the lord. Israel praise thou the lord: love him and extol him for ever. Ye ministers of the lord praise the lord: ye servants of the lord love the lord. ye spirits and souls of rightwise men love the lord: ye holy and meek in heart praise the lord. Anania, Azaria, misael praise ye the lord: love and extol him for ever. O lord thou art blessed and praised in the firmament of heaven: thou art praise worthy/ glorious and magnified in to worlds without end. ¶ Laudate dominum de celis. Praise the lord ye heavenly minds: praise ye him all that are above. Praise him all angels: praise him all his host round about him. Praise him son and moan: praise him all bright and shining stars. Praise him the most highest heavens: and ye waters that are above the heavens. Praise ye the name of the lord: for he made and created all things with a word. And hath made them to stand fast in to the world of worldis: he hath given them a law which they break not. Praise the lord all ceratures of the earth: dragons and all deep waters. Fire/ hail, snow, ice/ stormy winds: doing his commandment. Mountains and all high hills: fruitful trees, and all cedar trees. All wild beasts and tame: all things that creep, and fetherde fowls. Kings of the earth and all people: princes and all rulers of the Earth. Sengle men and maidens, old men and young praise the name of the lord: for it is only high and spread over earth & heavens. He shall lift up the power of his people: it becometh his sayn●ꝭ ●o praise him, which have professed him: even Israel his own people which cometh unto him. ¶ Canta●e domino. Praise ye the lord. sing ye to the lord with a new dy●ie: his praise shall be in the congregation of the saints. Israel shall rejoice of his maker: and the citizens of Zion of their king. They shall praise his name with trumpet: sing ye unto him with taberat & harp. For that lord well pleased with his people: shall exalt lowlyones with his help. Saints shall rejoice even from their hearts and the nobles shall triumph in their couches. The exalting of god is in their throtꝭ: and in their hands a two egged sword. To take vengeance upon the gentiles. and to correct the people. To bind their kings in chains: and their most noblest rulers in fetters of iron. To execute judgement among them as it is written: this glory shall be unto all that are his saints. Glory be to the Father, to the son, and to the holy Ghost. As it was in the beginning, as it is now and ever shall be. Amen. ¶ Lauda●e dominum. Praise him that hath his residence in his secret holy place: praise him that reigneth in the firmament, the sea●e of his power. Praise him for his strength: praise him for absoluteness. Praise him with sound of trumpets: praise him with ●utes and haps. Praise him with tympany and taberat: praise him with organs and pipes. Praise him wi●h soft claricimbales: praise him wi●h loud clarycymbales. What soever thing is endued with brethe let it praise the lord. Glory be to the father/ to the son/ and to the holy ghost. As it was at the etc. The Anthem. THe highest praise & greatest glory that we may give to god: is to believe his promise: & to verify it with our faith which faith he doth give us also, that we might believe our sins to be forgiven in Christ's blood. The chapter Ephys. ij. By grace are ye made safe through faith & that not of yourselves: for it is the gift of god, and cometh not of works lest any man should boast himself of his own dead, Thanks be to god. ¶ The hymn. Praise ye the Lord omnypotente▪ which through his benignity. his most dear son hath to us sent. to die for our iniquity We were his cruel enemies/ abject for our transgression. how be it in christ fyr● we our eyes. which is our satisfaction. Glory be to the trinity. the father son and sprite living. which are one god & persons three. to whom be praise with out ending. The versicle. What and if we here suffer with Chryst. th'answer. Then shall we be glorified together with him in heaven. Romans in the eight chapter ¶ Here followeth the song of Zachary the pressed saint Iohn baptists father. ¶ Benedictus. Praised be the lord/ god of Israel: for he hath graciously visited/ and redeemed his people. He hath set up our mighty health: in the house of David his servant. According to his promises, by the mouths of his holy prophetis of a long time past. promising that we should be preserved from our enemies: and from the hands of all them that hate us. That we would thus use and declare his rich mercy toward our fathers: remembering his holy promises. And also to perform his oath which he swore to Abraham our father: and promised himself to give it us. So that without fear, we delivered from the hands of our enemies: might serve and honour him. In holiness and rightwiseness before him: all days of our life. And thou (my child) shalt be called the prophet of the most highest: for thou shalt go before the face of the lord to prepare his ways. To give the knowledge of the saving health to his people/ through the forgiveness of their sins. The which cometh through thaboudant mercy and goodness of our god: by the which he hath thus graciously looked upon us/ springing from above. To give light to them that have sit in darkness/ and in the shadow of death: to direct our feet in to the way of peace. Glory be to the Father, to the son, and to the holy Ghost. As it was in the beginning, as it is now and ever shall be. Amen. ¶ The anthem. HE that moveth us to pray, hath already granted us our as king if we ask in faith, which sayeth, all things what so ever ye shall ask my Father in your prayer with belief: ye shall receive ¶ The versicle. Father hear our prayer. Thaunswere. And make us to ask of the in faith. Amen. The collar. O God almighty our merciful father which haste so exceedingly loved us thy chosen children: that thou wouldest vousave to give us thy only and well-beloved son jesus christ our saviour to suffer death for our sins: so that all that thus believe in him, might not perish, but have life everlasting: we beseech the for thy abundant mercy, and for that mes●ima love, which thou barest to thy son christ our saviour, give us of thy grace/ & pour thy favour in to our hearts, that we may believe, feal & know perfectly that thou only art our god: our father/ and to us an almighty helper/ deliverer/ & a saviour from sin, from all the devilish pours of hell, of this world, and from death/ & that by thy son our Lord jesus christ. Amen ¶ A prayer to the holy Ghost. Come holy spirit, replenyshe the hearts of the faithful: and kindle in them thy benign love. ¶ The versicle. Send forth thy spirit and men shall be created a new. th'answer. For so renewest thou the soul of man. ¶ The prayer. O God which hast instructed the hearts of the faithful men with the lightning of the holy ghost: grant us to savour a right in the same sprite/ and to rejoice evermore of his consolation. Which livest and reignest in the same sprite ever. Amen. ¶ A prayer to the Trini●e. deliver us, save us, and justify us, o blessed trinity. ¶ The versicle. The name of god be blessed. Thaunswer. From age to age everlasting. Amen. ¶ The p●ayer. O almighty everlasting god/ which hast given us thy servants to knowledge the glory of theverlasting trinity with a faithful knowledge/ and to worship the one god in thy almighty majesty: we beseech the that through the steadfastness of this faith/ we mought be defended from all adversities: which livest and reignest one god in the Trini●e of persons world without end. Amen. ¶ The prime and hours. O God bend thyself to my help: Lord haste the to help me. Glory be to the father, to the son, and to the holy Ghost. As it was at the beginning, as it is now and ever shall be. Amen. Praise ye the lord. ¶ The hymn. CUme holy spirit to the we call. to establish our infirmity. give us true faith and hoop withal. Inflame our hearts with charity. Our nature is sore vytiate. and needeth regeneration. lighten our minds execate. O lord our consolation. Glory be to the trinity. the father/ son/ & sprite living. which are one god & persons three. to whom be praise without ending. Deus in nomine tuo. O God, save me for thy name's sake: deliver me by thy power. O my god, here my prayer: listen to the words of my mouth. For strange men are risen against me: and strong tyrants pursue my life/ they have not god before their eyes. Selah. But lo, god helpeth me: the lord is present with them that sustain my life. He shall acquit evil to my await layers: for thy truths sake thou shalt tread them down. I shall with good will make a sacrifice to thee: I shall magnify thy name (O lord) for thou art full gentle. For thou wilt deliver me from all trouble: and my eyies shall see my pleasure upon mine enemies. Glory be to the father, to the Son, and to the holy ghost. As it was in. etc. Praise ye the lord, all gentiles: magnify him all nations. For his merry is spread over us: & the faithfulness of the lord standeth for ever. Glory be to the father/ to the son/ and to the holy ghost. As it was in the beginning, as it is now & ever shall be. amen Confytemini dno. magnify ye the lord for he is gracious: & his mercy endureth for ever. Let Israel now magnify him: for his mercy endureth for ever Let the house of Aharon magnify hymn for his mercy endureth for ever Let as many as fear the lord magnify him: for his mercy endureth for ever. When I was in a grievous straynte: I called upon the lord, and he granted to set me at large. The lord standeth on my side: I shall not fear what so ever man may do unto me. The lord standeth on my side with my helpers: and I shall see my desire upon them that hate me. It is better for one to commit himself to the tuition and defence of the lord: then to man's defence. It is better to put our confidence in the lord: then in men be they never so great. When all the gentiles besieged me on every side: well said I, in the name of the lord/ for I shall cut them away. They compassed me in, ye they be set me round about: well said I, in the name of the lord, for I shall cut them away. They swarmed about me like bees: and invaded me as fiercely as fire the dry thorns/ but they were soon quenched: for I said well, in the name of the lord shall I cut them away. I was cast with great violence ready to have fallen: but the lord sustained and helped me. The lord is my strength and the very same whom I praise: it is he that is my saving health. The voice of triumph/ and of men joyfully publysshing their saving help now brought unto them is in the tabernacles of the rightwise/ for the right hand of the lord hath brought it so mightily to pass. The right hand of the lord is excellent high: the right hand of the lord hath brought it so mightily ta pass. I shall not die but live: and shall publesh the works of the lord. He chastised me with grievous and earnest chastment: but yet he betook me not to death. Open me the gates of rightwise men: & I shall enter in at them/ & magnify the lord. This is the gate of the lord: the rightwise shall enter in thereat. I shall magnify the for thou hast granted me: & hast brought me a saving help The stone which the builders opprobryouslye casted away: is made an head corner stone. Of the lord this is done: & this same thing is a miracle in our mind. This is that same day which the lord hath made: let us be glad & rejoice therein. I beseech thee (lord) now help us I beseech thee (lord) make us now to prosper. Well happen it to that man which is comen in the name of the lord: we shall pray for your wealth to well happen unto you from the house of the lord. The lord is strong/ and he will make light to shine upon us: taye your sacrifices to be offered/ even to the altar's ends with cords. It is thou that art my god/ and I shall magnify the thou art my god and I shall exalt the. Magnify ye the lord for he is gracious: and his mercy endureth for ever. Glory be to the father, to the son, etc. ¶ The anthem. Behold I have set up in zion a chosen precious stone to be laid in the highest corner of my church and also to be in the foundation thereof. And he that believeth in him, shall not be shamed: to you therefore that believe, it is precious: but to them that believe not in him, as to the builders that reproved this stone, it is a stumbling stone. ¶ The versicle. Lord hear our prayer. Thaunswere. And make us to ask in faith. Amen. ¶ The prayer. O Father which didst prophesy of thy son Christ by the mouth of simeon holding him in his arms now presented in to the temple saying to his mother the virgin marry: behold/ this thy child is set up for many in Israel to fall at him and many again to rise by him/ he is set up for a mark to be against said: we beseech thee/ father for the favour that thou barest to this thy Son: suffer not us through unbelief with these blind builders to stumble & to fall at this stone: neither with them to reprove and to say against him & his doctrine/ but by faithful trust and true belief in him to rise by him: believing steadfastly/ that by his death his wrath is peased and through his blood thou forgyvest us our sins/ by this stone thy son our lord jesus Christ. Amen ¶ The third hour. O God bend thyself in to my help. O lord has●e the to help me. Glory be to the father/ to the son/ and to the holy ghost. As it was in the beginning, as it is now & ever shallbe ¶ Praise the lord/ The hymn. LEt us reiose devout christian. putting a pare all heavens. for christ regardeth his brethren, and furthereth all their business. All though this vale of misery. our troubles doth increase. yet Christ doth see our penury. which is our inward peace. Glory be to the trinity. the father, son, & spiritelyving. which are one god and persons three. to whom be praise without ending. Amen. ¶ Ad dominum. WHen I was in straight anguish I called upon the lord: and he granted me. Lord deliver my soul from dying lips: and from a deceitful tongue. What avamtageth it thee: or what good bringeth it thee (o dying man) thy deceitful tongue? Oh, sharp arrows of the strong archer: and hoot consuming iunipere coals. Ah lass that I am thus long holden in exile among these false and cruel folk of Meshec: and must yet dwell still with the chorlysshe nation of Kedar. All to long hath my soul tarried among these violent men: which hate peace. I study for peace/ but when I speak of peace to them: by and by are they stirred to battle. Glory be to the father. etc. ¶ Leuaui oculos. life up my eyes in to the hills: from whence help mought come unto me My help cometh from the lord: the maker of Heavens and Earth. He shall not suffer thy feet to slide: neither he being thy keeper, shall sleep. Lo/ neither will he sleep/ nor yet ones wink: that keepeth Israel. The lord is thy keeper/ the lord is thy defence: and is ever at thy right hand. The son shall not smite the be day: neither yet the moon be night. For the lord will keep the from all evil: ye/ he will keep thy soul. The lord shall keep both thy out going and thy incomming: from this time unto everlasting. Glory be to the father, to the son, and to the holy ghost. As it was in the beginning. etc. I was right glad when men said unto me: let us go unto the house of the lord. Our feet shall stand fast in thy gates: O jerusalem. jerusalem is builded goodly like a City: well framed together in herself. That thither might ascend the tribes, even the tribes of the lord to magnify the name of the lord: for so was it commanded unto Israel by gods own mouth. For their were ordend & holden seats of judgement: even the judgement seats of the house of david, Pray ye for the felicity of jerusalem: the lovers of the mought prosper They mought prosper within thy walls they mought prosper within thy hosues. For thy brothers and neighbours sakes: shall I now pray for thy felicity. For the houses sake of the lord our god: I shall pray for thy wealth. Glory be to the father. etc. ¶ The anthem. THose men are not of the right jerusalem although they are called spiritual and of the church: apere they never so holy: which vex, trouble, and persecute the poor simple preachers of Christ's gospel & thirst for their blood. versicle. Lord hear our prayers. ¶ th'answer And give us grace to ask in faith. Amen. O Our merciful father which prophecyedste by the mouth of thy son our saviour Christ: that the time should come when men should curse/ excommunicate and chase thy flock out of their synagogues believing in so doing/ to do unto the high worship in killing of them: we beseech the for thy truths sake/ & for the favour that thou barest to thy son: to deliver us from their handis: and open thou their eyes that they might see their sins and repent them and know the and thy son through the holy Ghost the spirit of truth. Amen. ¶ The sixth hour. O God bend thyself in to my help: Lord haste the to help me. Glory be to the father, to the son, & to the holy ghost. As it was in the beginning, as it is now and ever shall be. Amen. Praise ye the lord. ¶ The hymn Love ye the lord of Israel. for his gifts celestial. which sendeth his Ghost in us to dwell. to subdue our bodies bestial. He giveth us gifts manifold. he leadeth and keepeth us tenderly. his is our silver and our gold. to him be praise eternally. Glory be to the trinity. etc. UNto the lift I up my eyes: which rulest heavens: Behold for as the servants eyes are ever upon their masters, and the maiden●●●●tyng upon her mystres, even so let our eyes be looking up unto the lord, our god, until he hath mercy upon us. Have mercy upon us lord have mercy on us: for we are out of measure filled with ignominy. Our life is filled out of measure with scorns & derision of these wealthy rich men: & with ignominy and shame or this arrogant and proud men. Glory be to the father. As it was etc. Nisi quia dans psal. Cxxiiij. Except the Lord had been with us: (let Israel now speak) Except the lord had been with us: when these men rose against us. Without doubt (their wrath thus kindled against us) they had devoured us quick. Waters had wrapped us in with their waves: the floods had gone over our souls. The troublous flood of this importune men: had run over our souls. But praised be the lord, which hath not given us in to their teeth for their pra●e. Our souls are delivered like the bird from the snare of the fouler/ the snare is broken and we are escaped Our help cometh through the name of the lord: which hath made the Heavens and Earth. Glory be to. etc. ¶ Qui confidunt. They that stick to the lord shall never stacker: but shall stand fast for ever like the mount of Zion. And like as jerusalem is gyrte above with hills: even so closeth the lord his people from this time unto everlasting. He will not suffer the power of the ungodly to oppress the land of the rightwise: lest the rightwise purforthe their hands to any wickedness. Deal thou gently with good men: and with men right in their hearts. them that serve from the right way unto shrewdness: the lord mought lead a way with men given unto wickedness. Glory be to the. etc. ¶ The anthem. Isaiah. lvij. THe ungodly men are like a fierce swelling see, which can not rest but the waves of it rebound with violence casting out stink & filthiness, the devilish ungodly shall have no rest (saith the lord) but here they shall be ever vexing the rightwise, and after this, they shall have a perpetual gnawing in their conscience. The versicle. Lord here our prayer. ¶ th'answer. And make us to ask in faith. OUr merciful lord which shalt say at the dreadful hour of thy last judgement to these wicked ungodly: go your ways out of my sight ye workers of wickedness. we beseech the for thy painful passion that thou sufferdest in thy pure innocent soul for our redemption: let us hear this joyful voice of thy mouth in that time of our redemption and glory. saying: come unto me ye blessed children of your father and receive the kingdom of heaven prepared for you from the beginning through your saviour jesus christ. Amen. ¶ The nyenthe hour. O God bend thyself in to my help. O Lord haste the to help me. Glory be to the father, to the son, and to the holy ghost. As it was in the beginning, as it is now & ever shallbe. amen. Praise ye the lord. ¶ The hymn. Praise ye our father lovingly. which gently hath us preserved. when we forsook him wretchedly. and by sin had death deserved. His mercy was so bounteous. that although we thus fel. freely in Christ he pardoned us. and by his death redeemed from hell. Glory be to the trinity. the father & son & spirit living. which are one god and parsons three, to whom be praise without ending. Amen. WHen the lord shall bring again us of Zion from captivity we shall be like men dreaming for joy. Then shall our mouths be filled, with laughter, and our tongues with triumph: then shall it be said among the gentiles: that the lord hath wrought mightily with these men. The lord shall work mightily with us, we shall be refreshed with great gladness. Bring us again from captivity o lord for so shalt thou fill us with joy as if thou shouldst give plentyouse floods to the dwellers in that thirsty south desert. They that sow with tears: shall reap with gladness. When they went forth to sow they went weeping taking with them their seed koddes. But when they shall come again: they shall come with great joy bringing their hands full of corn. Glory be to. etc. Nifi dommus. psal. C.xxvij. Except the lord build the house: the builders thereof labour but in vain. Except the lord keep the city the keapers thereof watch but in vain. It is all in vain that ye haste your selves to rise so early: and again to differ your down sitting to eat your careful bread. (except god give it all) For it is he that thus shall give unto his well-beloved: quiet sleep and plentyous rejection with good food. Lo children are the heritage which the lord giveth: the fruit of the womb is his gift As arrows are in the hands of the mighty man: even so shall be the children of thy youth. Blessed is that man which hath his quiver filled with these arrows: for they shall not be shamed when they shall have to do with their enemies in judgement. Glory be to the father. etc. ¶ Beati omnes. BLessed is he who so ever worshippeth the lord: which also walketh in his ways. For thou shalt eat the labours of thine own hands: and shalt have prosperous increase. Thy wife shall be fruitful as the vine tree within the walls of thy house: thy children shall stand round about thy table like the plants of olive trees. Lo thus shall that man be blessed which worshippeth the lord. The lord shall do the good from Syon● and thou shalt delight beholding the prosperity of jerusalem all days of thy life. And thou shalt see thy childer's' children: and the felicity of