The Exposition.

God which dwellest in light that no man can attaine, God which art hid & canst not be seene with bodily eyes, nor comprehended with any vnderstanding that euer was made, neither expressed with the tongues of mē or Angels. My God, the which art incomprehē­sible doe I seeke, the which canst not be expressed doe I call vpon, what thing so euer thou art which art in euerie place, I knowe that thou art the most high and excel­lent thing, if thou be a thing, & not rather the cause of all thinges, if I may so call thee: for I find no name, by the which I may name [Page] and expresse thine vnspeakable maiestie. God (I say) which art all thinges that are in thee, for thou arte euen thine owne wise­dome, thy power, and thy most glorious felicitie. Seeing there­fore that thou art mercifull: what arte thou but euen verie mercie it selfe? And what am I but verie miserie? Beholde therefore (O God) which arte mercie, beholde miserie is before thee. What shalt thou do mercie? Truly thy work? Canst thou do otherwise than thy nature is? And what is thy work? Verily to take away miserie, and to lift vp them that are in wret­ched [Page] condition. Therefore haue mercie on me (O God:) God (I saye) which arte mercie, take away my miserie, take away my sinnes, for they are mine extreme miserie. Lift me vp which am so miserable, shewe thy worke in me, and exercise thy power vpon me. One depth requireth another: the depth of miserie requireth the depth of mercie, the depth of sinne asketh the depth of grace and of fauour: greater is the depth of mercie, than the depth of miserie: let therfore the one depth swal­lowe vp the other: let the bottom­lesse depth of mercie, swallowe vp [Page] the profounde depth of miserie.

Haue mercie on me (O God) according to thy great mercie. Not after the mercy of men, whi­che is but small: but after thine owne mercie, which is greate, which is vnmeasurable, which is incomprehensible, which passeth all sinnes without comparison. According to that thy great mer­cie, with the which thou hast so loued the world, that thou woul­dest giue thine only sonne. What mercie can be greater? What loue can be more? Who can des­paire? Who shoulde not haue good confidence? God was made [Page] man, and crucified for men. Ther­fore haue mercie on me, O God, accordinge to this thy greate mercy, by the which thou hast ge­uen thy sonne for vs, by the which through him thou hast taken away the sinnes of the world, by the whiche, (through his crosse) thou hast lightened all men, by the which through him thou haste redressed all thinges in heauen and earth. Washe me (O Lord) in his bloude, lighten me in his humilitie, redresse me in his re­surrection. Haue mercie on me (O God) not after thy small mercie, for that is but thy small [Page] mercie, (in comparison) when thou helpest men of their bodilie euilles: but it is great when thou forgeuest sinners, and dost raise men alofte by thy fauoure aboue the toppe of the earth. Euen so (Lorde) haue mercie on me, ac­cording to this thy greate mercie that thou turne me vnto thee, that thou put out my sinnes, and that thou iustifie me by thy grace and fauoure. And according to the multitude of thy compassions: wipe away mine iniquities. Thy mercie Lorde is the aboun­daunce of thy pitie, by the which thou lookest gently on the poore [Page] and wretched. Thy compassions are the workes and proceedings of thy mercie. Marie Magdalen came vnto thy feete (good Iesu:) she washed them with her teares, and wiped them with her haire, thou forgauest her, and diddest send her away in peace. This was (Lord) one of thy compassi­ons. Peter denied thee, and for­sooke thee with an othe, thou loo­kedst vpon him, and he wept bit­terly, thou forgauest him, and madest him one of the cheefe a­mong thine Apostles. This was (Lorde) another of thy compas­sions. The theefe on the crosse [Page] was saued with one word. Paule in the furious woodnesse of perse­cution was called: and by and by fulfilled with the holy Ghost. These are Lord thy cōpassions. The time should faile me, if I should number all thy mercifull compassions. For looke how ma­ny righteous men there be, so ma­nie are thy godly compassions. There is none that can glorie in himselfe. Let them all come that are righteous, either in earth, or in heauen, and let vs ask them be­fore thee, Whether they be saued by their owne power and vertue? And surely, they all will answere [Page] with one heart, and one mouth, saying: Not vnto vs (Lorde) not vnto vs, but vnto thy name giue all the praise, for thy mer­cie and for thy trueths sake. For they in their own sword posses­sed not the land, & their owne arme or power saued thē not: but thy right hand, and thine arme, and the lightning of thy countenaunce: For thou deligh­test in them, that is, They are not saued for their owne deser­uings, lest any man should boast himselfe: but because it pleased thee so to be. Which thing the Prophet doth also more expresse­ly [Page] witnesse of thee, when he saith: He saued me, because he would haue me. Sith therefore thou art the one God, with whom is no al­teration, or variablenesse, neither art thou changed vnto darknesse, and we thy creaturs, as well as our fathers, which were borne vnder concupiscence, sinners as well as we. And sith there is but one mediatour and attonement betweene God and man, that is, Christ Iesus, which endureth for euer: why doest thou not powre out thy plentious compassions vpon vs, as well as thou diddest vp­on our fathers? Haste thou for­gotten [Page] vs? Or are we onely sin­ners? Did not Christ die for vs? Are all thy merits spente, and none left? Lorde our God, I de­sire and heartily beseeche thee, to put out mine iniquitie, according vnto the multitude of thy compas­sions: For many, yea and infi­nite are thy compassions, that ac­cording (I saye) to the multitude of thy compassions, thou vouch­safe to quench my sinnes, that as thou hast drawne and receiued in­numerable sinners, and haste made them righteous: euen so that thou wilt draw and take me, and make me righteous, through [Page] thy grace and fauour. Therefore, according to the multitude of thy compassions wipe awaye mine iniquitie. Cleanse and purifie my heart, that after all mine ini­quitie is put out, and all my vn­cleannes cleansed, it may be as a cleane table, in which the finger of God may write the lawe of his loue and charitie, with the which can none iniquitie continue.

2 Yet washe me more from mine iniquitie, and cleanse me from my sinne.

I graunt and acknowledge (O Lord,) thou hast once put out mine iniquitie, thou hast put it [Page] out againe, and hast washed me a thousande times: How­beit, yet washe me from mine iniquitie: for I am fallen a­gaine. Doest thou vse to spare a sinfull man, vntill a certeine num­ber of his sinnes? Which when Peter inquired, How ofte shall my brother offend against me, & I shall forgeue him: whether seuen times? Thou answeredst, I say not seuen times, but seuē­tie times seuen times? Taking the certein number for an infinite number. Sith then that a man must forgiue often, shalt thou in pardoning and forgeuing be pas­sed [Page] of man? Is not God more then man. Yea, rather God is the great Lord, and euerie man liuing is nothing but vanitie. And only God is good, and e­uery man a lier. Hast thou not said? In what houre soeuer the sinner doeth repent, I will not remēber any of his iniquities. Behold, I a sinner do repent and mourne for mine old priuie sores festred within, and now are they broken forth for mine own folish­nes. I am sore brused & broken, I walke in continual moourning, I am feeble and verie weake, I ro­red for the sorow of my hart. Lord [Page] all my desires are before thee, and my sorowfull sighes are not vn­knowne vnto thee. Mine heart trembleth and panteth for sorowe, my strength faileth me, and euen the verie sight of mine eyes cease from their office. Wherfore then (O Lorde) doest thou not put a­way mine iniquitie? And if thou put it out, according to the mul­titude of thy mercies, yet washe me from mine iniquitie. For yet am I not perfectly purified. Finishe thy worke, take away the whole offence, and also the paine that is due vnto the crime, increase thy light within me. Kin­dle [Page] my heart with thy loue and charitie, put out all feare, for per­fect loue sendeth away feare. Let the loue of the worlde, the loue of the fleshe, the loue of vaine glorie, and the loue of my selfe vtterly de­parte from me. Yet still more and more washe me from mine iniquitie, by the which I haue of­fended against my neighboure, & cleanse me from my sinne, that I haue committed against thee. I would haue thee put away, not onely the fault, and paine that fo­loweth it, but also the occasion and nourishement of sinne. Wash me (I say) with the water of thy [Page] gratious fauour, of which water he that drinketh, shall not thirste for euer, but it shall be made in him a fountaine of liuing water, running into euerlasting life. Washe me with the comfortable waters of thy holy Scriptures, that I may be nūbred among thē, vnto whō thou saiedst, Nowe are ye cleane, for my wordes which I haue spoken vnto you.

