Chapter I: Part 1

Transcriber’s Note: Biblical references in the sidenotes are not always possible to make out, due to the quality of the print. Where this is the case it has been noted with [unclear] or [unreadable], as appropriate.

A Godly Medytacyon of the christen sowle, concerninge a loue towardes God and hys Christe, compyled in frenche by lady Margarete quene of Nauerre, and aptely translated into Englysh by the ryght vertuouse lady Elyzabeth doughter to our late souerayne Kynge Henri the .viij.

Inclita filia, serenissimi olim Anglorum Regis Henrici octaui Elizabeta, tam Græcæ quam latine fœliciter in Christo erudita.

To the ryght vertuouse and christenly lerned yonge lady Elizabeth, the noble doughter of our late souerayne Kynge Henry the .viij. Iohan Bale wysheth helth with dayly increace of Godly knowledge.

[Sidenote: Nobylyse.]

[Sidenote: Albion.]

Diuerse and many (most gracyouse lady) haue the opynyons bene amonge the prophane philosophers and christen dyuynes, concernynge ryght Nobylyte, and no fewar stryues and contencyons for the same. Some autours haue vaynely boasted it to take orygynall of the olde Goddes of the Gentyles, as euery lāde hath had hys peculyar Saturne, Iupiter, & Hercules, yea our Englāde here and all. Some hath fatt it from the foure generall monarchyes of the Assyrianes, Perseanes, Grekes, and Romanes. Some haue attrybuted it, to the bolde battayles and bloudshedynges, in Ninus of Babylon the first inuētour of polycyes in warre, in our great Albion the Chamesene, whych first in thys regyon suppressed the posterite of Iaphet, vsurpynge therin the first monarchy, in Brute that more than six hondred yeares after defaced of hym the tyrannouse yssue, in Ebrāck and Dunwallo, in Brenne and Belyne, in great Constantyne, Artoure, Cadwalader, Engist, Egbert, Alphrede wyllyam cōquerour & soch other, for lyke cōquestes of the Romanes, Grekes, Galles, pyctes, Brytaynes, Saxons, Danes, Iryshens and Englyshens.

[Sidenote: Brute.]

[Sidenote: Romani.]

[Sidenote: Gwalli.]

[Sidenote: Iaphet.]

[Sidenote: Kyndes of Nobylyte.]

The hawty Romanes set not yet a lyttle by themselues, that they haue rysē of Aeneas & Romulus, of whom the one most shamefully betrayed hys owne natyue kyndred and contraye, and the other most vnnaturally slewe hys owne brother for worldly domynyō. Lyke as our walshemen here in Englande, aduaūcynge their successyon or progeny aboue the Englysh wyll nedes come of Sardanus & Bute, a foūdacyō not all vnlyke to the other. These gloryouse champyons for thys farre fatched groūde of their Nobylyte, accoūte all other nacyons and peoples, ignoble, profane, and barbarouse, as is to be seane in the monumētes of their writers. But in the meaneseason, they are not aware that they wndyscretely prefarre cursed Cham to blessed Iaphet, by whose posteryte the Iles of the Gentyles were first sorted out in to speches, kyndredes, and nacyons, Gene. 10. and not by Chams ofsprynge, of whome the Troianes and Romanes had their noble begynnynge. That the Chamesenes had in those Iles, was by cruell vsurpacyon & tyrāny, as testyfyeth Berosus the Caldeane and therfor that groūde of Nobylyte is not all the best. Ouer and besydes all thys, some haue applyed it to renomed byrth or successyon of bloude, some to the habūdaūce of pleasures worldly some to the mayntenaūce of great famylyes, some to the sūptuousnesse of notable buyldynges, some to the hygh stomake & stature of persone, some to valeaūtnesse in marcyall feates, some to semely maners of courtesye, some to lyberalyte of rewardes and gyftes, some to the auncyentnesse of longe coūtynuaunce, some to wysdome lernynge & stody for a cōmēwelth with soch lyke. And these are not all to be dysalowed, for we fynde them in Abraham, & Dauid with other iust fathers.

[Sidenote: Clergy.]

[Sidenote: Stābery.]

[Sidenote: Hunte.]

[Sidenote: Fryres.]

