AN OTHER meditation of the same Hieronimus Savanorola, upon the lxxx Psalm of David. Qui regis Israel, intend.  Thou that haste Israel in thy governance, thou that leadest joseph as he were a sheep, have regard unto us. 
FOr as much as we know thee, Lord, by works brought to pass thorough thy power: then do we say that thou art bent to dispose and order things, when as thou dost bring them to their full end and parfytnes. contrariwise if thou sufferest them to fall from their perfect end, then do we plainly pronounce that thy government is withdrawn.  
Considering therefore how that all the world is (as touching true & ghostly worshipping of thee) in great danger, both because the most part lieth in darkness of mistrust or infidelity, or also because the faithful fort is almost holly corrupted: so that now a days this may be truly spoken. They have all swerved out of the right way, they are all become unprofitable, none there is that doth good, no not so much as one: Flee to thee for succour, not doubting, but marveling, & humbly beseeching that thou wilt not be like as men which when they are earnestly set on things that they love well, they take no heed or very little up on other whom they have not in so great store. Thou therefore, O Lord, which art ruler of Israel, that is to say, of them that beholdeth the in life everlasting, to whose governance thou seemest much to give thyself: take also regard unto our aid and maintenance. For in that heavenly region where as thy blissful saints doth see thee after a marvelous order & exceeding glory of the inhabitants, it appeareth unto them as if thou were so occupied in preserving and keeping them: that thou might be thought to have utterly forgotten us, amongst whom all things are troubled, confounded, and put out of right order. For which cause we heartily pray thee, that haste dominion over heaven and earth in quietness: do not so attend only to the blessed company there above, that thou wilt leave dysamayde and comfortless thy faithful assembly here beneath.  
Wherefore have regard unto our help and furtherance, O Lord, that haste Israel in thy governance: have regard, good Lord, that leadest joseph even like as a sheep is led.  
For by joseph which betokeneth increase, what is mente but thy faithful and devout people? Albeit a young fort of people, whom thou begot in thine old age, that is, in this our last and unfortunable time: which abideth heinous persewynges and revengynges of his brethren, and is nyrnamed of them a dreamer. This joseph as he groweth from day to day in more grievous cumbrance and trouble, so dost thou lead him through fire and water, even as a meek or gentle sheep unto the shambles being continually tamed & brought low: so that by fetters and prisons he may pass forth unto that kingdom, and those pastures which are fresh and flourishing for ever and ever. Whereupon thou that in these wise leadest like a sheep joseph, art mysdemed of the unfaithful to pass nothing of our matters: and therefore be present, Lord, and ready to relief and defend us, that the wicked janglers mouths may be stopped. For we do not crave gold, nor riches, nor yet prontotions of this world: but we covet thy light, we earnestly desire to know thee.  Thou that sittest upon Cherubim, be opened and set before the eyes of Ephraim, Benjamin, and Manasse. 
Therubim betokeneth plenteousness of knowledge, Ephraim bringing for the fruit, Benjamin the son of thy right hand, Manasse forgytfulnesse. Thou therefore that sittest and art at rest in thyself from each work that thou haste ordained, and art fastened in the seat of thy everlasting mansion, and dost continued in the height of thy majesties throne: as the King, as the Lord, as the judge and master of all: thou (I say) that sittest upon Therubim, that is, upon the plenteousness of knowledge, far surmounting and passing all knowledge and all understanding, for that thou art undoubtedly a secret God and unsearchable: be opened and appear (I beseech thee heartily) unto Ephraim, that is to say, unto thy people which now bringeth for the fruit to thy honour, so that they may know the fully and parfectlye. For who so knoweth thee: he loveth thee, he forgetteth his own self, he loveth thee better than himself, and doth wonderfully profit the congregation. Be revealed also afore Benjamin, that is, afore all thy chosen and marked fort abiding here, or else where, which no doubt even for thy very choice and appointment are made worthy to be called the children of thy right hand: so that thy people may increase, and that thy chyldreu sparsed abroad may come together, and that there may be one sheep house and one shepherd.  
Open thyself also to Manasse, to all the Infidels, whom thou seemest to have cast out of remembrance, because they have forgotten thee, for so much as thou haste so long withdrawn from them the food of life. Show thyself at the last unto all the world, that men may come out of darkness and the shadow of death into light, and may set straight their steps into the way of peace. But if the stubborn sect will uneaths be amended, and if the number of those fools be exceeding great.  Raise up thy power, and come, that thou mayest make us safe. 
Lo, the rich oppresseth the poor, the rulers despoileth the simple flock, the ungodly perseweth the righteous without any petty: thy faithful findeth few fatherly helpers they have no maintainers.  
Full many a one (alas) is drawn to hell, through the evil ensamples of priests and the clergy, which is clean without hope of recovery toward amendment. There are a passing meany of noisome Phariseis, a great rabble of harmful hypocrites, with whose poisoned exhortations and lessons the whole world is infected. They will not hear the words of truth, no man may correct them: whereby thy faithful dare not once lift up their head.  
What dost thou, O Lord? Why sleepest thou? Wherefore dost thou wytholde thy might? Stir up thy power, I humbly beseech thee, and come. Thou that art every where, with thy scourges and with thy strength strike these false and mischievous depravers of thy word, destroy these crafty and malicious accusers of thy servants, condemn these obstinate and devilish despisers of thy grace. I do not say this, I do not wish it, I do not ask this, as and I were delighted to see them punished: but that thou may save us thine elected and chosen, serving thee continually, loving thee above all these things, evermore obeying thy decrees and commandments. Thou answerest me perchance in this wise. It I shall cast in my sword of vengeance, if I shall send pestilence among them, if I shall pine them with hunger: thinkest thou then, that thou thyself canst continue in so much and so grievous trouble?  O good God do thou turn us, and show us thy face, and we shall then be in safeguard. 
For why, we are frail and feeble, nor we trust not in our own virtue or power: for that we are not sufficient so moche as to imagine any thing of ourself, as of our own ability, but our suffisance is of God. For this mortal flesh is bourdenouse unto the mind, and this earthly dwelling holdeth down the wit coveting to contemplate sundry matters. Wherefore do thou convert us oh God. Turn us to the from earthly thoughts to heavenvly things, turn unto the our dyssobedient & rebellious will and arbytryment: and to us once turned show thy countenance, that we may know thee: declare thy power, that we may fear thee: utter thy wisdom, that we may honour thee: show forth thy goodness, that we may love thee: show thyself ones show thy selue again, sheve thyself continually, that we may pass through trouble with a gladsome cheer: and so shall we be safe. For if thou preserve us, we shall be in safeguard: if thou takest away thy hand, we can not be saved. Why tarriest thou Lord? Why dost thou not favourably hear my request?  Lord God of might, how long art thou angry with thy servant praying unto the. 