3 For I knowledge mine ini­quities, and my sinne is euer before mine eyes.

Although, through the behol­ding of thy mercy & compassiōs, I may be bold to flee vnto thee (O [Page] Lorde,) yet will I not come as the Pharisie which prayed not, but rather praised him selfe, and despised his neighbour: but I come vnto thee, as the Publi­cane, which durst not lift vp his eyes vnto heauen. For I also do acknowledge mine iniquitie, and whiles I ponder my sinnes, I dare not lift vp mine eyes, but humbling my selfe with the Pub­licane, I said: God be mercifull vnto me a sinner. My soule wa­uereth betweene hope and feare, and sometime for the feare of my sinnes, which I feare and know­ledge to be in me, I am redie to [Page] despaire, sometime through the hope of thy mercie I am lifted vp and comforted. Neuerthelesse, because thy mercy is greter than my miserie, I will euer (Lorde) trust in thee, and will sing out thy plentious compassions for euer. For I knowe that thou desirest not the death of a sinner, but rather that he were conuerted, & that he would acknowledge his iniquitie, and forsake his sinne, and come to thee, that he may liue. My God, graunt me that I may liue in thee, for I acknowledge my wickednesse, I knowe what a greeuous burthen [Page] it is, how heauie & daungerous? I am not ignorant of it, I hide it not, but set it euen before mine eyes, that I may wash it with my teares, and knowledge vnto thee (Lord) mine vnrighteousnes against my selfe. And also my sinne, which I haue proudly done against thee, is euer against me: & therefore it is against me, be­cause I haue sinned against thee: it is truely against me, for it is e­uen against my soule, and accuseth me euer before thee my Iudge, and condenmeth me euer, and in euerie place, and it is so against me, that it is euer before my face, [Page] and standeth against me, that my praier may not perce through vn­to thee, that it might take thy mercie from me, and hinder thy mer­cie, that it cannot come at me. Therefore doe I tremble, and therefore doe I meurne, beseech­ing thy mercie. Therefore (O Lorde) as thou hast geuen this grace to me, to knowe my wic­kednes, and to bewaile my sinne, euen so accomplish this thy bene­uolence, geuing me perfect faith, & drawing me to thy sonne, which hath made a ful satisfaction for all my sinnes. Geue me (Lorde) this precious gift: For euerie good [Page] gift, and euerie perfect gifte is from aboue, comming from the father of light.

4 Against thee onely haue I sinned, and haue done that which is euill in thy sight, that thou maist be iustified in thy wordes, and haue the victorie when thou hast iudged.

I haue ouermuch sinned vnto thee alone, for thou commaundest me that I shoulde loue thee for thy selfe, and should loue all crea­tures for thy sake: but I haue lo­ued a creature more than thee, louing it euen for it selfe. What is sinne, but to loue a creature for [Page] it selfe? And what is that, but to doe against thee? Surely, he that loueth a creature for it selfe, ma­keth that creature his God. And therefore haue I sinned against thee only, for I haue made a crea­ture my God. So haue I cast thee away, and haue bene iniuri­ous onely to thee: for I haue not offended against any creature, in that I haue put my trust or con­fidence in it. For it was not com­maunded me, that I should loue any creature for it selfe. If thou haddest commaunded me, that I shoulde haue loued an Angel one­ly for it selfe, and I had loued [Page] money for it selfe, then no doubt I had offended against the Angel. But sith that thou only art to be loued for thy selfe, (that is to say, without any respect of good and euil,) & euerie creature is to be lo­ued in thee, for thy sake: There­fore haue I surely offended onely against thee, for I haue loued a creature for it selfe.

But yet haue I worsse done, for I haue sinned euē in thy sight, I was nothing ashamed to sinne before thy face. O mercifull God, how many sinnes haue I done in thy sighte, which I would in no wise haue done before mortall [Page] men, yea that I woulde not in a­ny case that men shoulde knowe? I feared mē more then thee, for I was blinde, and loued blindnesse, and so did I neuer see nor once consider thee. I had onely flesh­lie eyes, therefore did I onely feare and looke on men which are flesh. But thou lookest on all my sinnes, and numberest them, ther­fore I can neither hide them frō thee, neither turne my backe, and flee from thy face. Whither shall I goe from thy spirit? And whi­ther shall I flee from thy face? What shall I then do? Whither shall I turne me? Whom shall I [Page] finde to be my defender? Whom I pray thee, but thee my God? Who is so good, who is so gentle, who is so mercifull? For thou passest without comparison, all creatures in gentlenes. It is one of thy cheefest properties, to for­giue, and to be mercifull: for through mercie and forgiuenesse, thou declarest thy almightines. I graunt (Lorde) that I haue of­fended onely against thee, and haue done that which is euill in thy sight. Haue mercie therefore on me, and expresse thy puissance in me, that thou maist be iustified in thy words: for thou hast said, [Page] that Thou cammest not to call the righteous, but sinners to re­pentaunce. Iustifie me (Lorde) according to thy woordes: call me, receiue me, & geue me grace to doe true workes of repentance. For this cause wast thou cruci­fied, dead, and buried. Thou say­edst also, Iohn. 3. When I am lifted vp from the earth, I will drawe all vnto my selfe. Verifie thy wordes, drawe me after thee, let vs runne together in the sweetnesse of thyne oyntmentes. Be­sides that thou saiedst. Matthaewe 11. Come vnto me all ye that laboure, and are laden, and I [Page] will ease you. Loe I come vnto thee laden with sinnes, labouring day and night in the sorowe of mine hearte, refreshe and ease me (Lorde) that thou maist be iusti­fied & proued true in thy wordes, and maist ouercome when thou arte iudged: for there are manie that say: He shall haue no suc­cour of his God, God hath for­saken him. Ouercome (Lorde) these persons, when thou arte thus iudged of them, and forsake me not at anie time. Geue me thy mercie, and wholsome succour, and then are they vanquished.

They say that thou wilt haue [Page] no mercie on me, and that thou wilt cast me cleane out of thy fa­uoure, and no more receiue me. Thus arte thou iudged of men, and thus do men speake of thee, & these are their determinations: but thou which art meeke & mer­cifull, haue mercie on me, & ouer­come their iudgements. Shewe thy mercie on me, & let thy godly pitie be praised in me. Make me taste of thy mercie, that thou maist be iustified in thy wordes, and haue the victorie when men do iudge thee to be fierce and in­flexible. Ouercome their iudge­ment with meekenesse and bene­uolence, [Page] so that men may learne to haue compassion on sinners, and that malefactours may be in­flamed vnto repentance, seeing in me thy pitie and thy mercie.

5 Lo I was begotten in wic­kednesse: and my mother con­ceiued me polluted with sinne.

Beholde not (Lorde) the greeuousnesse of my sinnes: con­sider not the multitude, but looke mercifully on me, which am thy creature. Remember that I am dust, and that all fleshe is as wi­thered hay: For loe, I am fashio­ned in wickednesse, & in sinne hath my mother conceiued [Page] me. My naturall mother (I say) hath conceiued me of concupis­cence, in her am I polluted with original sinne. What is originall sinne, but the lacke of originall iustice, and of the righte and pure innocencie which man had at his creation? Therefore, a man con­ceiued and borne in such sorte, is all crooked and out of frame.

The fleshe coueteth against the spirit. Reason is slender, and the will is weake: man is fraile and like vanitie, his senses de­ceiue him, his imaginations doe faile him, his ignoraunce leadeth him out of the right way, and he [Page] hath infinite impediments, which plucke him from goodnesse, and driue him into euill.

Therefore, originall sinne is the roote of all sinnes, and the nourse of all wickednesse: for al­beit, that in euerie man, of his owne nature, it is but onely sinne, yet in power it is all sinnes. Thou seest therefore (Lorde) what I am, and whence I am: for in originall sinne (which contai­neth all sinnes and iniquities in it) I am fashioned, and in it hath my mother conceiued me. Seing then I am whole in sinnes, and enuironed with snares on euerie [Page] side, how shall I escape? For what I would, that doe I not, but the euill that I would not, that doe I. For I finde another lawe in my members, rebelling against the lawe of my minde, and subduing me vnto the lawe of sinne and death. Therefore the more fraile and entangled thy godly beneuolence seeth me, so much the more let it lift vp and comforte me. Who woulde not pitie one that is sicke? Who woulde not haue compassion on him that is diseased? Come, come (sweet Samaritane,) and take vp the wounded and halfe dead, cure [Page] my woundes, powre in wine and oyle, set me vpon thy beast, bring me into the hoastrie, commit me vnto the hoast, take thou two­pence, and saye vnto him, What­soeuer thou spendest aboue this, when I come againe, I will recompense thee.