But now foloweth, a monstruouse, or whether ye wyll, a prestygyouse nobylyte. The Romysh clergye ymagenynge to exalte themselues aboue the lewde layte (as they shame not yet to call the worldly powers) haue geuen it in a farre other kynde, to mytars, masses, Cardynall hattes, crosers, cappes, shauen crownes, oyled thombes, syde gownes, furred amyses, mōkes cowles, and fryres lowsy coates, becōmynge therby pōtyfycall lordes, spirytuall sirs, and ghostly fathers. Thys kynde of Nobylyte dygged out of the dongehyll, haue I seane gorgyously garnyshed with the retoryckes of Porphyry, Aristotle, Duns, and Raymundus decretals, in the bokes of Iohan Stanbery byshopp of herforde, De superioritate ecclesiastica, De discrimine iurisdictionum, and De potestate pōtificia. In the bokes also of Walter hūte an ordynary reader sūtyme in Oxforde, De precellētia Petri, & De autoritate ecclesie. Yea, and amōge thēselues they haue moch contended both by disputacyon & writynges, whych of their seeres myght other excell in the nobylnesse of christen perfection. The monkes in publyque scoles, by a dystynccyon of the actyue and contemplatyue lyfe, haue aduaunced their ydell mōkery aboue the offyce of a byshopp, and the fryres their scalde crauynge beggery, aboue the degrees of thē Both. As is largely seane in the brawlynge workes of Rycharde Maydeston, Thomas walden, Wyllyam Byntre & other whych haue written Contra wicleuistas, & Pro mēdicatione fratrū.

[Sidenote: Myluerton.]

[Sidenote: 4. orders.]

[Sidenote: Prestes.]

[Sidenote: O Deuils īcarnate.]

In the dayes of kynge Edwarde the fourt, Iohan Myluerton prouyncyall of the Carmelytes, was full thre yeares, a prysoner in the castell of Angell at Rome at the sute of the byshoppes of Englande for the same, and lost so the byshopryck of saynt Dauids, wherunto he was a lyttle afore elected. Thys matter haue I hearde, vndre the tyttle of Euangelyck perfeccyon, most depely reasoned in their ordynary dysputacions at their concourses cōuocacyons, and chapters (as they than called them) yea by those whome I knewe most corrupt lyuers, Berūto for fournyshynge out the same, the graye fryres added. S. frances paynted woūdes, the blacke fryres. S. Domynyckes bolde dysputynge with heretykes, the whyte fryres our ladyes fraternyte, and the Augustyne fryres the great doctryne of their patrone. In the vnyuersytees afte moch to and fro, hath it bene concluded, that the order of a prest haue farre excelled in dygnyte the order of a byshopp. And thys haue they left behynde them for a most graue and depe reason therupon. Marke their more than lucyferyne presumpcyon therin. Soch power hath a prest (saye they) as hath neyther Angell nor yet Man, be he of neuer so great autoryte, scyēce, or vertu. For a prest by worde maye make hym agayne, that by worde made heauen & earth. A prest maye euery daye both byget hym and beare hym, where as hys mother Marye bygate hym (beare hym they wolde saye) but ones. These are their very wordes in a boke entytled, De origine Nobilitatis. ca. 5. with moch more cyrcumstaunce of matter. O blasphemouse bellybeastes, & most ydell wytted sorcerers. How ydolatrously exalte they themselues aboue the eternall lyuynge God & hys Christ?

[Sidenote: Nobylyte.]

[Sidenote: Apostles.]

[Sidenote: Faythe.]

Iohan Chrisostome a man taught and brought up in the christen philosophy, defyneth the true Nobylyte after a farre other sort, than ded the prophane writers. He calleth it not with Aristotle, a worthynesse of progeny, neyther yet with Varro ā opulēcy of ryches, but a fameuse renome obtayned by lōge exercysed vertu. He is pusaunt, hygh, ād valeaunt (sayth he) and hath Nobylyte in right course, that dysdayneth to geue place to vyces and abhorreth to be ouercomen of them. Doctryne greatly adourneth a mā hyghly borne, but a godly endeuoure of christyanyte bewtyfyeth hym most of all. By nō other wayes haue the Apostles and Martyrs obtayned a noble report, than by the valeaunt force of pure doctryne and fayth. A gētyll hart (sayth Seneca) or a stomake that ys noble, moueth, prouoketh, and sturreth, only to thynges honest. No man whych hath a noble wytte, delyteth in thynges of small value, moch lesse in matters of fylthynesse or supperstycyon. Chefely apperteyneth it to men and women of syncere Nobylyte, to regarde the pure doctryne and faythe, vnto soch hath God promysed in the scriptures, habundaunce of tēporall thynges, longe lyfe, fortunate chyldren, a kyngedome durable, with soch other, Deut. 28.

