liber incipit
Iob. 7.
Roma. 7.
Psal. 94.
Where is the helle full of trauayle, payne, myschefe, and torment? Where is the pytte of cursednesse, out of whych doth sprynge all desperacyon? Is thereany helle so profounde, that is suffycyent to ponnysh the tenth part of my synnes, whych are so many in nombre, that the infynyte swarme of them so shaddoweth my darkened sences that I can not accompte them neyther yet wele se them? I am farre entered in amongest them, and (that moch wors is) I haue not the power to obtayne the true knowledge of the depe daūgers of them. I perfyghtly fele, that their roote is in me. And outwardly I se non other effecte but all is eyther braūche leafe, or els frute that it bryngeth fourth all aboute me. If I thynke to loke for better, a braūche cometh and closeth myne eyes, and in my mouthe doth fall whan I wolde speake, the frute so bytter to swalowe downe. If my sprete be sturred for to harken, than a great multytude of leaues doth entre in myne eares, and my nose is all stopped with flowers.
2. Cor. [unreadable].
Iob. 12.
Now beholde how in paynes cryenge & wepynge, my poore sowle, a slaue and prysoner, doth lye without lyghte, hauynge her fete bounde through her concupyscēce & also both her armes through euyll vse. Yet the power to remedy it, doth not lye in me, neyther haue I power to crye for helpe. Agayne, so far fourth as I can perceyue, I haue no hope of socour, but through the grace of God that I can not deserue, whych maye rayse euery one from deathe. By hys bryghtnesse he geueth lyght to darkenesse. And hys power examynynge my faulte, doth breake all the vayle of ignoraunce, and geueth me clere vnderstādynge, not only that thys cometh of me, but also what thynge abydeth in me. Where I am and wherfor I do laboure. Who he is whom I haue offended, to whom I ded obeye so seldome. Therfor it is cōuenyent that my pryde be suppressyd.
Iob. 14.
Sapi. [unreadable].
And humbly with wepynge harte, I do confesse that I am moch lesse thā nothynge, before my byrth myer, after a dungehyll, a body prompte to all euyll not wyllynge other stodye, also subiect to care, sorowe, and payne. A short lyfe, and thende vncertayne. The whych vndre synne by Adam is solde, and by the lawe iudged to be damnyd. For I had neuer the power to obserue one only cōmaundemente of God, I do fele the strength of synne in me, therfor is my synne no whyt the lesse to be hydden. And the more he is dyssembled outwardly, so moche the more he encreasythwithin the harte. That whych God wyll, I can not wyll, and what he wolde not, I ofte tymes desyre to perfourme. Whych thynge doth constrayne me by importable sorowe, to wyshe thende of thys myserable bodye through desyred death, bycause of my werye & ragynge life.
Roma. [unreadable].
Gene. [unreadable].
Psal. 37.
Who shall be he than, that shall delyuer and recouer suche good for me? Alas it can not be a mortall man, for hys power and strength is not suche, but it shall be the only good grace of the almyghty God whych is neuer slacke to preuent vs with hys mercye. O what a master is that, without deseruynge any goodnesse of hym? I serued hym slouthfully, and without ceasynge offended hym euery daye, yet is he not slacke in helpynge me. He doth se the euyll that I haue, what and how moche it is, and that of my selfe I can do nothynge that good is, but with hart and body so enclyned am I to the contrarye, that I feale no strength in me onles it be for to do euyll. He doth not tarry tyll I humbly praye hym, or that (seynge my helle & dāpnacyon) I do crye vpō hym. For with hys sprete he maketh a waylynge in my harte greatter than I can declare, whych asketh the gyfte wherof the vertu is vnknowen to my lytele power.
Luce. 19.
Collo. 3.
And thys the same vnknowne syghte doth brynge me a newe desyre, shewynge the good that I haue lost by my synne, & gyuē me agayne through hys grace & boūtye, that whych hath ouercome all synne. O my lorde what grace and goodnesse is thys, whych doth put out so manye synnes. Now maye we se that thu art full of all godly loue to make me of a synner, thy seruaūt & chyelde. Alas my God, I ded not seke the but I fled & rāne awaye frō the. And here beneth thu camyst to me whych am nothynge but a worme of the earthe, all naked. What do I saye, worme? I do hym wrōge, that am so naughtye, & swarme so full of pryde, deceyte, malyce & treason. The promyse whych my fryndes made whā I was baptysed is such, that I alwayes through faythe in thy passyō shuld fele the mortyfycacyō of my fleshe & dwelle alwayes with the ī the crosse where thu wert fast nayled (as I beleue) and yelded death dead as I also shuld yelde all synne.
Mar. 16.
Ioan. 6.
Thys haue I often tymes taken downe agayne, vntyed, and set at large, I haue broken, denyed, and falsyfyed my promyse& through pryde, I haue lyft vp my wyll in suche a maner, that through slouth, my dewtye towardes the was forgoten. And that moche more is, as wele the profyte or value of thy promyse, whych I had of the in the daye of my baptysme, as also thy sauynge loue and promyses folowynge, I haue all alyke neglected. What shall I saye more? Albeit that often tymes thu perceyuynge me wretched and vnhappye hast geuē me so many warnynges in fayth and in sacramētes, admonyshynge me by preachynges, and confortynge me by the recayuynge of thy worthye bodye and sacred bloude, promysynge also to put me in the nombre of them that are now adourned with perfyght innocencye. Yet haue I all these hygh benefyghtes, throwne into forgetfullnesse.