jerusalem. Glory. etc. ¶ The Anthem. Math. the uj great is the provision of god for us which biddeth us first seek his kingdom by fear/ faith/ and trust in him, and then all things necessary for our bodies shall be cast unto us but so the we labour in that which good is. ¶ The versicle. Lord hear our prayer. th'answer. And give us grace to ask in faith. amen. the prayer. O Our merciful father which in teaching us to pray by thy son christ/ hast commanded us to call thee, father and to believe that we are thy well-beloved children which styreste up none of thine to pray but to th'intent that thou wouldest hear them, giving us also all things more effectuoslye and plentuosly than we can either ask or think: we beseech the for thy sons sake/ give us grace to believe and to know steadfastly that thy son our saviour christ is given of the unto us, to be our saviour/ our ryghtwysenes/ our wisdom/ our holiness, our redemption/ & ●ur satisfaction: and suffer not us to trust in any other salvation/ but in the son & by thy son only our saviour. Amen. ¶ Here beginneth the evensong in english. O God bend thyself in to my help. O lord haste the to help me. Glory be to the father, to the son, and to the holy ghost. As it was in the beginning, as it is now and ever shall be. Amen. Praise ye the lord. ¶ Beatus vir. psalmus. j BLessed is that man which walketh not in the council of the ungodly: and standeth not in the way of/ sinners and sitteth not in the seat of the pestilent scorners. But hath all his pleasure in the law of the lord: and upon it his mind is occupied/ both day and night. Such a man shall be like a tree planted by the river side: which will give forth her fruits in due time/ and her leaves shall not whither: for what so ever he shall do/ shall prosper. But so shall not the ungodly: for they shall be like dust which is dispersed with the wind. Wherefore these ungodly shall not stand in the judgement: neither these sinners may abide in the company of the rightwise. For the lord approveth the way of the rightwise: but the way of sinners shall perish. Glory be to the father. etc. Quare fremuerunt gentes. psal. ij. Wherefore do the gentiles thus swell and cluster together: wherefore do the people of the jews thus gnaste in vain: Wherefore conspire the kings of th'earth: and the chief priests thus cast their headis together against the lord & his anointed. saying let us break their bonds: and let us cast of their yokes. But he that hath his residence in heaven derideth them: it is the lord that scorneth them. Then shall he thrust them down in his wrath: and in his indignation shall be all to trouble them. I have constitute & ordained my king: to be over Zion my holy hill. I shall show forth the lords commandment: for he said unto me thou art my Son whom I have now openly declared. Ask of me/ and I shall give thee, the nations in to thy heritage: to be thine own possession throughout all the world. Thou shalt smite them together with an iron sceptre: & shalt break them like earthen vessels. Now therefore ye kings/ be wise and understand: ye rulers of the earth be content to be monished & learned. Serve ye the lord busily: study to give him his honour joyfully with reverence. Kiss ye the son/ lest (he being wroth) your life ꝑishe/ for his anger shallbe shot●ly kindled And then blessed are all men that trust in him. Dune quid multip.. psal. iij. Lord/ see what a sort there are that trouble me: full many there are that rise against me. Many there are that think thus upon my soul: surely there is no health to be looked for from god/ unto this man. But thou lord/ thou art my help & my glory: thou liftest up my head. The lord I called upon with my prayer: and he answered me even from his holy hill. Selah. I shall lie down and sleep/ I myself shall upwake me: for the lord sustaineth me. I shall not fear/ ye thousands of folk: although they be siege me round about. Arise (lord) save me my god: thou shalt ●yue all my enemies such a clap on thayr cheeks that anon the tethes of these ungodly shall be broken. It is the lords property to save: & thy people it behoveth to be helped & endued with thy benefits. ¶ Non nobis dne. psal. C.xv. NOt to us lord/ not to us but to thy name give the glory and praise: for thy mercy and for thy truths sake. Wherefore then should the gentiles say: where is now their god? When our god is in the heavens: he doth what so ever liketh him. Their images are but gold and silver: even the very work of man's hand. They have mouths and yet speak they not: eyes and see not/ ears and hear not/ nose and smell not. They have handis and nothing feel they: feat and go not/ with their throat make they no noise. Unto these idols are they like that make them: and as many as trust unto them. But Israel trust thou in the lord for he helpeth them and is their shield. Ye of the house of Aharon, see that ye trust in the lord: for he is their help & their shield. Ye worshippers of the lord, see that ye trust in the lord: for he is to them help & defender. The lord will have us in mind/ it is he that will do good: he will do good to the house of Israel/ & to the house of Aharon. He will be benyficiall to the worshypers of the lord: as well to the little as to the great. The lord mought increase his good mind toward you: toward you and toward your children. Ye are they to whom the lord doth good: which hath made heaven and the earth. The heavens/ the very heavens are the lords: but th'earth hath he given to the children of men The deed in no manner of wise shall praise the lord: neither they that go down to the place of silence. But we shall magnify and praise the lord: from this time in to everlasting. ¶ praise ye the lord. The Anthem. To the romans xv. ¶ We the which are strong (saith paul) ought to bear the frailness of them which are weak and not to stand in our own conceits. ¶ The Chap. Roma. xv. LEt every man please his neighbour unto his wealth and edifying/ for christ pleased not himself/ but as it is written. The rebukes of them which reviled that fell upon me. Thankꝭ be to god BLessed be god father almighty. whihath strenghened his feeble flock. with steadfast faith and bold spirit. to bear his cross burden and youke. These are the last days perilous. freely Christ's gospel to profess. come down, lord shortly to judge us. and take us from this heavens. Amen. ¶ The versicle. What thing is precious in gods sight. Thaunswer. The death of his faithful men. ¶ The song of our Lady. My soul magnyfieth the Lord. And my spirit rejoiceth in god my saviour. For he hath looked on the poor degree of his hand maiden. Behold now from thence forth shall all generations call me blessed. For he that is mighty hath magnified me: wherefore blessed be his name. And his mercy is over them that fear him: throughout all generations. He hath declared his might by his power: he hath dispersed the proud men by the vain study of their own hearts. He hath plucked down men of power from their seats: and hath lifted up the poor lowlyones. The hungry men he hath satisfied with goodness and them that appeared rich he hath left void. He hath taken up Israel his servant: thinking upon him to be saved for his mercies sake. Like as he promised to our fathers: as to Abraham & to his seed for evermore. Glory be to the father. &c: The Anthem. Luke. the i & two Sometime the scripture with the gospel was so free: that they were preached of the mouths of holy women/ as of our blessed lady/ of Anna phamneles daughter, & of the four daughters of phyllyp/ but now behold (saith the lord by his prophet Amos) I shall send an hunger in to the earth, not the hunger for bodily food nor thirst for water/ but hungres and thirst to here the word of the lord and men shall go from the one see to the other compassing about from the north to the east seeking the word of the lord & they shall not find it. ¶ The versicle. Oh lord send us the preachers of thy word. th'answer. And give us grace to believe it amen. orati. O merciful father which by thy word madest all things: and by it shalt unmake again at the time appointed/ and with thy fearful word diddest cast down Adam/ with thy comfortable word lytfedest him up again/ also through thy word thou hast declared thy will & given us the knowledge of thee, by the fathers and prophets/ & at the last by thine own son christ, sending him to preach it as a thing so necessary that without it there is no knowledge of thee/ no faith/ no salvation/ no health: wherefore we beseech the for thy words sake/ and for thy glory therein to set up thy word again & make it be known which of so long time hath been darkened with men's dreams and thrust down with men's words and men's laws: so that through thy word/ now at the last we might know thy will from men's pleasures: and finally to believe only thy word and do thy will/ by thy Son our lord jesu. Amen. ¶ The Complene. ¶ Convert nos. Turn us to thee (O god) our saviour. And turn thy wrath from us. O god bend thyself in to my help: Lord haste the to pelpe me. Glory be to the father, to the son, and to the holy Ghost. As it was in the beginning, as it is now and ever shall be. Amen, Praise ye the lord. ¶ Usquequo. psalmus xiij How long (lord) wilt thou tarry? wilt thou forget me for ever? how long wilt thou turn thy face fro me? How long shall I thus study musing with myself: filling my heart daily full of sorrow. How long shall mine enemy: be thus exalted over me. Behold and answer me lord, my god● keep me waking lest the slumbre of death cume upon me. Ye least peradventure my enemy may say I puailed against him: for if I fall my troubelers will rejoice. But I trust in thy mercy, my heart shall be glad of thy help: I shall give thanks to my lord for he hath rewarded me. ¶ judica me. Avenge me o God/ and defend my cause from th'ungodly folk: deliver me from the decey●efull and naked man. For thou art my God and my strength: wherefore hast thou put me away? wherefore go I thus morning, my enemy oppressing me? Make thy light, and thy faithfulness to shine upon me: let these things lead me unto thy holy hill, and let them lead me to thy tabernacles. That I might once come to the altar of God, even the god of gladness & author of my joy: to praise and to magnify the with herp (god my god) Wherefore art thou deject (my soul) & thus troubled in me? trust in God: for yet will I magnify him for the help/ wherewith he hath made glad my face and showed himself to be my god. Sepe expugnaverunt. psalmus. C.xxix grievously have they vexed me even from my yonght: now let Israel speak. grievously have they vexed me even fro my yonght: but yet they puaile not against me Upon my back these ploughmen ploughed: and have cut forth their long vorowes. But the rightwise lord: hath cut away the bonds of these ungodly. They shall be shamed and put to flight: who so ever hateth Zion. They shall be as grass that groweth upon the house rygges: which is withered before it be pulled up. With the which neither the reaper filleth his hands: nor yet the gatherer filleth his arms. Neither the goers foreby so regarded them as to say one's god bless you: or we will wish you in the name of the lord. Domine non. psal. C.xxxj. Lord/ my heart is not proud neither look I a loft: I take not stoutly upon me in great matters/ neither presume I in marvelous things above my estate. But verily I repressed and put my soul to silence, like a weanling from the mother's tear: even like a weanling in very dead. Let Israel wait and trust upon the lord: from this time in to everlasting. Glory be to the father. etc. ISraell in scripture betokeneth the elect children of god, which when they are in the most extremest affly●cion likely to be forsaken of god and man, then have they gods help most present (if their faith ra●le not) The chap. ij. par. ij. WHen we are driven to such an hard straynie that we can not tell what to do, then only is there left us this last shift & present help, to lift up one ties unto the lord. Thanks be to God. ¶ The hymn. worship we the spirit purely. which moved Simeon the sage. In his arms to take reverently. Our saviour yet tender of age. When his father and his mother Presented their young child jesus. Simeon among all other/ praised the lord saying thus. ¶ Nunc dimittis. NOW lettest thou thy servant depart (o lord) according to thy promise. in piece. For mine eyes have seen the saviour: sent from the. Whom thou haste set forth in the presence of all people. To be a light, lighting the gentiles and to be the glory of thy people Israel. Glory be to the father. etc. As it was. etc. ¶ The Anthem. AH how fearful a judgement is it to be reject and cast from the lord, & not to be called his people, which judgement is now fallen upon the jews, which sometime were called his people of Israel. The versicle. Keep us jesus confirmed in thy word. th'answer. Hold us to thy truth, & cast us not from thee. Amen. ¶ The Prayer. O Lord jesus, restore Israel we pray thee, ye restore the hole world teaching us which the spirit of thy troth, that we allwith one mind and one assent might run after the & glorify thy name. Grant us (o merciful saviour) that we might see the glorious taking up again of Israel, which shall be to the world as a new rising again from death to life, that thus all the whole world might live under the alone most perfiteste herdman, and thou moughtst reign in us all, to whom with the father, & with the holy ghost/ be glory honour/ empery/ and rule, into the world of worlds. Amen. ¶ Salue Rex. Hail (jesus Christ) king of mercy our life/ our sweetness/ and our hope/ we salute thee: unto the we cry which are the banished children of Eve: unto the we sigh/ sobbing and weeping in this ●ale of wretchedness: haste the therefore our mediator: turn unto us those thy merciful eyes. O jesus all praise worthy show us the presence of thy father after this out larie. O gentle/ O merciful/ O sweet jesus Christ. ¶ The versicle. In all our trouble & heavens. th'answer O jesus our health and glory, succour us. ¶ The prayer. O jesus Christ the son of god/ our redeemer which deiectedest & humbledst thyself from the glorious state/ and shape of thy godhead unto the shape of our vile servitude because thou wouldest reconcile us the children of wrath unto thy father and so make us the children of grace: we beseech the grant us that we mought ever feel even the thy very self to be our present mediator before our father for all ghostly gifts, whom we knowledge with perfit faith to be our saviour/ which art the lively God/ with the Father and the holy ghost leaving, and reigning in to the world of worlds. Amen. ¶ Here followeth the seven Psalms in english. Domine ne in furore. the first. Psalmus sextus. AH lord/ rebuke me not in thy wrath/ neither chasten me in thine anger. But deal favourably with me o lord, for full sore broken am I: heal me, lord, for my bones are all to shaken. My soul trembleth sore: but lord how long? Turn the Lord, and deliver my soul: save me for thy mercy's sake. For they verily that are in this deadly anguish, can not think upon thee: in this helly pains who may praise thee? I am weary with synghing I shall water my bed everynyght with my tears, so that it shall swim in them. My face is wrinkled & dried up with care & anger: my enemies have made it full thin with trouble. Avoid fro me ye workers of wickedness: for the lord hath herd my complaints poured out with weepings. The lord hath herd my deep desire: the lord hath received my petition. All mine enemies shall be shamed and astonied: they shall be put to flight and confounded suddenly. Beati quorum. psal. xxxij. BLessed is he whose ungodliness is for given: and whose sins are covered. Blessed is the man to whom the lord reckoneth not his sin: neither is there in his spirit any dessemling defayte. Whiles now I held my peace daily musing with myself: & other whiles cried out, my bones wasted for sorrow. For day and night thy hand pressed me down: my moister was dried up like as one toasted in the mids of summer. Selah. I shall knowledge my sin & shall not hide my wickedness: I thought saying with myself, I shall confess my ungodliness which is against me to the lord: & thou even straight forgavest me my wickedness which openeth herself by my outward sin. Selah. For the which/ even every saint shall pray unto the in time of beseeching: & then if affliction come upon him like a great swelling flood, yet shall it not touch him. Thou art my defender from tribulation: thou shalt keep me, & shalt make me glad exceedingly for my deliverance: Selah. I shall instruct thee, and teach thee/ the way whereupon thou may ungo: I shall counsel thee, & see for the right well. See that ye be not as horse or mule, which are vnreso●able: whose chaws must be refrained with buy & bridle, lest they strive against the. Many sorrows fall upon the ungodly but him that trusteth in the Lord: mercy closeth round about. ●e glad therefore in ●he lord and retoyse ye rightwise: make ye merry all faithful and upright in her●e. ¶ Domine ne. the second. punish me not (lord) of indignation: neither chasten me in thy wrath: For thy arrows are sore smitten in to me and the disease which thou hast cast upon me presseth me down sore. There is no health in my flesh for thy wrath: there is no rest in my bones for my sins. For my sins have pressed down my head like an heavy burden: they are mightier than I may bear. My old privy sores festered within: & now are they broken forth for mine own foolishness. I am depressed and sore broken I walk in continual morning For a foul botch occupieth all my thighs: so that there is no health in my flesh. I am feeble, & sore broken: I gnasted with my teeth for sorrow of my heart. Lord all my desires are before thee: and my sorrowful sighs are not unknown unto the. My heart trembeleth and panteth for sorrow/ my strength faileth me and even the very sight of mine eyes cease from their office. My friends and my fellows stood against my wound: and my nigh kinsfolk stood all a far. In the mean season they that sought my life made snares for me: & they that hunted for my fault spoke desaite, why speringe to desayve me continually. But I/ as it had been one deaf herd nothing at all: and as a dumb man opened not once my mouth. I was as one that heard not: and as one that had not a word in his mouth to answer for himself. For the Lord, do I abide: thou shalt answer for me (lord my god) For I said with myself, these men peraventure will rejoice upon me: and as soon as my foot begin to slide, thy shall run upon me. For I am but an halting cripple ready ever to fall: my sorrow never goeth fro me. I confess my ungodliness: I sorrow for my sins. But in the mean season my enemies live & were strong: even they which pursue me falsely are increased in power. Which acquit me evil for good, and are against me: because I sought studeously to profit them. Forsake me not lord: be not far fro me (my God) Speed the to help me lord: my saving health. Miserere mei deus. psal. li. Have mercy upon me God, for thy favourable goodness: for thy great mercies sake wipe away my sins. And yet again wash me more, fro my wickedness & make me clean fro my ungodliness. For my grievous sins do I knowledge: & my ungodliness is ever before mine eyes. Against thee, against the one●y have I sinned/ and that that sore offendeth the have I done: wherefore very just shalt thou be known in thy words & pure, when it shall be judged of the. Lo, I was fashioned in wickedness, and my mother conceived me polluted with sin. But lo, thou wouldest trowthe to occupy & rule in my inward par●es: thou shewedste me wisdom which thou wouldest to sit in the secrets of my heart. Sprinkle me with ysope and so shall I be clean: thou shalt wash me, & then shall I be white than snow. Pour upon me joy and gladness: make my bones to rejoice which thou hast smite Turn thy face fro my sins: and wipe away all my wickedness. A pure heart create in me (o lord) and a steadfast right spirit make a new within me. Cast me not away: & thy holy ghost take not fro me Make me again to rejoice, while thou bringest me thy saving health: and let thy chief governing free spirit strengthen and lead me. I shall instruct cursed and shrewd men in thy way: and ungodly men shall be converted unto the deliver me from the sin of murdther o god, o god my saviour: and my tongue shall triumph upon thy mercy wherewith thou makest me rightwise. Lord open my lips: and then my mouth shall show forth thy praise. For as for sacrifices thou delyghtest not in them: or else I had offered them, and as for brent sacrifices thou regardest them not. Acceptable sacrifices to god/ is a broken spirit: a contrite and a dejected heart thou shalt not despise O god. Deal gently of thy favourable benevolence with zion: let the walls of Jerusalem be edified & preserved. Then shalt thou delight in the very sacrifices/ in the right brent sacrifice/ and in the oblation of rightwiseness: then shall they lay upon thy altar the very oxen. Domine exaudi. psal. c.ij Lord hear my prayer: and suffer my deep desire to come unto thee. hide not thy face fro me in time of my tribulation: bow down thine ear unto me in the day when I call upon thee, haste the to grant me. For my days verily are vanished away like smoke: & my bones are dried up like a stone. My heart is smitten through like grass and is withered away: in so much as I forsook to take mine own meat. I was so dried up with my sorrowful & loud sighs: that my bones cleaved to my skin. I am like an destrege of the wilderness, & made like an owl in an old forlaten house. I lie waking & am left alone: like the sparrow in the thank. Mine enemies reviled me all day & they that chide me/ used my name opprobriously I eat earth in stead of breed: & lycken my tears in stead of drink. And all is for thy indignation, and thy wrath: for when I was a loft thou thruest me down. My days are vanished away like a shadow: & I myself am whytherd like hay. But thou Lord, sittest still for ever: & thy memorial endureth from age to age. Thou shalt rise and have pity on Zion: for it is time for the to favour it/ thy day appointed is now come. For the stones of it please thy servants verily: and they favour her soil. Even the heathen also shall worship the name of the lord: and all the kings of th'earth shall knowledge thy glorious beauty. The lord verily shall build spon he shall be seen in his beautiful glory. And he shall have respect unto the prayer of the poor forsaken: his prayer shall he not despise. This thing shall be written for the world to come: and for this cause the people which are yet unmade shall praise the lord. For he shall look forth of his high holy place: the lord