[Sidenote: Gedeon.]

[Sidenote: Asa rex.]

[Sidenote: Iosaphat.]

[Sidenote: Iehu.]

[Sidenote: Ezechias.]

[Sidenote: Iosias.]

[Sidenote: Prestes.]

[Sidenote: Ecclesia. 49.]

A most worthy conquerour is Gedeon noted in the scriptures, for destroyenge false relygyō & renuynge the kyngedome of faythe. Iudi. vj. So is kynge Asa, for remouynge the male stues from the prelates abhorrynge marryage, & for puttynge downe ydolles whych hys forefathers maynteyned. 3. Reg. 15. So is kynge Iosaphat, for beynge couragyouse in the wayes of God, and for puttynge downe the hyll aulters & their sacrifices. 2. parali 17. So is kynge Iehu, for sleynge the ydolatrouse Prestes, and for breakynge and burnynge their great God Baal, and for makynge, a Iakes of their holy churche 4. Reg. 10. So is kynge Ezechias for clēsynge the house of the lorde from all fylthynesse, afore hys tyme therin occupyed. 2. Parali. 29. and for breakynge downe the brasen serpent and ydolatrouse ymages with their aulters and sanctuaryes. 4. Reg. 18. So is kynge Iosias, for suppressynge relygyouse persones and aulter prestes, for cōsumynge their iewels & ornamētes, & for ouerthrowynge their buggery chambers in the howse of the lorde 4. Reg. 23. Thys noble kīge also destroyed all theyr carued ymages, he strewed the dust of thē vpon their graues that had offered to them, and brent the prestes bones vpō their aulters, restorynge agayne the lawes of the lorde. 2. parali. 34. Iesus Syrach reporteth of hym fynally, that he whollye dyrected hys hart to the lorde, & toke awaye all abhomynacyons of the vngodly. Eccle. 49. Besydes that is spoken of kynge Dauid and kynge Salomon.

[Sidenote: Edwarde vj. rex.]

[Sidenote: Ignoble.]

Not I only, but many thousandes more whych wyll not from hens fourth bowe any more to Baal, are in full & perfyght hope, that all these most hyghly notable and pryncely actes, wyll reuyue & lyuely florysh in your most noble and worthy brother kynge Edwarde the sixt. Most excellent & godly are hys begynnynges reported of the very foren nacyōs callynge hym for hys vertuouse, lerned, and godly prudent youthes sake, the seconde Iosias. Those hys wonderfull pryncyples in the eyes of the worlde, and no lesse gloryouse afore God thus beynge to hys honoure, that eternall lyuynge God contynue and prospere to the ende, that he maye haue of them as had these vorthy kinges afore rehearced, a ryght noble and famouse report. Nobylyte sought by wycked enterpryses and obtayned by the same (as in many afore our dayes, and in some now of late) is not els but a publyque and notable infamye, and in the ende eternall dāpnacyon. Nobylyte wonne by the ernest sekynge of Gods hygh honour, is soch a precyouse crowne of glory as wyll neuer perysh here nor yet in the worlde to come.

[Sidenote: Tyraūtes.]

[Sidenote: Nobylyte.]

[Sidenote: O Noble Kyndred.]

[Sidenote: Alexāder.]