Hiere. 7.
Psal. 118.
Often tymes haue I with the broken couenaunte. And partly for that my poore sowle was to moche fed with euyll breade or dāpnable doctryne of hypocrytes, I despysed such socoure and ghostly physyck in Gods worde as wolde haue holpe me. And if I had bene wyllynge to loke for it yet knewe I at that tyme no teachers cōuenyent. For there is neyther man, saynte, nor Angell, for whome the harte of a synner without thy sprete wyll change. Alas good Iesus, thu beholdynge my blyndenesse, and that at my neade I coulde haue no socour of men, dedyst open the waye of my saluacyon. O how great is the goodnesse, and how inestymable the swetnesse whych thu hast shewed therin? Is there any father so naturall to the daughter or brother to the syster, whych wolde euer haue done as he hath done? For he came into the helle to socour my sowle, where agaynst hys wyll she was, intendynge to haue peryshed, because she ded not loue.
1. Ioā. 3.
Ioā. 5.
Ephe. 3.
Alas swete lorde thu hast loued her yea, to the very outshedynge of thy most precyouse bloude. O charyte feruent and incōparable. Not slacke art thu in loue that so louest euery synner, yea, and also thyne enemyes, not only in forgeuynge their offences, but also in geuynge thy selfe for their saluacyon, lybertie, and delyueraunce, to the death, crosse, trauayle, payne and sufferaunce. Whan I cast in mynde, what shulde be the occasyō of thy loue towardes me. I can se nothynge els but a loue wonderfull, whych moueth the to geue me that I can not deserue. Thanmy God as farre fourth as I can se, I ought to geue no thākes for my saluacyon but only vnto the, to whome I owe the prayse ther of, as to hym whych is my sauyour & creatoure. What a thynge is it that thu hast done so moche for me? Thu art not only contented to haue forgyuen me my synnes, but also hast gyuē vnto me the ryght fortunate gifte of grace.
Roma. [unreadable].
Math. 12.
For it shulde suffyse me, I cōmynge out of suche a daunger, to be lyke a straunger vsed. But thu dost handle my sowle, (if I durst so saye it) as a mother, daughter, syster and wyfe. I lorde, I am the trespaser whych am not worthy to come nere the dore of thy ryght hygh place to aske breade, where thy dwellynge is. O what grace is thys, that so sodenly thu vouchesauyst to drawe my sowle in to suche hyghnesse, that she felyth her selfe ruler of my bodye. She poore, ignoraunte and lame, doth fynde her selfe wyth the, ryche, wyse, and stronge, because thu hast written in her harte the roote of thy sprete, & holy worde, geuynge her true fayth for to receyue it. Whych thynge made her to conceyue thy sonne, in beleuynge hym to be man, God, sauyour, and also the true remytter of synnes. Therfor dost thu assure her, that she is mother to thy sonne of whom thu art the only faither.
Phil. 2.
Gene. 1.
And farthermore, O my father here is a great loue, for thu art not wery of wele doynge syth that thy sonne full of dyuynyte hath taken the bodye of a man, & ded myngle hymselfe with our ashes, whych thynge a man can not vnderstāde vnlesse he hath a true faythe. It hath pleased the to put hym so neare vs, that he ded ioyne hymselfe vnto our fleshe. Than we seynge hym to be called man, we are bolde to call hym syster and brother. Now the sowle whych maye saye of her selfe, that she is the syster of God, ought to haue her harte assured. After thys dost thu declare with greate loue, how her creacyon is only of the good wyll, whych it pleaseth the alwayes to haue towardes her, geuynge assuraunce that before her first daye, or tyme of beynge prouyded for her, thu bestowedest thy loue on her, & how through loue thu hast made her (as alone of power thu cannyst wele do it) and also how thu dedyst put her within thys body, not for to sleape with slouth, but that both of them shulde haue non other exercyse, but onlyto thynke how to do some seruyce vnto the.
Tren. 2.
Colos. 2.
Than the truthe maketh her to feale that there is in the, true paternyte. O what honoure, what swetnesse, and what glory hath the sowle, whych doth alwayes remēber that she is thy daughter, & in callynge the fayther, she doth thy commaundement? What is there more? Is that all? No, It doth please the to gyue her an other name, to call her thy wyfe, & that she agayne do call the husbande, declarynge how thu hast frely manyfested the marryage of her. By the baptysme thu hast made a promes, to gyue her thy goodes and ryches, and thu agayne to take her synnes, for she hath nothynge els by herytage of her first father Adam. All her treasures, that she hath of nature, are nothynge els but synnes, whych thu hast tyed vpon the, and payed all her whole debte with thy goodes and landes.
Roma. 1[unclear].
Ioā. 5.
Prouer. 13.