6 Loe thou hast loued truth, the vnknowne and secreate thinges of thy wisedome, hast thou vttered vnto me.

Come (most sweete Samari­tane,) for beholde thou hast loued truth, the truth I say of thy pro­mises, which thou hast made vnto mankinde, them hast thou truly [Page] loued: for thou hast made and kept them, so that thy loue is no­thing else, but euen to doe good, for in thy selfe thou art inuariable and immutable. Thou vsest not nowe to loue, and anon not to loue (as men do) neither doth thy loue so come and goe: but thou arte such a louer, as doeth neuer chaunge: for thy loue is very God. Thy loue therefore, where­with thou louest a creature, it is to do it good, and whom thou most louest, to them art thou most be­neficiall. Therefore, what mea­neth this, that thou louest truth, but that of thy gratious mercie [Page] thou makest vs promises, and ful­fillest them, for thy trueths sake? Thou diddest promise vnto Abra­ham a sonne, when he was aged: thou fulfilledst thy promise in old barren Sara, because thou lo­uest trueth. Thou promisedst vn­to the children of Israel a lande that flowed with milk and honie, and at the last diddest geue it them, for thy trueths sake. Thou madest a promise to Dauid, say­ing: I shall set vpon thy seate royall, one of the fruite of thy bodie. And it came euen to passe, because thou wouldest be found true. There are other innumera­ble [Page] promises, in the which thou hast euer bene faithfull, because thou louest truth. Thou hast pro­mised to sinners, which will come vnto thee, forgiuenes and fauour, and thou hast neuer defrauded any man, for thou hast loued truth. That vnthriftie sonne, Luke. 15. that tooke his iourney into a farre countrie, & wasted all his goods with riottous liuing, when hee came to him selfe, he returned vn­to thee, saying: Father, I haue sinned against heauē, & before thee, now am not I worthie to be called thy sonne, make me as one of thy hired seruauntes.

When he was yet a great way off, thou sawest him, and haddest compassion on him, and rannest vnto him, falling vpon his necke, and kissing him: thou broughtest foorth the best garment, and put­test a ring on his finger, and shooes on his feete: thou killedst that fatte calfe, and madest all the house merrie, saying: Let vs eate and be merrie, for this my sonne was dead, and is aliue a­gaine, he was lost and is now found. Why diddest thou all this (Lorde God?) Surely, be­cause thou louedst trueth. Loue therefore (O father of mercies( [Page] this trueth in mee, which returne vnto thee from a farre countrie: runne towardes me, and geue me a kisse of thy mouth: geue me those cheefe garmentes, drawe mee into thy house, kill the fatte calfe, that they all which trust in thee, may reioyce in me: and let vs eate together in spirituall feastes. O Lorde, wilt thou ex­clude me alone? And wilt thou not keepe this truth vnto me? If thou shouldest looke narrowly on our wickednesse (O Lord,) Lorde who might abide thee? But (Lorde) thou wilt not be so streight vnto vs: for thou louest [Page] trueth, yea and that with a feruent & incomprehensible loue. Which is the trueth that thou so louest? Is it not thy sonne that thou so louest? Is it not thy sonne that said, Iohn. 14. I am the way, the trueth, & the life? He is the verie trueth, of whom all trueth is na­med in heauen and earth. This is it that thou hast loued, and in it onely hast thou delited: for thou diddest finde it pure, and without spotte, and wouldest that it should die for sinners. Keepe therefore (O God) this trueth. Behold, I am a greate sinner, in whom thou maist keepe it, to whom [Page] thou maist forgiue manie sinnes, whom thou maist purifie in the bloude of Christ, and whom thou maist redeeme through his passi­on. Why (O Lorde) hast thou geuen me this knowledge of thy Sonne, and this faith of him? Because I should see my redemp­tion, and not atteine to it, that I might by that means be the more vexed with sorowe? God forbid. But rather, that I may perceiue the remission of my sinnes, pur­chased by Christes bloude, and so by his grace may obtaine it.

Purge me therefore, and re­deeme me (O Lorde:) for thou [Page] hast vttered to me the vnknowne and secreat pointes of thy wise­dome, that this knoweledge may helpe me, and bring mee vnto health: for truly, the Philosophers neuer knewe these thinges, they were vnknowne to them: and no man knewe these things (except a fewe, whō thou louest entirely, before thy sonnes incarnation). The curious searchers of the worlde (I meane the wise men of the worlde) lifted vp their eyes aboue Heauen, and yet coulde not finde this thy wisedome: For thou hast hidde these thinges from the wise and prudent, and [Page] hast opened them vnto babes: That is, to humble Fishers, and to thy holy Prophets, which also haue vttered them vnto vs: and so hast thou vttered the vnknowne & secret things of thy wisedome and of thy scriptures vnto me. Why doe I knowe them in vaine? I know them surely in vaine, if they profit me not vnto my health and saluation. For the Philosophers, when they knew God by his mer­uellous creatures, they glorified him not as God, neither were thankful, but waxed ful of vanities in their imaginations, & their foo­lish harts were blinded, when they [Page] counted them selues wise they be­came fooles. Wilt thou suffer me (Lorde) to be of their number? God forbid. For thou art euen mercie it selfe, which doth neuer vtterly forsake any man. Fauour therefore (Lorde,) fauoure and spare thy seruaunte, and com­maunde him to be of the number of thy babes, that the vnknowne secretes of thy wisedome, which thou hast opened to him, may lead him to the fountaine of wisdome, which is on high: that thou maist be praysed in the worke of thy mercie, which thou doest exercise towardes thy seruaunt (Lorde,) [Page] which neuer forsakest them that trust in thee.

7 Sprinkle me (Lorde) with Hyssope, & so shall I be cleane. Thou shalt washe me, and then shall I be whiter then Snowe.

Because (Lorde) thou hast lo­ued the trueth, and hast opened vnto me the vnknowne secrets of thy wisdome, I am well comfor­ted, and I trust that thou wilt not cast me out of thy fauour, but that thou wilt sprinkle me with Hys­sope, and so shall I be clensed. Hyssope is a lowe hearb, it is hot, and of a good sauour: which sig­nifieth nothing else, but thy only [Page] sonne our Lorde Iesus Christ, which humbled him self vnto the death, euen vnto the death of the Crosse, which with the heate of his feruent charitie loued vs, and washed vs from our sinnes in his bloud: which with the redolent sa­uour of his beneuolence & righ­teousnesse replenished the whole worlde. Therefore with thy Hys­sope shalt thou sprinkle me, when thou doest powre vpon me the vertue of his precious bloud: when Christ through faith shall dwell in me: when through loue I am ioyned with him, when I shall counterfet his humilitie and [Page] passion. Then shall I be cleansed frō all my vncleannesse, then shalt thou wash me with my owne tea­res, which flowe out of the loue of Christ, then shal I sigh vntill I be wearie: & shall water my bed eue­ry night with my teares, so that it shal swim in them: and then shalt thou wash me, & I shall be whiter than snow. Snow is white & cold, but (Lord) if thou sprinkle me w^t Hyssope, I shall be whiter than snow: for I shall be throughly en­dued with thy bright light, which passeth al bodily whitenesse. And whē I am inflamed w^t thy light, I shal forsake all my carnall concu­piscences, [Page] colde vnto worldlie things, and hotte vnto heauenlie.