shall behold th'earth even from heaven. To hear the sighs of them that are in bonds: and to lose the children judged to death. That they might preach the name of the lord in Zion: and his praise in jerusalem. When the people and the kingdoms: shall be gathered together to worship the lord. He abated my courage in my journey: and hath cut of my days. I say/ my god/ take me not away in the miooꝭ of my days: for thy years endure throughout all ages. In the beginning thou layedste the foundation of th'earth: and the heavens are thy handy work. They shall perish when thou shalt staude fast: and all things shall wax old like a garment/ thou shalt dress them again like a garment/ & they shall be changed. But thou art even thy very self: and thy years shall never be ended. The children of thy servants shall dwell still: and their posterity shall live prosperously and blessedly in thy presence. From my most deepest painful troubles: called I upon the lord. Lord hear thou me: and let thy cares be attent unto my deep desire. If thou shouldest look narrowly upon our wickednesses (o lord) lord who might abide thee? But there is mercy with thee: and therefore art thou worshipped. I abide the lord/ my soul abideth him: & I tarry looking up always for thy promises. My soul waiteth for the lord: as desirously as do the watch men desire the day spring. Let Israel wait for the lord: for with the lord is there mercy and plenteous redemption. It is he that shall redeem Israel: from all their wickednesses. Domine exau. the two psal. C.xliij. O Lord hear my prayer/ listen unto my fervent beseeching: for thy truths sake/ grant me for thy rightwiseness. Have thou not to do with thy servant in judgement/ for in thy presence no man living is reputed rightwise. A cruel enemy verily persecuted my soul: he hath cast down my life in to th'earth/ he hath set me in darkness like as men judged to death. My spirit is sore troubled within me: and my heart waxeth cold in my breast. But at last I remembered the days paste: I considered all thy works and pondered in mind the deeds of thy hands. I stretched forth my hands unto thee: my soul desirously panted and breathed for thee/ I gaped for the like thirsty earth. Haste the to grant me o lord for my spirit fainteth: hide not thy face fro me/ on less I be like men going down in to their grakes. Make me shortly to hear of thy merciable goodness for in the do I trust: show me the way wherein I may go/ for unto the have I lifted up my soul. deliver me fro mine enemies o lord my god: for under the do I hide myself. Teach me to do thy pleasures/ for thou art my god: thy good spirit mought lead me in to the right way. For thy name's sake lord restore me: for thy rightwiseness lead my soul out of this straight anguish. Ye and for thy mercies sake all to destroy my enemies: and shake away all that trouble my soul/ for I am thy servant Glory be to the Father, to the son, and to the holy Ghost. As it was in the beginning, as it is now and ever shall be. AMEN. ¶ The commendations. The argument in to the. C.xix. psalm. ¶ This psalm declareth in how great price and reverence, the saints or holy men have the laws of god: how earnestly they are occupied in them, how they sorrow to see them broken and said against of the ungodly: how they pray to be taught them of god, and to be acquainted and accustomed with them and to be short, how they desire those men to be destroyed (what so ever they be) which break and say against them. ¶ Beati immaculati. BLessed are they which live pure & innocently even them I mean which live after the law of the lord. Blessed are they which observe his testimonies: and search them with all their heart. For they shall do no wickedness: that thus tread his ways. Thou hast commanded: that thy commandments should be kept with earnest diligence would god that my life were so instruct: that I might observe thy ordinances. Then should I not be disappointed: when I shall have all thy commandments before mine eyes. I shall magnify the with a pure heart: when I shall learn thy rightwise judgements. I shall observe thy ordinances: forsake me not at any time. How should the young man amend his living? he shall well amend it in observing thy pleasures. with all my heart have I sought thee: suffer me not to serve from thy commandments. In my heart have I hid thy words: to th'intent I would not offend the.. Lord thou art praise worthy: teach me thy ordinauncꝭ with my lips shall I show forth all the pleasures of thy mouth. I shall rejoice of the way which thy testimonies teach: as upon all manner of richesse. Upon thy commandments shall I set all my mind: & shall set thy paths before my eyes. In thy ordinances shall I delight: & I shall not forget thy words. Reward thy servant/ that I may live & observe thy pleasures. Uncover my eyes: that I may perfectly see the marvelous things in thy law. I am but a stranger in the earth: yet hide not thy commandments fro me. My soul is broken with desire: to know at all times thy pleasures. Thou shalt sharply rebuke the ungodly: cursed are they the err from thy commandments. Take away fro me opprobry & ignominy/ for I shall obsue thy testimonies. Even the chief rulers sit & speak against me: but yet thy servant is occupied ever in thy ordinances. Also thy testimonies are my delight & my counselees. My soul cleaved to th'earth: restore me according to thy promises. My life I have showed unto thee: and thou hast granted me, teach me thy ordinances. Make me to understand the ways of thy commandments: & then shall I think upon thy marvels. My soul was melted away with sorrowful thoughts: make me stiff again according to thy promises. Turn thou away fro me the deceitful way: & make thy law pleasant unto me. The true way have I chosen: and thy pleasures I setted before my eyes. I cleaved to thy testimonies (o lord) let me not be shamed I shall run in the way of thy commandments: for thou wilt ease my heart. Teach me (lord) the way of thy ordinances: and I shall mark it for ever. give me understanding and I shall keep thy law: I shall keep it with all my heart. lead me by the path of thy precepts: for in it is my pleasure. Bend my heart in to thy testimonies: and not in to lucre. Turn away my eyes lest they behold vain things: in thy way quicken me. Make fast thy promises to thy servant: which is addict unto thy worship. Turn away my shame which I feared: for thy judgements are favourable. Lo/ I desired thy commandments: restore me for thy rightwiseness. Be present with me (o lord) with thy mercy: come to me with thy help according to thy promises. That I might have to answer my revylers: for I stick to thy promises. Suffer not at any time the word of troth to be taken fro my mouth: for I have respect unto thy ordinances. And I shall observe thy law studiously/ ever world without end. I shall begin to be at large restrained with nothing: for I have sought thy commandments. I shall preach thy testimonies before kings: and shall not be confounded. But shall delight in thy precepts which I have loved. I shall life up my handis to do thy preceptis which I have loved: and shall think busily upon thy ordinances. Remember thy promise to thy servant: in to the which thou haste caused me to trust. Thy promise is my comfort in my affliction: for it is it/ that restoreth me. These proud ungodly have scorned me sore: but yet I swerved not from tvy law. I remember thy judgements which thou hast done from the beginning (lord) & I was well comforted. It kindled my heart and fretted me sore: to see these proud ungodly thus to forsake the law. Thy ordinances were my songꝭ whiles I here way fared a stranger. In the night shall I think upon thy name (o lord) and I shall observe thy law. This grace hast thou given me: that I might observe thy commandments. Thou art my lot, lord: I am full purposed to observe thy commandments. I long for thy presence with all my heart: have mercy upon me according to thy promises. I called to mind my ways & I turned my feat unto thy testimonies. I hasted myself & deferred not: to th'intent I would observe thy precepts. The ungodly congregation hindered me sore: yet did I not forget thy law. At midnight shall I rise up to praise thee: for thy rightwise judgements. I associate myself with all that worship thee/ & with them that observe thy commandments. The earth is full of thy goodness lord, nurture me in thy ceremonies. Thou hast dealt favourably with thy servant (o lord) according to thy promise. Learn me rightly to savour & to know: for I believe thy commaundementis. Before I was tamed with affliction I erred: but now I mark thy sayingis Thou art good & gracious: instruct me in thy ordinances. These proud ungodly framed together their painted lies against me but I shall observe thy commaundementis with all my heart. Their gross hertis are congealed like tallow: but I shall delight in thy law. I was happy that thou tamedest me with affliction: that I might yet so be instruct in thy ordinances. Better is the law of thy mouth to me: than thousands of gold & silver. Thy hands have fashioned & ordained me: give me understanding to learn thy commaundementis They that fere y● shall be glad: to see me so to cleave to thy promises. Now know I lord that thy judgements are right good: & that thou hast scourged me of good intent. But I beseech the let thy mercy be my comfort: according to those words which thou ꝓmysedest to thy servant. Let me be in thy favour, & I shall live: for thy law is my delight. Let these proud ungodly be confounded for they go about to destroy me faultless: but yet shall I in the mean time set all my mind upon thy commandments. Let them that worship the & know thy testimonies turn unto me. My heart shall be perfit in thy ordinances: wherefore I shall not be shamed. My soul fainted longing after thy saving help: but yet I life up my eyes unto thy promises My eyes dazzled with looking up after thy promise: & I said when wilt thou comfort me? I was dried away like a bladder hanged in the smoke: but yet forget I not thy ordinances. How long shall thy servant suffer these things: when wilt thou at last give sentence against my pursuers. These proud ungodly digged pitfalles for me: which have no respect unto thy law. All thy precepts are faithful and true: they persecute me unworthily, help thou me. They had almost made an end of me in th'earth: but yet in no manner wise forsook I thy commandments. Restore me for thy mercies sake: and than shall I keep the testimonies of thy mouth. O Lord, thy word standeth for ever: in the heavens. From generation to generation continueth thy troth: thou hast set the earth, and it standeth still. The time continueth still according to thine ordinance: for all things are at thy commandment. Except thy law had been my delight: I had perished in mine affliction. I shall never therefore forget thy commandments: for by them thou hast refreshed me. I am thine, save thou me: for I searched thy commandments. The ungodly wait to destroy me: but I in the mean time shall endeavour me to understand thy testymonyes. I perceive that every thing comprehensyble hath an end: but thy commandments are incomprehensible. O How exceedingly loved I thy law: continually do I think thereof. Thou hast made me wiser than my enemies thorough thy precepts: for they are ever in my mind. I exceeded all my teachers in right understanding: for I am ever speaking of thy testymonyes. I passed even the seniors in true undstanding: for I observe & mark thy commandments. Fron every evil path I refrained my feat: to th'intent I would observe thy speeches. I have not swerved from thy pleasures: for thou shalt instruct me O how sweet are thy speeches in my taste: they are sweeter than any honey in my mouth I fetch my understanding at thy commandments: wherefore I hate every deceitful path. I have sworn and shall pfourme in to keep thy just pleasures I am feebled with affliction: lord restore me after thy promises O lord I beseech thee, let the willing sacrifices of my mouth be accepted: and teach me thy pleasures. I myself bring my life ever in to peril: but yet thy law do I not forget. These proud ungodly have set snares for me: but yet I swerved not from thy commandments. I have challenged thy testymonyes for my perpetual heritage: for they are my hertis joy. I have bowed down my heart to do thy ordinances: ye & that for ever without end. The frantyke hard necked do I hate: & thy law have I loved. Thou art my lurking place & my shield: I wait for thy promises. Avoid fro me ye hurtful men: & I shall keep the precepts of my god. Strengthen me according to thy promises, that I may live: let me not shamed disappointed of my hope. Stay thou me, and I shall be saved: and I shall delight busily in thy ordinances. Thou shalt tread down all that err from thy ordinances: for all these crafty men's study, is to deceive with lies. Like rust thou rubbedest away all those proud ungodly of the earth: wherefore I loved thy testinonies. My flesh trembled for fear of thee: & I fear thy judgements. All my mind was to do equity & rightwiseness: leave me not to mine unjust vexers. Delight thy servant with good things: least these ungodly make me sorrowful with their injuries. My eyes dazzled looking up for thy saving help: & waiting for the promises of thy rightwiseness. Deal with thy servant merciably: & instruct me with thy ordinances. I am thy servant: make me to understand & know thy testimonies. It is time (lord) to do judgement: for they have scattered abroad thy law. And therefore I loved thy precepts: above gold and precious stones. And for this I knowledge all thy commaundementis to be rightwise & I hate every false path. marvelous are thy testimonies: wherefore my soul observeth them. To come but to the door of thy scripture lighteneth: & giveth understanding to the unlearned. I drew in my breath faintly: for that I laboured so sore to attain unto. Behold & have thy precepts mercy upon me, according to thy judgements: wherewith thou governest the lovers of thy name. Rule my steps after thy pleasures: & suffer no iniquity to have dominion over me. Redeem me from the injuries of men and I shall keep thy commandments. Make thy face to shine upon thy servant: & instruct me in thy ordinances. Streams of water gushed out of my eyes: because I see men not observing thy law. rightwise art thou (o lord): & right are thy judgements. Thou hast commanded in thy testimonies▪ rightwiseness & faithfulness most chiefly. My zeal to thy word killed me: because my pursuers forgot it. Thy words are purely tried, like as with fire: & thy servant loveth them. I was a little on, & an abject: but yet forgot I not thy commandments. Thy rightwiseness is everlasting: & thy law is the very truth. Than affliction & heaviness had taken me: than thy commandments refreshed me. The believing of thy promises is everlasting rightwiseness: give me understanding of this, and I shall live. I called upon the with all my heart: grant me (lord) and I shall observe thy ordinances. I called upon thee/ save thou me: I shall keep thy testimonies. I prevent the dawning of the day: & cry unto thee, I wait for thy promises. My eyes prevented the watches: that I might be occupied in thy pleasures. Hear me lord for thy mercy's sake: quicken me after thy pleasures. My pursuers laid their own fautis upon my neck: but they are gone far back from thy law. Thou art present o lord: and all thy precepts are the very self truth. I knew this before of thy testimonies: for thou hast stablished them to abide for ever. Behold my affliction & defend me, for I forget not thy law. Defend my cause and deliver me: quicken me after thy promises. health is far from the ungodly: for they regard not thy ordinances. Bounteous is thy gentleness (o lord) quicken me at thy pleasure. Many there are that persecute me and are against me: & yet have I not swerved from thy testymonyes. I see these malicious men, and it irked me: because they observed not thy sayings. Thou seest that I love thy commandments: lord for thy mercies sake quicken me. The beginning of thy words is troth: and the judgements of thy rightwiseness standeth for ever. The overmost in au●horite persecuted me faultless: & my heart feared at thy words. I am as glad of thy pleasures as one that had found many proyes I hate and abhor lies: & I love thy law. Seven times in the day I praise thee: for thy rightwise judgements. The lovers of thy law shall have moche felicity & quietness and no hurt at all. I trust upon thy help (lord) & give diligence to thy precepts. My soul observeth thy tessymonyes: & loveth them greatly. I observe thy commandments and thy testimonies: for all my ways are open unto the. Let my crying ascend in to thy presence (o lord) make me rightly to understand thy words. Let my deep desire come in to thy sight: deliver me according to thy promises. My lips shall pour forth thy praise: thou shalt instruct me in thy ordinances. My tongue shall speak of thy pleasures: for all thy precepts are rightwiseness. Let thy hand help me: for I have chosen thy commandments. I desired thy saving help (lord): and thy law is my delight. My soul shall live & praise thee: and thy judgements shall be my help. I am strayed like a lost sheep: seek thou thy servant, for thy commandments have I not forgotten. ¶ The Anthem. God commanded man first of all, not to taste of the tree of knowledge of good & evil, willing that it should not lie in man's will and power of himself, to know good from evil/ but the knowledge should be given man thorough god's word: to the which word he commanded us also neither to add any thing, nor to take from it/ no not to do without it that thing, which appeareth right in our eyes. ¶ The versicle. Blessed is that man (o lord) whom thou learnest. ¶ th'answer. Ye and whom thou teachest with thy word. ¶ The prayer. O God almighty, all alone sufficient, for us all to be helped, and to give us all things: we beseech the for thy son jesus Christ'S sake, and for the glory of thy word, to purify our hearts with thy spirit of faith, that we might know thy word, hear thy voice, & believe it which assureth us, freely to be made rightwise by thy favour and mercy, thorough the redemption that is in Chryst jesus, our seat of mercy thorough faith in his blood. Amen. ¶ Isaiah lix Lo, the lord is yet alive, whose power is not so minished but he may us yet save/ neither are his ears so stopped but he will us yet hear. Praise ye the lord. ¶ Here followeth the psalms of the passion of Chryst. ¶ The argument in to the xxij psalm. ¶ Here David declareth himself plainly to be the very figure of christ. Wherefore first of all he singeth and expresseth his great dejection and down fall: and anon after his exaltation/ his increase and purchasing of his kingdom/ even to the uttermost parts of the land, and the continuance thereof unto the worlds end. ¶ Deus deus meus respice. Psal. xxij. MY god, my god: lo/ wherefore forsakest thou me? how far is thine help from mine out crying? My god, shall I thus cry and call upon the all day, and yet wilt thou not hear? shall I cry all night and never cease? verily yet art thou that holy one, which dwellest in Israel extolling the with praise. Our fathers trusted upon thee: they trusted upon thee, and thou deliverdest them. They cried unto thee, and were delivered: they trusted upon thee, & were not shamed. But as for me, I am but a worm and no man: even the very opprobry of the men/ and an abject from the vilest folk. All that see me, made but a laughing stock on me: they mocked me with their lips: and wagged their heads at me. saying/ this vyleyn referred all things to the lord: let him now deliver him/ if he will/ for he loveth him well. But yet thou art he which leddest me out of my mother's womb: mine own refugy, even from my mother's teats. As soon as I came in to this world, I was laid in thy lap: thou art my God even from my mother's womb. Go thou not far from me: for my trouble draweth nigh/ neither is there any man that will help. There are beset me round about great sturdy steers: ye the fat bulls of Bashan have hedged me in. Like a roaring lion panting and gaping for his proye: their mouths are open upon me naked before them. I sank away like water: all my bones shaken out of joint: my heart within me melted away like wax. The moystur of my body was dried up/ and I was like a potsherd: my tongue cleaved to the sides of my mouth/ thou hast dressed me to my grave. For even like dogs they came about me: the church of noyous men hedged me in/ they digged thorough my hands & feet. A man might have told all my bones: & they gazing upon me thus pytyles entreated/ took their pleasure. They parted my over clothes to themself: and for my other cote they casted dice. But thou (oh lord) be not far: o my strength/ hast the to come & help me. deliver my life from the death stroke: and my dear soul from the woodness of these dogs. Save me from the mouths of these lions: and defend my poor simpleness from the horns of these unicorns. I shall spread thy name among my brethren: in the mids of the congregation I shall praise the. I say▪ ye that fear the lord, see that ye praise him: all ye of the seed of jacob glorify him, & all ye of the progeny of Israel, fear him. For he hath not despised nor abhorred the troublous affliction of the poor: in no manner of wise turneth he his face from him: but when he cried unto him he herd him. I shall praise the in the great congregation: I shall perform my vows before his worshippers. The meek men shall eat & be satisfied/ they that seek the lord shall praise him/ their heart shall live and joy for ever. The dwellers in th'extreme parts of the earth shall remember themselves and be turned to the lord: and all heathen nations shall fall down before the. For the kingdom is the lords: and he is lord over all nations. All the rich men of the earth shall eat and do him homage: they shall be bowed down before him, and descend in to their graves/ for they may not prolong any life to thyyr souls. But their postertie shall serve him: & shall be numbered to the lord for ever. And thus their childer's' children shall show the rightwiseness: which he hath given to the people which is yet to be borne. ¶ Dns regit me. Psal. twenty-three. THe lord is my pastor and feader: wherefore I shall not want. He made me to feed in a full plenteous battle ground: and did drive & retch me at leisure by the sweet rivers. He restored my life, and led me by the paths of rightwiseness: for his name's sake. Ye if I should go thorough the mids of death: yet would I fear none evil: for thou art with me: thy staff and thy sheep hook comfort me. Thou shalt spread & garnish me a table/ ye and that in the sight of mine enemies: thou shalt souple my heed with ointment/ and my full cup shall laugh upon me. Ye and thy mercy and gentleness shall follow me all my life: I shall sit in the house of the lord a long tyme. ¶ Din est terra. Psal. xxiv. THe earth is the lords, and all that is contained in it: the round world and all that inhabit it. For in the see hath he set her foundations: & hath builded her above the floods. Who shall climb in to the hill of the lord? or who shall abide in his holy place? An innocent in his deeds, and he that is pure in heart: that hath not extolled himself proudly unto vanity/ neither hath sworn for any disobeyed. This man shall be fed with the blessing of the lord: & with the mercy of god his saviour. This is the nation given all unto him & seeketh him: this is the very right jacob. Selah. Oh ye gates lift up yourselves, ye gates everlasting be ye opened: & this glorious king shall inentre. Who is this king that is so glorious? it is the mighty valiant lord/ noble in power/ a lord excellent in strength to wage battle. Oh ye gates lift up yourself: ye gates everlasting be ye opened, & the glorious king shall inentre. Who is this king that is so glorious? it is the lord of hosts/ it is he that is this glorious king. Sela. ¶ Ad te dne levaui. Psal. xxv. UNto thee (oh lord) I lift up my mind: my god I trust in thee/ let me not be shamed lest mine enemies rejoice upon me. For they shall not be shamed who so ever depend upon thee: but they shall be shamed that wrongfully hurt innocentes. Show me thy ways lord: and wont me to thy paths. lead me forth for thy faithful truths sake: acquaynte me with thee, for thou art god my saviour/ of whom I depend perpetually. Lord remember thy mercy & thy gracious favour: for in these things thou excellest even from the beginning. But the sins of my youth with my ungodliness also, remember thou not: remember me according to thy goodness & for thy mercies sake (oh lord) Good and rightwise is the lord: wherefore he will instruct and teach sinners the way. He will make the lowlyones to go in rightly and in good order: and will teach meek men his way. All the paths of the lord are mercy and faithfulness: to those men which keep touch and convenant with him. For thy name's sake (oh lord) forgive me my wickedness: for it is very moche. Who so ever that man be that feareth the lord: he shall teach him the chosen right way. His mind shall enjoy good things: and his posterity shall possess the land as right heritage. The lord is a secret sure thing, to them that fear him: and them shall he make to know his convenant and promise. Mine eyes shall be ever upon the lord: for he will draw my feet out of the net. Behold me and have mercy upon me: for I am alone forsaken/ full of affliction. The sorrowful sighs of my heart increase more & more: lead me out of mine anguish. Behold my poor state and my heaviness: forgive me all my sins. Consider my enemies, for they are full many: and with furious hatred they pursue me. Keep my soul, and deliver me, least I be shamed: for I have put my trust in the. Defend me that I may live rightly, hurting no man: for of the do I depend. Redeem and lose Israel (oh god) from all his adversities. ¶ judica me dne. Psal. xxuj. BE judge for me (lord) for I am purposed to live innocently: and whiles I trust in the lord I shall not waver. Prove me (lord) and search me: try my reins and my heart/ like as metal with fire. For thy mercy is ever before mine eyen: I lead my life in thy faithfulness. I have not delighted in the company of vain men: neither have I associated myself with these hollow & subtile men. I hate the church of hurtful and noyous men: neither have I conspired with the ungodly. I shall endeavour my hands to be pure/ void all disobeyed: & thy altar (oh lord) shall I go about. To sing thy praise & to show forth: what so ever wonderful deed thou hast done. Lord, dear beloved is thy house unto me: & the seat of thy beautiful tabernacle also. Take not away my soul with the ungodly: neither yet my life with these bloody men. In whose hands disobeyed is turned & canvased: & their right hand is full of bribes. But I live harmless and innocently: redeem me and have mercy vp●n me. My foot is fastened in a place well worthy for me: in the congregations I shall magnify and praise the lord. ¶ Dns illuminatio. Psal. xxvij. THe lord is my light & my saving health of whom then shall I be afraid? The lord is the strong defence of my life: of whom then shall I be afraid? When the noyous & harmful men which were mine adversaries fall upon me to devour my flesh: than shall they smite themself against the rock and fall. Ye and if they pitch field & bend their ordinance against me: yet shall not my heart fear. If battle be bent against me: yet shall I trust to the promise of god. One petition asked I of the lord which I will follow upon: that is/ I might sit in the house of the lord all days of my life. Where I might behold the beautiful regaltye of the lord: and visit his holy temple. For he hath hid me as though I were in his tabernacle in time of persecution: he shall hide me in the privy place of his tent and shall lift me up in to a rock. He shall give me the over hand of mine enemies, which have compassed me in: and I shall offer joyful sacrifices, I shall sing & play the psalms before the lord. Lord hear my voice/ I call upon thee: have mercy upon me and answer me. My heart thought upon thee: I sought to see thee/ it is the lord that I seek. Turn not thy face from me: suffer not thy servant to slide in thy wrath: hitherto hast thou been my helper: cast me not now away, neither forsake me (oh god my saviour.) For where my father and my mother failed me: there the lord gathered me to him. Lord teach me thy way, and lead me forth in the right path: from them that lay await for me. Let them not take their pleasure upon me which are my troublous enemies: dying witnesses stood together stiff against me. Whose violence had grievously oppressed me: had I not believed to enjoy those things which are good among the living men. Depend and wait thou upon the lord: be thou strong/ it is he that shall strengthen thy heart/ depend upon the lord. ¶ Ad te dne clamabo. Psal. xxviij. UPon thee (lord) do I call, which art my strong defence: despise me not/ neither forsake thou me: whiles I be like men let down in to their graves. Hear my prayer: whiles I cry unto the and lift up my hands unto thy holy temple. Pluck me not in to vengeance with the ungodly/ with those which study for shrewednes: speaking peaceably with their neighbours whiles they nourish evil in their hearts. give them as they deserve and after their malicious study: give them after their deeds/ acquit them their deserving. For they regarded not the works and deeds of the lord: he shall therefore destroy them/ and not edify them. Praised be the lord: for he hath herd the deep desires of my mind. The lord is my strength, he is my buckler, in him trusted my heart, and I was helped: wherefore my heart rejoiceth and I shall magnify him in my song. The lord is their strength: and a saving power to preserve his anointed. Save thy people, do good to thy heritage: feed and govern them/ and lift them up for evermore. ¶ Afferte dno filii dei. Psal. xxix. Give unto the Lord ye that excel in mighty power: give ye unto the lord honour and the praise of his power. give the lord worship worthy his name: honour the lord in his holy kings hall. The voice of the lord is in the watery clouds: god whose majesty is to be feared with reverence thundereth/ the lord is declared upon great waters. The voice of the lord is passing strong: the voice of the lord is full of majesty. The voice of the lord smiteth together cedar trees: the lord breaketh together the ceders of Libani. He maketh the mountains of Libani and Hireion to leap together like calves: they ran together like the calves of unicorns. The voice of the lord: casteth and cutteth forth fiery lightenings. The voice of the lord maketh the desert to quake: the lord made even the desert of Kades to tremble. The voice of the lord maketh hearts and does to groan & to bray: & uncovereth the thick woods/ which all maketh for his praise to be said in his temple. The lord ruleth over the universal flood: the lord there keepeth residence/ a king everlasting. The lord ministereth strength to his people: the lord is beneficial to his people, giving them prosperous peace. ¶ Exaltabo te dne. Psal. thirty. I Shall exalt thee (lord) for thou hast exalted me: & hast not made my enemies to rejoice upon me. Oh lord my god I have called upon thee: & thou hast healed me. Lord, thou hast led my soul forth of my grave/ thou hast restored my life lest I should have gone down in to the pit. Ye saints of the lord, sing unto him a praise: & see that ye spread his holy memorial. For it is but a moment that his wrath endureth: but long is the life that cometh of his benevolence. Weeping & wailing cometh in at the even tide: but anon after gladness ariseth with the morning. When all things were ꝓsperous about me/ I thought with myself that I should never slide. Lord, of thy good will thou stablysshdest my kingdom like an hill: for as soon as thou hadst turned away thy face, I was astonied & troubled. The lord called I upon: to the lord did I make my prayer. I said with myself what perfecteth my life, if I be put now in to my grave? shall the dust of my karcas magnify thee/ or yet declare thy faithfulness? Hear lord & have mercy upon me: (lord) be thou my help. Thou hast turned my mourning in to joy: thou hast shaken me out of my mourning sack and clothed me with gladness. Wherefore my tongue shall sing thy praise, and shall not cease: (lord my god) I shall magnify the with praise in to everlasting. In te dne speravi. Psal. xxxj. IN thee (oh lord) have I trusted/ let me never be shamed: for thy rightwiseness sake deliver me. Bow down thine ear unto me, speed the to deliver me/ be thou my stony rock, whereupon I might sit fast/ be thou my strong defenced castle, wherein thou mayst preserve me. For thou art my rock & my bulwark: wherefore lead thou me forth for thy name's sake & take the charge of me. lead me forth of the net which they have set so privily for me: for thou art my strength. I betake my spirit in to thy hands: for thou shalt redeem me (lord my god) which keepest true promise at all times. Praise ye the lord. ¶ The prayer of the prophet jonas, delivered out of the whales belly. Jonas prayed unto the lord his god in the whales belly/ saying: in my affliction I cried unto the lord, & he answered me. Even from the belly of hell I cried, and thou heardest my voice. for thou hadst thrown me forth in to the mids of the deepest of the see, and the waters closed me about, all thy great waves & floods went over me. And I thought, saying with myself. I am cast out of thy sight, I shall nevermore see thy holy temple: for waters have compassed me in, even up to my soul. The dark depth closed me in, & the foul stinking weeds of the see covered my heed. I sank down under the foundations of the hills, so that the waters barred me out from th'earth for ever: but thou madest my life to arise from death (O lord my god). when my soul failed me, yet I remembered the lord, and my prayer came unto thy holy temple. They that are given to vanity and lies, have lost their mercy from god, but I shall offer unto the loud praise, and shall perform my vows to the lord, which is a saviour. for the lord commanded the fish, & anon she cast out jonas upon the dry land. ¶ A Dialogue Wherein the Child asked certain Questions, answereth to the same. The question Speak my dear child, what art thou? The answer. As concerning my first birth/ I am a creature of God endued with wit & reason, the son of Adam: & as touching my new & second birth I knowlyge myself to be a Christian. The question. Wherefore sayest, that thou art a Christian? The answer. Because I am christened in the name of the father, of the son and of the holy ghost. The quest. what is baptism? the ans. It jam called of Paul the laver or water of rygeneration by the which every one that believeth is received & consecrated in to the fellowship of Christ's church to be partaker of life everlasting. Quest. In whom believest thou? Answ. I believe in god the father almighty and so forth as it standeth in my Crew. Quest. What is Faith? Answ. Faith (as saith Paul) is a sure confidence of things which are hoped for, and a certainty of things which are not seen (that is to say) an earnest and a fast cleaving to the word of the living god with an undoubting trust of his ꝓmesses, and no less fear of his threatenings. Quest. How many gods are there? Ans. There is but one god alone for all sufficient, which hath his being of himself, & all creatures have their being of him Quest. How many persons than are there in the godhead? Ans. There are three parsons, which are, god the father, god the son, and god the holy ghost: three parsons in trinity & one god in essence. Quest. what is god? Ans. God is he of whose goodness, and by whose power, I am persuaded and assured through my faith to receive all that good is, unto whom also I flee in all adversities and perils as unto a present and all alone sufficient help for me, he patiently a bideth our turning from sin, full of mercy. gentle, goad, ready always to forgive, and suffereth no sin to be unpunished and that in to the third and fourth generation until none of that sinful stock be left alive. Quest. In whom believest thou? I pray tell me again. Ans. I believe I say) in god, the father almighty maker of heaven and erathe & in jesus Christ his only son our lord. etc. as it standeth in my Crew Quest. What mean thou by this first article? A. I believe that he is my god, & merciful father unto me tendering me as his dear beloved child, and to be evermore unto me, an almighty helper. Quest. what meanest thou by the second third fourth. u.vi. etc. articles? Ans. I believe that Christ was conceived, borne, and suffered for my sins & that he went down to hell for my sake to deliver me thence & all them that truly believe & that he rose to make me rightwise. Quest. What thing worketh this faith in thee? Ans. It worketh in me love to god & to my neighbours as to myself and so changeth me in to a new man that now I believing and knowing god to have showed so exceeding love for me, study to do his commandments and am full heavy in my heart that I can not fulfil them. Quest. Why? what are his commandments? Ans. These are his commandments first thus saith god. Exo. xx. I am the lord, thy god. Thou shalt have none other god in my sight. The two commandment. Thou shalt make the no graven or carved image, neither any similitude that is in heaven above, either in th'earth beneath, or in the water that is beneath th'earth. Se that thou neither bow thyself unto them nor yet serve them, for I the lord god am a gelows god, & punish the sin of the fathers upon the children unto the third & fourth generation of them that hate me, & yet show I mercy unto thousandꝭ among them that love me & keep my commandments. ¶ The third commandment. Thou shalt not take the name of the lord thy god in vain: for the lord will not reckon him guiltless that taketh his name in vane ¶ The fourth commandment. Remember the Sabbath day, that thou sanctifiest it. ¶ The fift commandment. Honour thy Father and thy Mother that thou mayst live long upon the land which the lord thy god giveth the. The sixth commandment. Thou shalt not kill. The seventh commandment. Thou shalt not break wedlock. The eayght commandment Thou shalt not steel. The ix commandment Thou shalt bear no false witness against thy neighbour. The tenth commandment ¶ Thou salt not covet thy neighbours house, neither shalt thou desire thy neighbours wife, his man servant, his maid, his ox, his ass, or any thing that is his. Quest. What meanest thou, by the first commandment? Answ. I know thereby that I am commanded to believe, to trust, to cleave to the lord which promiseth himself to be my god, to worship and to love him alone with all my heart, mind, and power of my soul and that it is he only of whom all goodness is given me and unto whom I must i'll and call upon in all my trouble, for he only delivereth me. Quest. what meanest thou by the second commandment. Ans. Even as the words show plainly, for when the lord spoke unto you (saith Moysed in the fourth of deuteronomy) then see ye no image or similitude of him least ye deceived, should make you images. The voice of his words ye heard but as for any shap or similitude of him, in no manner of wise have ye seen, ye shall not make you silver gods, neither golden gods shall ye make you/ Exodi the. xx.c. Also ye shall make me an altar of Earth/ but if ye will needs make it of stones, yet shall ye not hew them: for if ye set any instrument of iron to them, then shall they be defiled. All this (I believe) was earnestly spoken with so many words: to avoid all karuing and curiosity in setting forth of imagis to be worshipped as gods/ when Chri●t declaring the same said that the very true worshippers are they that worship the father in spirit of truth/ for god is a spirit Ioh the four Q. For as much than as god is a spirit and may not be imagined of our wits: how shall we know him? Ans. Faith and trust find him when we are in apparel and show him unto us, and yet this faith to find him must he give us: for if we get us a faith of our own fasshoning whereby we believe and trust in any other thing than god then make we us an idol: for it is the faith and trust only in our hearts that maketh other god or ydole: for if our faith and trust be right and pure, then have we the very true god: but if it be false and feigned then must we needs fain us a false and a dying god: for true faith and god are joined to guider with one knot, so that in what so ever thing thou trustest and beleavest/ that same is thy god, here now mayst thou well see that in these two first commaundmentꝭ god requireth & asketh all our hole hearts, and in the third, he asketh our mouths and tongues to be used for his praise and holiness of his name. Q. Why what meanest thou by the third commandment An. Then, take I the the name of god in vain, when I use to confirm a lie, or to hurt my neighbour ye & when neither by it god is glorified nor yet my neighbour by it ꝓfited. Also if I i'll not to him for help in my trouble/ nor thank him for his benefits in my prosperity & wealth then take I his name in vain/ Also if I intend & do not all things for his names glory then take I his name in vain. Q. What meanest thou by the fourth commandment? A. I sanctify the Sabbath day when I give myself whole to hear the holy scripture taught me, or to read it and so occeupye my mind in it, or when I give myself to any other holy works, or (as Isaiah faith) when I cease to do mine own will, or to follow my noun ways although they appear to me right glorious and good, for thus me thinketh the Prophet expoundeth this point of the law in the lviij chapter. And for the fulfilling of these two last named Precepts we pray saying. Thy name be hallowed, and thy will be fulfilled, and not ours. Thus mayst thou see these first four precepts to pertain to the glory of God and to the hallowing of his name. ¶ The Question. Wherefore then commandeth he the other six? The answer. For our neighbours health and profit to serve them/ and especially our Father and Mother, whom next god we ought to honour, to reverence, to obey, to comfort, to help, and to follow their godly monitions and instructions. ¶ The Question. What meanest thou by the other? An. That in no manner of wise I should hurt my neighbour. But to do to him as I would be done unto, no not to desire or to covet any thing of his. The Quest. why is thought then sin? The Answer. Ye verily/ for so expoundeth our saviour that saw in the fift chapter of Matthew saying, that who so ever casteth his lie wanton upon another man's wife desiring her, hath committed adultery with her already in his heart. Quest. Why are we all sinners then and have we all broken godis commandments. Ans. We are all sinners and have need of the mercy of god: if we were not all sinners: the mercy of god should take none effect in us wherefore the scripture concludeth that all men are sinners: that as many as shall be saved should be saved by god's mercy only. ¶ A prayer for the molifieng and suplyeng of our hard hearts, the lightning of our blind hearts and the true conuertyng of our impenitente hearts. O Most merciful father which by the mouth of our sweet saviour jesus Christ saydeste unto us. Math. seven. Ask and it shall be given unto you, seek and ye shall find, knock and it shall be opened unto you. psal. C.xlij Here I beseech the my prayer, receive my supply catyon in to thine cares for thy truths sake, hear me in thy rightwiseness. Da. ix. For not in our rightwiseness do we lay forth our prayers before the our most blessed father, but in thy mandfolde mercies two Cor. j Hear therefore our prayers oh father of mercies & god of all consolation. Have mercy upon us thy most wretched children, and upon me, most wretched of all/ lord father I ask the mercy. Mollify and make soft our hard hearts (blessed father) which be endured & hardened with the cursed custom of sin and wretchedness, & mine most hard of all/ lord father I ask the mercy. Mollify them blessed father with the sweet due of thy grace fulfil thy promise made unto us by thy prophet Hieremie. Hie. xxxvi. Take away from us most blessed father this stonyshe heart, and give us a flesshen heart, a soft heart, an obediet heart & a meek heart and a new spirit put thou in to us and make us walk in thy commandments hate and slay that thou forbyddest us, love & follow that thou commandest us. jac. j lighten, oh father of light from whom all goodness doth descend lighten our blind hertis Eph. iiij. blinded with error & ignorance, wrong judgement & evil affections, & mine the most blind of all blind/ lord father I ask the merry lighten them I beseech the with the true light of thy word that we may know thy will, love it, & live thereafter. psal. C xviij. for thy word saith thy prophet david, is a lantorne to my feet, and light unto my paths. Lu. j give us this lantorne blessed father, give us this light. Shine unto us that sit in darkness & in the shadow of death. psal. xii. for thou art be that lighteneth our lantornes, oh lord lighten thou our darkness. psal. xlij. Send out thy light and the truth of thy word/ and they shall lead and bring us in to thine holy mountain which is also thy tabernacle. ꝓuer. xxj. The kings