Thu hast made her so ryche, and with so great a ioynter endued her, that she knowynge her selfe to be thy woyd wyfe, doth beleue to be quytt of all that she oweth, estemynge very lytel that she hath here beneth. She forsaketh her olde father, & all the goodes that he gyueth, for her husbandes sake. Surely (o my God) my sowle is sore hurte to be fedde with suche good, and agayne releued in leauynge the pleasure of thys worlde for that whych is eternall, where peace is without warre. I maruayle that she, thys remembrynge, doth not lese her witt, coūtenaunce, and speache. Father, father, alas what ought I to thynke. Shall my sprete be so bolde as to take vpon hym to call the father? Yea, and also our Father, for so hast thu taught in the Pater noster. But to call the daughter, hast thu so sayd? I besyche the, tell me. Alas yea, whan with great swetnesse, thu saydest daughter, lend me thy harte.
Apoca. 13.
Luce. 11.
O my God, in stede of lendynge, he is ready to geue hym selfe wholly vnto the. Receyue hym than, & do not permyt that any creature put hym from the, so that for euer with faythfull stedefastnesse he maye loue the with a daughterly loue. Now my lorde if thu be my father, maye I thynke that I can be thy mother? Indede I can not wele preceyue, how I shulde conceyue the that createdyst me. But thu dedyst in thys matter satisfye my doubte, whan in preachynge and instreatchynge fourth thy hādes dedyst saye Those that shall do the wyll of my father they are my bretherne, also my syster and mother. I beleue than, that hearynge & readynge the wordes whych thu hast taught & vttered by thy holy prophetes, the same also whych through thy true preachers, thu dost dayly declare vnto mē in beleuynge it and stedefastly desyerynge to fulfyll, I cōceyue the & beare the by loue.
Math. 1.
1. Cor. 15.
Therfor without āye feare, wyll I take vpō me the name of a mother. What mother of God? O swete vyrgyne Marye, I besyche the, be not angry that I take vp suche a tytle. I do neyther stele, nor vsurpe any thynge vpon thy pryuylege. For thu only hast aboue all womē receyued of hym so great honoure, that nomā can in hymselfe comprehende how he hath bene wyllynge to take in the our fleshe. For thu arte mother and perfyght vyrgyne before and after, and in hys holy byrth. In thy blessyd wombe thu dedyst beare hym and norysh hym. Thu dedyst folowe hym in hys trybulacyons, and also in hys teachynges. Now breuely to conclude. Thu hast with God founde suche grace, as the enemye through malyce and deceyte, had caused Adam & hys posteryte to lose. By Eue and hym we had lost it, & by thy sonne hath it bene yelded vnto vs agayne.
Luce. 1.
Acto. 12.
Therfor hast thu bene ryghteously called full of grace. For thu lackedyst neyther grace nor vertu, sith that he whych is the best amonge them that be good, also the sprynge of all goodnesse and power whych hath created in the so pure innocēcye that thu arte the example of all uertues, hath buylded in the hys dwellynge & temple. He through loue ded conforme hymselfe with the, and thu arte transfourmed in hym. Therfor if any man shulde thynke to geue the greatter prayse than God hymselfe hath done, it were a fule blasphemye. For there is no suche prayse, as is the same whych commeth from God. Thu also hast had faythe so fyrme and cōstaunt, that (by grace) she had the power to make the godly. Wherfor I wyll not take vpon me, to geue the greatter prayse than the honoure whych thy souerayne lorde hath geuen vnto the. For thu arte hys corporall mother, and also through fayth hys spyrytuall mother.
Roma. 8[unclear].
Canti. 4.
And I folowynge thy fayth with humblenesse, am hys spirytuall mother also.Alas my God the brotherlynesse that thu hast towardes me through thy humblenesse, in callynge me syster, is great. Dedyst thu euer saye ī it any thynge afore? Alas yea. For thu hast broken the kyndred of my olde father, callynge me doughter by adopcyon. Well than, seynge that we haue both but one father, I wyll not feare to call the my brother. For so hast thu reported it by Salomon in hys bellet, saynge, My syster and spouse thu hast wounded my harte with the swete loke of one of thyne eyes, and with one cheyne of thy necke. Alas my brother, I wyshe for nothynge els, but that in woūdynge the, I myght fynde my selfe wounded with thy loue. To that wolde I geue ouer my selfe. And lyke wyse thu dost call me wyfe in that place, shewynge largely that thu louyst me, saynge by these wordes amorouse.
Canti. 2.
Luce. 8.
Aryse my dere doue, and come hytherwarde my dylectable spouse. Therfor shal I saye with louynge fayth, thu arte myne and I am thyne. Thu dost call me thy loue & fayre spouse. If it be so, suche hast thu made me. Alas, doth it please the, to gyue me suche names? They are truly able to breake a mannys harte, and cause it to burne through loue vnspeakeable, whan he thynketh vpon the honoure that thu dost vnto hym, whych is moche greatter than he hath deserued. A mother, a mother? Alas but of what chylde is it? Truly of suche a sonne, that my harte doth breake for loue. My God, my sonne? O Iesus what speache thys is, mother, daughter. O happy kynrede. O what swetnesse doth proceade out of that paternyte. But what doughterly and reuerent feare ought I to haue towardes hym, my father, yea & my creatour, my protectour and sauer? To be thy syster, alas here is a great loue.