8 Vnto my hearing shalt thou geue ioy and gladnesse, and my brused bones shall be refreshed.

Then (Lorde) shall I pray vnto thee earely, (that is in the begin­ning of light,) then shalt thou here my voyce, & I shal heare what the Lord God shall speake in me: for he shall speake peace for his peo­ple, and shal geue me peace: for I haue trusted in thee. Vnto my he­ring shalt thou geue ioy & glad­nes, when I shal heare those com­fortable words that Marie heard. And what hard Marie, (I speake [Page] of that Marie which sate at the feete of Iesus) Matth. 26. What heard shee? Thy faith hath saued thee, go thy wayes in peace. Let me also here that the theefe heard: This day shalt thou be with me in Paradise. Then shall I haue ioy for the remission of my sinns, and gladnesse for thy bounteous and liberall promises. Shall I not reioyce and be glad, when thou shalt geue me two folde for all my sinnes? Then shall I be­ginne to tast how sweet the Lord is, then shall I learne to be con­uersant in heauenly thinges, and shall say with the Prophet, How [Page] great & plentifull is that sweet­nesse (Lorde) which thou hast layed vp for them that feare thee? Then shall I reioyce and be glad, and my brused bones shall be refreshed. What are the bones that sustaine the flesh, but the powers of our soule, and rea­son, that beare vp the frailtie of our fleshe, that it runne not head­longe into all vices, that a man fall not wholy into vanitie, and so consume awaye? These bones (I saye) are sore brused, for our reason is very weake, and our will is prone and redie to all mis­chefe: for euen now the flesh obey­eth [Page] not reason, but reason must o­bey the fleshe, so that I cannot re­sist vice, for my bones are brused. And why are they brused? For They haue forsaken thee, the fountaine of liuing water, and haue digged for them selues ci­sternes full of chinkes, which can holde no water. For they are not filled with thy grace, with out which no man can liue well: for without thee wee can do no­thing. They trusted in their owne power, which is no power, and therefore decayed they in their owne foolishenesse. Therefore let thy power come (O Lorde,) and [Page] then shall thefe brused bones be refreshed. Let thy grace come, & that faith which worketh through loue. Let thy powers and giftes assist mee, and then my brused bones shall be refreshed: for my reason shall be merrie, my me­morie glad, and my will full of ioy. And thus shal they al reioyce farre aboue their owne naturall strength: when they go about any good worke, they shall proceede, & prosper well, neither shall they leaue it vnperfecte, but through thy helpe shall they bring it to good passe and effecte.

9 Turne thy face from my [Page] sinnes, and wipe away all my wickednesse.

Why lookest thou (Lorde) vpō my sinnes? Why numberest thou them? Why considerest thou them so diligently? Doest thou not knowe, that man is euen as a flowre of the feeld? Why doest thou not rather looke on the face of Christ? Alas wretche that I am, why see I thee angry against me? I graunte I haue sinned. Howbeit, for thy gentle­nesse haue mercie on me. Turne thy face frō my sinnes. Thy face is nothing but thy knowledge, turne awaye therefore thy know­ledge, [Page] from my sinnes: I meane not that knowledge, where­with thou seest and perceiuest all thinges: but that whereby thou approuest, and disallowest all things: whereby thou allowest the acceptable workes of the righteous, and condemnest the re­prouable deedes of the wicked. Knowe not my sinnes on that ma­ner, that thou wouldest impute them vnto me, and lay them to my charge: but rather turne a­way thy face from my sinnes, that through thy mercie they may be quenched. Looke (Lorde) on [Page] the creature whō thou hast made, looke vpō thine owne image: for I poore wretch haue put vpon me the image of the diuell, (that is sinne.) Turne away thy face from the image of the diuell, and be not angrie with me, and behold thine owne image, that thou maist haue mercy on me. O mercifull Lord, remember that thou lookedst vp­on Zache, which did clime vp in­to a wild figge tree to see thee, & thou entredst into his house: which thou wouldest neuer haue done, if thou haddest looked on the image of the diuell, which he had put on him: but because thou sawest thine [Page] owne image in him, thou haddest compassion on him, and healedst him. He promised to geue one halfe of his goods to the poore, & if he had falsly deceiued any man, to restore it fourefolde, & be obtai­ned mercie and health. Loe I be­queath my selfe euen wholy vnto thee, nothing reserued or kept backe, & I promise to serue thee for euer, with a pure heart, & will fulfill my promise all the dayes of my life. Wherefore then (Lorde) doest thou not looke on me thine image also? Why doest thou yet consider my sinnes? Turne (I be­seeche thee) thy face from my [Page] sinnes, and wipe away all my wickednesse. Wipe away all (I pray thee) that none remaine. For it is written, He that kee­peth the whole lawe, and offen­deth in one point, is guiltie in the whole, That is to say, hath deserued damnation, which is the paine of all sinnes, that leade vn­to death. Put out therefore all my wickednesse, that none offend thee, which shoulde bring me to condemnation.

10 A pure hearte create in mee (O God,) and an vpright spirit make a newe within me.

For my hearte hath forsaken [Page] mee, and goeth astray, vtterly for­getting his owne health. It is wandred into straunge countries, and followeth after vanities, and the eyes thereof are in the vtter­most coastes of the worlde. I cal­led it againe, but it answeared me not. It is gone, lost, and solde vnder sinne. What nowe Lorde? What shall I say? A pure heart create in me O God. An humble heart, a courteous heart, a peaceable heart, a gen­tle heart, a deuoute hearte, suche an heart as will neither doe ano­ther man hurte, neither aduenge him selfe, when he is offended, [Page] but rather doe good against euill: and suche an heart, as will loue thee aboue all thinges, whiche will speake of thee, and thanke thee, which will delight in Hym­nes and spirituall songes, and be wholy conuersant in heauenlie thinges. Create this heart in me (O God) create it of nothing, that it may be of suche efficacie, through grace, as nature is able to make it. This grace commeth onely of thee into the soule, through thy creation, it is the beautie of a pure heart, it draweth vnto it all vertue, and expelleth all vice: therefore cre­ate [Page] in me (O God) a pure heart, through thy grace, and make a newe and vpright spirite in my bowelles. For thy spirite shall leade me into a right way, which shall purge me from all earthlie affections, and shall lifte me vp vnto heauenlie thinges. The lo­uer, and the thing that is loued, are both of one nature. He that loueth bodily thinges, is world­lie: but he that loueth spirituall thinges, is spirituall. Geue me a spirite, that I may loue thee, and worship thee, the most high spi­rite: For God is a spirite, and they that worshippe him, must [Page] worshippe him in the spirit, and in veritie. Geue me therefore an vpright spirite, not seeking his owne praise and profite, but the honour and glorie of God. Re­new an vpright spirite within me. Renew it: for my sinnes haue quenched the first that thou gauest me. Geue me now a new spirit, that it may redresse that thing which is inueterate and olde. My soule is also a spirit, and so made of thee, that of her selfe she is right: for of her owne nature she loueth thee aboue her selfe, and desireth all thinges for thy glorie, so that her owne natu­rall [Page] loue is right, for it commeth of thee: but of her owne froward will it is inueterate, old, and pol­luted, causing her naturall loue to decay. Make new therefore this spirit, and this loue, through thy grace, that it may walke in the right way, according to his na­ture: renew it (I say) that it may euer inflame me with hea­uenly loue, that it may euer cause me to sigh vnto thee, to imbrace thee continually, and neuer to forsake thee.