heart is in thine hands (Oh lord) that where thou wilt thou mayest incline it, for so sayeth thy scripture. incline his heart to this purpose (oh father) that it will please him to command his prelate's of his realm no longer to keep from his people: his loving subjects the light of thy word, the light of holy scripture, the light of the testament of thy dear son our saviour jesus christ, the light wherein he that walketh erreth not neither stumbleth at any stone put it in his mind lord to command that like as through thy secret inspyration other nations already have: so his people also by his commandment may have in to their tongue truly translated thy holy scripture wherein they may learn & perfitly know thy godly will & pleasure, obediently submit themself unto the same; follow it, & express it in their living. Da. ix. O lord god hear these thy servants prayers & deep desires, bow down thine ears & hear. Open thine eyes and behold the thick darkness that we wanderin. psal. thirty. lighten thy shining face upon thy servants that trust in thee, that flee unto thee, that cleave fast unto thy promesses. we are sinners lord & have lived ungodly, and have justly deserved to be deprived of thy light and to be thrown forth in to this palpable darkness & be cause we did not know what danger we were in: we sought not unto the to help us out of it/ but now lord god saying that through thy goodness we are brought to feel and perceive our darkness: with deep sighs we sue unto the for to be with thy light illumined. Lord for thy mercy sake hear us, lord for thy truth sake grant us, lord for thy benignity sake come again in grace with us. Lord for thy rightwiseness sake attend unto our petition and bring this thing to pass. But now we think I hear sounding in mine ears that fearful and over true word that thou long a go spakest by the holy prophet isaiah xxix chapytour this people draweth unto me with their mouths, and with their lips they glorify me, but their heart is far from me. For they sin daily without repentance. Rom. ij. despising the rich plentifulness of my goodness, patience and long suffering not considering that my benignity stirreth & calleth them to repentance, but for their hardness, & impenitent heart they say up as it were in store and treasury mine ire, wrath and vengeance against the day of wrath and rightful judgement. Truth it is (oh lord) and overtrue, we confess it to the which knowest all our nough●●nes. Hie. xxxj. But now convert thou our impenitent hearts blessed father which can not repent of themselves, and mine most impetent of all impenitentes, lord father I ask the mercy convert them blessed father unto repentance through thine almighty power. Eph. j which thou showdest in Christ jesus thy son, in raising him from death for it is no less pour to convert a sinner, than to raise up a man from death, no not a whit les●e than to make the whole world of nought. Convert thou us therefore oh most blessed father which art of ability, might and power to do it. Hier. xxxj. Convert thou us and than shall we be truly converted, for thou art our lord god which only wilt and canst do it, and if thou convertest us, than shall we erneastly repent and do true penance. And if thou once showest us our sins we shall sinyte ourselves on the thighs, and ever be confussed and ashamed in ourselves of it and else all is but very hiprocrice what so ever without thy spirit we enforce ourselves to do. psal. lxxxiiij. Convert thou us therefore we beseech the oh almighty father, and turn away thy wrath from us. give us grace blessed father to have a spiritual taste, and a ghostly feeling in our hearts of thine infinite goodness, mercy and exceeding kindness that thou haste so many ways declared and setforth unto us in and by our sweet saviour jesus Christ whom thou hast given up to most painful, and after the worlds estimation most shameful death, for to redeem us thy most wretched servants from everlasting death & damnation that we had deserved in our father adam, and so innumerable ways also by our own abominable sin and wretchedness, and I most wretchedly of all wretches, lord father I ask the mercy, and to make us thy children and heyers, brethren and inheritors together with thine only natural son our saviour jesus Christ. Grant blessed father that we being mindful of this exceeding kindness, may so condemn our unkindness and our abominable sin and wretchedness hate it and even abhor it in our hertis as we should do. Grant that we may cease from it & leave it, resist against it, and withstand in time of temptation as we should do. Grant that with unfeigned faith & with sure believe in thy promise we may ask and obtain of the forgiveness of it, with grace to amend our ungracious lives, as we should do. Grant that we may be kind and thankefll for uthy great benefits that we have received and daily do receive of thee, and laud the & love for them as we should do. Grant that for love of the we may also love thine holy commandments as we should do. Grant us ghostly eyes to see the beauty of virtue that is contained in them, and so consequently an inward delectation, a ghostly lust & pleasure to muse & think of them, yea a sighing desire with a fervent prepensed purpose an earnest will to observe and keep them as we should do. Grant us thy continual assistance and aid, with a constant determination of our mind, not wanting ability power nor strength to persever in them, forgetting that good which through thy grace we have done, never thinking that we have done enough never weary of well doing, but ever looking forward continually walking and going forth in our journey and increasing in virtue even unto our lives end as we should do. And then lord father that thou wilt wouchsave for thy mercy and truth sake to take us out of this wretched world and give us possession of that kingdom that thou hast prepared for us from the beginning of the world there to be sure and out of doubt never to offend thy goodness again, but to rejoice in thee, laud & praise thy mercy together with all thine holy angels and saints in and by our sweet saviour jesus Christ world without end as thou haste ordained us to do/ wherefore laud honour and glory, power, impery and iubilation be unto the our above all blessed almighty god Father and Son and holy ghost, three parsons and one god in and by our sweet saviour jesus Christ for ever and ever. AMEN. Here followeth an effectuous prayer very needful in these last and perilous days to be said with tears & deep sighs from the bottom of our heart, the prayer of the prophet Isaiah in the lxiij and lxiiij chapitours of his prophecies for the restoring of Christ'S poor church scattered abroad with persecution, forsaken and brent. Lord lo●e out from heu●●● behode from thy holy habitation, & from the seat of thy glo●●: where is thy strength? where is thy so●te ple●tuouse pity/ and the rich multitude of thy mercies? are all these hardened against me? verily thou art our father, Abrah●● now knoweth not us: neither Israel knoweth us, but thou lord/ thou art our father, thou art our redeemer/ thy name is from the beginning, wherefore hast thou made us, o lord, to 〈◊〉 from thy ways? hast thou hardened our hertis lest least we should fear thee? Turn that for thy promise sake made to thy servants & for the tribes of thy heritage, for few of thy people enjoyed the possession of their land and that but a little while, our enemy's vane spoiled thy holy place, and trodden it under their feat. And we were regarded so vile as thought thou hadst never been lord over us, and as tough thy gloriose name had never been called upon and showed over us, I would thou wouldest also break heavens and come down on● that the hills might melt away at the presence as in the brenning of a consuming fire, where even waterboyleth out fire, that thy name might be known to thine enemies & these ungodly might be shamed & troubled at thy presens'/ when thou wroughteste marvelous things for us/ than we looked not for them. Thou camest down & the hills wasted away with trembling before thy face. And from the beginning herd they not, nor perceived with their ears/ neither with any eye was there seen any god besidis the to have wrought such marvels/ & that to men which waited not for thee. sometime thou mettest with me●● which gladly did rightwiseness, & thought upon that in thy ways/ but now lo, thou art angry because we are sinners, & ever have been in sin: although we were delivered from perils. And all we are wrapped in filthy uncleanness: ye all our rightwiseness is spo●ted like the clothes of a menstruous woman. And all we are fallen away like leaves. And our iniqities have carried us away like a whirl wind. And there is none left that will call or help in thy name/ no not one the will rise up, & hold the with prayer/ for thou hast hid thy face from us. & hast dried us up in the hand of our iniqite. But now (lord) thou art our father/ we are but clay: & thou art our potter/ & all we are the works of thy hands. Be not angry (lord) ever so sore: & remember not always our wickedness. Lo, behold we beseech thee/ all we are thy people: the ●●tees of thy holy place are forsaken. Zion is turned in to a deserve/ Jerusalem is desolate/ the house of our holiness, & prayer, & of our glory in the which our father's praised ●he, is turned in to an heap of fire. And all things wherein we delight, are turned in to wilderness. Wilt thou not (lord) be avenged of these things? wilt thou hold thy peace, & scourge us thus ever so grievously? ¶ The song of Anna Hescanas wife i regum two wherein she praiseth god, for that he gave her a son called Samuel, after that she had been long barren. MY heart is pleasantly set at rest in the lord: my strength to conceive is stired up thorough my god. Now may I speak freely to my enemies: for I am made glad in my saviour. There is none so holy as is the lord/ neither is there any so mighty as is our God, for thou art he alone. Boast not yourself with many words sounding so to your praise: speak no stout & no vain words. For the lord is god that knoweth all: preparing for himself what he lusteth. Strong men's bows he hath broken: & the weak are well strengthened. Men well replenished are now famished: & the hungry are well satisfied. Whiles the barren is made full of children: & the teming woman can bear no fruit. It is the lord that sleeth & reviveth: he bringeth men in to their graves & raiseth them again. The lord empovereth, and he maketh rich: he maketh men low, & lifteth up again. He tereth up the ●edy from the dust, & ꝓmoteth the poor from the dung. To set him up with princes, holding his glorious seat regal: giving his pencioners their desires. For the threisholdes of the earth are that lords: & he turneth the world upon them. His saints feet he will keep: & the ungodly shall keep silence in darkness: for no man shall be strong through his own might. His own adversaries shall fear the lord: for he will thunder upon them from heaven. The rightwise lord shall be judge thorghout all the earth: he will give the empery to his kings and will lift up the power of his anointed. ¶ The prayer of the prophet Daniel, for the restoring of Christ's church, under the figure of jerusalem & the children of Israel being in captivity at the Babylonytes. Daniel. ●x. Have the lord god/ which art great and reverently ●o be feared keaping covenant and ●ercy with them that love the and keep thy commandments. We are sinners, ye, we have committed ungodliness, and are rebel against the declining from thy commandments and pleasures, for we have not herd thy servants the prophets: which spoke in thy name to our kings, to our princes, to our fathers, and to all the people of the land. rightwiseness (lord) is with thee, but confusion couer●h our faces, as this day well declareth. Conversion is fallen upon the man of juda, upon thinhabiters of jerusalem and upon all Israel both far and nigh. in all the lands in to the which thou calledst them for their offences committed against the lord, we dare not look upon the for shame, neither our kings: nor our princes, nor yet our fathers because they have so sinned against the. But with the lord our god are their plenteous mercies and forgyvenesses: for we have rebelled against him. And have not herd the voice o● our lord god to walk in his law which he gave before us by the hands of his servants the prophets. but all Israel hath transgressed thy laws: and have gone back because they would not hear thy voice: wherefore the curse & oath are fallen upon us, as it is written in the law of Moses the servant of god, because we have offended him he hath fulfilled his sayings upon us & upon our judges which judged us to bring upon us this great plague which have been done in no place under heaven as is done upon jerusalem. All these plagues of the which it is witen in the law of Moses are fallen upon us: and yet we have not prayed the face of the lord our god to be converted from our wickedness, that we might understand thy truth. But the lord hasted him to punishment & brought it upon us: for the lord our god is rightwise in all his works which he hath done, and yet we heard not his vo●ce. But now (lord our god) which leddest thy people out of the land of Egipte from so strong a power, and hast gotten the a name (as is now well known) we are sinners and have done ungodly: lord, for all thy rightwiseness sake let thy wrath (I beseech thee) cease, and thy hoot indignation also be turned from jerusalem thy city the hill of thy holiness: for because of our sins and ●or the wickedness of our father's jerusalem and thy people are brought in to an opprobry to all that dwell round about us. And now (our god) hear the prayer of thy servants and his deep desires, and lighten thy presence upon thy sanctuary thus desolate for Christ's sake O my god, bow down thine ear and hear, open thy eyes and behold our desolations and the desolotion of thy city in the which thy name was wont to be called upon, for we pour not forth our prayers and these deep desires before them our ryghtwysnesses, but for thy plenteous mercies sake. Lord hear, lord be merciful, lord, give heed. and bring this to pass, tarry not for thy noun sake lord god, for both thy city and thy people are called after thy name. ¶ Prayer peaseth God's wrath. FOr asmuch as we have now grievously offended our Lord god/ and the days now begin to appear of the which Christ & his Apostles prophesied saying there should come perilous times such adflyctyon and persecution as have not been seen from the beginning of the world, I can not see how we might any other wise pease god's wrath then by continual fervent prayer what thing is it, but the importune prayer of faithful men hath obtained it of god at the last? what thing resisteth his wrath & vengeance more strongly than prayer? Did not our lord say unto Moses exod. xxxij. when the people of Israel had so grevouly offended him/ & Moses was bend to him from vengeance taking, did he not say Moses, let me go, that my wrath might be cast upon them suffer me to destroy thee? but Moses peased his haslye wrath with this prayer saying. Wherefore, oh lord, is thy wrath thus kindled against thy people whom thou hast led out of Egipte in so great strength/ & so strong power? I beseech the let not the Egyptians say, he hath led them out craftily to slay them in the mountains, and to quench there name for ever, let thy wrath therefore ceasle, and be thou peaced upon the wickedness of thy people. Remember Abraham/ Isaac/ and Israel thy servants to whom thou sworest by thine own self saying, I shall multiply your seed: and increase it like the number of the stars of the Heaven and all this land of the which I have spoke so oft to you shall I give to your sede/ and ye shall possess it a long tyme. After this prayer the lord was peased so that he powerde not forth his wrath upon his people as he said that he would have done. Considering therefore prayer to be of such efficacy and virtue/ and that Christ himself commanded us to pray also in these perilous days: me thinketh it necessary that the lay people should have the prayers most convenient for this time, which prayers are psalms and that in english that their faith might the more increase & their devotion also by whose prayers the wrath of god mought be peased and we might be restored in to his favour and grace. Which grant us our father by his son jesus Christ. Amen. ¶ Thus endeth the primer in english with many goodly and godly prayers. imprinted at London in Flerstrete by johan Byddell. Dwelling next to Flete bridge at the sign of our Lady of pity. for wyllyam Martial. ¶ Come gratia & privilegio regali. Gratia sumus seruati. ¶ johan Byddell. prenter charitas ols suffc●t. ¶ An exposition after the manner of a contemplation upon the li psalm/ called Miserere mei Deus. ALas wretch that I am/ comfortless & forsaken of all men/ which have offended both heaven & earth. whether shall I go? or whether shall I turn me? To whom shall I fly for succour? Who shall have pity or compassion on me? unto heaven dare I not lift up mine eyes for I have grievously sinned against it. And in the earth can I find no place of defence/ for I have been noisome unto it. What shall I now do? shall I despair? God forbid. full merciful is god/ and my saviour is meek and loving/ therefore only god is my refuge he will not despise his creature neither forsake his own image. Unto the therefore most meek and merciful god come I all sad and sorrowful for thou only art my hope and thou art only the tour of my defence. But what shall I say unto y●/ sith I dare not life up mine eyes? I will pour out the words of sorrow/ I will heartily beseech the for mercy and will say. Have mercy upon me (oh god) according to thy great mercy. ¶ God which dwellest in light that no man can attain/ God which art hid and canst not be seen with bodily eyes/ nor comprehended with any understanding that ever was made/ neither expressed with the tongues of men or angels. My god, thee/ which art incomprehensible do I seek, the which canst not be expressed do I call upon what thing so ever thou art, which art in every place. I know that thou art the most high & excellent thing, if thou be a thing/ and not rather the cause of all thing, if I may so call thee, for I find no name by the which I may name or express thine in enarrable majesty. God (I say) which art all things that are in thee, for thou art even thine own wisdom, thy power and thy most glorious felicity. saying therefore that thou art merciful, what art thou but even the very mercy itself? And what am I/ but very misery? Behold therefore o god which art mercy, behold misery is before thee, what shalt thou do mercy? truly thy work, canst thou do otherwise then thy nature is? And what is thy work verily to take away misery, and to lift up them that are in wretched condition, therefore have mercy on me oh god. God I say which art mercy take away my misery/ take away my sins, for they are mine extreme misery. lift up me which am so miserable/ show thy work in me and exersyse thy power upon me. One depth requireth another, the depth of misery requireth the depth of mercy. The depth of sin asketh the depth of grace & favour. Greater is the depth of mercy then the depth of mserye. Let therefore the one depth swallow up the other. Let the bottomless depth of mercy swallow up the profound depth of misery. ¶ Have mercy on me oh god according to thy great mercy. Not after the mercy of men which is but small, but after thine own mercy which is great, which is unmeasurable, which is incomprehensible, which passeth all sins without comparison. According to that thy great mercy with the which thou hast so loved the world, that thou wouldest give thine only son. What mercy can be greater? What love can be more. Who can despair? Who should not have good confidence? God was made man and crucified for men. Therefore have mercy on me oh God according to this thy great mercy by the which thou hast given thy son for us, by which (through him) thou haste taken away the sin of the world, by which (through his cross) thou haste lightened all men. by which (through him) thou hast redressed all things in heaven and earth. Wash me (oh lord) in his blood, lighten me in his humility/ redress me in his resurrection. Have mercy on me oh god not after thy small mercy for that is but thy small mercy (in comparison) when thou helpest men of their bodily evils, but it is great when thou forgivest sins. and dost elevate men by thy favour. above the top of the earth. Even so Lord have mercy on me according to this thy great mercy, that thou turn me unto the. that thou put out my sins. & that thou justify me by thy grace & favour. And according to the multitude of thy compassions wipe away mine iniquity. ¶ Thy mercy lord is the abundance of thy pity, by the which thou lookest gently on the poor and wretched. Thy compassions are the works, and processes of thy mercy. Marry Magdalene came unto thy feet (good jesus) she washed them with her tears & wiped them with her here, thou for gavest her and sentest her away in peace, this was (Lord) one of thy compassions. Petre denied the and forsook the with an oath/ thou lokedste upon him and he wept bitterly/ thou forgavest him and madest him one of the chief among thine Apostles this was (lord) another of thy copassions. The these on the cross was saved with one word. Paul in the furious woodness of his persecution was called and by & by fulfilled with the holy ghost, these ar● lord thy compassions. The time should fail me if I should numbered all thy merciable copassions, for look how many rightwise men there be, & so many are thy godly compassions. There is none that can glory in himself. Let them all come that are rightwise other in earth, or in heaven and let us axe them before the whether they be saved by their own power and virtue. And surely all they will answer with one heart and one mouth saying. Not unto us (Lord) not unto us, but unto thy name give all the praise/ for thy mercy and for thy truths sake. For they in their own sword possessed not the land, & their own arm or power saved the nor, but thy right hand & thine arm, & the lyghtening of thy countenance for thou delytedste in them (that is) they are not saved for their own deservings lest any man should boast himself/ but because it pleased the so to be. which thing the prophet doth also more expressly witness of the when he saith: he saved me because he would have me. Sith therefore that thou art the same god with whom is no alteration or variableness, neither art thou changed unto darkness: and we thy creatures as well as our