Full often have I asked thee, right long have I desired thee, many a time have I beseeched the. Wherefore then dost thou not listen unto me graciously? Wherefore dost thou make such delay? Why? art thou yet to disposed? With me for my sins? If thou dost at count & reckon my faults Lord, Lord who shall be able to abide thee? Therefore o Lord that haste power to do all things, o God that rulest all things unto whom they which upholdeth the world done obeisance, whom high pours, whom the heavens & their dominions do reverently fear: Lord God of might, how long wilt thou be angry with thy servant praying unto thee? where is thy entire love? Where is thy strength? Where is thy manifold mercy? What? Are they refrained & kept away over us? We will cry unto the both night & day, knowing verily that if so be thou wilt make a cariaunce, yet will thou at the last gentylly hear our importunate suit.  Thou shalt feed us with bread of tears, & shalt give us drink of tears by measure. 
I hope (I say) that I shall be herd, for that thou haste evermore loved troth. Deny thyself thou canst not. For thou hast promised: Ask, & it shall be given ye: seek, & ye shall find: knock & it shall be opened unto you. Albeit first thou shalt feed us with bread of tears, with bitter bread, with pleasant bread. For tears are both sour, & sweet. Sour, for the absence of goodness: sweet, for the certainty of finding out goodness. Bitter they been, for because that trust which is driven of & delayed grieveth the poor soul: pleasant they are, for the presence of thy sweetness, which stirrest us up to pray, & causest us to call upon the with unspeakable sighs. And thou salt give us drink of the cup that is in thy hand full of the sweetness of pure wine. For why, thy comforting shall revive our spirits & quicken our minds, even according to the heap of the greafes & anguyves in our heart drink therefore shalt thou give us in the tears of troubles, which washeth the face of our conscience, which cleareth our understanding, which moystureth our heart with devotion, & yieldeth us the savour of love & charity. Than thy good tears are sweet tears Doubtless, which hath been food to us day and night. Hear us therefore thou shalt, but afore that shalt thou feed us & give us drink in trears: not more the we can bear, but in measure, after the limiting of the troth. For thou wilt not let us be tempted more than we can bear, but thou wilt make also this profit to come of thy proving, that we shall be the better able to suffer. Thou shalt feed us, I say, with tears, not always, but a certain time which thou haste put in thine own power, Now lo, when that same time appointed is ones come: then shall our weeping & wailing have one end, then shall thy anger cease, then shall our prayers be accepted. Thou shalt turn us to thee, thou shalt show the light of thy countenance, thou shalt raise thy might, thou shalt make us safe and sound, and thou shalt be revealed & opened before Efraim, Benjamin, and Manasse: & thou shalt enlarge thy church, and take regard to the governance there of. The mean while, we shall possede our souls in our sufferance. For why,  Thou haste set us to be with said of our neighbours, and our enemies have mocked us, 
In the mean season as thy children dost thou chastise us: that we may be cleansed, that we lay not our heart unto riches, that we follow not worldly praise, that thy truth may the more come to light: and for these causes haste thou set our neighbours to reply & speak against us. And who been our neighbours, but these dissemblers: which are neither hot nor cold, which in their outward behaviour done appear as they were Christians Lord (they will say) I thank the for that I am not as the comen sort of men are unrighteous, ravishers lecherous, yea even as this Publican is: I fast twice in a week, I give in alms the tenth part of all that I have: & yet for all this, they be not inwardly true Christians. They are therefore our neighbours, because they seem to be like us in their works: but they are not of our household, because they have not lowliness, they have not love & charity.  
Why them after what fashion hast thou set these neutralles to wythsaye and strive against us: but for because thou haste lightened us in the way of truth, and haste showed us thy countenance. By that light have we espied then & perceived that they be painted graves which without appeareth gay & gorgeous, but within they be full of dead men's bones & all uncleanlynesse. Wherefore lest simple folk & other christians should perish, through their sayings and ensamples: we have toide them boldly, & given them this warning: beware of the Pharisees leaven, which is hypocrisy or a feigned pretence of holiness. ceremonies, customs, or usages shall not save you: we have disclosed & plainly set out to every man's sight their scrupulous conscience. We have reproved & rebuked them, saying: you be they, that make yourself perfect & righteous before men, but God knoweth your hearts: for what so ever is lofty afore men, is abomination afore God. Hereupon riseth raging envy, hereupon groweth great malice hereupon springeth & increaseth debate and controversy. For they set more by men's glory, than God's glory. Therefore go they roaming up & down the city, they run hither & thither, they haunt women's houses, they grudge at us, they slander us, they speak against us, they pursue us. And so it is come to pass, that our enemies hath mocked us. Our enemies are manifest & open sinners, the friends & lovers of this world, proud, covetous, ryattous, cursing, man quaylers, and adversaries of Christ his cross. These (I say) not willing to hear our words, yea rather thy words o lord, but fleeing away from them persuaded & brought in to a wrong beleff by those hypocrites, hath scorned us, & disdainfully despised us, as and we were idyoths or fools. And what is the cause, that our neighbours hath contraried & wythsayed us, & that our enemies hath deryed us? wherefore done our neighbours more than our enemies? Why? Are not the Pharisees our enemies? yes truly they been our enemies, & that our deadly enemies: yet are they wily & crafty, yet are they secret & very close. For they do bear us in hand that they be our friends, they say that they love us well, they falsely pretend that they speak for the truth sake, and not for hatred of us: so that these hypocrites hurt us more, than open enemies. They are called therefore neighbours, because they make themself our friends, and yet nevertheless are muttering against us. Whereas our enemies doth enemy laugh at us. yea & our enemies would not scorn us, if these fellows were not busy in talking against us. yea our enemies might be turned to repentance, if these meddlers did not let them. To be breve our enemies would become our friends, & defenders of the truth, if thy church had no such Pharisaical wythsayers. Great is the battle, dangerous is the strife, doubtful is the victory. Wherefore,  Lord God of might, turn us unto thee, show us thy countenance, and we shall be safe enough. 