11 Cast me not away from thy face: and thy holie Ghost take not from me.

Beholde, (Lorde) I stande before thy face, that I may finde mercie, I stande before thy be­nigne goodnesse, looking for thy fauourable answeare, cast me not away confounded from thy face. Who came euer (Lorde) vnto thee, and went away con­founded? Who euer desired thy fauoure, and went without it? Surely thou passest in thine a­boundant pitie, both the deser­uinges, and also the desires of them that pray vnto thee: for thou geuest more than men can desire, yea, or vnderstande when they haue it. It was neuer heard, [Page] that thou diddest cast away from thy face any man that euer came vnto thee. Shall I (O Lorde) be the first then that shalbe cast away from thy face, and vtterly confounded? Wilt thou beginne at me, to confounde them that come vnto thee? Wilt thou ne­uermore haue mercie and com­passion? God forbid. The wo­man of Chanaan followed thee: she cried, & made a pitious noise, she moued thy Disciples to com­passion, and thou heldest thy peace, she continued knocking, she worshipped thee, and saide: Lorde helpe me: Neither yet [Page] wouldest thou answeare. Thy disciples entreated for her, say­ing, Let her goe, for she crieth after vs. But what was thine answeare (Lorde) I pray thee? What diddest thou answeare? Forsooth, that she did weepe in vaine, and labour for nought: for thou sayedst, that Thou wast not sent, but vnto the sheepe that were perished of the house of Israel. What shoulde this wo­man doe, when she hearde these woordes? Verily euen despaire, as concerning the grace that she required: and yet despaired she not, but trusting in thy mercie, [Page] prayed yet againe, saying: Lorde helpe me. Vnto whose impor­tunitie (Lorde) thou aunswea­redst, It is not good to take the childrens bread, and cast it vn­to houndes. As though thou shouldest haue geuen her a full answeare, and sayed, Departe from me, you Chanaanites are dogges, you are Idolaters: the pretious giftes of heauenlie fa­uour perteine not vnto you, I oughte not to take them away from the Iewes, which worship the true and liuing God, and to geue them to such dogges as ye are, which worshippe idols, and [Page] diuelles. What shalt thou nowe doe, thou woman of Chanaan? Thou mayest be ashamed, and get thee away: for the Lorde is not angrie with thee alone, but also thy whole nation. O Lorde God, who woulde not haue bene confounded, and haue peaked a­way at these woordes? Who woulde not haue mumbled and grudged against thee? Who woulde not haue iudged thee to be cruell? And yet did this woman continue still in prayer. She cast not away her confidence, she tooke not these woordes heauily, she was not angrie, but she humbled [Page] her selfe the more, and aboade still in her petition, and saide with good affiaunce? It is trueth Lorde that thou saiest, but I aske no bread, I aske not the fauour that the children shoulde haue: I am a little whelpe, and desire the crumbes which fall from the chil­drens table. Let them flourish, and abounde with miracles and other gratious fauoures: but let not me be destitute of this crumbe of grace, that my daugh­ter may be deliuered from the feends possession: for the whelps doe eate of the crumbes whiche fall from their maisters table. [Page] Beholde, what faith, what trust, and what humilitie was in this woman. Therefore, thou being not displeased with her importu­nate instance, but reioycing in her excellent constancie, diddest say, O woman, greate is thy faith, be it vnto thee as thou wilt. Why are these thinges written Lorde God? That wee may learne to trust in thee, that we may humbly and deuoutly con­tinue in prayer: for thou wilte geue it, if men be greedie. But the kingdome of heauen suffe­reth violence, & they that make violence vnto it, catche it. For [Page] what thinges so euer are writ­ten, are written for our lear­ning, that through patience and comfort of the scriptures, we may haue hope. Cast me not therefore (Lorde) from thy face, which stande weeping and way­ling day & night before thy face, not that thou shouldest deliuer me from the bodily oppression of di­uelles, but that thou wouldest de­liuer my soule from his spirituall power and dominion. Let me not be ashamed (O sweete Iesu:) for in thee onely haue I trusted, I haue no health nor comfort but in thee (O Lorde:) for all haue [Page] forsaken me: euen my brethren and children haue cast me off, and mine owne bowelles abhorre me. I haue none other helper but one­ly thee. Cast me not therefore away from thy face, and take not thy holy spirit from me. There is no man that can say, Iesus is the Lorde, but by the holy Ghost. Therefore I call vpon thee, Lorde Iesu, and that doe I in the holie Ghost. If I be sorie for my sinnes, which are passed, if I aske forgiuenesse, this doe I verily by the holie Ghost. Therefore, I beseeche thee, take thou not from me thy [Page] holy Ghost, but graunt that it may abide with me, and labour with me: For we wote not what to desire, as we ought. But the spirite helpeth our infirmities, and maketh vs to pray with such sorowful groninges as can not be expressed with tongue. Therefore, take not away this thy holy spirit from me, that he may teach me to pray, and helpe me in my labour, and may cause me to continue in prayers and teares, that at the length I may finde fauour before thy face, and may serue thee all the dayes of my life.

[Page]12 Make me againe to re­ioyce in thy sauing health, and strengthen me with a principall spirit.

It is a greate thing that I desire, (O Lorde:) howebeit, seeing thou art God, great Lord, and king ouer all gods, he doeth thee iniurie, which asketh small thinges of thee. All transitorie and corruptible thinges are but small in thy sight: but spirituall and euerlasting thinges are great and pretious. Take away the spirite and soule from the bodie, and what remaineth, but moste vile dongue, dust, and a vaine [Page] shadowe? As therefore the dif­ference is great betweene the bo­die and his shadowe: so may I conclude, that he whiche asketh bodily thinges, asketh but vaine trifles: but he that desireth spiri­tuall thinges, doeth desire greate thinges, but specially he, that de­sireth thy sauing health.

What is thy sauing health, but Iesus thy Sonne, who is ve­rie GOD, and euerlasting life? Why shall I not then aske of thee this my Sauiour, seeing thou art a mightie, and a most liberall fa­ther, which gauest him vnto the death of the crosse for me? Now, [Page] sith thou hast so offered him for mee, why shoulde I be ashamed to aske him of thee? It is a great and a noble present, neither am I worthie to haue suche a gifte: howbeit, it becommeth thy libe­ralitie to geue such noble giftes. For this therefore thine vnspea­keable gentlenesse, I dare pre­sume to come boldly vnto thee, and to desire thy sauing health, in whom I mighte fully re­ioyce. For, If of his carnall father, any sonne asketh fishe, will he reache him a Ser­pent? And if he aske an egge, will he geue him a Scorpion? [Page] Or if he aske bread, will he geue him a stone? Nowe, if carnall fathers beeing euill, and sinners, will geue vnto their children good giftes, (whiche they haue receiued of thee:) howe muche more thou hea­uenlie Father, which of thine owne substaunce art good, wilte geue a good spirite to them that desire it of thee? Be­holde thy sonne which is returned from a farre countrie, sorowing and repenting, asketh of thee fish of faith: for as the fish lieth secret vnder the water, euen so is Faith of such thinges as are not seene [Page] He asketh (I say) true faith, that he may reioyce in thy sauing health. Wilt thou reache him a serpent? Wilt thou geue him the venome of vnfaithfulnesse, whi­che proceedeth from the olde and crooked serpent the diuell? I desire of thee (O Lord) the egge of hope, that euen as out of an egge we hope for a chicken: so throughe hope, that thou wilte graunt me to come vnto the sight of thy sauing health, that out of my hope may come this whole­some sight. And as the chicken commeth out of the egge: so I de­sire the egge of hope, that my [Page] soule through hope being staied in this vale of teares, may re­ioyce in thy sauing health. Wilt thou geue me the scorpion of desperation? That as a scorpi­on hath poyson in the ende of her taile: so I, in the last ende of my life, shoulde reserue sinne, deligh­ting my selfe therein, and taking my pleasure in the intisementes of this worlde, which seeme beau­tifull and flattering, euen as a scorpion doeth in the face. I desire of thee (O Lorde,) the bread of Christes charitie, by the which he doeth communicate him selfe (euen as bread) vnto all men, [Page] that I may euer reioyce in thy sauing health. Wilt thou geue me a stone, that is to say, hard­nesse of heart? GOD forbidde. Why shall I then mistrust to de­sire and obteine great thinges of thee (O Lorde,) seeing thou stir­rest me vp, and biddest me aske, and knocke, euen till I seeme importunate? And what thing can I aske, which thou shalt bee better content withall, or else that shoulde be more wholesome to mee, than that thou shouldest make me reioyce in thy sonne my sauing health. Nowe haue I tasted howe sweete the Lorde is, [Page] howe easie and pleasaunt his burthen is. I remembred what peace and tranquillitie of minde I was in, when I ioyed in GOD, and reioyced in Christ my Lorde and Sauiour. There­fore am I nowe in more sor­rowe, for I knowe what good­nesse and commoditie I haue loste, therefore will I crie more importunately. Make me againe to reioyce in thy sauing health. Restore me againe the thing whiche my sinnes haue loste. Restore me that which throughe my faulte is perished in me.

Restore me (I beseech thee, for his sake, that euer is on thy right hande, and maketh intercession for vs,) thy gracious fauour, that I may perceiue, that through him thou art pacified towardes me, that it may be as a seale vnto my hearte, that I may say with the Apostle Saint Paule, Galat. 2. I am crucified with Christ: I liue verily, yet now not I, but Christ liueth in me. But be­cause my frailtie is greate, strengthen me with a principall spirit, that no troubles or afflicti­ons may separat me from Christ, that no feare may cause me to de­nie [Page] thee, and that no paines may make me slide from thee. My strength is not sufficient to resist and fight with that olde serpent, and to preuaile against him. Pe­ter hath taught me how great our infirmitie is, he saw thee with his bodilie eyes (Lorde Iesu,) and was most familiarly conuersant with thee, he tasted of thy glorie in the mounteine, when thou wast transfigured, he heard thy fathers voyce, he sawe thy manifold and wonderous woorkes: yea, and through thy power he wroughte many miracles. He walked on his feete vpon the waters, and [Page] hearde daily thy mightie and sweete wordes, he thought him selfe moste feruent and hotte in faith, and sayed, that he was readie to goe with thee both into prison, and vnto verie death. And when thou toldest him, that he shoulde denie thee, he belee­ued thee not: he trusted in his owne strength, and trusted more vnto him selfe, being but a man, than vnto thee, being verie God. But when the handmaid cast out these wordes, and sayed vnto him, Thou art of the same compa­nie: He was afraide by and by, and denied it. There came an­other [Page] maide, and sayed: Surely thou art of the flocke: And he denied it againe. He coulde not stande before the women, howe shoulde he then stande before Kinges, and Tyrantes? And when he was yet once more en­quired of the standers by, and was accused to be one of thy Disciples, he began to curse, and to sweare, that he knewe thee not.