fathers which were borne under concupiscence sinners as well as we/ and sith there is but one mediator & atonement between god and man that is Christ jesus which endureth for ever/ why dost thou not pour on thy plenteous compassions upon us/ as well as thou diddest upon our fathers? hast thou forgotten us? or are we only sinners? did not Christ die for us? Are all thy mercy's spen● and none left? ¶ Lord our god I desire and heartily beseech thee/ to put out mine iniquity according unto the multitude of thy compassions. For many ye and infinite are thy compassions/ that according (I say) to the multitude of thy compassions thou vouchsafe to quench my sin: that as thou hast drawn and received innumerable sinners and haste made them righteous/ even so that thou wilt draw and take me and make me rightwise through thy grace and favour/ therefore according to the multitude of thy copassions wipe away mine iniquity. Cleanse and purify mine heart that (after all mine iniquity is put out & all my uncleanness cleansed) it may be as a clean table in the which the finger of god may write the law of his love and charity with the which can none iniquity continue. Yet wash me more from mine iniquity and cleanse me from my sin. ¶ I grant and knowledge oh lord thou hast once put out mine iniquity thou hast put it out again and haste washed me a thousand times/ how be it yet wash me from mine iniquity/ for I am fallen again. Dost thou use to spare a sinful man until a certain numbered of his sin/ which when Peter inquired/ how often shall my brother offend against me/ and I shall forgive him/ whether seven times? thou answeredst: I say not seven times but seventy times seven times taking that certain numbered/ for an infinite numbered. Sith then that a man must forgive so often shalt thou in pardoning & forgiveness be passed of a man? is not God more than man? is be not better than man? ye rather God is the great lord & every man living is nothing but all vanity. And only god is good and every man a liar, hast thou not said. In what hour so ever the sinner doth repent I will not remember any of his iniquities? Behold I a sinner do repent & morn for mine old privy sores festered within, & now are they broken forth for mine own foolishness. I am depressed and sore broken I walk in continual morning/ I am feeble and very weak I roored for the sorrow of mine heart. Lord all my desires are before the and my sorrowful sighs are not unknown unto the. Mine heart trembleth and pants for sorrow my strength faileth me and even the very sight of mine eyes cease from their office. Wherefore then oh lord dost thou not put away mine iniquity? And if thou put it out according to the multitude of thy mercies/ yet wash me from mine iniquity. For yet am I not perfeytly purified, finish thy work, take away the hole offence and also the pain that is due unto the crime, increase thy light with in me. Kendle mine heart with thy love & cherite, put out all fear/ for perfayte love sendeth away fear. Let the love of the world, the love of the flesh, the love of vain glory, & the love of myself utterly depart fro me/ yet still more & more wash me from mine iniquity by the which I have offended against my neighbour, and cleanse me from my sin that I have committed against god. I would have the put a way not only the fault & pain that followeth it, but also the occasion and nourishment of sin. Wash me I say with the wa●er of thy gracious favour, with water of which he that drinketh shall not thirst for ever, but it shall be made in him a fountain of living water running in to ever lasting life. Wash me with the comfortable waters of thy holy scriptures that I may be numbered among them unto whom thou saidest. Now are ye clean for my words which I have spoken unto you Io. xiii. For I knowledge mine iniquity, and my sin is ever before mine eyes. ¶ Although through the beholding of thy mercy and compassions I may be bold ●o fly unto thee (oh lord) yet will I not come as the Pharisee which prayed not. but rather praised himself, & despised his neighbour, but I come unto thee, as the publican Lu. xviij. which durst not lift up his eyes unto Heaven. For I also do knowledge mine iniquity/ and whiles I ponder my sins I dare not lift up mine lies/ but humbeling myself with the Publican I say: God be merciful to me a sinner. My soul wavereth between hope & fear and sometime for the fear of my sins (which I feal and knowledge to be in me) I am ready to despair/ sometime through the hope of thy mercy/ I am lifted up and comforted. Nevertheless because that thy mercy is greater than my misery I will ever lord trust in the and will sing out thy plenteous compassions for ever. For I know that thou desirest not the death of a sinner/ but rather that he were converted and that he would knowledge his iniquity and forsake his sin/ and so come to the that he may live. ¶ My god grant me that I may live in thee/ for I knowledge my wickedness/ I know what a grievous burden it is, how copious/ & how ieoperdious. I am not ignorant of it/ I hide it not but set it even before mine eyes/ that I may wash it with my tears and knowledge unto the Lord mine unrightwiseness against myself. And also my sin which I have proudly done against thee/ is ever against me/ and therefore it is against me/ because I have sinned against thee: & it is truly against me/ for it is even against my soul/ & accuseth me ever before the my judge & condemneth me ever & in every place: and it is so against me that it is ever before my face and standeth but against me that my prayer may not pierce through unto thee/ that it might take thy mercy fro me & hinder thy mercy that it can not come at me: therefore do I tremble and therefore do I morn beseeching thy mercy. Therefore oh lord as thou hast given this grace unto me to know my wickedness and to bewail my sin: even so accomplish this thy benevolence giving me a ꝑfayte faith & drawing me unto thy son which hath made a full satisfaction for all my sins. give me lord this precious gift for every good gift and every parfeyte gift is from above coming from the father of light. Against the only have I sinned: & have done that which is evil in thy sight: that thou mayst be justified in thy words: & mayst have the victory when thou art judged. ¶ I have overmuch sinned unto the alone/ for thou commaundedst me that I should love the for thyself/ & should love all creatures for thy sake. But I have loved a creature more than that/ loving it even for itself. What is sin, but to love a creature for itself? and what is that/ but to do against thee? Surely he that loveth a creature for itself maketh that creature his God. And therefore have I sinned against the only/ for I have made a creature my god. So have I cast the away/ and have been injurious only to thee/ for I have not offended against any creature in that I have set my trust or confidence in it. For it was not commanded me that I should love any creature for itself. If thou hadst commanded me that I should have loved an angel only for himself/ and I had loved money for itself/ then no doubt I had offended against the angel. But sith that thou only art to be loved for thyself (that is to say without any respect other of good or evil) and every creature is to be loved in the & for thy sake. Therefore have I surely offended only against thee/ for I have loved a creature for itself. ¶ But yet have I worse done/ for I have sinned even in thy sight. I was nothing ashamed to sin before thy face. Oh merciful god/ how many sins have I done in thy sight which I would in no wise have done before mortal men/ yea that I would not in any case that men should know I feared men more than thee/ for I was blind & loved blindness/ & so did I neither see nor ones consider the. I had only fleshly eyes/ therefore did I only fear and look on men which are flesh. But thou lookedst on all my sins and numbered them/ therefore I can neither hide them from thee/ neither turn my back and fly from thy face. ¶ Whether shall I go from thy spirit and whether shall I fly from thy face? what shall I then do? whether shall I turn me? whom shall I find to be my defender? whom I pray you but the my god? who is so good? who is so gentle? who is so merciful? for thou passest without comparison all creatures in gentleness. It is one of thy chiefest properties to forgive and be merciful/ for through mercy and forgiveness thou dost most declare thy almyhgtynesse. I grant lord that I have offended only against thee/ and have done that which is evil in thy sight. Have mercy therefore on me & express thy puissance in me/ that thou mayst be justified in thy words/ for thou hast said: that thou camest not to call that rightwise/ but sinners unto repentance. justify me lord according to thy words: call me/ receive me/ and give me grace to do true works of repentance. For this cause wast thou crucified/ dead and buried. Thou saidest also: Iohn. iij. when I am lifted up from of the earth/ I will draw all unto myself/ verify thy words, draw me after the let us run together in the sweetness of thine ointments. Besides that thou saydeste: Math. xi. Come unto me all ye the labour/ and are laden, and I will ease you. Loo I come unto the laden with sins/ labouring day and night in the sorrow of mine heart refresh and ease me lord that thou mayst be justified and proved true in thy words/ and mayst overcome when thou art judged/ for there are many that say: he shall have no succour of his god. God hath forsaken him. Overcome lord these parsons when thou art thus judged of them & forsake me not at any tyme. give me thy mercy and wholesome succour/ and than are they vanquished. ¶ They say/ that thou wilt have no mercy on me/ & that thou wilt cast me clean out of thy favour & no more receive me. thus art thou judged of men/ and thus do men speak of thee/ and these are their determinations/ but thou which art meek & merciful have mercy on me and overcome their judgements/ show thy mercy on me and let thy godly pity be praised in me. Make me a vessel of thy mercy/ that thou mayst be justified in thy words & have the victory when men do judge thee/ for men do judge the to be fierce and inflexible. Overcome their judgement with meekness & benevolence/ so that men may learn to have compassion on sinners/ and that malefatours may be inflamed unto repentance, saying in me/ thy pity and mercy. Lo I was fashioned in wickedness & my mother conceived me polluted with sin. ¶ Behold not lord the grievousness of my sins/ wander not the multitude but look mercifully on me which am thy creature. Remember that I am dust/ & that all flesh is as wytherd hay/ for lo I am fashioned in wickedness & in sin hath my mother conceived me. My natural mother (I say) hath conceived me of concupiscence/ & in her am I polluted with original sin. What is original sin/ but the lack of original justice & of the right & pure innocency which man had at his creation? therefore a man conceived & barn in such sin is hole crooked & out of frame. The flesh coveteth against the spirit. Reason is slender/ the will is weak/ man is frail & like vanity/ his senses deceive him, his imagination faileth him his ignorance leadeth him out of the right way/ & he hath infinite impedimentꝭ which pluck him from goodness and drive him in to evil. Therefore original sin is the rote of all sins & the nurse of all wickedness. for all be it that in every man of their own nature it is but one sin yet in power it is all sins. Thou sayest therefore Lord what I am. and of whence I am, for in original sin (which containeth all sins and iniquities in it) am I fasshoned/ and in it hath my mother conceived me, sith than I am hole in sins, and environed with snares on every side, how shall I escape? for what I would that do I not/ but the evil that I would not that do I. For I find another law in my membres rebelling against the law of my mind/ and subduing me unto the law of sin and death. Therefore the more frail and entangled thy godly benevolence seeth me, so much the more let it life up and comfort me, who would not pity one that is sick? who would not have compassion on him that is diseased? Come come sweet Samaritane & take up the wounded and half dead/ cure my wounds/ pour in wine and oil, set me upon thy be'st, bring me into the hostry/ commit me unto the host, take out two pence & say unto him, what so ever thou spendest above this, when I come again I will recompense thee. Lo thou hast, loved truth/ the unknown & secret ●gyngꝭ of thy wisdom, hast thou uttered unto me. ¶ Come most sweet Samaritane/ for behold thou haste loved truth/ the truth (I say) of thy promises which thou hast made unto mankind/ them hast thou truly loved: for thou haste made and kept them/ so that thy love is nothing else but even to do good for in thyself thou art invariable & immutable thou usest not now to love & anon not to love (as men do) neither doth thy love so come & go. But thou art such a lover as doth never change for thy love is very god. Thy love therefore wherewith thou lovest a creature/ is to do it good, and whom thou most lovest/ to them art thou most beneficial. Therefore what meaneth/ that thou lovest truth/ but that of thy gracious mercy thou makest us promises/ and fulfillest them for thy truths sake? Thou didst promise unto Abraham a son when he was aged/ thou fulfilledst thy promise in old and barren Sara/ because thou lovedst truth. Thou promisedst unto the children of Israel a land that flowed with milk and honey/ and at the last diddest give it them/ for thy truths sake. ¶ Thou madest a promise to David saying: I shall set up thy seat regal one of the fruit of thy body. and it came even ●o pass/ because thou wouldest be found true. There are other innumerable promises in which thou hast ever been faithful because thou lovedst truth. Thou haste promised to sinners which will come unto thee/ forgiveness and favour/ and thou hast never defrauded man for thou hast loved truth. That unthrifty Son Luce. xv. that took his journey in to a far country and wasted all his goods with royatous living/ when he came to himself/ he returned unto the saying: father I have sinned against heaven and before thee/ now am I not worthy to be called thy son/ make me as one of thy hired servants. When he was yet a great way of/ thou sawest him and hadst compassion on him/ and runnest unto him/ falling upon his neck and kissing him/ thou broughtest forth the best garment and puttest a ring on his finger and shows on his feet/ thou kylledst that fatted calf and madest all the house merry saying let us eat and be merry/ for this my son was dead and is alive again/ he was lost and is now found. ¶ Why diddest thou all this lord god? surely because thou lovedst truth. Love therefore (o father of mercies) this truth in me/ which return unto the from a far country run towardis me & give me a kiss of thy mouth/ give me those chief garments/ draw me in to thy house/ kill the fatted calf that all which trust in the may rejoice in me/ and let us eat together in spiritual feasts. Oh lord wilt thou exclude me alone & wilt thou not keep this truth unto me? if thou shouldest look narrowly on our wickedness o lord: Lord who might abide thee? But lord thou wilt not be so straight unto us/ for thou lovest truth: ye and that with a fervent and incomprehensible love. ¶ Which is the truth that thou so lovest? is it not thy son that said johan. xiv. I am the way/ truth/ and life? he is the very truth of whom all truth is named in heaven and in earth/ this is it that thou haste loved and in it only haste thou delighted for thou diddest find it pure and with out spot and wouldst that it should die for sinners. Keep therefore (Oh god) this truth/ behold I am a great sinner in whom thou mayst keep it/ to whom thou mayst forgive many sins/ whom thou mayst purify in the blood of thy christ/ and whom thou mayst redeem through his passion why (Oh Lord) hast thou given me this knowledge of thy son/ and this faith of him? Because I should see my redemption and not to attain it that I might by that means be the more vexed with sorrow? God forbid. But rather that I may perceive the remission of my sins purchased by Christ's blood/ and so by his grace may obtain it. Purge me therefore & redeem me oh lord (for thou hast uttered unto me the unknown and secret points of thy wisdom) that this knowledge may help me and bring me unto health/ for truly the Philosophers never knew these things/ they were unknown unto them/ yea and utterly hid from them. And no man knew these things (except a few whom thou lovedste entyrelye) before thy sons incarnation. ¶ The most curious searchers of the world (I mean the wise men of this world) lifted up their eyes above heaven & yet could not find this thy wisdom/ for thou haste hid these things from the wise and prudent/ and hast opened them unto babes/ that is/ to humble fishers and thy holy propehtes which also have uttered them unto us. And so hast thou uttered the unknown and secret things of thy wisdom and of thy scriptures unto me/ why do I know them in vain? I know them surely in vain if they profit me not unto my health and salvation. For the philosophers when they knew god by his marvelous creatures they glorified him not as god neither were thankful/ but vexed full of vanities in their imaginations and their foolish hearts were blinded. When they counted themselves wise/ they became fools. Wilt thou suffer me lord to be of their numbered? God forbid. For thou art even mercy itself which doth never utterly forsake any man. Favour therefore lord/ favour and spare thy servant/ and command him to be of the numbered of thy babes/ that the unknown secrets of thy wisdom which thou haste opened to him may lead him unto the fountain of wisdom which is an high/ that thou mayst be praised in the work of thy mercy which thou dost exercise towards thy servant (Lord) which never forsakest them that trust in the. sprinkle me Lord with ysope and so shall I be clean/ thou shalt wash me/ and than shall I be white than snow. ¶ Because lord that thou haste loved the truth and haste opened unto me the unknown secrets of thy wisdom/ I am well comforted and I trust that thou wilt not cast me out of thy favour/ but thou wilt sprinkle me with ysope and so shall I be cleansed. Ysope is a low herb/ it is hot and of a good savour/ which signifieth nothing else/ but thy only son our lord jesus christ/ which humbled himself unto death: even unto the death of the cross. Which with the heat of his fervent charity loved us/ and washed us from our sins in his blood. Which with the redolent savour of his benevolence and righteousness replenished the hole world. Therefore with this ysope shalt thou spryncle me/ when thou poureste upon me the virtue of his blood: when christ through faith shall dwell in me: when through love I am joined with him: when I shall counterfeit his humility and passion/ then shall I be cleansed from all mine uncleanness. Then shalt thou wash me with mine own tears which flow out of the love of christ/ then shall I sigh until I be weary/ I shall water my bed every night with my tears/ so that it shall swim in them/ & then shalt thou wash me and I shall be white than snow. snow is white and cold/ but lord if thou sprinkle me with ysope, I shall be more whiter than snow/ for I shall be throughly endued with thy splendent light which passeth all bodily witness. And when I am inflamed with that light I shall forsake all my carnal concupiscences/ cold unto worldly thigꝭ/ & inflamed unto heavenly Unto my hearing shalt thou give joy and gladness & my brosed bones shall be refreshed. ¶ Then lord shall I pray unto thee/ early (that is in the beginning of thy light) shalt thou hear my voice and I shall hear what the lord god shall speak in me for he shall speak peace for his people and shall give me peace. Lord thou shalt give me peace for I have trusted in thee/ unto my hearing shalt thou give joy and glagdnesse/ when I shall hear that comfortable words that marry herd. And what heard marry (I speak of that mary which sat at the feet of jesus mat. xxuj.) what heard she? Thy faith hath saved the go thy ways in peace. Let me also hear that the thief heard: this day shalt thou be with me in paradise/ then shall I have joy for the remission of my sins/ and gladness for thy bounteous and liberal promises/ shall I not rejoice and be glad/ when thou shalt give me two fold for all my sins? then shall I begin to taste how sweet the lord is/ then shall I learn to be conversant in heavenly things and shall say with the prophet: how great and copious is that sweetness lord which thou hast laid up for them that fear the. Then shall I rejoice and be glad and my brosed bones shall be refreshed. What are the bones which sustain the flesh but the powers of our soul and reason that bear up the frailty of our flesh that he run not headlong in to all vices/ that a man fall not hole in to vanity and so consume away? These bones I say are sore brosed/ for the reason is very weak/ and the will is prone & ready to all mischief/ for even now the flesh obeyeth not reason/ but reason must obey the flesh/ so that I can not resist vice, for my bones at brosed. And why are they brosed? for they have forsaken thee/ the fountain of living water/ and have digged for themselves cisterns full of chins which can hold no waters/ for they are not filled with thy grace without which no man can live well/ for without the we can do nothing. They trusted in their own power which is no power and therefore decayed they in their own folysshnesses. Therefore let thy power come (oh lord) and then shall these brosed bones be refreshed/ let thy grace come & that faith which worketh through love. Let thy powers and gifts assist me/ and than my brosed bones shall be refreshed/ for my reason shall be mercy/ my memory glad and my will full of joy. And thus shall they all rejoice/ for above their own natural strength/ when they go about any good work they shall proceed and prosper well/ neither shall they leave it unperfeyte but through thy help shall they bring it to good pass and effect. Turn thy face from of my sins and wipe away all my wickedness. ¶ Why lookest thou lord upon my sins? why numbrest thou them? why considerest them so dilygentlye? dost thou not know that man is even as a flower of the field. why dost thou not rather look in the face of thy Christ? Alas wretch that I am. why see I the angry against me? I grant I have sinned/ how be it for thy gentleness have mercy on me. Turn thy face from of my sins. Thy face is nothing but thy knowledge/ turn away therefore thy knowledge from my sins. I mean not that knowledge wherewith thou