God that givest strength unto the power above to fight with out dread against the old dragon, and boldly to achieve all hard enterprises: God of might turn us from the fond love of ourself unto the perfect love of the whereby we may be knit unto thee, and stick to thee: for so shall we be afraid of nothing, but fight out thy battle with a full confidence. For thou art our strength and our stay, our succour, & our defence. Therefore Therefore show the light of thy countenance, set out thy truth. Make thy light evident & plain: that these hypocrites do not deceive us, that they wrap not our hearts in darkness, that we may avoid & escape their snares, & may walk in the way of truth. And so if thou deliver us, if thou lighten us, if thou fight for us, we shall be safe. Go to Lord, do so Lord: arise, awake, come, & tarry no longer. Where be thy manifold mercies showed in old time, Lord? Remember thine own labours, do not set light by thine own pains, do not despise the works of thine own hands.  Thou haste, removed thy pineyarde out of egypt, thou haste cast out the heathen, and haste grafted it. 
Thy vineyard is thy church. Wherefore is it cleped a vineyard? Because it yieldeth wine which doth make men's minds in a manner drunken with love of heavenly things, which doth refresh and make glad our hearts. A good vinyeard, a vineyard of the best, that turneth into wine what so ever is laid about the rote thereof.  
If a man will put unto the root here of water, dung, or any other thing: it changeth into wine all together, what soever it be that it draweth unto itself. For it never bringeth forth other water or dung, or any thing, but wine. So all that is offered unto the Church, that is to say, unto the faithful soul of man: be it mockage, or persecution, or gold, or commendation, or cursing: it turneth all to charity, to patience, to lowliness, & other virtues. This vinyeard, these faithful men nothing coveting, nothing fearing in this world hast thou removed out of egypt, that is to weet, out of darkness. For they were in lack of light for ignorance, & in the darkness of sin: they knew not their end, they could not tell whither to go. Thy light hast thou sent them, and out of darkness haste thou brought them. But the heathen (that is) wicked souls & froward men, without reason, without law, without learning did maliciously pursue them, and did destroy thy vineyard. They were even like stones very hard strikers, hurting the feet of them that walked therein, marring the branches, & utterly letting the fruit of the vinyeard.  
Thou haste therefore cast hour the heathen: thou haste killed the bloodesuckars & murderers of thy witnesses: thou haste brought to confusion the maumettes and idols, thou haste given to the devil heretics & them that been obstinate in their own fantasies: thou haste gathered the stones together, and cast them for thee, and made them to be far from thy vinyeard, and they are sunk down into the depth. Thou haste grafted it in thy holy mownte, in thy faith, in the parfectnesse of thy justice, in thy Christ. It hath passed through the red see, it hath passed through fire and water: for diverse troubles hath it not given over, it is safe enough.  Thou haste been the guide of the journey in her eye sight: thou haste planted the roots of her, and she hath filled the earth. 
A strong, a wise, a gentle, a great guide. For why, God is a mighty Lord, & a mighty King above all Kings. Who than would not follow such a guide? But after what manner hast thou been her leader? Thou haste come down, thou haste appeared in flesh & the fashion of a man: for her, hast thou suffered persecutions, wythsayenges, cursings, scornings tormentrie, yea & death of the cross. To thy father didst thou pass forth by the way of thy passion, and thou madest a proclamation: Who so will come after me, must deny himself, and must take his cross, & follow me. A grand captain, a difficult way. But who will be afraid, having such a guide that will not lyngar behind a man, but go before him? Thou therefore (o Lord) haste been not a lurking captain, but open and manifest: all men might behold the. Guide of her journey haste thou been en her eye sight.  
For openly wert thou nailed upon the cross betwyexte two thieves. And because the vineyard is but feeble, for that the vynetre itself is but a weak manner of wood: thou haste strengthened it, & haste set the roots thereof. No fleshly man, nor angel hath planted it: but thou with thine hands, with thy wisdom, with thy power, with thy bounteousness haste set the roots of her love, of her charity, of her good affection. Thou haste planted this vinyeard (I say) in a good ground, in the ground of living creatures, in thy wounds, in thy cross, in thy godhead: and therefore hath it yielded fruit, it hath brought forth pleasant wine, wine of the best, such wine as will ravish a man's mind: with manifold branches is it increaseth, so that it hath filled the holle earth. It hath filled (I say) the earth with virtues, with heavenly gifts, with grace, light, & the knowledge of God. Not with the Philosophers cunning, which when as they knew God, they did not esteem him & glorify him as God, nor yet rendered thanks unto him: but they vanished awane in their conceits & thoughts, their foolish hearts was darkened and blinded. For they naming & counting themself to be wise men, becamme very idyotes & fools. So is it not with thy vinyeard, o Lord. And why? Marry,  The shadow of it hath covered the hills, the wines thereof hath overspread the cedar trees of God. 
Which is the shadow? The old testament going afore the truth of the Gospel, even as our shadou goeth before our body, when the sun cometh after: but when the sun cometh before our face, than doth not the shadow go afore but cometh after, and we see it not. Semblably the Law (as it were a shadow) went before the truth and grace which is by jesus christ, because the sun of righteousness did then follow, that he might afterward come, and appear, and show his face to us. Wherefore he came, and opened the truth, and set it before our eyes: now, lo the shadow followeth and cometh after our back. We therefore do flee away from it, and do go toward the sun. The shadow of the Law, and of sacrifices is overpassed, because the sun of righteousness Christ our God is come. The shadow of it therefore, that is to say, the Law & the dark teaching of the Prophets covered the mowntaynes. Who are the mountains? Men steadfast in faith, high in parfectnes of justice & contemplation of heavenly things. certes, the patriarchs and Prophets, not the Philosophers and Orators, which been the mountains of pride. This vinyeard than proceeded from the unsearchable & heavenly light of the patriarchs & Prophets.  