What saied he thinke you? I suppose that he sware by God, and by the lawe of Moses, that he knewe thee not, adding suche wordes of the fleshe:

Thinke you that I am a disciple of this Samaritane, which de­ceiueth the people, which is in­spired with the diuel, & destroy­eth our law? I am the disciple of Moses, & knowe not whence this fellowe is. Blessed be God, that they ceassed inquiring any further, for else woulde he neuer haue ceassed denying thee, so that a thousand interrogations would haue made a thousand flatte nega­tions: yea, a thousand curses and periuries: yet were these interro­gations but words. What would he haue done (I pray thee) if they had scourged him, and buffetted [Page] him well? Truely he would haue sought and proued all meanes, of denying, forswearing, cursing, and blaspheming, vntill that he had escaped their handes. But thou (most meeke Lorde) lookedst backe vpon him, and by and by he acknowledged his offence. Neither durst he yet leape into the middest of them, and confesse thee to be the sonne of God: for he was not yet strengthened with power from aboue, so that with­out doubt he woulde haue denied thee againe, if he had seene any ieopardie at hande. Therefore, as it was most meete for him, he [Page] went foorth, and wept bitterly. But thou, after thy resurrecti­on, appearedst vnto him, and comfortedst him, and yet hid he himselfe for feare of the Iewes. He sawe thee gloriously ascen­ding into Heauen, and was strengthened by the sight, and comforted of Angels, and yet durst he not goe abroade: for he had learned by experience, to knowe his owne fragilitie, and had proued his weakenesse. Therefore did he tarrie and wayte for the holie Ghost, whi­che was promised. When he was come, and had filled Pe­ters [Page] hearte with grace, then stepte he foorth, then began he to speake, and then with greate power and signes bare he wit­nesse of thy resurrection. Then feared he neither the highe Priests, neither yet Kinges, but reioyced in tribulations, and receiued the crosse with all ioy and gladnesse. Therefore strengthen me (Lorde) with a principall spirite, that I may continually reioyce in thy sa­uing health, or else can I not beare so many assaultes preuai­ling against me. The fleshe coue­teth contrarie to the spirite. [Page] The worlde assaileth me on eue­rie side. The diuell sleepeth not. Geue me the strength of thy spi­rite, that there may fall by my side a thousand, and by my right hand tenne thousands: that I may both constantly and Christianly beare witnesse of thy faith. For, if Pe­ter, whom thou enduedst with so manie notable giftes, did fall so wretchedly: what shoulde I doe (Lord) which haue neither seene thy naturall presence, neither haue tasted of thy glorie in the mounteine, neither haue seene thy gratious miracles? Yea, and scarsely perceiued thy maruel­lous [Page] woorkes, and neuer hearde thy voyce, but haue bene euer sub­dued vnder sinne? Therefore, strengthen me with a principall spirit, that I may perseuere in thy seruice, and giue my life for thy sake.

13 I will instruct the wic­ked, that they may knowe thy wayes: and the vngodlie shall be conuerted vnto thee.

Ascribe not this (Lorde) vnto presumption, if I go aboute to teach the vngodlie thy wayes: for I desire not to teache, as I am vnrenewed and wicked, vn­godlie, and vnder the bondes of [Page] sinne: but if thou make me againe to reioyce in thy sauing health, if thou strengthen me with a princi­pall spirite, & if also thou set me free, then shall I teach the vngod­lie thy wayes. Neither is this hard vnto thee, whiche of verie stones canst raise vp children vn­to Abraham, neither can my sins be an impediment to thee, if thou wilt doe this: but rather where sinne aboundeth, there aboundeth grace. Paule yet breathing out thretnings and slaughter against the Disciples of the Lord, recei­ued commission, that if he founde any, whether they were men, or [Page] women, which followed thee, & professed thy faith, he shoulde bring them prisoners to Hieru­salem. And foorth was he going, like a madde harebraine, and as a rauening wolfe, raunging abroad to rauish and kill thy sheepe. But whiles he was yet in his iorney, euen in the heat of his persecutiō, and in actuall doing of his sinne: whiles he was persecuting thee, and would haue slaine thy chosen, hauing no maner of preparatiue vnto grace, neither yet know­ledge of his sinne, when with his heart and will he was thine ad­uersary, blasphemed, & cursed thee: [Page] Beholde, the voyce of thy mer­cifull pitie vnto him, saying, Saule, Saule, why persecutest thou me? By the which voyce he was immediately both laide along, and raised vp: he was lay­ed along, and ouerthrowen, as concerning his bodie: but he was raised vp with the minde. Thou raisedst him vp that was in darke ignorance, and powredst thy glorious light into those eyes, which were oppressed with blind sleepe, thou shewedst him thy fa­uourable face, and enduedst him with thy gratious mercie. Then was he raised, as it had bene [Page] from death, he opened his eyes, he sawe thee, and sayed: Lorde, what wilt thou that I doe? And after diddest thou send a sheepe to this woolfe: for thou commaun­dedst Ananias to goe vnto him: and then was he baptised, and anon was he replenished with the holy Ghost, and was made a chosen vessell, to beare thy name before Kinges, nations, and the children of Israel. And without delay he entred into the Syna­gogues, and preached thy name stoutly, affirming that thou are Christ: he disputed, preuayled, and confounded the Iewes. Be­holde [Page] (Lord,) euen streight of a persecutour, thou madest him a preacher, and suche a preacher, that laboured more than all the o­ther Apostls. O how great is thy power? If thou wilt of a wicked man, make a righteous: or of a persecutor a preacher: who shall denie thee? who shall resiste thee? who may say vnto thee, Why doest thou so? All thinges that thou wouldest haue, thou madest, in Heauen, and in Earth, in the Sea, and in all bottom­lesse deepes. Therefore impute it not to arrogancie, if I couet thro­ugh thy power, and not mine [Page] own, to teach the wicked thy way­es: for I knowe, that I can offer nothing, which can be so accep­table in thy godly sight. This is the most pleasaunt sacrifice, and also for my singular prosite. Now if thou chaunge me into another man, then will I teache the wicked thy wayes: not the way­es of Plato, and Aristotle not the intricate and subtile pro­positions of mans wit, not the instructions of Philosophie, not the painted woordes and vaine coloures of the Rheto­ricians, not worldlie matters and policies, not vnfruitefull [Page] wayes of vanitie, not wayes that leade men into death. But thy wayes will I teache them, and thy preceptes, which leade vnto life: neither will I teache them onely one way, but many wayes: for many are thy commaunde­mentes: howbeit, all these way­es doe ende in one, that is to say, in loue and charitie, which doeth so vnite and knitte the faithfull hearts, that they haue one minde, and one will in God. Or else may we vnderstande, by thy manie wayes, the diuerse manner of li­uing, wherein euery man walketh according to his vocation: some [Page] married, some liuing chaste in widowhood, some virgines, and so foorth. These walke after di­uerse wayes, into their heauenlie inheritaunce, euery man choosing one, in the which he may best sub­due his rebellious members. Thus will I teache the wicked thy wayes, according to their ca­pacitie and condition. And the vngodlie shalbe conuerted vnto thee, for I will preach vnto them, not my selfe, but Christ crucifi­ed: and they shalbe conuerted, not vnto my praise: but vnto thee, geuing thee all honor and praise: they shall leaue their own wayes, [Page] and come vnto thine, that they may walke in them, and so conse­quently attaine vnto thee.