Cain after a worldly maner, or amōge the vngracyouse sort, is holden noble for slaynge hys brother Iudas of the prelates (for he receyued of thē, a noble rewarde) for betrayenge Christ, Herode of the Iewes for murtherynge the innocētes. And what is there more worthy reproche, dyshonour, and shame, than are these execrable factes? The nature of true Nobylyte (as I haue sayd afore) is not to ryse of vyce but of vertu, though many men there seke it. Of the most excellēt kinde of Nobylyte is he sure (most vertuouse and lerned lady) whych truly beleueth and seketh to do the wyll of the eternall father, for therby is he brought forewarde, and promoted into that heauenly kyndred Ioā. 1. By that meanes becometh he the deare brother, syster, & mother of Christ Math. 12. a cytizen of heauen with the Apostles and Prophetes, Ephe. 2. yea the chylde of adopcyon and heyre togyther with Christ in the heauēly inherytaunce Roma. 8. No soch chyldren left Socrates behynde hym, neyther yet Demosthenes, Plato, nor Cicero, with all their plesaūt wysdome and eloquēce. No soch heretage coulde great Alexander the Macedoneane, byqueth to hys posteryte neyther yet noble Charles, Artoure, nor Dauid.

[Sidenote: Frutes.]

[Sidenote: .4. tūges.]

[Sidenote: Men lerned.]

[Sidenote: Sētēces.]

Of thys Nobylyte, haue I no doubt (lady most faythfully studyouse) but that yow are, with many other noble women & maydēs more in thys blessed age. If questyon were axt me, how I knowe it? my answere wolde be thys. By your godly frute, as the fertyle tre is non other wyse than therby knowne, Luce. vj. I receyued your noble boke, ryght frutefully of yow translated out of the frenche tunge into Englysh. I receyued also your golden sentences out of the sacred scriptures, with no lesse grace than lernynge in foure noble lāguages, Latyne, Greke, Frenche, & Italyane, most ornately, fynely, & purely writtē with your owne hande. Wonderfully ioyouse were the lerned men of our cytie, Murseus, Buscoducius, Bomelius, Lithodius & Imānus, as I shewed vnto them the seyd sentences, in beholdynge (as they than reported) so moch vertu, faythe, scyence, & experyēce of lāguages & letters, specyally in noble youth & femynyte. Through whych occasyon there be of thē (I knowe) that can not witholde their lerned handes frō the publyshynge therof, to the hygh prayse of God the geuer, neyther yet from wrytynge to your worthy grace for studyouse contynuaunce in the same. Your seyd sētēces, they saye farre passeth the Apohthegmes of Plutarchus, the Aphorismes of Theognis, the Stratagemes of Isocrates, the graue golden coūsels of Cato & the manyfolde morals of Iohan Goldeston the great allegoryser, with soche other lyke.

[Sidenote: The first clause.]

[Sidenote: Hypocrytes.]

[Sidenote: Hate.]

[Sidenote: Happye.]

[Sidenote: Tuters.]

[Sidenote: Rulers.]

Your first written clauses in .iiij. speches latyne, frenche & Italyane, out of the xiij. Psalme of noble Dauid, mēcyoneth that the vnfaythfull reckeneth folyshly in their hartes, there is no God. Wherupō so corrupt they are in their vayne coniectures, and so abhomynable in their dayly doynges, that not one of their generacyō is godly. By thys do your grace vnto vs sygnyfye, that the baren doctryne & good workes without fayth of the hypocrytes, whych in their vncōmaunded latyne ceremonyes serue their bellyes & not Christ, in gredyly deuourynge the patrymony of poor wydowes & orphanes, are both execrable in themselues, and abhomynable afore God for though those paynted sepulchres haue the name of the lorde in their mouthes, & greatly boast the good workes of the lawe, yet knowe they not what belongeth to hys true honoure, but hate in their wycked hartes both hys gloryouse name and worde. The true doctryne of faythe, and the feare of God, wyll that wycked sort (whome thys psalme wryngeth) not heare, but styll tormēt the conscyences of myserable wretched ydyotes for aduauntage of Masses and momblynges. Happy are they of thys latter age, that in the Gospell haue receyued the sauynge helth out of Syon (as your grace hath done) beynge clere from the stynge of those vyperouse wormes. Blessed be those faythfull tuters & teachers whych by their most godly instruccyons haue thus fashyoned your tender youth into the ryght ymage of Christ and not Antichrist. Yea most blessed be those godly gouernours and magistrates, whych haue traueled and yet laboryously trauayle with worthy Moses, to brynge Gods people clerely out of their most wretched captyuyte.

[Sidenote: The latter clause.]