And the shadow hereof hath covered the hills, that is to say, bishops, patriarchs, and prophets: which having plentieth of knowledge in the Law, & being replenished with spirit of prophecy did cover thy vinyeard, & maintain it. Thou didst come (Lord) unto thy tillers of this yard, & they killed that, & did cast the out of it. Houbeit thou then worthily destroying those naughty occupyars, haste let forth thy vinyeard to be hired of other husbands which hath done the fruits thereof (that is to say) hath turned the shadow of the Law into light. The carnal sense have they drawn unto a spiritual understanding, that when they be weary they might sit under the shadow thereof, & be cooled from fervent heat: yea the shadow of it is become light, for that the very Law itself spiritually taken and understanded is made the Gospel: under whose shadow which is the light the weary soul resting thus doth sing and say: Under his shade have I sit whom I longed for, his fruit is sweet and pleasant to my throat, And again. The breath of our mouth, is Christ. The Lord was taken in our treaspace, unto whom we said, In thy covert shall we live among the gentiles. Then did he multiply the vinebraunches among the Heathen. For the Gentiles came to Christ, to the tiller, to the vinetre, to the vinyeard: the branches were multiplied, they did grow for the a great number, and not without a cause were made even as vineyards, and the vines thereof were lifted up on high. Yea they covered the cedar trees of God. Which are the cedar trees of God? Undoubtedly his Apostles, his Evangelists, the teachers of his congregation. Wherefore the chosen children out of the Gentiles came to them, they took them by the hand, and said: With you will we go, for we have herd that God is with you. Than were the cedar trees glad, they bowed down themselves, & said: Climb up, climb up over us, take us: for we will hear, we will hold you up, we will lift you from the ground. So the Gentiles went up by faith, and were builded upon the foundation of the Apostles and Prophets, even Christ jesus himself being the high corner fronne. These vines therefore hath overspredde the cedar trees of God. O happy vinyeard, o blessed branches, which have not followed the wisdom of foolish Philosophers: but that heavenly sapience of the mountains & cedar trees (that is) of the Prophets & Apostles, the light unspeakable, the way of truth that leadeth you truly unto your right country. But how large is this vinyeard? Is it the land of jewry alone? Is God only the jews their God? doubtless from the sun rising unto the sun setting, Lord, great is thy name among the people.  The hath stretched out her branches even to the see, her long spreading reacheth unto the river. 
The cedar trees of Libane rejoiced, they cried & lifted up their voice.  
Their sound went forth in to all the world, and their words unto the uttermost borders of the whole world. The see herd, and swelled, & the earth was troubled. The floods of the see roose. marvelous are the surges of the see, marvelous is the Lord in high places. Troubled were the mountains: proud princes, presses, scribes & Pharisees. The kings of the earth stood by, & the ruler's camme together against the Lord, & against his Christ. But God thundered from heaven, & the highest gave his voice. The voice of the Lord in a power, the voice of the Lord in a magnificence. Stones did listen, and forthwith trembled trees of the woods: the hard hearted & unfruitful Heathens did listen, & forthwith were they turned into branches of the vinetre. The see beheld, and ran a way, jordane the river turned backward again. But the Gentiles everywhere camme unto the vine, they fastened themself to it by faith and love: they increased greatly even to the end of the world, to the mountains & the see: whereas tyrants and froward people were stricken, cast down into hell, and overwhelmed with the sea. contrariwise our vineyard hath spread forth her branches even unto the see, that is, unto the farthest part of land. The see therefore compasseth this vinyeard, beateth upon it, but the waves be broken against it.  
But what worthed of the country of jews? It was hardened, it was dried up, it yielded no fruit. Thou haste cut of therefore such branches (ohevenly tiller) & haste thrown them in to the fire. Why, are all the branches destroyed & lost? God for bid. For yet the leavings been saved. Many branches of jews according to thy will and appointment, hath continued in the vinetre, & hath yielded perfect fruit The vinyeard growed, one stretched forth her wines even unto the river. What meaneth this, Lord unto the river? Why, is there in all the world but one flood? Is the world shut up or enclosed by some see, or any river? No verily: but like as when the Prophet is named, David is mente thereby for his excellence, and Paul when the Apostle is named: so in this place whereas is mentioned a river generally, understand thou it of jordane, which was hallowed and sanctified of my son: for it alone hath that pre-eminence.  
What meaneth then unto the river, but unto the river jordane? That is, unto the people of the hebrews did she spread forth her branches. Think not than the people of the hebrews to be all together expelled. For that stone which they in their building refused, is made the head corner stone. Therefore big was the church then o Lord, big (I say) in worthiness: great in truth, great in perfectness of virtues, great in charity, great in the number of wonderful works, large also in spreading forth, great it was: for because a great Lord art thou that didst graft it, that didst give it increase: because thou didst enlarge it, because thou (Lord jesus) wert the guide of her journey. Thou didst labour in it, thou didst travail, thou didst watch: thou did dost consecrate her with thine own blood, & with the blood of thy martyrs or witnesses. Where than are thy pains become? where is the sweat? where is thy blood? What hast thou done Lord God? what hast thou done, o my saviour?  Wherefore hast thou thrown down the wall of the vineyard? and wherefore do every man that passeth by the way gather the grapes? 
