[The flour of godly prayers] [most worthy to be used in these our days…[The flour of godly praiers] [most worthy to be vsed in these our daies…
[The flour of godly prayers] [most worthy to be used in these our days for the safeguard, health, and comfort of all degrees, and estates / newly made by Thomas Becon].[The flour of godly praiers] [most worthy to be vsed in these our daies for the sauegard, health, and comforte of all degrees, and estates / newlie made by Thomas Becon].
Thomas Becon 1512–1567London: printed by John Day, 1550London: printed by Ihon Day, 1550
[32], cliiii [i.e. 312], [14] p. · 55k words · STC 1719.5 · ESTC S1782
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thy son and our Lord (O heavenly father, biddeth us take heed and beware of covetousness, for no mans life, sayeth he, standeth in the abundance ⟨image 136⟩of things which he possesseth. Thy holy Apostle also affirmeth covetousness to be the rote of all evils,1 and that they which study to be rich, fall into temptation and snares, & into many foolish and noisome lusts, which drown men in temptation and destruction. And in another place he calleth covetousness the worshipping of Idols.2 Thus, in every place of the holy scripture this most damnable sin of covetousness is condemned and forbidden ▪ Notwithstanding. O lord through the subtle working of the Devil, we see how this most vile monster hath prevailed, and almost overcome the whole world and brought into his subjection not only the wicked and unfaithful, but them also that profess thy blessed name and holy religion. For from the first to the last, ⟨p. cxxi⟩from the hiest to the lowest, all give their mind to covetousness.3 Al seek their own & not Jesus Christs. They renounce the world in word but in deed no man embraceth it more desirously. They by mouth profess covetousness to be a line but in work they magnify it, not only as a virtue, but also as a God. In word they confess it to be their Lord,
Another sort which ought to be an example to thy flock, chaineth, coupleth, linketh, and joineth likewise dignity to dignity, promotion to promotion, benefice to benefice, prebend to prebend, deanery to deanery, office ro office, & office for a vantage, unto the great dishonour of thy holy name, the hindrance
⟨image 137⟩
of thy blessed Gospel and the confusion of their conscience, if they had any.
They go forth daily more and more, to heap up thick clay against them selves. Their covetousness knoweth nether end nor measure, so that if thou dost not shortly reform this outrageous desire of having, it is like to come to pass, that Mammon shall be honoured for a God, & thou utterly despised, few shall possess the whole fruits of the earth, the other shall miserably starve for hum ger. For there is no mercy on the earth,
THy sonne and oure Lord (O heauenly father, byddeth vs take hede and beware of couetousnes, for no mannes lyfe, sayeth he, standeth in the aboundaūce ⟨image 136⟩of thyngs which he posesseth. Thy holy Apostle also affirmeth couetousnes to be the rote of al euilles,1 and that they which study to be riche, fal into temptacion and snares, & into many folyshe and noysome lustes, which drowne men in temptacion and destrucciō. And in a nother place he calleth couetousnes the worshyppyng of Idolles.2 Thus, in euery place of the holye scrypture thys most damnable synne of couetousnes is cōdēpned and forbiddē ▪ Notwithstanding. O lord thorow the suttel working of the Deuill, we se how this most vyle monsture hath preuailed, and almost ouercome the whole world and brought into his subieccyon not onli the wicked and vnfaithful, but thē also that professe thy blessed name and holy religion. For frome the fyrste to the laste, ⟨p. cxxi⟩frō the hiest to the lowest, al gyue theyr mynde to couetousnesse.3 Al seke their own & not Iesu Christes. They renounce the world in word but in dede no mā ēbraceth it more desirousli. Thei bi mouth professe couetousnes to be a line but in worke they magnifi it, not onelye as a vertue, but also as a God. In word they confes yt to be theyr Lord,4 but in dede they serue Māmō. Thei make no end of ioynīg house to house, land to