Your latter clause in the Greke, incyteth vs to the ryght worshyppynges of God in sprete and veryte Ioā. 4. to honouringe of our parētes in the semely offyces of naturall chyldren. Ephe. vj. and to the reuerent vsynge of our christen equalles in the due mynystracyons of loue. 1. Pet.

[Sidenote: Monachi.]

[Sidenote: Lōbardus.]

[Sidenote: Robert Kylwarby.]

[Sidenote: A change.]

[Sidenote: The boke.]

2. Neyther Benedyct nor Bruno, Domynyck nor Frances (whych haue of longe yeares bene boasted for the pryncypall patrones of relygyon) euer gaue to their superstycyouse bretherne, so pure preceptes of syncere christyanyte. Neyther yet Peter lombarde in hys .iiij. bokes of sentēces, with whose smokye dyuynyte, the lowsy locustes monkes, chanons, prestes, and fryres haue these .iiij. hondred yeares darkened the clere sunne, whych is the veryte of God, Apoca. 9. If godly wyse men wolde do nomore but conferre thys lernynge of yours and of other noble women ī these dayes, with the doctryne of Robert Kylwarby archebyshopp of Canterbury and Cardynall, whych the vnyuersytees of Oxforde & Parys were sworne to, for mayntenaunce of that christyanyte in the yeare of our lorde. 1276, by the consent of all masters regentes & non regentes, I doubt it not but they shulde fynde iust cause to holde vp both their handes and prayse their lorde God for changynge that helle into thys heauen. An vnsauery gust therof shall they fynde, adioyned of the Paryseanes as necessary dyuynyte, to the foreseyd sentēces of Peter lombarde.

[Sidenote: Elizabeth.]

[Sidenote: An hart.]

[Sidenote: Noble womē lerned.]

[Sidenote: Cōclusio.]

In your forenamed boke, cōposed first of all by the ryght vertuouse lady Margarete, syster sūtyme to the frenche kynge Frances, and quene of Nauerre, And by your noble grace most dylygently and exactly translated into Englysh, fynde I most precyouse treasure concernynge the sowle, Wherfor I haue added therunto the tytle of a Godly medytacyon of the sowle, concernynge a loue towardes God and hys Christ. Most lyuely in these and soch other excellent factes, expresse ye the naturall emphasy of your noble name Elischabeth in the hebrue, is as moch to saye in the latyne, as Dei mei requies, in Englysh, the rest of my God. Who can thynke God not to rest in that harte whych sendeth fourth soch godly frutes? I thynke nō that hath ryght dyscressyon. Your pēne hath here plenteouslye vttered the habundaūce of a Godly occupyed harte, lyke as ded the vyrgynall lyppes of Christes most blessed mother, whan she sayd with heauenly reioyce, My sowle magnyfyeth the lorde and my sprete reioyceth in God my sauer, Luce. 1. Many noble women of fresh literature haue bene afore tyme in thys regyon, whose nomēclature or rehearsall of names I intende to shewe in the ende of thys boke, but non of thē were euer yet lyke to those whych are in our age. No, neyther Cambra, Martia, Constantia, Agasia, Vodicia, Bunduica, Claudia, Helena, vrsula, hilda, nor soch other lyke. Thys one coppye of yours haue I brought into a nombre, to thintēt that many hungry sowles by the inestymable treasure contayned therin, maye be swetely refreshed. The sprete of the eternall sonne of God Iesus Christ, be alwayes to your excellent grace assystent that ye maye sende fourth more soch wholsome frutes of sowle, and become a noryshynge mother to hys dere congregacyon to their confort and hys hygh glorye Amen.

Your bounde oratour

Iohan Bale

A Godly Medytacyon of the christen sowle, concerninge a loue towardes God and hys Christe, compyled in frenche by lady Margarete quene of Nauerre, and aptely translated into Englysh by the ryght vertuouse lady Elyzabeth doughter to our late souerayne Kynge Henry the .viij.

The preface.

[Sidenote: Math. 5.]

[Sidenote: Hebre. 11.]

[Sidenote: 1. Ioā. 4.]