Why hast thou done this, good Lord? what is the effect? The custody of Angels haste thou put from it: they did keep away thieves, they did defend it. Where is that sure ward now a days? Where are the Prophets? Where are the Apostles? the teachers, the herdsmen compassing this vinyeard, driving out wicked spirits, banishing heretics, correcting ungracious persons, and preserving the weak and unperfect? Which is the wall? The custody of Angels, the defence of shepherds, the holy doctrine of preachers. Where is this wall? It is destroyed? Why, who hath pulled it down? Thou Lord, which haste taken away thy good preachers, which haste gathered thy shepherds in to heaven, which haste taken away thy messengers. Wherefore hast thou thrown down the wall of this vinyeard? Haste thou so done, for that she may fulfil her naughtiness, for that her wickedness may be accomplished to the intent to punish her, & so to renew her? But what hath she left undone? What sin is there that may not be found in her? Verily (Lord) look how that her wickedness is brought to the full swinging. And now doth each body that goeth by the way pluck her grapes. Not the true orderers of the vinyeard, not the true tyllars gathereth her fruits: not all good, nor yet a few good, nor yet some good and some evil, no not so much as one good, but everich one that cometh by the way plucketh her grapes. None but they which keepeth not thy ordinance, yea which knoweth not the way of God, open sinners, of an evil report are chosen unto the ministery of the altar: to those are benefices given: they do gather the fruits of the vinyeard for them self, and not for thee: they do not regard thy poor people: they do not feed the hungry: they cloth not the naked, they harbour not the stranger: they defend not the widow and the fatherless child: they done eat the lamb out of the flock, and the calf from the midst of the heard: they do sing after the noise of shaulmes & organs: they supposed they had the instruments of song even like David: chanting in quires, praising God with their lips, & being far from God in their heart: drinking wine in cups of gold and silver, & dressed with very sweet & savoury oyntementes: and yet hath no compassion upon the rough punishment of joseph, they take no manner pity upon the needy & poor body. These therefore that passeth by thy way, gathereth up the grapes of thy vinyeard. But what shall I say, o Lord? For all they also which passeth by their own way, doth pluck the fruit of the vinyeard. For they walking by their own way, & seeing the wall of the vinyeard destroyed, hath overpassed their way. They made not a straight journey, but leaving their own way turned their feet into thy vineyard, that they might pluck her grapes & take away her fruits: not spiritual, but temporal fruits. What is it, that thou tellest me? This I say, o Lord. The rich robs of this world walking by the way of their sins, seeking by right & wrong for riches, dignities promotions & pleasures of this world hath gone aside out of their way. They ceased to follow these worldly goods, for such substance & honour did they labour no more: they turned themself to thy vinyeard, to ecclesiastical advancement, to the riches of the church: that wall which did put back the unworthy is broken down & destroyed, yea & they have entered in that passeth by their own way, & have taken away the fruits. What sayest thou? This, I mean: To day in the comen rout of men, & to morrow in the room of a Bishop:  
To day in a tolebothe, & to morrow a canon in the quire: To day a soldier, & to morrow a pressed. They passed by their own way, & went a side to thy vinyeard: not to the intent to till it for thee, but to gather the grapes there of for themself. This also I speak with tears: There have entered in evil spirits, and five naughty men (that is to say) the head, & the membres: & plucking the ghostly fruits of this vinyeard have cast them forth, trod them under feet, hid them, destroyed them: the tyllars and workers have they strike with the sword, & thrown them out of the vinyeard: the best branches have they cut of: finally with mischievous persuasions, threatenings, persecutions, and evil ensamples they go about to bring to nought what so ever goodness is found in the vineiarde. Wherefore then hast thou, Lord, destroyed the wall of it?  
What profit, what fruit thereof ensueth? For because of that doth every man that passeth by the way pull the grapes of it. But would God only men, or wicked spirits going by the way did gather the grapes of it, and not also very beasts did entre in to it. But lo a naughty beast hath gone in to it, & hath destroyed it even from the rote.  A Boor out of the wood hath broken the bands of it: and a singular wild beast hath devoured it. 
This boor is a swine, a filthy swine, a proud swine, a cruel swine: not tamed at home, but wild out of that wood: an exceeding wanton clerk, a lecherous pressed, which is no man, but a beast, but an unclenly swine: he approacheth to thy altar, he hath lain the hole night in his beastliness, indirt, in dung, & in the morning presumeth to touch thy sacraments. This proud swine can not be tamed, will not be corrected, & letteth scorn to hear the words of truth: he speaketh arrogantly, he ariseth against who so rebuketh him, he biteth, he teareth fiercely, he spareth no words, he curseth, he blasphemeth in the despite of God. He is a hog, he is cruel, he is a beast, not a man: he persecuteth men: he is no domestical nor of the household, no not so much as newly grafted in: he cometh not out of the lords house, but from the wood, from the company of beasts, from the multitude of wild beasts, from the wilderness of sinners. He knoweth not God, he is ignorant in the sacraments, he understandeth not his own office: he only loveth dyrth, he embraceth dung, he is delighted with blood. Why then what hath this boor done o Lord God? He hath rooted up thy vinyeard, he hath put it out of thy bonds, out of thy precepts and commandements, out of thy instructions & teachings of the primative fathers, out of thy laws hath he set it: he hath replenished it with dirthe and dung, with excessive pleasures and uncleanliness, with gluttony & dronckardye. The tyllars hath he slain, the young children hath he killed, the women hath he desloured, the branches hath he drawn to the ground, the wines hath he plucked up by the root, & hath torn altogether with his tethe: with his pride hath he trod the trees under his feet, and cast them forth of the vinyeard. This boor coming out of the wood hath broken the bonds of it, and a singular wild beast hath devoured it. Lo what pride is here? He will needs be singular, he will have no superior, he will have no peace, he looketh not to have fellows, but servants & subjects: he coveteth to possess all singularly, he seeketh evermore to ascend, he is delighted with a singularity, he regardeth not Christ his charity: he will not be a minister, nor shepherd, nor father, nor mother, nor partaker of tribulation, nor every man's servant to the intent for to win every man: but a lord, but a wolf, but a cruel & a sturdy ruler to destroy the vinyeard, to pluck up the roots, utterly to waste it, holly to eat it, & bring it to nought. Is not also this wild boor and singular beast an evil Prince, a proud tyrant, all together unclean, all together cruel? Which cometh out of the wild wood of beasts, from ministers like himself, filthy, riotous, arrogant, cruel that are beasts and no men. Which hateth the worshipping of God, banysheth holy men out of the city, persecuteth the good, punisheth the wise, detesteth and can not abide the truth, rejoiceth in lies, is delighted with flattering tales, driveth away concord, nourisheth debate, breaketh matrimony, putteth virtues to exile, commendeth urces, chaseth away chastity, enhanceth ungracious persons, finally causeth all naughtiness to be at the full fling. He hath burst the bands of the vinyeard, for that he hath stand by every way that is not good, & hath not behated the contrary trade to virtue & honesty. Is not this boor percase & singular wild beast also the devil? A fowl spirit, a cruel mankyller, puffed up with pride, that said: Into heaven will I climb, above the stars of the firmament will I exalt my scate, I will be like unto the highest. He also hath fed upon the vinyeard, hath eaten the branches, hath swallowed the vines & hath incorporate it with himself: he is become the head of mischief, & they his membres: and Christ his vinyeard, is become the devils vineyard, for that a singular wild beast hath devoured it, Alas alas alas Lord God, where is the vinyeard which thou didst translate out of egypt, out of which thou didst cast the Heathen, which thou didst set with thine own hands, whose journey thou didst guide, which replenished the earth with virtues, whose shadow covered the mountains, and the vines, & the cedar trees of God, which did stretch out her branches even unto the see, & her spreading boughs unto the river. Where been her virtues? where are the gifts of the holy ghost? where are the graces freely bestowed? where is her love? where is her hope? where is her faith? Art not thou God, with whom there is no change? Art not thou he, that is to say. God which did dost work mercy with our fathers? Are not we the workemnashyp of thy hands? Doth not Christ continue for evermore? Haste not thou also suffered for us? Haste thou forgotten us o Lord? Thou Lord art our father, and Abraham knew us not, nor yet Israel.  