land, Lordshyp to Lordshyp, ferme to ferme, pastur to pasture.5 Another sorte which ought to be an exāple to thy flocke, cheyneth, coupleth, lynck•the, and ioyneth lykewyse dignyty to dignity, promocyon to promocion, benefice to benefyce, prebend to prebende, deanry to deanry, office ro office, & office for a vauntage, vnto the greate dishonoure of thy holy name, the hyndrance ⟨image 137⟩of thy blessed Gospell and the confusion of theyr cōsciēce, if they had any.6 They be shamlesse dogges that haue neuer inoughe nor be neuer fatysfyed.7 They go forth daili more and more, to hepe vp thicke clay against them selfs. Their couetousnes knoweth nether ende nor mesure, so yt if thou dost not shortly reforme this outragious desyre of hauīg, it is like to come to passe, that Mammon shal be honored for a God, & thou vtterly dispised, few shal possesse the whole fruites ofthe earth, the other shal miserably sterue for hū ger. For ther is no mercye on the earthe,8 as thy Prophete complayneth. All seke theyr own and not Iesu Christes.9
They be lovers of themselves and haters of other. O good lord it may please yt therefore for thy mercies sake, to redress these pestilences where with the ⟨p. cxxii⟩most part of the world at this present be infected. Open the eyes of the covetous worldlings, that they may clearly see how vile an Idol they serve,1 how uncertain possessions they gather together, not knowing to whom they shall leave them. Take away from them inordinate and unsatiable desire of having.2 Incline their hearts unto thy testimonies, & not unto covetousness.3 Teach them that in this world they are but strangers and Pilgrims,4 and have here no abiding city, but seek for one to come, and that therefore they ought to be content with that is sufficient. For nothing brought they into this world, nether shall they carry any thing out of it.5 Teach them not to put their trust in uncertain richesse, but in the, the living god: which givest us all things abundantly to enjoy them. Teach ⟨image 138⟩them to do good and to be rich in good works, and ready to give & to distribute, laying up in store for them selves a good foundation against the time to come, that they may obtain eternal life. Teach them to learn & practise this thy commandment given by the prophet: break thy bread to the hungry,6 & lead into thy house the pore & harbourless. When thou seest a naked man, cover him, and thou shalt not despise thy flesh. Teach them to love their neighbour as them selves,7 and to seek the commodity of their Christen brethren no less then their own.8 Yea teach them ever to set before their eyes this commandment of thy holy Apostle, let no man seek his own profit, but the commodity of other.9 In fine, grant that the conversation of so many as profess thy name,10 may be so far stranged from the most ⟨p. cxxiii⟩detestable sin of covetousness, that it be not once named among them:11 again that they make them bags which wax not old,12 and gather treasure in heaven that faileth not,13 where no thief cometh nor moth corrupteth that they being rich in good works,14 may obtain that blessed life, which thou hast promised to so many as be loving and merciful through Jesus Christ our Lord. Amen.
They be louers of themselfs and haters of other. O good lord it may plese yt therfore for thy mercyes sake, to redresse these pestylences wher wyth the ⟨p. cxxii⟩moost parte of the worlde at thys present be infected. Open ye eies of the couetous worldlyngs, that they may clearely se how vile an Idole they serue,1 how vncertain possessions they gather together, not knowing to whom they shall leaue them. Take awai frō them inordinate and vnsaciable desire of hauīg.2 Encline their herts vnto thi testimonis, & not vnto couetousnesse.3 Teach thē that in this world they are but straūgers and Pylgrimes,4 and haue here no abidig citie, but seke for one to come, and that therfore thei ought to be contente wyth that is sufficient. For nothinge broughte they into this world, nether shal they carye any thyng out of it.5 Teach them not to put theyr trust in vncerten rychesse, but in ye, the liuing god: which geuest vs al thyngs abundantelye to