Canti. 8.
Acto. 4.
Ezech. 33.
Now dost thu breake my harte ī the myddest to make rowme for the same so swete a brother. So that no other name be writē in the same, but only my brother Iesus the sonne of God. Non other man wyll I geue place to, for all the scourgynge and beatynge, that they cā do vnto me. Reape my harte then, my brother and frynde, & lete not thy enemy entre into it. O my father, chylde, brother, and spouse, with handes ioyned, humbly vpon my knees I yelde the thankes and prayses, that it pleaseth the to turne thy face towardes me conuertynge my harte, and coueryng mewith suche grace, that thu dost se nomore my euyls & synnes. So wele hast thu hydden them, that it semeth, thu hast put thē in forgetfulnesse. Yea, & also they seme to be forgoten of me, whych haue cōmytted them, for fayth and loue causeth me to forget them, puttynge wholly my trust in the alone.
Psal. 31.
Luce. 15.
Ezech. 18.
Than my father, in whom lyeth vnfayned loue, wherof can I haue feare in my harte? I confesse that I haue done all the euyll that one creature can do, and that of my selfe I am nought. Also that I haue offended the as the prodygall chylde ded, folowynge the folysh trade of the fleshe, wherewith I haue spente all my substaūce, and the habundaūce of goodes whych I had receyued of the. For pouerte had wetheryd me awaye euen as heye and yelded my sprete dead for hunger, seakynge to eate the releafe of swyne. But I founde very lytle sauoure in suche meates. Than I seynge my lyfe to be so myserable, I ded returne vnto the my father agayne, sayenge. Alas I haue synned in heauen and before the. I am not worthy (I tell it before euerybodye) to be called thy chylde. But O bountyfull father, do no worse to me, than to one of thy howsholde seruauntes.
Luce. 15.
Esa[unclear]. 27.
Alas what loue and zele is thys? for thu woldest not tarry my commynge and prayer but stretchynge out thy hāde receyuedyst me, whan I ded thynke that thu woldest not loke vpon me. And in stede to haue ponnyshed, thu dedyst assure me of my saluacyon. Where is he thē that shall ponnysh me, whan my father shall denye hym my synne? There is no iudge that can condēpne anye creature, vnlesse God hymselfe wolde dampne hym. I feare not the want of goodnesse, syth I haue my God for my father. My enemye shall do me no harme, for my father shall take all hys strength awaye. If I owe anye thynge, he shall paye it all for me, If I haue deserued death, he (as a kynge) shall pardō me, & delyuer me frō pryson & hāgynge.
Roma. 7.
3. Reg. 3.
But here is the worst. What maner of mother haue I been? For after that I by fayth, had receyued the name of a true mother, I became very rude vnto the, by cause that after I had conceyued and brought the fourth, I left reason. And beynge subiect to my wyll, not takynge heade vnto the, I fell a slepe and gaueplace to my great enemye. The whych ī the nyght of ignoraunce, I beynge a sleape ded steale the from me craftely, and in thy place, she ded put her chylde whych was dead. So ded I lese the, whych is an harde sorowe and remorce for me. Now haue I lost the by myne owe faulte (my sonne) bycause I toke no hede to kepe the. Sensualyte my neyghbour (I beynge in my beastly sleape) ded steale the from me, & gaue me, an other chylde whych had no lyfe in hym, named synne, whom I wyll not haue, for I do vtterly forsake hym.
2. Cor. 6[unclear].
3. Reg. 3.
She affirmed that he was myne owne but I knewe hym to be hers. For as sone as I came to the lyght of grace, whych thu haddest gyuē me, thā I knewe my glory to be changed, whan I sawe the dead chylde not to be myne. For the same whych was alyue (whom she had taken awaye) was myne owne. Betwene Iesus & synne is the chaunge so apparant. But here is a straunge thynge. Thys olde woman causeth me to kepe hym whych is dead, whom she reporteth to be myne, and so she wyll maynteyne. O Salomō, a full true iudge, thu hast hearde thys lamentable processe and ordayned to cōtent the partyes, that the chylde shulde be deuyded in two partes. The false woman agreyth, it shulde be so. But I remembrynge hym to be myne owne sonne, was rather contente to lese hym, than to se hys bodye parted in two peces. For true and perfyght loue is neuer contente with one halfe of that it doth loue.
2[unclear]. Cor. 4.
Sapi. 3.
Gene. 6.
I had rather to wepe for my whole losse, than to recouer but one halfe. My mynde coulde not be satysfyed, if I had recouered one halfe without lyfe. Alas gyue her rather the chylde whych is alyue. Better it is for me to dye, than to se Iesus Christ dyuyded. But O my lorde, thu dedyst loke better to it than I. For thu seynge the anguysh that I ded suffer, & how I ded rather forsake my ryght, than to beholde suche cruelnesse Thu saydest, thys is the true mother and so caused them to gyue me my chylde agayne, for whom my harte was so sorowfull. O swete Iesus, I founde the after, to haue proued me if I ded loue the. Yea, I whych had lost the yet dedyst thu returne vnto me. Alas dost thu vouchesaue to come agayne to her, whych beynge lett with synne coulde not kepe the, my swete chylde, my sonne, myhelper, my norysher, of whome I am a ryght humble creature. Do not permytt that euer I do leaue the agayne, for I do repent my selfe of the tyme passed.