Thou Lord art our father, and our redeemer, thy name hath been from the beginning. Wherefore then hast thou turned thy face from us? We have sinned, we have done amiss, we have committed naughtiness. Lord deal not with us after our sins, neither reward us according to our iniquities. Lord remember not our old faults, let thy mercy prevent us anonne, for we are very needy & poor. No, nor yet our fathers were found righteous: but sinners, worshippers of idols, murderers, cursers, covetous, proud & high minds not obedient to their parents, foolish, & blaspheming thy name.  
Yet haste thou dealt with them even according to thy great mercy. For they posseded not the earth in their sword, neither their own power saved them: but thy right hand, & thy power, & the lightning of thy countenance, because thou wert pleased in them. Go to therefore, & deal with us after thy great mercy, & turn not away thy face from us.  God of might be thou turned, look back from heaven and behold, & visit this vinciarde. 
God of powers that art a pure act, a power infinite, the power of powers, governing all things, doing all things, quickening all things, creating the pours of all things, ges, giving them strength, drawing them to their work, going afore them turn us (o Lord) unto thee, & we shall be turned: go thou before us, draw us after thee, give strength to our virtues, and make us lively. Why dost thou not look upon us? Why hast thou turned thy back? Show us thy countenance. Be turned God of pours unto us, and then shall we be turned unto the. For to be converted unto thee, to think upon thee, to love thee, it is thy gift. Look back from heaven: for thou art gone far hence, thou haste ascended even up in to heaven: thou art departed from us, yet look upon us from heaven, although thou wilt not come down to the earth, although our sins doth otherwise deserve: regard us, send us thy light from above, from the desert of compassions, from the Christ, from the place where as thy blessed saints prayeth for us. See how we are made desolate & comfortless, behold & take pity upon our shame and reproach: our heritage is translated unto strangers, our houses unto forynars. Where is Jerusalem? Where is the holy land, wherein thou didst work so many miracles? Where is thy grave? Are they not in the hands of infidels? Behold Lord with the eyes of thy mercy the hole world, & the fullness thereof: not the fullness of graces, but plentyeth of sins, plentieth of ignorance, plentieth of wretchedness. Behold thy vinyeard, thy church, the common wealth, thy Christian people, behold and have pity upon them. And visit this vinyeard. For yet to hath it roots, yet there liveth some branches: it began from the beginning of the world, & never failed, nor never shall fail. For thou hast promised: Lo with you am I all days even unto the worlds end. Then well may it be diminished, but utterly fail it can not.  
Now this vinyeard is the self same, that thou didst plant. There is one spirit, one faith, one baptism or fullening, one God & Lord of all, which is all together in all things. visit therefore this vinyeard, for thy visitation shall keep her spirit: visit herewith thy grace, with thy presence, with thy holy spirit. visit it also with thy wand, and with thy staff. For thy wand & thy staff shall comfort it. visit it with a scourge, that she may be chastised and purged: for the season of plucking away things superfluous will come. Throw forth the stones, make faggots of the withered branches and dry sticks to be burned. Raise her up, cut of the refuse, set under stays & props, make the ground rank & plentiful, build the wall, & visit this vinyeard, like as thou haste all ready visited the earth, and inebryate it. visit her, I say:  And make her perfect, whom thy right hand hath planted, and that upon the son of man whom thou haste made strong for thyself. 
Do not only visit her, but also make her perfect. For she is very unperfect. She would live well, but she nold suffer evil. She hath ensamples set before her eyes, she hath the Prophets, the Apostles, the Martyrs, & all the saints of God: yea she hath the very only begotten son: them would she follow, well would she do for to get their glory, but adversities would she not abide. She is very imperfect. Make her perfect, o Lord: Send for the thy spirit, and then shall she be made perfect. Peter before the coming of the holy ghost said: yea if I must needs be put to death with thee, I will not deny the. Nevertheless for as much as he was unperfect, at the voice of one poor maid he denied the Christ. The holy Ghost camme, & fulfilled him with grace: & then he feared not kings of the earth, for that thou madest him perfect: than did he bring forth fruit, than did he turn an exceeding sort of people to the faith, than did he build churches and temples for the holy ghost to dwell in.  
Wherefore make her perfect: and then will she bring forth fruit, and will stretch out her branches through the world. For yet is she afraid, yet dare she not speak, yet she feareth princes & rulers. Make her perfect, whom thy right hand hath planted: not her, whom me thy left hand hath planted. For there are some Christianes', as certain priests by name, not in very deed: unto whom thou haste given the riches of this world, and multiplied their temporal goods, but of thy spiritual Goods have they none. These therefore are the vineyard, which thy left hand hath planted. I desire the not to increase this vinyeard, or to make it perfect: but that which thy right hand hath planted, which beareth branches (that is to say) the faithful, to whom thou hast given thy grace, and thy ghostly gifts: which are thine elected. Among whom every one sayeth: His left hand under my head, and his right hand shall embrace me. Make therefore this vinyeard perfect, make her perfect (I say) upon the son of man, whom thou hast confirmed for thyself. Who is this son of man? For we are the sons of men, because we have a father & a mother here in the world. But Christ is the son of man, for that he is the son of a maid: which in heaven hath a father with out a mother, & in earth a mother without a father. This son of man therefore haste thou made steadfast in the hearts of men: & haste also confirmed him for thyself (that is) to thy honour & glory. The land of jewrye fought against him, and thou madest him sure unto thee: tyrants hath fought against him, & thou madest him sure unto thee: heretics hath fought against him, and thou madest him sure unto thee: Philosophers, logicians, & the wise me of this world hath fought against him, and thou made him sure unto thee: false brethren hath fought against him, and thou madest him sure unto thee: the devil, & the hole world fought against him, & prevailed not, but thou haste made the son of man fast & sure in men's hearts to thy honour & glory. Therefore make perfect this vineyard upon him: so that she by faith & love planted & rooted upon Christ may come to parfectnesse, & out of that red earth, out of that entire zeal of Christ his charity, out of the merits of his passion may bring forth very good wine ravishing man's hearts. Albeit for that she is unperfect, for that she is fallen, for that the world is against her, this seemeth unpossible in the eyes of men: yet Lord nothing is impossible, nor nothing hard unto the. Thou openest thy hand, & fillest every lively creature with blessing. All things looketh that thou shouldest give them food in season. When thou givest them, they will gather: when thou openest thy hand, all things shall be filled with goodness. But when thou turnest away thy countenance, they shall be troubled: thou shalt take away their spirit, and they shall faint, and be returned into their dust. How moche more then, when thou rebukest, shall all stops be taken away, and all destroyers be destroyed?  They kindled with fire, and digged up at the rebuke of thy countenance shall perish. 