14 Deliuer me from bloud (O God,) the GOD of my health, and my tongue shall ex­alt thy righteousnesse.

I am stiffled in muche bloud, and from the deapth of it shall I crie to thee O Lorde, hearken vnto my voyce. Tarie not (Lord:) for I am euen at the verie pointe of death. This bloud that I speak of, are my sinnes: for as the bo­dily life consisteth in the bloud: e­uen so is the life of a sinner in his sinne. Powre out the [Page] bloud, and the beast dieth: powre out the sinne, acknowledging it vnto GOD, and the sinner di­eth, and is made righteous. Nei­ther am I wrapped in bloud, but ouerwhelmed and drowned in bloude: full streames of bloud doe driue me vnto Hell, helpe me (Lord,) leaste I perishe. O God which gouernest all things, which onely canst deliuer me, in whose hande is the spirite of life, ridde and purge me from this bloude. Deliuer me from bloude (O GOD) the author of my health, God in whom onely consisteth my saluation. [Page] Deliuer me (Lorde) as thou de­liueredst Noe, from the waters of the floud. Deliuer me, as thou deliueredst Lot, from the fire of Sodome. Deliuer me, as thou deliueredst the children of Israel, from the deapth of the redde sea. Deliuer me, as thou deliueredst Ionas, from the bellie of the whale. Deliuer me, as thou de­liueredst the three children, from the fornace of burning fire. De­liuer me, as thou deliueredst Pe­ter, from the perill of the Sea. Deliuer me, as thou deliueredst Paul, from the depth of the Sea. Deliuer me, as thou hast deliue­red [Page] infinite sinners, from the po­wer of death, and from the gates of Hell. Then shall my tongue triumph in thy righteousnes, that is, for thy righteousnesse, which I shall feele and perceiue in me, through thy gratious fauour. For thy righteousnesse (as the Apo­stle saith, Romanes. 3.) com­meth by faith of Iesus Christe, vnto all, and vpon all them that beleeue in him. Then shall my tongue triumphe in praysing this thy righteousnesse, commending thy fauour, magnifying thy pit­tie, & acknowledging my sinnes that thy mercie may be declared [Page] in me, which wouldest vouchsafe to iustifie suche a greate sinner, and that all men may knowe, that thou sauest them, which trust in thee, and deliuerest them from extreme anguish and aduersitie (O Lorde our God.)

15 Lorde open thou my lipps, and then my mouth shall shewe foorth thy praise.

Thy praise is a great thing (O Lorde:) for it proceedeth out of thy fountaine, whereof no sinner drinketh. It is no glori­ous praise that commeth of a sin­ners mouth. Deliuer me there­fore from bloude (O Lorde,) the [Page] God of my health, and my tongue shall magnifie thy righteousnesse. Then shalt thou Lorde open my lippes, and my mouth shall shewe forth thy praise. For thou hast the keye of Dauid, which shut­test, and no man openeth: and openest, and no man shutteth. Therefore open thou my lippes, as thou openedst the mouthes of infantes, and suckelinges, out of whose mouthes thou hast stabli­shed thy praise. These truely were thy Prophetes, Apostles, & other Saints, which haue praised thee w^t a single & pure heart & mouth: & not the Philosophers & Orators, [Page] which haue sayed, We will mag­nifie our tongue, Our lippes be in our owne power, Who is our God? They opened their owne mouthes, and thou openedst them not, neither yet stablishedst thy prayse out of their mouthes. Thy infantes (Lorde) praysed thee, and despised themselues: The Philosophers wente aboute to prayse themselues, and magni­fie their owne name. Thy suck­linges extolled thy fame and glo­rie, which they knewe throughe heauenlie fauour: The Philoso­phers knowing thee onely by na­turall creatures, coulde neuer [Page] perfectly expresse thy renowme. Thy Saintes magnified thee with their hearte, mouth, and good workes: The Philosophers only with words, & their own sub­tile imaginations. Thy children haue spread thy glorie through­out all the worlde: The Philoso­phers haue instructed but a fewe of their owne adherentes. Thy friendes, with spreading thy glo­rie, haue conuerted innumerable men from sinne vnto vertue, and from miserie vnto true felicitie: The Philosophers neither knew true vertue, neither yet true feli­citie. Thy welbeloued haue prea­ched [Page] openly thy bountifull gen­tlenesse & mercifull fauour, which thou shewedst in thy deere sonne vnto all the world: but the Phi­losophers coulde neuer attaine to knowe it. Therefore, out of the mouth of infantes and suck­linges hast thou stablished thy praise: for it hath euer pleased thee to exalt the humble, and to bring lowe the proud. Now, se­ing thou doest euer resiste the proude, geue me true humilitie, that thou maist stablishe thy praise by my mouth. Geue me a childes hearte: For, except I turne backe, and beecome as a [Page] childe, I can not enter into the kingdome of heauen. Make me as one of the infantes, or sucke­linges, that I may euer hang on the teates of thy wisedome: for thy teates are better than wine, and thy wisedome better than all riches: so that nothing can be compared vnto it, for it is to men an infinite treasure: and they that vse it, are made partakers of the friendship of God. Therefore, if thou makest me a childe, then shalt thou stablish thy praise in my mouth: for then shalt thou open my lippes, and my mouth shall shewe foorth thy praise, [Page] and shall perfectly declare it, euen as thou hast published it by the mouth of thine infantes, and sucke­linges.

16 If thou hadst desired sacri­fices, I had surely offered them: but thou delightest not in burnt sacrifices.

My mouth (Lorde) shall shew forth thy glorious fame. For I knowe, that this thing is moste acceptable to thee, sith thou say­est by the Prophet, Psalme. 49. The sacrifice of praise shall glo­rifie me, and by that meanes shall I be entised to shewe him my sauing health. Therefore [Page] will I offer praise vnto thee, e­uen the praise of infantes and sucklinges, for my sinnes. And why shall I offer for my sinnes ra­ther praise, than sacrifice? For if thou haddest desired sacrifice, I had surely offered them: but thou delightest not in burnt sa­crifices. Canst thou be pacified with the bloud of Calues or Go­ates? Wilt thou eate the flesh of Bulles: or drinke the bloude of Goates? Either doest thou de­sire Golde, which possessest Hea­uen and Earth? Either wilte thou that I sacrifice my bodie vn­to thee, whiche desirest not the [Page] death of a sinner, but rather that he were conuerted and liue? Ne­uerthelesse, I will chasten my flesh in a measure, that (through thy grace) it may be subdued vnto reason, and obey it: for in this pointe also, if I passe measure, and bring my bodie so lowe, that it is vnapte to serue my neigh­bour, and to do that office which is appointed me of God, it shalbe imputed vnto me for sinne. Let your seruing of God be reaso­nable, saith the Apostle, Ro­mans 12. And thou haste saide also by the Prophete, I require mercie, & not sacrifice. Osee. 6. [Page] Therfore shall my mouth shewe forth thy praise: For this obla­tion doeth honour thee, and she­weth vs the way vnto thy sauing health. My heart is readie (O GOD) my hearte is readie. It is readie, through thy grace, to doe all thinges, which are plea­saunt vnto thee: this one thing haue I founde most acceptable to thee, that will I offer to thee, that shall euer be in my heart, on that shall my lippes euer be harping. If thou haddest desired a bo­dily sacrifice, I would surely haue geuen it thee, for my heart is rea­die (through thy grace) to fulfill [Page] thy will: but in suche burnt sacri­fice hast thou no delight. Thou madest the bodie for the spirite, therefore seekest thou spirituall thinges, and not bodilie: for thou sayest in a certaine place: Prouerbes, 14. My sonne geue thine heart vnto me. This is the hearte that pleaseth thee. Let vs offer vnto thee an heart, repen­ting with sorrowe of our sinnes, and inflamed with the loue of hea­uenlie thinges, and then wilte thou desire no more: for with suche a sacrifice wilte thou be content.

17 A sacrifice to God, is a [Page] broken spirite, a contrite and humble heart thou shalt not despise (O God.)

A broken spirite, and not bro­ken flesh pleaseth thee (O Lord:) for the flesh is broken and vexed, because he hath not the carnall things that he desireth, or else fee­leth in him selfe suche thinges as he hateth. But the spirite is bro­ken and vnquieted for his faulte, because he hath offended against God whom he loueth. He soro­weth, that he hath sinned against his maker and redeemer, that he hath despised his bloud, that he hath not regarded such a good and [Page] louing father. This broken and sorowing spirit, is vnto thee a sa­crifice of most sweete sauour, which notwithstanding hath his confection of most bitter spices, euen of the remembraunce of our sinnes: For whiles our sinnes are gathered together, into the mor­tar of the heart, beaten with the pestle of compunction, made into powder of repentaunce, & watered with teares: thereof is made an ointment and sacrifice most sweet, which redolent offering thou wilt not despise, namely, a contrite & humble hearte. Therefore, he that breaketh his stonie hearte, [Page] which is made harde with the stone of sinne, that he may thereof prepare an oyntment of repen­taunce, in abundaunce of teares, not despairing of the multitude and greeuousnesse of his sinnes, but humbly offering this sacrifice vnto thee, he shall in no wise be despised of thee. For a broken, and an humble hearte, thou wilt not despise (O God.) Ma­rie Magdalene, whiche was a notable sinner, made such an oynt­ment, and put it in the Alabaster boxe of her hearte, she feared not to enter into the Pharisies house, she humbled her selfe flat before [Page] thy feete, she was not ashamed to weepe at meale time, she coulde not speake for inwarde sorrowe, but her heart melted into teares, with the which she washed thy feete: she wiped them with her haire, annoynted them with oynt­ment, & ceassed not kissing them.