Esa. 32.
Psal. 118.
Now come my sensualyte with synnes of all qualytees, for thu hast no power to make me receyue the chylde whych is dead. The same that I haue is stronge ynough for to defende me, & he shall not permyt that thu take hym awaye from me. He is alredy more stronge than anye man is. Therfor I maye sleape and take rest neare hym. For all thynges wele consydered, he shall kepe me moche better than I coulde hym. Then as I thynke I maye take rest. O swete rest of the mother & the sonne togyther, my swete chylde. O my God, honoure & prayse be vnto the only, so that euery creature maye se how it hath pleased the to call me a mother, lesse than nothynge. The more that the thynge is straunge and harde to be done, the more ought thy goodnesse to haue prayse for it. And also I fynde my selfe more bounde vnto the than euer I ded for thys, that it pleaseth the to haue retayned me for thy syster.
Nume. 12.
Deute. 5.
I am syster vnto the but so naughty a syster, that better it were for me, that I were without the name, for I forgate the honoure of adopcyon in so noble a kyndred, & also thy so good & brotherly behauer towardes me. I with pryde ded ryse agaynst the and, not remembrynge my faultes, but goynge astraye from the, ded agree with my brother Aaron, beynge in wyll to geue iudgment agaynst thy workes. Priuely I grudged agaynst the also, whych thynge causeth me to haue a great remorce in my conscyence. Alas ryght bountyfull God, brother and true Moses, whych doist all with goodnesse and Iustyce. I haue estemed thy workes to be euen synne, beynge so bolde to speake euyn rashely, saynge, Wherfor hast thu marryed a straunge woman? Thu gyuest vs a lawe, and ponnyshemente if we do not fulfyll it. And thu woldest not be bounde to it, forbyddynge vs the thynge whych thu thy selfe doist.
Exo. 32.
Exo. 34.
Ezech. 18.
Nume. 12[unclear].
For thu doist forbyd vs to kylle anye man, and thu doist kylle and sparist non of thre thousande whych thu causydest to be slayne. Also God gaue vs in commaundemente by the, that we shulde not marry the doughter of a straunger. Yetthu tokest thy wyfe amonge them. Alas my dere brother, with a great meany of soche wordes (whom I knowe to be folyshe) with Aaron (whych is my owne wytte) I imbrayded the, Wherof I do repente. For the lyuely voyce of God, rebukyngly toke me vp, before I wente out of the place. What woldest thu than of my synne? Alas my brother thu woldest not haue me ponnyshed, but rather woldest my saluacyon and helthe, in askynge for me, thys great benefyght, that it shulde please God to mytygate hys iudgemente. The whych thynge thu couldest not obtayne. For I became a lazar, so that whan any body shulde loke vpō me, they myght wele se that I had not bene wyse. And so was I put out from the tentes and tabernacles of the people, bycause that a sycke bodye maye infecte thē whych be in helthe.
Ezech. 33.
1. Ioā. 2.
Psal. 50.
Oh, a sowle can not haue a greatter Pōnyshement, than to be bannyshed out of the cumpanye of them whych are holye and good. But what dedyst thu seynge my repentaunce? Thu prouydedyst that my penaunce was sone at an ende, and with true loue dedyst make meanes for me, wherupon I ded returne. O what a brother wolde, instede to ponnyshe hys folysh syster, so naturally cleaue vnto her? For iniurye, grudge, & great offēce, thu geuyst her grace & loue in recōpēce. Alas my brother how excedynge is thys thy loue? Moch more is it, than brotherhede is bounde to geue to so poore & wretched a woman as I am. I haue done the euyll, and thu geuyst me good for it, I am thyne, and thu sayest, thu arte myne. Euē so I am, and wyll be so for euer. I feare nomore the great folyshenesse of Aaron, for nomā maye separat me frō the. Now that we are brother & syster togyther, I care very lytle for all other men. Thy landes are myne owne inherytaunce.
Phil. 2.
Hester. 14.
Lete vs than kepe (if it please the) but one howsholde. Syth it haue pleased the to humble thy selfe so moche, as to ioyne thy hart with myne, in makynge thy selfe a leuely mā, I do ryght hartely thāke the. And as to do it as I ought, it lyeth not in my small power. Take my meanynge than, and excuse my ignoraunce, seynge I am of so great a kyndred as to be thy syster. O my God, I haue good cause, to loue, to prayse, & to serue the vnfaynedly and not to feare, nor to desyre any thyngesaue the only. Kepe me wele than, for I aske nō other brother nor frynde. If anye father haue had anye pytie vpon hys chylde. If anye mother haue take anye care for her sonne. If anye brother haue hyd the synne of hys syster, it is thu. I neuer sawe (or els it was kepte wōders secrete) that euer husbande wolde througly forgyue hys wyfe, after she had hym ones offended, and ded returne vnto hym.
Hiere. [unreadable].
Deut. 24.