For the kindled and half burned sticks, and wines digged up, and unfruitful trees dispersed through the vinyeard, & the young branches counfounded, doth mar the living wines & letteth them to bring forth fruit.  
Them therefore kindled and digged up rebuke with thy countenance, with that countenance whereof is spoken: But the lords countenance is over all evil doers: and forthwith the unfruitful trees shall perish: they (I mean) which neither entereth themself in to the kingdom of heaven, nor yet sufferet other to enter. So that these kinled trees are unclean sinners, fired with the heat of carnal lust, & turned in to coals: walking in darkness, & knowing not whither they go. For the fire hath sit over them, & they have not soene thy son. This wood kindled with fire are covetous men & greedy in the desire of money, inflamed with the inordinate fire of avarice, which never sayeth enough enough, or who who. These trees kindled with fire are men proud, desyrons of honour, and envious men: which burneth like as fire brands, & are incended with coveting of all things. This fire hath wasted all virtues, hath raised all wanton lusts, is the cause of all ungraciousness. For pride is the foundation of all naughtiness, and vehement desire of wilful appetite is the root of all unhappiness: that for the turning away from God, this for the turning unto creatures. Now who are the trees digged up. but Hypocrites nohter hot nor cold, which outwardly certes seemeth not to be burned with the fire of lust, or pride, or covetise: yet inwardly are they dry because they are digged up, they have no roots in the earth of the lyung trees, in the charity of Christ, in the grace of God. Wherefore even as a tree, if it hath roots in the earth, it bringeth forth fruits at the heat of the sun: but if it hath no roots in the earth, but in the air, it withereth away at the heat of the sun. Semblably a man if he hath the roots of faith and love in Christ, coming to the avitre, to the sacraments of the church and godly duties, to hear God's word, to the reading of scriptures, to prayer: bringeth forth marvelous and wonderful fruit and profit. But if his only study be for things appertaining to his own self, and is rooted in his own love, in the air, in the spirit of arrogance: alway about what so ever he goeth he withereth more and more, and is made worse and worse. hypocrites therefore are trees digged up, are dry trees, are fyrewoode: but certes the very trees that are digged up been also kindled, & the trees kindled are also as the trees digged up. For manifest and open syners are digged up, and plucked away, and rooted out from the grace of God: and those hypocrites are kindled with the fire of the love of them self, of pride, of ambition, of covetise, of privy or secret lust or pleasure.  
Thus all these Lord God dysparsed through the vinyeard, and heaped together will not suffer it to bring forth fruits: because the younglings and simple folk are ceduced and overthrown with their evil ensamples and exhortations. Rebuke them therefore rebuke them roughly, for that they are styffenecked: rebuke them with the sword, pestilence, and hunger. through the reproof of thy countenance shall they perish, and shall be cast out of the vinyeard: the branches shall be lifted up, other wines shall be put thereto: they shall grow and fructyfye: they shall extend their offspring even unto the see, and shall reach unto the river. Why sleepest thou Lord? Arise Lord, and  Let thy power be showed upon the man of thy right hand, and upon the son of man whom thou haste made sure for thine own self. 
come Lord, do not thou tarry. O God give thy judgement to the King, and thy justice to the Kings son. For he is the man of thy right hand, which sitteth at thy right hand. But which is thy right hand? For thou art invisible and with out any body. Where is then thy right, or thy left hand? Thy glory is thy right hand. Namely therefore of Christ was it spoken, that he sitteth at thy right hand, because he rejoiceth in better felicity above all dominion, and power, and strength, and above every name that is recited not only in this world, but also in the world to come. And what is thy hand, but thy power? If thou then haste a right hand, why hast thou not likewise a left hand? For power hast thou to punish, and to glorify. For the Lord doth quicken and mortify, doth convey to hell and recarye, doth bring low and exalt. power therefore to punish is thy left hand, power to glorify is thy right hand. Let thy hand therefore, let thy power come upon thy man of the right hand. How so? Hath not he had power given him from the beginning? For even he said to his disciples. All power in heaven and in earth is given unto me. How canst thou then say: let thy hand come upon the man of the right hand? Given him it is, but it appeareth not: bring to pass therefore that it may appear. beastly & carnal men doth perceive & see how that thy servants are mocked, despised, slandered, and are evermore in trouble and adversity, and then do they say.  
Faith is not true, purveyance of God is there none, deceived are the Christians, and so do they blaspheme thy name. To be breve they see proud men, unrighteous, covetous, blasphemers, lecherous, and ungracious men to go forward, & to have no adverse chance: so that they say. Other there is no God, or else he doth not regard mortal men's matters, other else he is injust and unequal. Thou then haste power, and dost continually exercise thy judgements, but they do not appear alway, and for that cause doth men speak in thy despite and reproach. Let thy hand therefore be made to appear upon the man of thy right hand.  
Grant him judgement that may appear. Bid him exercise the power that he hath in the sight of men.  
For thou hast ordained him judge of the quick and the dead. Let thy hand therefore come upon him. Which hand? the right, or the left hand? Let thy left, and also the right hand come upon him: The left upon the evil, the right hand upon the good. Let thy judgement appear, and let thy mercy appear, that men may leave of cursing and blaspheming. Doubtless thy left hand is weaker than the right, because thou dost execute judgement with mercy, and art loath for to punish. But thy right hand is strong, for that thou art a large and a liberal giver. Thou openest thy hand, even thy right hand, and fillest every living creature with blessing. Let it come therefore upon the man of thy right hand Let thy left hand be to punish the wicked, that they may be scourged, and so converted. And if they will not be turned unto thee, that they may be clean put out of thy vinyeard, and may be punished in the fire of hell for ever. For why do they occupy the earth in vain? But let thy right hand be upon the man of thy right hand to coneforte thy faithful, that in a plenteous blessing they may be filled with the grace of the holy ghost, that the wall of the vinyeard may be builded up to hold out them that passeth by the way: and not to suffer the boor of the wood, and a singular wild beast to enter in: to the intent that the vinebraunches may grow and bring forth fruit. Yea is it not (trow ye) profitable, that both thy hands also be upon the man of thy right hand for thy faithful? Yes undoubtedly.  