If thu do throughly reade thys worke (dere frynde in the lorde) marke rather the matter than the homely speache therof, consyderynge it is the stodye of a woman, whych hath in her neyther cōnynge nor scyence, but a feruent desyre that yche one maye se, what the gifte of God the creatour doth whan it pleaseth hym to iustyfye a hart. For what is the hart of a Man, concernynge hys owne strēgth, before he hath receyued the gift of faythe? Therby only hath he knowledge of the goodnesse, wysedome, and power of God. And as sone as he through that faythe, knoweth pythely the truthe hys hart is anon full of charyte and loue. So that by the feruentnesse therof, he excludeth all fleshly feare, & fyrmely trusteth in God vnfaynedly, for certaynely the gifte, whych God the creatour geueth frely at the begynnynge, doth neuer cease tyll it hath made hym godly, whych putteth hys full trust in God.

[Sidenote: Ioan. 6.]

O happy and fortunate gifte, whych causeth a Man to possesse a grace so desyred. Alas no man coulde thys vnderstande, onles by soch gyfte God had geuen it hym. And great cause he hath to doubte of it, ōles God had made hym to feale it in hys harte. Therfor gētyll reader, with a godly mynde I besyche the pacyently thys worke to peruse, whych is but small in quantyte, and taste nothynge but the frute therof. Prayenge to God full of all goodnesse, that in thy harte he wyll plāte the lyuely faythe. Amen.

finit præfatio.

liber incipit

[Sidenote: Iob. 7.]

[Sidenote: Roma. 7.]

[Sidenote: 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 there any 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.

[Sidenote: 2. Cor. [unreadable].]

[Sidenote: 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.

[Sidenote: Iob. 14.]

[Sidenote: 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 encreasyth within 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.

[Sidenote: Roma. [unreadable].]

[Sidenote: Gene. [unreadable].]

[Sidenote: 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.

[Sidenote: Luce. 19.]

[Sidenote: 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.

[Sidenote: Mar. 16.]

[Sidenote: 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.

[Sidenote: Hiere. 7.]

[Sidenote: 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.

[Sidenote: 1. Ioā. 3.]

[Sidenote: Ioā. 5.]

[Sidenote: 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. Than my 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.

[Sidenote: Roma. [unreadable].]

[Sidenote: 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.

[Sidenote: Phil. 2.]

[Sidenote: 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 only to thynke how to do some seruyce vnto the.

[Sidenote: Tren. 2.]

[Sidenote: 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.

[Sidenote: Roma. 1[unclear].]

[Sidenote: Ioā. 5.]

[Sidenote: 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.

[Sidenote: Apoca. 13.]

[Sidenote: 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 in streatchynge 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.

[Sidenote: Math. 1.]

[Sidenote: 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.

[Sidenote: Luce. 1.]

[Sidenote: 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.

[Sidenote: Roma. 8[unclear].]

[Sidenote: 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.

[Sidenote: Canti. 2.]

[Sidenote: 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.

[Sidenote: Canti. 8.]

[Sidenote: Acto. 4.]

[Sidenote: 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 me with 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.

[Sidenote: Psal. 31.]

[Sidenote: Luce. 15.]

[Sidenote: 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.

[Sidenote: Luce. 15.]

[Sidenote: 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.

[Sidenote: Roma. 7.]

[Sidenote: 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 gaue place 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.

[Sidenote: 2. Cor. 6[unclear].]

[Sidenote: 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.

[Sidenote: 2[unclear]. Cor. 4.]

[Sidenote: Sapi. 3.]

[Sidenote: 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, my helper, 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.

[Sidenote: Esa. 32.]

[Sidenote: 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.

[Sidenote: Nume. 12.]

[Sidenote: 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.

[Sidenote: Exo. 32.]

[Sidenote: Exo. 34.]

[Sidenote: Ezech. 18.]

[Sidenote: 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. Yet thu 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.

[Sidenote: Ezech. 33.]

[Sidenote: 1. Ioā. 2.]

[Sidenote: 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.

[Sidenote: Phil. 2.]

[Sidenote: 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 thynge saue 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.

[Sidenote: Hiere. [unreadable].]

[Sidenote: 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.

[Sidenote: Ioan. 15.]

[Sidenote: Luce. 6.]

[Sidenote: 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.

[Sidenote: Esa. 5.]

[Sidenote: Iob. 10.]

O my sauer, whych dyed & was crucyfyed on 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.

[Sidenote: Hebre. 12.]

[Sidenote: Luce. 8.]