seest & perceivest all things/ but that whereby thou approvest and disalowest all things/ whereby thou allowest the works of the rightwise and condempnest the reprovable sins of the wicked/ know not my sins on that manner that thou wouldest impute them unto me and lay them to my charge. But rather turn away thy face from my sins that through thy mercy they may be quenched/ look lord on the creature whom thou haste wrought/ look upon thine own image/ for I poor wreath have put upon me the image of the devil (that is sin) turn away thy face from the image of the devil and be not angry with me/ and behold thine own image that thou mayst have mercy on me. ¶ O merciful lord/ remember that thou lokedste upon Zacheum which did climb up in to a wild fig tree to see the. Lu. nineteen. And thou entredst in to his house which thou wouldest never have done if thou hadst looked on the image of the devil which he had put on him/ but because thou sawest thine own image on him/ thou hadst compassion on him & beledst him. He promised to give the half of his goods to the poor/ and if he had falsely deceived any man to restore it four fold & he obtained mercy and health. And I bequeath myself even hold unto the nothing reserved. And promise to serve the for ever with a pure heart & will fulfil my promise all days of my life wherefore then Lord dost thou not look in thine image in me also? why dost thou yet consider my sins? Turn I beseech the thy face from my sins and wipe away all my wickedness/ wipe away all I pray the that none remain. For it is written he that keepeth the hole law & offendeth in one point is guilty in the hole/ that is to say, hath deserved damnation/ which is the pain of all sins that lead unto death. Put out therefore all my wickedness/ that none offend thee/ which should bring me to condemnation. A pure heart create in me oh god & an upright spirit make a new within me. ¶ For my heart hath forsaken me & goeth astray utterly forgetting his own health: it is wandered in to strange countries & ensueth vanities/ & his eyes/ be in the utmust costs of the world. I called it again/ but it answered me not. It is gone/ lost/ & sold under sin. what now lord? what shall I say? A pure heart create in me go/ a humble heart/ a courteous heart/ a peaceable heart/ a gentle heart/ a devout heart/ such an heart as will neither do an other man hurt/ neither yet avenge himself when he is offended/ but rather do good against evil, & such an heart as will love the above all thing/ which will think of thee, speak of thee, & thank thee, which will delight in hymns & spiritual songs and be hole conversant in heavenly things Create this heart in me (oh God) create it of no thing/ that it may be of such effecacite through grace/ as nature is never able to make it. This grace cometh only from them to the soul through thy creation/ it is the beauty of a pure heart/ it draweth unto him all virtue and expelleth all vice/ therefore create in me Oh god a pure heart through thy grace and make a new an upright spirit in my bowels. ¶ For thy spirit shall lead me in to a right way/ which shall purge me from all earthy affects and shall lift me up unto heavenly things. The lover and the thing that is loved are both of one nature. He that loveth bodily things is worldly/ but he that loveth spiritual things is spiritual. give me aspirite that may love the and worship thee/ the most high spirit/ for god is a spirit and they which worship him, must worship him in the spirit and verity. give me an upright spirit not seeking his own spirit profit and glory/ but the will and glory of god renew an upright spirit within me/ renew it/ for my sins have quenched the first that thou gavest me. give me now a new spirit that it may redress that thing which is inveterate/ my soul is also a spirit and so made of the that of herself she is right/ for of her own nature she loveth the above herself and desireth all things for thy glory/ so that her own natural love is right/ for it cometh of the but of her own froward will it is inveterate and polluted causing her natural love to decay. Make new therefore this spirit & this love through thy grace that it may walk in the right way according to his nature renew it (I say) that it may ever inflame me with heavenly love/ that it may ever cause me to sigh unto thee/ to embrace the continually and never to forsake the. Cast me not away from thy face/ and thy holy ghost take not from me. ¶ Behold lord I stand before thy face that I may find mercy I stand before thy benign goodness looking for thy favourable answer/ caste me not confused from thy face. who came ever lord unto thee/ and went away confused? who ever desired thy favour/ and went without it. Surely thou passeste in thy aboundante pity both the deservings and also the desires of them that pray unto thee/ for thou givest more than men can desire ye or understand when they have it. It was never berde that thou didst cast away from thy face any man that ever came unto the Shall Ioh lord be the first that shall be cast away from thy face and utterly confounded? wilt thou begin at me to confound them that come unto thee? wilt thou never more have mercy and compassion? god forbid. The woman of canane followed thee/ she cried and made piteous noise she moved the disciples unto compassion/ and thou hyldest thy peace/ she continued knocking/ she worshipped the and said: Lord help me/ neither yet wouldest thou answer. Thy disciples entreated for her saying: let her go for she crieth after us. But what was thine answer lord I pray thee/ what didst thou answer: forsooth that she wept in vain & laboured for nought for thou saidst that thou wast not sent but unto the sheep that were perished of the house of Israel. What should this woman do when she heard these words? verily even despair as concerning the grace that she required: and yet dispeyred she not/ but trusting in thy mercy prayed yet again saying: Lord help me/ unto whose importunity (Lord) thou answeredst/ it is not good to take the children's breed and cast it to hounds as though thou shouldest have given her a full answer and said depart from me/ you Canaanites are dogs/ ye are idolaters/ the precious gifts of heavenly favour pertain not unto you/ I ought not to take them away from the jews which worship tho true and living god/ and to give them to such dogs as ye are which worship idols and devils. What shalt thou now do thou woman of Canaan? thou mayst now be a shamed and get the away/ for the lord is angry not with the alone/ but also thy hole nation. Oh lord god/ who would not have been confound & have picked him away at these thy words? who would not have mumbled and grudged agaygst thee? who would not have judged the to be cruel? And yet did this woman continue still in prayer. She cast not away her confidence/ she took not these hard words heavily/ she was not angry/ but she humbled herself the more and abode still in her petition and said with good fiance: It is truth lord that thou sayest/ but I axe no breed/ I axe not the favour that the children should have. I am a little whelp and desire the crumbs which fall from the children's table. Let them flourish & aboundde with miracles & other gracious favours/ but let not me be destitute of this crumb of grace, that my daughter may be delivered from the fiends possession for the whelps do eat of the crumbs which fall from their master's tables/ Behold what faith/ what trust, and what humility was in this woman/ therefore thou not disposed with her importunate instance/ but rejoicing in her excellent constancy didst say. O woman great is thy faith/ be it unto the as thou wilt. Why are these things written lord god? that we may learn to trust in thee, that we may humbly and devoutly continue in prayer/ for thou wilt give it if men be greedy. But the kingdom of heaven suffereth violence/ and they that make violence unto it catch it/ for what things so ever are written are written for our learning that through patience and comfort of the scriptures we may have hope. Cast me not therefore lord from thy face/ which stand weeping and wailing day and night before thy face/ not that thou shouldest deliver me from the bodily oppression of devils/ but that thou wilt deliver my soul from his spiritual power and dominion. Let me not be shamed (O sweet jesus) for in the only have I trusted I have no health nor comfort but in the o lord: for all have forsaken me/ even my brethren & children have cast me of/ & mine own bowels abhor me. I have none other helper/ but only thee/ Cast me not therefore away from thy face/ and take not thy holy spirit fro me. There is no man which can say that jesus is the lord but the holy ghost/ therefore if I call upon the lord jesus/ that do I in the holy ghost. If I be sorry for my sins which are passed/ if I are forgiveness/ this do I verily by the holy ghost. Therefore I beseech the take not fro me thy holy ghost/ but that it may be with me/ and labour with me/ for we wot not what to desire as we ought to do. But the spirit helpeth our infirmities and maketh intercession for us/ that is, maketh us to pray with such sorrowful groanings as can not be expressed with tongue therefore take not away this thy holy spirit fro me/ that he may teach me to pray/ and help me in my labour and may cause me to continue in prayers and tears/ that at the length I may find favour before thy face/ and may serve the all days of my life. Make me again to rejoice in thy saving health/ and strengthen me with a principal spirit. ¶ It is a great thing that I desire o lord/ how be it sith thou art god a great Lord/ and king over all gods/ he doth the injury which asketh small things of the. All transitory and corruptible things are but small in thy sight: but spiritual and everlasting things are great & precious. Take away the spirit and soul from the body/ and what remaineth but most vile dung/ dust and a vain shadow? therefore even so much difference there is between the spirit and the body/ as it is between the body and his shadow/ so may I conclude that he which asketh bodily things asketh but vain trifles but he that desireth spiritual things doth surely desire great things/ but specallye he that desireth thy saving health. What is thy saving health but jesus thy son? which is very god and everlasting life/ why shall I not then ask of the this thy saviour/ sith thou art a mighty and most liberal father/ which gavest him unto the death of the cross for me. Now sith thou hast so offered him for me/ why should I be a shamed to ask him of thee? It is a great and noble present, neither am I worthy to have such a gift/ how be it, it becometh thy worthy liberality to give such noble gifts/ for this therefore thine ineffable gentleness I dare pnsume to come boldly unto the and to desire thy saving health in whom I might f●lly rejoice. ¶ For if of his carnal father any son ask fish/ will he reach him a serpen●●● And if he ask an egg/ will he give him a scorpion? or if he ask breed/ will he give him a stone? Now if carnal fathers being evil & sinners/ will give unto their children good gifts which they have received of thee: how moche more thou heavenly father which of thine own substance art good/ and wilt give a good spirit to them that desire it of thee? Behold thy son which is returned from a far country sorrowing and repenting/ asketh of thee, the fish of faith/ for as the fish lieth secret under the water/ even so is faith or such things as are not seen be asketh I say a true faith that he may rejoice in thy saving health: wi●t thou re●ch him a serpent? wilt thou give him the venom of unfaithfulness which proceedeth from the old and crooked serpent the devil? I desire of the o lord the egg of hope that even as out of an egg we hope for a chyken/ so through hope/ that thou wilt grant me to come unto the sight of thy saving health/ that out of my hope may come this wholesome sight/ as the chick doth out of the egg. I desire the egg of hope/ that my soul through hope may be sustained in this vale of tears & may rejoice in thy saving health: wilt thou give me the scorpion of desperation? that as a scorpion hath poison in the end of her tail/ so I in the last end of my life should reserve sin/ delyting myself and taking my pleasure with the enticements of this world/ which seem beautiful and flattering/ even as a scorpion doth in the face? I desire of the also (o lord) the breed of Christ's charity by the which he doth comunycate himself (even as breed) unto all men/ that I may ever rejoice in thy saving health/ wilt thou give me a stone/ that is to say hardness of heart? God forbid. Why shall I then mistrust for to desire and obtain great things of the o lord, saying thou sturryst me up and biddest me ask and knock/ even till I seem importunate? And what thing can I ask which thou shalt be better content with all/ or else that should be more wholesome for me then the thou shouldest make me rejoice in thy son our saving health? ¶ Now have I tasted how sweet the lord is how easy and pleasant his burden is. I remember what peace and tranquillity of mind I was in/ when I joyed in god/ and rejoiced in Christ my Lord and saviour/ therefore am I now in more sorrow/ for I know what goodness and commodity I have lost/ therefore will I cry more importunatlye: Make me again to rejoice in thy saving health/ restore me again the thing which my sins have lost. Restore me that which through my fault is perished in me. Restore me (I beseech the for his sake that ever is on thy right hand and maketh intercession for us) thy gracious favour/ that I may perceive that through him thou art pacified towards me that it may be as a seal upon my heart/ and that I may say with the Apostle Paul Galath. ij. I am crucified with Christ/ I live verily/ yet now not I/ but christ liveth in me. But because my frailty is great/ strength me with a principal spirit that no troubles or afflictions may separate me from Christ that no fear may cause me to renye thee/ and that no pains may make me slide from the. My strength is not sufficient to resist and fight with that old serpent and to prevail against him. Peter hath taught me how great our infirmity is/ he saw the with his bodily eyes (Lord jesus) and was most famylyarlye conversant with the he tasted of thy glory in the mountain/ when thou wast transfigured: he heard the father's voice: he saw thy manifold and wondrous works/ yea and through thy power did himself many miracles. He walked on his feat upon the waters and heard daily thy mighty a sweet words: he thought himself most fervent & hot in the faith & said that he was ready to go with the both in to prison & unto very death. And when thou toldest him that he shouldest deny the he believed the not: he trusted in his own strength and trusted more unto himself being but a man/ than unto the being very god. But when the hand maiden said unto him. Thou art of the same company/ he was afraid by and by and denied it. There came an other maid and said: Surely thou art of the same folk: And he denied the again. ¶ He could not stand before women, how should he then have stand before kings and tyrants? And when he was yet once more inquired of the bystanders and was accused to be one of his disyples/ he began to curse & to swear that he knew the not/ what think you he said I suppose that he swore by god and by the law of Moses' that he knew the not/ adding such words. Think you that I am the disciple of this Samaritane which/ deceiveth the people which is inspired with the devil/ and destroyeth our law? I am the disciple of Moses'/ and know not from whence this fellow is. blessed be God that they ceased enquiring any further/ for else would he never have ceased denying thee/ so that a thousand interogations would have made a thousand flatter negations: yea & thousand curses and per●uryes/ yet were these interogations but words. What would he have done (I pray thee) if they had scourged him and buffeted him well? truly he would have sought and proved all means/ denying/ for swearing/ cursing and blaspheming until that he had escaped their hands. But thou most meek Lord lookedst back upon him & by and by he knowledged his offence: Neither yet durst he leap in to the mids of them and confess the to be the son of God/ for he was not yet strengthened with power from above/ so that without doubt he would have denied the again if he had seen any jeopardy at hand/ therefore as it was woste meet for him/ he went forth & wept bitterly. But thou after thy resurrection appearedst unto him & comfortedst him & yet hid he himself for fear of the iewest he saw the so gloriously ascending unto heaven and was strengthened by the sight & and comfort of angels/ and yet durst he not go abroad/ for he had learned by experience to know his own fragylite & had proved his weakness. Therefore did he ratye and wait for the holy ghost which was promised. When he was come and had filled Peter's heart with grace/ then slept he forth: then began he to speak/ and then with great power & signs bore he witness of thy resurrection. Then feared he neither the high priests neither yet kings/ but rejoiced in tribulations & received the cross with all mirth and gladness. Therefore strengthen me lord with a principal spirit that I may continually rejoice in thy saving health/ or else can I not bear so many assaults against me. The flesh covereth contrary to the spirit. The world assaileth me on every side. The devil sleepeth not. give me the strength of thy spirit that there may fall by my side a thousand and ten thousand by my right hand that I may be a sure and strong witness of thy faith/ for if Peter whom thou enduedste with so many favourable gifts/ did fall so wretchedly/ what should I do lord which have neither since thy natural presence: neither have tasted of thy glory in the mountain: neither have seen thy gracious miracles: yea and have scarcely perceived thy marvelous works/ and have never heard thy voice/ but have been ever subdued under sin therefore strength me with a principal spirit that I may persever/ in thy service and give my life for thy sake. I will instruct the wicked that they may know thy ways: and the ungodly shall be converted unto the. Ascribe not this oh Lord unto presumsion/ if I go about to teach the ungodly thy ways, for I desire not to teach them as I now am wicked/ ungodly and under the bonds of sin/ but if thou make me again to rejoice in thy saving health: if thou strengthen me with a principal spirit▪ and if also thou set me free/ then shall I teach the ungodly thy ways. Neither is this hard unto thee/ which of very stones canst raise up children unto Abraham/ neither can my sins be impediment unto the if thou wilt do this/ but rather where sin is so abundant/ there aboundeth grace Paul yet breathing our ●●reatnynges and slaughter agayyste the disciples of the lord received commission that if he ●ounde any whether they were men or women which followed the & professed thy faith/ he should bring them presoners to Jerusalem. And forth was he going like a mad harebrayn and as a ravening wolf/ for to stray a broad/ ravish and kill thy sheep. But whylles he was yet in his journey even in the heat of his persecution/ and in actual doing of his sin/ whiles he was persecuting the and would have s●ayne thy chosen/ having no manner of preparative unto grace/ neither yet knowledge of his sin/ when with her● and will he was thine adversary/ blasphemed and cursed the. Behold the voice of thy merciable pity unto him saying: Saul Saul why persecureste me? by the which voice he was immediately both laid a long and raised up: he was laid a long and overthrown as concerning his body/ but he was raised up with the mind/ thou raysedste him up that was in the sleep of dark ignorancy and pouredst in thy glorious light in those eyes which were oppressed with this blind sleep: thou showedst him thy favourable face and endued him with thy gracious mercy. Then was he raised as it had been from death/ he opened his eyes/ he saw the and said: lord what wilt thou that I do? & after didst thou send a sheep to this wolf/ for thou commandest ●nanias to go unto him: And then was he baptized and anon was he replenished with the holy ghost/ and was made a chosen vessel to bear thy name before kings/ nations & the childer of Israel. And without delay he entered in to the synagogues and preached thy name stoutly/ affirming that thou art christ/ He dysputed/ prevailed and confounded the jues. Behold lord even straight of a persecutor/ thou madest him a preacher & such a preacher that laboured more than all the other Apostles. O how great is thy powere/ if thou wilt of a wicked man make a rightwise/ or of a ꝑsecutoure a preacher/ who shall forbid thee? who shall resist thee? who may say unto thee, why dost thou so? All things that thou wouldest have thou made in heaven and in earth/ in the see and in all bottomless depth. Therefore impure it not to arrogancy if I covet through thy power and not through mine own to teach the wicked thy ways/ for I know that I can offer nothing which can be so acceptable in thy godly sight/ this is the most pleasant sacrifice/ & also for my for my singular profit/ now if thou chaū●● me in to an other man/ than will I teach the wicked thy ways/ not the ways of Plato and Aristole/ not the intricate and soot propositions of man's wit/ not the instructions of philosophy/ not the painted words and vain colours of the rethorycans. Not worldly matters and policies/ not unfruitful ways of vanity/ not ways that lead men in to death: But thy ways and thy precepts which lead unto life/ neither will I teach them only one way but many ways for many are thy commandments/ how be it all these ways end in one/ that is in love & charity/ which doth so combined the faithful hearts/ that they have one mind and one will in god. Or else may we understand by thy many ways/ the divers manner of living/ wherein every man walketh according to his vocation: some maryed● some living chaste in wedowhod/ some virgins and so forth/ these walk after diverse ways in to their heavenly inheritance/ every man choosing one in the which he may best subdue his rebellious members. Thus will I teach the wicked thy ways according to their capacity and cō●●cyon: And the ungodly shall be converted unto thee/ for I will preach unto them not myself/ but Christ crucified: and they shall be converted not unto my praise/ but unto thee/ giving the all honour & praise/ they shall leave their own ways & come unto thine/ that they may walk in them and so consequently attain unto the. deliver me from bloods (oh god) the god of my health/ and my tongue shall triumph upon thy