For thy left hand, thy hand holding the scourge, thy hand that is wont to strike will cause them to tarry at the right hand. For the rod in the schools keepeth the child in awe, the wand maketh him to learn. For as yet are we young children: because as long as we are in this mortal life, we are infants, we had need of the rod, we are fed with milk. But when that shall come, which is perfect, the prepertyes of a youngling shall we lay apart for all together: & than shall the scourge leave of. Thy scourge therefore is good and wholesome, let thy scourge therefore come, let it come soon, let the power quickly come upon the son of thy right hand: that the good may be purged, that the just may be made perfect, that the evil may be expelled, that the destroyers of the vinyeard may perish. And upon the son of man let the vinebraunches be grafted, whom thou hast made sure to thyself, whom thou haste confirmed in the congregation to thy honour. For yet is he not holly gone from the church. Yet haste thou many servants, algates they be privy and secret, in whose hearts thou haste confirmed thy Christ to thy glory: and let them, when as the destroyers of the vinyeard are driven out, go forth to their work even until night. come therefore, o Lord, & couple us to thy tyllars, whom thou haste prepared unto thy work. We are thy servants.  And we do not depart from thee: thou shalt quicken us and upon thy name will we call. 
We can not be without the. For in the have we our living, our moving, and our being. And therefore do not we depart from thee, seeing that thou haste the words of everlasting life. To whom shall we go? There is no God beside the Lord. For who hath worked such wonderful marvels, as thou haste done? All things that thou listed haste thou made in heaven & in earth, in the see and in all places be they never so deep or bottomless. Although the world cry out, men grudge, and the wicked persecute us: although the elements every one make insurrection, yea although hell would break lose and be raised against us: yet depart we not from thee, no creature can sequester us from the love of God, which is in Christ jesus our Lord. We do not trust in our own strength, we go not forth in our own virtues: but thou shalt make uslyvely. Plenteously shalt thou grant us thy grace, thou shalt give us virtues, in our trouble shalt thou send us a special aid whereby we shall be provoked to the ferventness of charity. And upon thy name will we call. Thy name is thy goodness: For none is good, but God alone. Thou alone therefore art good, to that alone this name doth well accord. So then thy name (that is to say) the matter of thy name, the thing signified by thy name: thy goodness (I mean) and thy mercy shall we call upon, that it may help us and succour us. or else surely to call upon thy name is to frame and fashion in our mind a conceit or apprehension of thy goodness: for it is a name only conceived in mind: so that the conceiving of thy goodness is thy name. Not every conceit or thoucht is thy name, which called upon saveth a man, as it is written: Who so ever calleth upon the name of the Lord, shall be safe: but the conceiving of thy goodness, which through faith brasteth forth in to love, and that by the gift of grace far beyond the course of nature: this, I say, is thy name. What is it then to call upon thy name, but inwardly by faith to conceive thy goodness, and to love it above all things. For a name is a voice somewhat betokening. What is it then to call upon any man's name, but to pronounce a voice that betokeneth him? So that to call upon the name of God with our lips and tongue, is to bring forth a voice that signifieth him. Likewise where there is also a name only comprised in mind and understanding: to call upon thy name with our heart and mind, is to frame a thought or conceit representing and laying the before our eyes. Yet not every manner thinking of the is enough, but that apprehending of thee saveth: which is form by the virtue of faith, that worketh by love. Wherefore we will call upon thy name with our heart, we will call with our lips and tongue: that from thy bounteousness called upon the aid may descend unto us well disposed and prepared, which have through thy grace inwardly received thy name. give us therefore strength and virtue, whereby all earthly desire utterly laid away we may be turned unto the even with all our very heart, that in our troubles we fail not for feebleness.  God of might convert us, and show thy face, and we shall be safe, 
certes thou art God of might, which haste chosen the vile & weak things of the world, & therewith hast confounded all stout & strong things. For what is weaker than the cross? What is more foolish? What is more cursed? Lo through thy infinite power & might this greatest infirmity is made for us the greatest strength & defence. This most unskilful foolishness is made for men most profounds wisdom. This high & extreme cursing is made for us an heavenly blessing & most perfect justice. O the wonderful deepness of the riches of God his might, & his wisdom, & his bonteousnes. For that which is the weak thing of God, is stronger than men & that which is the foolish thing of God, is wiser than men. Make us (o Lord) to understand this thy infinite power thy unsearchable wisdom, thy in estimable goodness: that we may know there is no other God beside the Lord, and may be turned unto the. Convert us God of might, & show thy countenance. Show thy Christ, thy crucified: by whom we have known thy power, thy wisdom, and thy bonyte. What God hath at any time done such things, as hath thy son our Lord jesus Christ crucified for us? He conquered the hole world without sword, he hath thrown down all the other Gods, tyrants hath he destroyed, every where in heaven & in earth hath he triumphed for vaynquissing his enemies, he hath lightened the world by his cross, he hath taught how to live well, he hath given and prescribed the doctrine or way to live virtuously, so as no better can be imagined. He hath drawn to his love all kinds of men, which renouncing & leaving gold, silver, & all the vanities of this world, yea and themselves to: hath also gladly for his sake and cheerfully suffered kinds of tormentryes most spitefully devised even till they were martyred and cruelly done to death.  
Who ever heard of such things? Or who hath seen the like? In very deed Lord jesus, thou art a great God, the son of the highest God, the king of glory, the God of might: and there is no God but thou Lord, which with the father and holy ghost art one God blessed above all things. Show us therefore thy face. In thy sight was the earth moved, in the sight, of the God of jacob: which turned a stone in to a standing pool, and a rock in to springs of waters. Lord show thy face, and we shall be safe. For our fathers also were made safe, because thou didst show them thy countenance, wherefore they praise the and say: Not unto us Lord, not unto us Lord, not unto us, but unto thy name give the glory, for thy mercy and thy truths sake. Show thy countenance therefore o Lord, that the rejected or wicked may perish, for as much as death shall go before thy face. Show thy countenance that thine elected or chosen may serve the in love: and then shall we be safe and whole, then shall the world be renewed and adorned with virtues and with thy grace. Then shall the good be glad and rejoice exceedingly, then shall thy people dwell in peace, and continually day and night give praise unto the. Which with thy son, and the holy ghost livest and reignest blessed God for ever and ever world without end. Amen.