There haue bene ynough of thē whych for to auēge their wronges, haue caused the iudges to put them to deathe. Other beholdynge their synnes, ded not spare their owne hādes, sodenly to kylle them. Other also seynge their faultes to apere, ded sende thē home agayne to their owne fryndes. Some perceyuynge their euyll dysposycyons, haue shut them vp faste in a pryson. Now breuely to conclude vpon their dyuerse complexyons. The ende of their pretence is ponnyshment, and the least harme that euer I coulde perceyue in pōnyshynge thē, is thys, that they wolde neuer se thē agayne. Thu shuldest rather make the skye to turne thā, so to forsake thy wyfe for her mysdoynge. Wherfor my God, I can fynde nomā to be cōpared vnto the. For of loue thu arte the perfect example. Now my God, more than euer I ded, I confesse that I haue broken my othe and promyse.
Ioan. 15.
Luce. 6.
Psal. 50.
Alas thu haddyst chosen me for thy wyfe, and dedyst set me vp in great state & honoure. For what greatter honoure maye one haue, than to be in the place of thy wyfe, whych swetely taketh her rest so nere the. Of all thy goodes quene, mastres, and lady, and also in suretie both of body and sowle. Of great fauoure is it, that I so vyle a creature, am so ennoblyshed by the. Now to speake it breuely, I haue more, & better than any man mortall can desyre. Wherfor my harte hath cause to sygh alwayes, and with habundaunce of teares, myne eyes to come out of my heade. My mouthe can not make to many exclamacyons. For there is neyther newe nor auncyent writynges, that can shewe so pytiefull a case, as the same is whych I wyll tell now. Shall, or dare I tell it? Maye I pronounce it without shame? Alas yea. For my confusyon is it not to shewe the great loue of my husbāde. Therfor I care not, if for hys worshyp I do declare my faulte.
Esa. 5.
Iob. 10.
O my sauer, whych dyed & was crucyfyedon the crosse for my synnes. Thys dede is not suche, as a father to leaue hys sonne, or as a chylde to offēde hys mother or els as a syster to grudge & chyde. Alas thys is worse. For the offence is greatter where more loue & knowledge is. For the more famylyaryte we haue with God & the more benefytes we receyue of hym the greatter is our offēce whan we with hym dyssemble. Specyally that I shuld so do, whych am called hys spouse, and loued of the as thyne owne sowle. Shall I tell the truthe? Yea. I haue lefte the, forgoten the, & ranne awaye from the. I ded leaue the for to go at my vayne pleasure. I forsoke the and chose other. Yea, I refused the, the welsprynge of all goodnesse and faythfull promyse. I ded leaue the. But whyther went I? Into a place where nothynge was but cursednesse.
Hebre. 12.
Luce. 8.
I haue lefte the my trusty frynde and louer, worthy to be loued aboue all other. I haue put the asyde, o welsprynge of all helthesomnesse, by myne owne wretched wyll. Yea, I haue forsaken the, full of bewtie, goodnesse, wysdom, and power, & sought to withdrawe me from thy loue. I haue accepted thy great enemyes, that is the deuyll, the worlde, and the fleshe, agaynst whōe thu faughtest so sore on the crosse, to ouercome for my sake, to set me at lyberte, whych was by thē of lōge tyme a prysoner slaue. And so bounde, that no man coulde cause me to humble my selfe. And as for the loue & charyte that I shulde haue had towardes the, they ded quēche it so that the name of Iesus my husbāde, whych before I had founde so swete, was to me tedyouse & hatefull. So that often tymes I ded iest at it. And if any man (I hearynge a sermon) had sayd vnto me, the preacher sayth wele. I wolde afferme it but the worde went awaye from me, as a fether doth in the wynde.
Hiere. 2.
Math. 25[unclear].
I went neuer yet to the preachynge, but for maner only. All my dedes were playne hypocresye, for my mynde was in other places. I was anoyed whan I hearde speake of the, for I was more wyllynge to go at my pleasure. Now breuely to conclude, All that thu dedyst forbyd me, I fulfylled & all that thu cōmaūdedyst me to do, I ded eschewe. And thys was the cause (my God) I ded not loue the. But yet lorde, for all thys that I ded hate the and forsake the, ranne awaye from the, &betrayed the, shulde I geue thy place to an other? Or hast thu suffered that I shulde be mocked, eyther yet beatē or kylled? Hast thu put me in darke pryson, or bannyshed me for euer, settynge nought by me? Hast thu taken awaye thy gyftes agayne from me, and precyouse iewels, to ponnysh me for my vnfaythfull frutes? Haue I lost my ioynter whych thu promysedyst me, through my offēce agaynst the? Am I accused by the afore the eternall father, for a naughty woman? Yea, hast thu forbyd me thy presēce (as I deserued) & that I shulde neuer apere in thy howse?
Luce. 15.
Psal. 4.
Math. 11.