rightwiseness. ¶ I am sty●led in much blood/ and from the depth of it shall I cry unto the lord/ Lord hearken unto my voice. Tarry not lord for I am even at the very point of death/ this blood that I speak of are my sins/ for as the bodily life consisteth in blood/ even so is the life of a sinner in his sin: pour out the blood/ and the beast dieth: pour out the sin knowledging it unto god/ and the sinner dieth and is made rightwise. Neither am I wrapped in blood/ but overwhelmed and drowned in bloods/ full streams of bloudꝭ do drive me in to hell/ help me lord lest I perish. Oh God which governest all things/ which only canst deliver me/ in whose hand is the spirit of all life/ rid and purge me from these bloods. Deliver me from bloods (Oh God) the auctor of my health/ God in whom only consisteth my salvation. deliver me Lord/ as thou deliverdest Noah from the waters of the flood. deliver me as thou deliverdest Loath from the fire of Sodom. deliver me as thou deliverdest the children of Israel from the depth of the red see/ deliver me as thou deliverdst jonas from the belly of the whale/ deliver me as thou deliverdest the three children from the furnace of burning fire. deliver me as thou deliverdest Peter from the peril of the see. deliver me as thou deliveredst Paul from the depth of the see. deliver me as thou hast delivered infinite sinners from the power of death and from the gates of hell. And then shall my tongue triumph thy rightwiseness/ that is, for thy rightwiseness which I shall feel one perceive in me through thy gracious favour. For thy rightwiseness (as th'apostle saith Ro. iij.) cometh by the faith of jesus Christ unto all and upon all them that believe in him/ then shall my tongue triumph in praising this thy rightwiseness/ commending thy favour/ magnifying thy pity/ knowledging my sins/ that thy mercy may be declared in me which would vouch safe to justify such a great sinner/ and that all men may know that thou saues● them which trust in the and deliverest them from extreme anguish and adversity o lord our god. Lord open thou my lips: and then my mouth shall show forth thy praise. ¶ Thy praise is ● great thing o lord/ for it proceedeth o●● of thy fountain whereof no sinner ●●●●keth. It is no glorious praise that cometh of a sinners mouth/ deliver me therefore from blood (oh lord) the god of my helthe & my tongue shall magnify thy rightwiseness. And then shalt thou lord open my lips & my mouth shall show forth 〈◊〉 praise for thou hast the kaye of David which shertest & no man openeth/ & ope●est & no man shutteth/ therefore open thou my lips as thou openest the mouths of infants & sucktlynges/ out of whose mouths thou hast stablished thy praise. These truly were thy prophets/ apostles and other saints which have praised the with a single and pure heart and mouth/ & not the Philosophers & orators which have said/ we will magnify our tongue/ our lips be in our own power/ who is our god? They opened their own mouths/ & thou openedst them not/ neither yet stablysshedst thy praise out of thyr mouths. Thy infants' lord praised the and de●●pysed themselves: The philosophers went about to praise themselves and magnify their own name. Thy sucklings extolled thy fame & glory which they knew through heavenly favour. The philosophers knowing the only by natural creatures/ could never perfeytlye express thy renown. Thy saints magnified the with their heart/ mouth and good works. The philosophers only with words and their own soot imaginations, thy children have spread thy glory throughout all the world: The philosophers have instruct but a few of their own adherentꝭ. Thy friends with spreading thy glory have converted innumerable men from sin unto virtue and unto true felicity: The Philosophers neither knew true virtues neither yet true felicity. Thy well-beloved have preached openly thy bounteous gentleness & merciable favour/ which thou showedst in thy dear son unto all the world. But the philosophers could never attain to know it. Therefore out of the mouth of infants and sucklings haste thou stablished thy praise/ for it have ever pleased the to exalt the humble and bring low the proud/ now saying thou dost ever resist the proud/ give me true humility that thou mayst stablish thy praise by my mouth. give me a child's heart/ for except I turn back & become as a child I can not enter in to the kingdom of heaven/ make me as one of thy infants or sucklings/ that I may ever hang on the teats of thy wisdom for thy teats are better than wine/ and thy wisdom better than all richesse/ so that nothing can be compared unto it/ for it is to men an infinite treasure which they that use are made pertetakers of the friendship of god/ therefore if thou make me a child then shalt thou stablish thy praise in my mouth. for then shalt thou open my lips & my mouth shall show forth thy praise & shall ꝑfeytly declare it even as thou hast published it by the mouth of thine infantis and sucklings. If thou hadst desired sacrifices I had surely offered them but thou delyghtedst not in brent sacrifices. ¶ My mouth lord shall show forth thy glorious fame/ for I know that this thing is most acceptable unto the sith thou sayest by the prophet Psal. xlix. the sacrifice of praise shall glorify me/ & by the means shall I be enticed to show him my saving health/ therefore will I offer praise unto the even the praise of infants & sucklings for my sins, And why shall I offer for my sins other praise than sacrifice? for if thou hadst desired sacrifices I had surely ofred them/ but thou delyghtest not in brent sacrifices/ canst thou be pacified with the blood of calves or gootis? Wilt thou eat the flesh of bulls/ or drink the blood of gootes? Other dost thou desire gold which possessest heaven and earth? other wilt thou that I sacrifice my body unto the which desirest not the death of a sinner/ but rather that he were converted and live? Nevertheless I will chasten my flesh in a measure that through thy grace it may be subdued unto reason and obey it/ for in this point also if I pass measure & bring my body so low that it is unapt to serve my neighbour and to do that office which is appointed me of god/ it shall be imputed unto me for sin. Let your serving of god be reasonable saith the apostle Ro. xii. And thou hast said also by the prophet I require mercy and not sacrifice Osee. vi. Therefore shall my mouth show forth thy praise/ for this oblation doth honour thee/ and showeth us the way unto thy saving health. My heart is ready (oh god) my heart is ready/ it is ready through thy grace to do all things which are pleasant unto thee: this one thing have I found most acceptable unto thee/ that will I offer unto thee/ that shall ever be in my heart/ on that shall my lips ever be harping/ if thou hadst desired a bodily sacrifice I would surely have given it thee/ for my heart is ready through thy grace to fulfil thy will: but in such brent sacrifice hast thou no delight/ thou madest the body for the spirit/ therefore seekest thou spiritual things and not bodily/ for thou saist in a certain place Proverb. twenty-three. My son give thine heart unto me/ this is the heart that pleaseth the. Let us offer unto the an heart repenting with sorrow of our fins and inflamed with the love of heavenly things and then wilt thou desire no more/ for with such a sacrifice wilt thou be content. A sacrifice to god is a broken spirit: a contrite and humble heart thou shalt not despise (oh god) ¶ A broken spirit and not broken flesh pleaseth thee (o Lord) for the flesh is broken and vexed because he hath not the carnal things that he desireth/ or else fealeth in himself such things as he hateth. But the spirit is broken and unquiet for his fault/ because he hath offended against god whom he loveth. He sorroweth that he hath sinned against his maker & redeemer/ the he hath despised his blood/ that he hath not regarded such a good & loving father: this broken & sorrowing sprite is unto the a sacrifice of most sweet savour which notwithstanding hath his confection of most bitter spices/ even of the remembrance of our sins, for whiles our sins are gathered together in to the mortar of the heart/ and beaten with the pestle of compunction/ and made in to powder and watered with tears/ thereof is made an ointment and sacrifice most sweet which redolent offering thou wilt not despise/ for thou wilt not despise a contrite and humble heart. Therefore he that breaketh his stony heart which is made with the most hard stones of sin/ that he may thereof prepare an ointment of repentance in abundance of tears/ not despairing of the multitude and grievousness of his sins/ but humbly offering this sacrifice unto thee: he shall in no wise be despised of thee/ for a broken & humble heart wilt thou not despise oh god. Marry magdalyn which was a notable sinner made such an ointment: and put it in the alabaster box of her heart: she feared not to enter in to the Pharesees house, she humbled herself flat before thy feet/ she was not a shamed to weep at thy meletyde/ she could not speak for inward sorrow/ but her heart melted in to tears/ with the which she washed thy feet/ she wiped them with her here immediately/ ye & anointed them with ointment and ceased not kissing them. Who ever saw such another thing? ye or who hath ever herd of a thing like unto this? Surely her sacrifice pleased the well, and was so acceptable that thou prefarredst it above the Pharisee which in his own sight was rightwise/ for it may be gathered of thy words. Luce. seven. that there was so much difference between the rightwiseness of mary & the pharesee as there was difference between these: to wash the feet with water/ & to wash them with tears: to kiss one on the face/ and not to cease to kiss the feet: to anoint the head with oil/ and to anoint the feet: with most precious ointment: ye much more precelled she the pharesee/ for he neither gave the water/ kiss nor oil. O great is thy power Lord/ great is thy might which declareth itself most cheeflye in sparing and having compassion. Now see I well that a contrite & meek heart thou shalt not despise oh lord. And therefore endeavour I myself to offer such an heart unto thee. Nether is it enough that I say so outwardly/ for thou art a god which searchest our hearts & reins. Accept therefore this my sacrifice: and ye it be unperfect/ amend thou the default which only art of power that to do: that it may be a brent sacrifice/ all hold inflamed with the heat of thy bounteous charity that it may be acceptable unto thee/ or at the least that thou despise it not/ for if thou despise it not/ I know well that I shall find favour before thee, and then shall none of thy saints other in heaven or earth despise me. Deal gently of thy favourable benevolence with zion, Let the walls of Jerusalem be bylte again. ¶ Be cause it is written Psalm. xulij. unto the holy man thou shalt be holy/ & with the innocen shalt thou deal innocenlye, with the pure and chosen shalt thou do purely/ and with the wicked shalt thou play overthwart: I am very desirous that all men were saved/ and that they should come unto the knowledge of the truth: which thing were very necessary for them and also for my profit/ for by their prayers, exortations and examples I might rise from this filthy sin and be provoked daily to proceed unto better. I beseech the therefore Oh Lord although I be a sin/ that thou of thy favourable benevolence wouldest deal gently with zion: that the walls of Jerusalem might be bilt again. Zion is thy church/ for zion by interpretation signifieth a footehyll/ or a place where a man may see far about him. And even so thy church through the grace of the holy ghost beholdeth a far of the glory of god according to the capacity of this life/ and therefore said the apostle. ij. Corinth. iij. all we with an uncovered face beholding as in a glass the glory of the lord/ after the same image at transformed from glory to glory as by the spirit of the lord. Lord god how small is thy church at this day? almost the hole world is fallen from thee, for there are many more miscreants then christian/ and yet among the christen how many are there which forsake worldly things and seek the glory of the lord? surely ye shall find very few, in comparison of them which are addict to worldy things/ whose god is thyr belie and glory to their shame and confusion. Deal gentelye Lord of thy favourable benevolence with Zion: that it may be increased both in multitude and also in good living. Behold from heaven and deal gentelye as thou art wont to do that thou wilt send among us the fire of thy charity/ which may consume all our sins. Deal lord according to thy favourable benevolence/ and do not with us after our deserving/ neither yield thou us again according to our iniquities/ but order us according to thy great mercy. Thou art Lord our father and redeemer/ thou art our hope and everlasting health. Every man desireth goodness of thee/ if thou give it them/ then shall they gather it: if thou open thy hand all shall be tilled with plenty/ when thou turnest away thy face/ then are they astonied: when thou gatherest in their breath then are they dead and return in to earth. And again when thou brethedst on them/ then are they created anew: and thus renewest thou the face of the earth Psalm. C.iiij. Lord I pray the what profit is there in the damnation of so many thousand men? Hell is filled and thy church doth daily decrease. Arise Lord/ why sleepest thou so long? Arise/ and differ not unto the end/ Deal gently of thy favourable benevolence with Zion/ that the walls of jerusalem may be builded again/ what is jerusalem (which by interpretation signifieth the vision of peace) but the holy congregation and city of the blessed which is our mother? Her walls were decayed when lucifer with his angels fell/ in to whose places are the rightwise men received. Deal therefore gently (Oh Lord) with Zion/ that the numbered of thy chosen may shortly be fulfilled/ and that the walls of jerusalem may be edified and fynisshed with new stones which shall ever praise the and endure everlastingly. Then shalt thou accept the sacrifice of rightwiseness/ oblations and brent offerings: then shall they lay upon thine altar wanton calves. ¶ When thou hast dealt gently of thy favourable will & benevolence wi●h Zion/ then shalt thou accept the sacrifice of rightwiseness/ for thou shalt consume it with burning fire of thy love and charity/ & so acceptedst thou the sacrifices of Moses and Helyas. And then acceptest thou the sacrifices of rightwiseness/ when thou fattenest with thy grace the souls which endeavour themselves to line rightwisly. What profiteth to offer sacrifices unto the when thou acceptest them not oh Lord? How many sacrifices offer we now a days which are not pleasant unto the but rather abominable? for we offer not the sacrifices of rightwiseness/ but our own ceremonies: and therefore are they not accepted, nor regarded of the. Where is now the glory of the Apostles? where is the valiant perseverance of martyrs? where is the fruit of preachers? where is that holy symplicyte of them that used to live solitary? where are now the virtues and works of the christian which were in old time? Then shalt thou except their sacrifices/ when thou shalt deck and garnish them with thy grace and virtues. ¶ Also if thou deal gently with Zion of thy favourable benevolence/ then shalt thou delight in sacrifices of rightwiseness/ for the people shall begin to live well/ to keep thy commandments and to deal justly and so shall thy people be endued with thy benefits and blessing. Then shall the oblations of the priests and of the clergy be acceptable unto thee/ for they shall forsake their carnal affection and endeavour themselves unto a more perfect life/ and so shall the ointment of thy blessing descend upon their heads. Then shall the brent offerings of the religious be pleasant to thee/ for they shall cast out all drowsy sluggishness and false confidence/ and be holy inflamed and made perfect with the burning fire of god's love. Then shall the bishops and preachers put calves upon thine altar/ for after they are consummate in all kind of virtue & replenished with the holy spirit/ they shall not fear to give their lives for their sheep. What is thine altar sweet jesus/ but thy cross where upon thou wast offered? What signifieth a wanton calf/ but our body? Therefore/ then shall they put calves on thine altar/ when they shall offer their own bodies unto the cross/ that is, unto all afflictions and even unto the very death for thy name's sake. ¶ Then shall the church flourish and dilate her coostes/ then shall thy praise be noised from the last end of the world/ then shall joy and gladness fulfil the hole world. Then shall thy saints rejoice in glory and shall make mirth in their mansions waiting for us in the land of the living. accomplish in me even now Lord that/ then/ which I so oft name that thou mayst have compassion on me according to thy great mercy/ that thou mayst receive me for a sacrifice of rightwiseness/ for a holy oblation: for a brent sacrifice of good living/ and for a calf to be offered on thine altar or cross/ by the which I may pass from this vale of misery unto that joy which thou hast prepared for them that love the. Amen. ¶ To fill up the leaf we have touched certain places which we thought most necessary to edify the congregation of Christ. ¶ Of faith. FIrst dear brethren ye ought to give diligent heed that you may purely understand what faith is and what fruits proceed out of her/ And to conclude the sum in few words/ faith is a sure persuasion and full knowledge that god for his truth and rightwiseness sake will fulfil such promises/ as he hath made unto us of his mercy and favour/ which sure persuasion must be given from god. 1. Corin. xii. For it can neither be gotten by man's power/ neither yet retained/ therefore with fear and trembling perform that health which is begun in you/ for it is god that worketh in you both the will and also the deed/ even at his own pleasure. And see that with all meekness ye submit yourselves unto the vocation of god/ not seeking the liberty of the flesh/ neither yet despising good works/ for faith doth mortify the flesh and her works/ & the spirit of god which resteth in a faithful man helpeth our ins●irmitie and fighteth without intermission against sin/ the devil and the world. ¶ The power of faith. The power of faith is to justify us: that is/ to despoil us from all our vices and lay them on Christis back which hath pacified the father's wrath towards us: and to endue us with an others ryhtwysnes/ that is Christis/ so that I and all my sins are Christ's/ & Christ with all his virtues are mine/ for he was borne for us and given unto us. Isaiah. ix. Roma. viii. To obtain this rightwiseness god the father requireth nothing of us but that we believe in him and make him no liar. He that believeth that god of his mercy hath made us these promises & that for his truths sake he will fulfil them/ he setteth to his seal that god is true. But he that believeth not or doubteth of this (as much as in him is) he maketh him a liar i Iohn v. for why shouldest thou doubt in him except thou thoughtest that he were a liar & would not keep his promise which he made? Now if thou count God (which is the very truth) to be a liar/ art thou not worthy a thousand dampnacyones. ¶ The work of faith. Faith worketh by charity/ for when my raging conscience which fealeth her sin is pacified & set at one with God through faith/ then remembering the fervent love of god towards me I can not but love my neighbour again/ for there is no man that heartily loveth the father and can hate the son/ and although the son be nought and unthrifty yet for his father's sake he will help to better him and even lament and be sorry for the sons wickedness. Likewise if we heartily love god for his infinite benefits done unto us/ then can we not hate that creature which he hath made after his own likeness/ whom god the father loveth so tenderly that he gave his own son unto the death to redeem him/ yea & whom he hath adopted (through Christ) to be his son and heir. Now all be it we see no kindness in this man for which we should love him yet hath god showed us kindness enough for the which we ought to love him & succour him at all times. Let us therefore love him for the love that god his creature hath showed us/ & bear his infirmity/ if he fall let us life him up again/ and endue him with our wisdom & all our works even as Christ hath done with us/ and this is an evident token that thou lovest god/ when thou lovest thy brother i john four and seekest all means to help him/ these are the good works that follow faith/ and are evident tokens that thy faith is right and pure. Thus seest thou how good works/ flow out of faith through charity/ & charity or love is the fulfilling of the hole law. Ro. xiii. ¶ Good works. Among good works the chief art: to be obedient in all things unto kings/ princes/ judges/ and such other officers as far as they command civil things that is ●o say such things as are indifferent/ and not contrary unto the commandments of god/ for than must we rather obey God then men/ acts in the first chapiter although we should lose both our substance and life thereto: To honour rulers: To promote peace: To pray for all comynaltyes. And to apply all our studies to profit them. ¶ The next are: to be obedient unto father & mother: To provide for our household both nourishing our family, with bodily sustenance/ and also to instruct them with the word of god/ and so to be their governor carnal and spiritual. ¶ Then must we look how we ought to behave ourselves towards our neighbours knowledging that all the gyftis which are given us of god/ are not given us for our own self but for the edifying o● the congregation i Corinth. xii. & if we bestow them not on that manner we shall surely give a reckoning for them before the lord. among these ought we to have respect unto the preachers and mynesters of the word/ that they may be had in honour and well provided for. And above all things good brethren address yourselves unto that necessary work prayer. Remember to pray for all estates/ for that is a work that Chryst & his apostles full diligently exhorted all men unto/ promising them that they should obtain their petitions Iohn. xuj. also i Iohn. iij. if they be according to the will of god and for his glory i Iohn. v. ¶ Here endeth the exposition upon the lj. Psalm/ called Miserere mei deus. imprinted at London in Flete street by Iohn Byddell/ dwelling next to Flete bridge at the sign of our lady of pity/ for William Martial. Cum privilegio Regali.