enioye them. Teache ⟨image 138⟩them to do good and to be rich in good workes, and readye to geue & to distribute, layinge vp in store for them selfs a good foūdacyon agaynste the time to come, yt they may obtayne eternal life. Teach them to learne & practise this thy commaundement geuē bi the prophet: breake thy bread to the hungri,6 & lede into thi house the pore & harbourles. When yu seest a naked mā, couer him, and thou shalt not despise thy flesh. Teache thē to loue theyr neighbour as them selfes,7 and to seke the commodite of theyr Christē brethren no lesse then theyr owne.8 Yea teach them euer to set befor their eies this cō maundement of thy holi Apostle, let no man seke his owne profyt, but the cōodite of other.9
We are warned by thy dear son (O most merciful father) to take heed that our hearts be not overwhelmed with feasting and drunkenness.12For through feasting many have died,3 and through drunkenness innumerable have perished. If our first parents had not obeyed their appetite,4 they had not transgressed thy con commandment ⟨image 139⟩by eating the forbidden fruit, nor have gotten so great an evil both to them selves and to all their posterity. If Lot had not ben overcome with wine he had never so filthily committed incest with his own daughters.56If the people of Israel had not given them selves unto banqueting,7 they had not never so wickedly fallen into Idolatry, nether had so many thousands of men ben slain.8 If king Herod had not ben overcome with banqueting, he would not so soon have consented to the death of the godly preacher S. John.9 If that rich glutton had not been so greatly given to the pampering of his belly, he would never have ben so unmerciful to pore Lazarus. If the Sodomites had not used banqueting and riotous living,10 they had not perished with so horrible punishments ⟨p. cxxiiii⟩For thou▪ O lord canst not abide thy creatures to be abused.11 For besides everlasting damnation, which abideth all gluttons & drunkards, thou punishest these voluptuous Epicures & beastly belli slaves with corporal plagues, with sickness and poverty, as thy servant Solomon testifieth. Where is woe, sayeth he?12 where is sorrow? where is strife? where is brawling? where are wounds without a cause. Where be red eyes? Even among those that be ever at the wine, & seek out where the best is. Again he sayeth, keep no company with wine bibbers and riotous eaters of flesh, for such as be drunkards and riotous persons shall come to poverty. Another of thy servants also declareth, that excess of meats brim geth sickness, and gluttony cometh at the last unto an unmeasurable ⟨image 140⟩heat. Yea he sayeth▪ that an unsatiable eater sleepeth unquietly,13 and hath ache and pain of the body.
VUe are warned by thi deare son (O most merciful father) to take heede yt our hearts be not ouerwhelmed with feasting and dronkennes.12For thorow festynge manye haue died,3 and thorow drōkēns innumerable haue peryshed. If oure fyrste parentes hadde not obeyed theyr appetyte,4 they had not transgressed thy cō commaundement ⟨image 139⟩by eatinge the forbiddē frute, nor haue gottē so great an euil both to them selfes and to al their posterity. If Lotte had not ben ouercome with wine he had neuer so filthely committed inceste with his owne doughters.56If the people of Israell had not geuē them selfs vnto bāckettinge,7 they had not neuer so wyckedly fallē into Idolatry, nether had so mani thousands of mē ben slain.8 If king Herod had not ben ouercome wyth banckettyng, he wold not so sone haue consented to the death of the godly preacher S. Iohn.9 If that rich gloton had not bene so greatly geuen to the pampring of his belly, he woulde neuer haue ben so vnmerciful to pore Lazarus. If the Sodomits had not vsed bancketting and riotous liuinge,10 they had not peryshed wt so horrible punyshments ⟨p. cxxiiii⟩For thou▪ O lord canst not abide thy creatures to bee abused.11 For besydes euerlastynge dampnacion, which abydeth all glotones & dronckerds, thou punishest these voluptuous Epicures & beastlye belli slaues with corporal plages, with sicknes and pouerty, as thy seruaunt Salomon testifieth. Where is wo, sayeth he?