O most true husbāde, & pure perfyght frynde, the most louynge yet amonge all good louers. Alas thu hast done otherwyse. For thu soughtest for me dylygenly, whan I was goynge into the most depe place of helle, where all the euyls are done. Whan I was fardest from the both in harte and mynde, & clerlye out of the true waye. Than dedyst thu louynglye call me backe, saynge, My dere doughter harken, and se, and bowe thy hearynge towardes me. Forget that straunge nacyon to whom thu dedyst ronne awaye and also the house of thyne olde father, where thu hast dwelled so longe. Than shall the kynge full of all faythfulnesse, desyre thy bewtie. But whan thu sawest that thy swete & gracyouse callynge, ded not profyte me, than begannyst thu to crye lowder. Come vnto me all yow whych are wearyly loaden with laboure, for I am he that shall plenteously refreshe yow and feade yow with my breade of lyfe. Alas vnto all these swete wordes wolde I not harken.
Esa. 5.
Canti. 6.
Hiere. 3.
For I doubted whether it were thu, or els a fabyllouse writynge that so sayde. For I was so folyshe, that without loue I ded reade thy worde. I consydered not wele the comparyson of the vyneyearde whych brought fourth thornes & bryers in stede of good frute, that it sygnyfyed me whych had so done. I knowe it wele ynough, that whan thu dedyst call the baren wyfe, saynge, Returne Sulamyte. All thys dedyst thu speake that I, shulde forsake my synne. And of all these wordes ded I, as though I had vnderstande neuer a whytt. But whan I ded peruse Hieremy the prophete, I confesse that I had in the readynge therof, feare in my harte and bashefulnesse in my face. I wylltell it, yea with teares in myne eyes, and all for thy honoure, and to suppresse my pryde. Thu hast sayde by that holy prophete, if a woman hath offended her husbande, and is so left of hym for goynge astraye with other. Namely if he therupō refuseth her for euer, is she not to be estemed poluted and of no value?
Ezech. 18.
Hiere. 3.
The lawe doth consente to put her in the hādes of iustyce, or to dryue her awaye & so neuer to se her or to take her agayne. Thu hast made the sepracyon from my bedde (sayth he vnto me) & placed foren louers in my roume, commyttynge with them fornycacyon. Yet for all thys thu mayst returne vnto me agayne. For I wyll not alwayes be āgrye agaynst the. Lyfte vp thyne eyes, & loke aboute the on euery syde. Thā shalte thu wele se, into what place thy synne hath led the, & how thou lyest downe in the earthe. O poore sowle, loke where thy synne hath put the. Euen vpon the hygh wayes, where thu dedyst wayte, and tarrye for to begyle thē that came by, euen as a thefe doth whych is hydden in the wyldernesse. Therfor thu in fulfyllynge thy wicked pleasure, hast with fornycacyon infected all the earthe whych was aboute the. Thyne eye, thy foreheade, and thy face haue loste all their honest good maner. For they were suche as an harlot hath, and yet thu haddest no shame of thy synne.
Iob. 10.
Hebre. 11.
And the surplus that Hieremy sayth, constrayneth me to knowe my wretched lyfe, & to wyshe with sorowfull syghes, the houre, the daye, the moneth, the tyme and the yeare, that I ded leaue it, yeldynge my selfe condempned, and worthy to be for euer in the euerlastynge fyre. The same feare whych doth not of me but of the procede, and exceadeth many of thy other gyftes, put me rather in hope than dyspayre, as often as I ded remembre my synne. For as sone as thu knewest my wyll bowynge vndre thy obedyence, than puttynge in me a lyuely fayth, thu dedyst vse great clemencye. So that after I knewe the to be that lorde, master, and kynge whom I ought to haue feared. Than foūde I my feare not quenched, but mixed with loue, beleuynge that thu wert so gracyouse, gentyll, and swete, & so pytiefull an husbande, that I whych shulde rather haue hydde me, than to haue shewed my selfe, was not than in feare to go fourthand to loke for the. And in so sekynge I founde the.
Psal. [unreadable].
Canti. 4.
Roma. 8.
But what dedyst thu than? Hast thu refused me? Alas my God, no, but rather hast excused me. Hast thu turned thy face from me? No, for thyne eye so swete ded penetrate my harte, woūdynge it almost to the deathe, and geuynge me remorse of my synnes. Thu hast not put me backe with thy hande, but with both thy armes and with a swete, and māly harte thu dedyst mete with me by the waye, and not ones reprouynge my faultes, enbrasydest me. I coulde not se in beholdynge thy coūtenaunce, that euer thu dedyst ones perceyue myne offence. For thu hast done as moche for me, as though I had bene good and honest. For thu dedyst hyde my faulte from euery body, in geuynge me agayne the parte of thy bedde, and also in shewynge that the multitude of my synnes are so hyddē & ouercome by thy great vyctorye that thu wylte neuer remembre thē. So that now thu seyst nothynge in me, but the graces, gyftes and vertues whych it hath pleased thy fre goodnesse to gyue me.
Esa. 43[unclear].
Math. 11.
O charyte most precyouse. I do se wele that thy goodnesse doth consume my lewdenesse, & maketh me a newe godly and bewtyfull creature. The euyll that was myne, thu hast destroyed, and made me so perfyght a creature, that all the good whych a husbande can do vnto hys wyfe thu hast done it to me, in geuynge me, a faythfull Hope in thy promyses. Now haue I through thy good grace recouered the place of thy wyfe. O happye & desyered place, gracyuse bedde, trone ryght honourable, seate of peace, rest from all warre, hygh steppe of honoure, separate from the earthe. Dost thu receyue thys vnworthy creature, geuynge her the scepture and crowne of thy empyre and gloryouse realme? who ded euer heare speake of suche a storye? as to rayse vp one so hygh, whych of her selfe was nothynge & maketh of great value, that of it selfe was naught.