Who euer sawe such another thing? Yea, who hath euer heard of a thing like vnto this? Sure­ly, her sacrifice pleased thee well, and was so acceptable, that thou preferredst it aboue the Pharisie which in his own sight was righ­teous. Luke. 7. For it may be gathered by thy wordes, that [Page] there was so much difference be­tweene the righteousnesse of Ma­rie, and the Pharisie, as there is difference betwene these two thinges: namely, to wash the feete with water, & to wash them with teares: to kisse one on the face, and not to ceasse to kisse the feete: to annoynt the head with oyle, & to annoynt the feete with moste pretious oyntment: yea, much more excelled she the Pharisie: for he neither gaue thee water, kisse, nor oyle. O great is thy power (Lord) great is thy might, which declareth it selfe moste bountifully, in sparing sinners, & [Page] hauing compassiō on them. Now see I well, that a contrite & meke hearte thou wilt not despise (O Lorde:) and therefore endeuour I my selfe to offer suche an hearte vnto thee. Neither is it enough that I say so outwardly: for thou art a God, which searchest our heartes and reines. Accepte therefore this my sacrifice: and if it be vnperfect, amend thou the default, which onely art of power so to doe: that it may be a burnt sacrifice, wholy inflamed with the heat of thy comfortable cha­ritie, that it may be acceptable vnto thee, or at the least, that thou [Page] despise it not: for if thou despise it not, I knowe well, that I shall finde fauour before thee, and then shall none of thy Saintes, either in Heauen, or in Earth, despise me.

18 Deale gently of thy fauou­rable beneuolence with Sion, that the walles of Hierusalem may be built againe.

Because it is written, Vn­to the holy man thou shalt be holy, & with the innocent shalt thou deale innocently: with the pure and chosen shalt thou doe purely, and with the wicked shalte thou play ouerthwartly, [Page] I am verie desirous that all men were saued, and that they should come vnto the knowledge of the trueth. Which thing were ve­rie necessarie for them, and also for my profite. For by their pray­ers, exhortations, and examples, I might rise from this filthie sinne, and be prouoked daily to proceede vnto better. I beseech thee therefore (O Lorde,) al­though I be a sinner, that thou of thy fauourable beneuolence wouldest deale gently with Si­on, that the walles of Hierusa­lem may be built againe. Sion is thy Church. For Sion, by in­terpretation, [Page] signifieth an high hill, or a place where a mā may see farre about him. And euen so thy Churche, through the grace of the holy Ghost, beholdeth a farre off the glorie of God, according to the capacitie of this life. And therefore said S. Paule, All we with an vncouered face, behol­ding, as in a glasse, the glorie of the Lorde, after the same image are transformed from glorie to glorie, as by the spirite of the Lorde. Lorde God, howe small is thy Churche at this day? Almost the whole worlde is fal­len from thee, there are many [Page] moe miscreantes, than Christi­ans: and yet among the Christi­ans, how many are there that for­sake worldly thinges, and seeke the glorie of the Lorde? Surely, ye shall finde fewe, in comparison of them which are addicted to worldlie thinges, whose God is their bellie, and glorie to their shame and confusion. Deale gently, Lorde, of thy fauourable beneuolence, with Sion, that it may be increased, both in multi­tude, and in good liuing. Behold from heauen, & deale gently, as thou art wont to do, that thou wilt send amōg vs the fire of charitie, [Page] which may consume all our sinns, Deale (Lorde) according to thy fauourable beneuolence, & doe not with vs after our deseruings, nei­ther controll vs in iudgement, but chasten vs in mercie. Thou art our Lorde, our Father, & Redee­mer. Thou art our hope, & euer­lasting helth. Euery man desireth goodnesse of thee. If thou geue it them, then shall they gather it: if thou open thy handes, all shalbe filled with plentie. When thou turnest away thy face, then are they astonied. When thou ga­therest in their breath, then are they dead, and returne into earth. [Page] Againe, when thou breathest on them, they are created againe: and thus renewest thou the face of the Earth. Lorde, I pray thee, what profite is there in the dam­nation of so many thousand men? Hell is full, and thy Church dai­ly decreaseth. Arise (Lorde,) why sleepest thou so long? Arise, and deferre not vnto the ende. Deale gently of thy fauourable beneuolence with Sion, that the walles of Hierusalem may be builded againe. What is Hieru­salem, (which by interpretation signifieth the vision of peace) but the holie congregation, and citie [Page] of the blessed: which is our mo­ther? Her walles were decayed, when Lucifer, with his Angels, fell, into whose place the righte­ous are receiued. Deale there­fore gently (O Lorde) with Si­on, that the number of thy cho­sen may shortly be fulfilled, and that the walles of Hierusalem may be edified, and finished with newe stones, whiche shall euer praise thee, and endure euerla­stingly.

19 Then shalt thou accepte the sacrifice of righteousnesse, oblations, and burnt offerin­ges, then shall they lay vppon [Page] thine altar fatte Calues.

When thou hast dealt gently, of thy fauourable will & beneuolence with Sion, then shalt thou accept the sacrifice of righteousnesse: for thou shalt consume it with the bur­ning fire of thy loue and charitie. And so acceptedst thou the sacri­fices of Moses, and Helias. And then acceptest thou the sacrifices of righteousnesse, when thou fat­tenest (with thy grace) the soules which endeuoure themselues to liue righteously. What profi­teth to offer sacrifices vnto thee, when thou acceptest them not? O Lorde, howe many sacri­fices [Page] offer wee nowe adayes, whiche are not pleasaunt vnto thee, but rather abhominable? For we offer not the sacrifices of righteousnesse, but our owne ce­remonies: and therefore are they not accepted nor regarded of thee. Where is nowe the glorie of the Apostles? Where is the valiaunt perseuerance of martyrs? Where is the fruit of Preachers? Where is that holy simplicitie of Here­mites, whiche vsed to liue so­litarily? Where are the vertues and woorkes of true Christians, which were in olde time? Then shalt thou accept their sacrifices, [Page] when thou shalt decke and gar­nishe them with thy grace and vertue.

Also, if thou deale gently, of thy fauourable beneuolence with Si­on, then shalt thou delight in sa­crifices of righteousnesse. For the people shall begin to liue well, to keepe thy commaundementes, and to deale iustly: and so shall thy people be endued with thy bene­fites, and blessinges. Then shall the oblations of the Priestes, and of the Clergie, he acceptable vn­to thee: for they shall forsake their carnall affection, and endeuour themselues vnto a more perfecte [Page] life, and so the oyntement of thy blessing shall descend vpon their heades. Then shall the burnt of­ferings of good men be pleasant vnto thee: for they shall cast out all brousie sluggishnesse, and false confidence, and bee wholy infla­med, and made perfect, with the burning fire of Gods loue. Then shall the Bishoppes, and Prea­chers, lay Calues vpon thine al­tar: for after they are consum­mate & made perfect in all kinde of vertues, replenished with thy holy spirit, and indued with true Christianitie, they shall not feare to geue their liues for their shepe. [Page] What is thine altar (sweete Ie­su,) but the crosse wherevppon thou wast offered? What signifi­eth a wanton calfe, but our bodie? Therefore, then shall they lay calues vppon thine altar, when they shall offer their owne bodies vppon the crosse, that is, when they shall prepare their bodies to suffer all afflictions, yea, euen ve­rie death, for thy names sake. Then shall thy Church flourish, and enlage her coasts. Then shall thy praise be noysed from the last ende of the worlde. Then shall ioy and gladnesse fulfill the whole worlde. Then shall the Saintes [Page] reioyce in glorie, and shall make mirthe in their mansions, waiting for vs in the lande of the liuing. Accomplishe in mee, euen nowe (Lorde) and then, that thing which I so often name, that thou maist haue compassion on me ac­cording to thy great mercie, that thou maist receiue me for a sacri­fice of good liuing, and for a calfe to be offered on thine altar, or crosse, by the which I may passe from the vale of miserie, vnto that ioy, which thou hast prepared for them that loue thee. Amen.