Ioan. 3.
Sapi. 14.
Alas what is thys? for I castynge myne eyes on hygh, ded se thy goodnesse, so vnknowne grace, & loue so incomprehēsyble that my syght is wonderfull. Than am I constrayned to loke downe, & in so lokynge downewarde, I do se what I am, and what I was wyllynge to be. Alas I do se in it, the lewdenesse, darkenesse, andextreme depenesse of my euyll. My deathe whych by hūblenesse closeth myne eye. The admyrable goodnesse of the, & the vnspeakeable euyll whych is in me, Thy ryght hyghnes & pure maiestie, my ryght fragyle and mortall nature, Thy gyftes, goodes, & beatytude, my malyce & great vnkyndnesse. O how good thu arte vnto me, and how vnkynde am I to the? Thys that thu wylte, and thys that I pursue. Whych thynges consydered, causeth me to maruele, how it pleasyth the to ioyne thy selfe to me, seynge there is no comparyson betwene vs both.
Esa. 64.
Colos. 2.
Thu arte my God, and I am thy worke, thu my creator, and I thy creature. Now to speake breuely, though I can not defyne what it is to be of the, yet knowe I my selfe to be the least thynge that maye be compared vnto the, O loue, thu madyst thys agrement whan thu dedyst ioyne lyfe, and deathe togyther. But the vnyon hath made alyue deathe. Lyfe dyenge, and lyfe without ende, haue made our deathe a lyfe. Deathe hath geuen vnto lyfe a quyckenesse. Through suche deathe I beynge dead, receyued lyfe, and by deathe I am rauyshed with hym whych is alyue. I lyue in the, and as for me, of my selfe I am dead. And as cōcernynge the bodyly deathe, it is nothynge els vnto me, but a cōmynge out of pryson. Deathe is lyfe vnto me. For through deathe, I am alyue. Thys mortall lyfe fylleth me full of care, and sorowe, and deathe yeldeth me content.
Apoca. 14.
Roma. 8.
O what a goodly thynge it is to dye, whych causeth my sowle to lyue. In delyuerynge her frō thys mortall deathe, it exēpteth her frō the deathe myserable, & matcheth her with a most myghty louer, & vnlesse she thus dyeth, she lāguyssheth alwayes. Is not thā the sowle blameles, whych wolde fayne dye for to haue suche lyfe? Yes trulye, & she ought to call deathe her welbeloued, frynde O swete deathe, plesaunt sorowe, myghty keye delyuerynge from all wyckednesse. Those whych trusted in the (o lorde) and in thy deathe, were mortyfyed, because they ded trust in the, and in thy passyon. For with a swete slepe thu dedyst put them oute of that deathe whych causeth manye to lamente. O how happye is the same slepe vnto hym, whych whan he awaketh, doth fynde through thy deathe, the lyfe euerlastynge.For the deathe is nō other thynge to a christen man, but a lyberte or delyueraunce from hys mortall bande.
Roma. 7.
Psal. 35.
Ioan. 15.
And the deathe whych is fearfull to the wycked, is plesaunt and acceptable to them that are good. Than is deathe through thy deathe destroyed. Therfor my God, if I were ryghtly taught, I shulde call the deathe lyfe, and thys lyfe deathe, ende of laboure, and begynnynge of euerlastynge ioye. For I knowe that the lōge lyfe doth lett me from thy syght. O deathe, come, and breake the same obstacle of lyfe. Or els loue, do a myracle now, syth that I can not yet se my spouse. Transfourme me with hym both bodye & sowle, and than shall I the better tarry for the cummynge of deathe. Lete me dye that I maye lyue with hym. For there is nō that can helpe me, onles it be thu only. O my sauer through. Faythe I am planted, and ioyned with the. O what vnyon is thys, syth that through faythe I am sure of the. And I maye call the, father, brother, sonne, and husbande. O what giftes thu dost gyue, by the goodenesse of those names.
Apoca. 12.
Luce. 8.
O my father, what paternyte, O my brother what fraternyte, O my chylde, what dylectyon, O my spouse, what coniunctyon is thys? Father full of humylyte, Brother hauynge our symylytude, Sōne engendered through faythe, & loue, Husbande louynge, and releuynge in all extremyte. But whom doist thu loue? Alas it is she whom thu hast withdrawen from the snare, wherin, through malyce she was bounde, and put her in place, name and offyce of a doughter, syster, mother, and wyfe. O my sauer, the same is a great sauoure of swetnesse, ryght plesaūt, and dylectable, whan a man, after the hearynge of thy worde, shall call the without feare, hys father, brother, chylde, & spouse. I in hearynge that worde, do perceyue my selfe to be called there thy mother, syster, doughter, & spouse. Alas the sowle whych doth fynde suche swetnesse, maye consume, and burne for loue.