Seeing these foul and filthy monsters of gluttony and drunkenness bring unto us the destruction both of body and soul, we beseech thee, O heavenly father, to give us grace, that from henceforth we may be from these beastly vices as from most present pestilences, and use thy good creatures soberly, temperately and thankfully,1 & by no means make provision for the flesh to fulfil the lusts thereof, but be sober & watch that we fall not into the snares of our ghostly enemy the Devil, which walketh about like a roaring Lion seeking whom he may devour and labour for that meat,2 which perisheth not but abideth into everlasting life:3 that we living soberly, watching warily, praying ⟨p. cxxv⟩continually, and looking diligently for the coming of thy dearly beloved son,4 may be found ready whensoever he cometh & enter with him into the glory of heaven for ever and ever. Amen.56
Seing these foule and fylthy monstures of glottonye and drōkennes bring vnto vs the destruccion both of body and soule, we besech the, O heauenli father, to geue vs grace, that from hensforth we may be from these beastly vices as from mooste presente pestilēces, and vse thy good creatures soberly, temperatelye and thāckfully,1 & by no meanes make prouision for the fleshe to fulfil ye lusts therof, but be sober & watch yt we fal not into ye snares of oure gostly enemie the Dyuel, whiche walketh about like a roringe Lion seking whom he may deuour and labour for that meate,2 which perysheth not but abydeth into euerlasting life:3 that we liuing soberly, watching warely, prayinge ⟨p. cxxv⟩continually, and loking diligently for the comming of thy dearlye beloued sōne,4 may be found redy whensoeuer he commeth & enter with him into the glory of heauē for euer and euer. Amen.56
Immediately after thou haddest created man (O maker of heaven and earth) and placed him in the garden of Eden,1 thou commandedst him to dress, & keep it, because he should not be idle. For idleness is the occasion of much evil.2 In like manner after man had transgressed thy holy commandment, thou expulsing him out of paradise for his disobedience,3 & sending him abroad into the face of the earth, commandedst him to eat his bread in the sweet of his face, & in the labour of his hands,4 so that thy good pleasure is, that no man should be idle. This thy ⟨image 141⟩commandment was diligently observed of the godly ancient fathers.5 Adam tilled the earth. Abel was a shepherd. Jubal exercised Music. Tubalcain was a worker in metal, and a graver in brass and iron.6 Nohe planted a vineyard. Abraham, Lot, Isaac and Jacob were shepherds and ploughmen,7 Joseph was a Magistrate. Moses, David, Amos with divers, other, kept sheep before they were called unto office. Thy dearly beloved son, before thou appointedst him to be a preacher of thy blessed will unto the world was a Carpenter,8 and so got his living. His Apostles were fisher men.9 Blessed Paul laboured with his own hands, and got both his own living & others that were with him.10 Tabitha is commended in the holy scripture, because she made garments, and gave them to the ⟨p. cxxvi⟩pore people. So many, O Lord, as had any spark of godliness or pretence of honesty in them,11 even from the beginning unto this day ever abhorred idleness,12 and practised one thing or other,13 so that they were never idle, but earnestly travailed every one according to their vocation. For as the bird is born to fly, so is man borne to labour. Yea thy holy apostle hath charged us in thy name,14 that if any will not labour, he should not eat. He commā death also, that we should withdraw our selves from every one that walketh inordinately, & will not labour for his own living?
IMmediatly after thou haddest created man (O maker of heauen and earth) and placed him in the garden of Eden,1 thou conmaundedst him to dresse, & keepe it, because he shoulde not be idle. For idlenes is ye occasiō of much euil.2 In lyke manner after man had transgressed thy holy cōmandement, thou expulsing hym out of paradice for his disobediēce,3 & sending him abrode into the face of the earth, commandedst him to eate his bread in the swete of his face, & in the labour of his hāds,4 so that thy good pleasure is, that no man shulde be idle. Thys thy ⟨image 141⟩commaundement was diligentli obserued of the godly auncyente fathers.5 Adam tilled the earth. Abel was a shepparde. Iubal exercised Musick. Tubalcain was a worker in metal, and a grauer in brasse and yron.6 Nohe planted a vyneyarde. Abraham, Lot, Isaac and Iacob were shepherdes and plowemenne,7 Ioseph was a Magistrate. Moises, Dauid, Amos wt diuers, other, kept shepe before they wer called vnto office. Thy dearly beloued sōne, before yu appoyntedst hym to be a preacher of thy blessed wil vnto ye world was a Carpenture,8 and so got his lyuinge. Hys Apostles were fysher mē.9 Blessed Paul laboured with hys own hands, and got both his own liuing & others yt were wyth him.10 Thabita is cōmended in the holy scripture, because she made garments, and gaue them to the ⟨p. cxxvi⟩pore people. So manye, O Lord, as had any sparcke of godlynesse or pretēce of honesti in them,11
And the wise man sendeth us unto the Emmet as unto a mistress & exemplar of labour,1 & willeth us to consider her property, that we may be wise which although she hath nether guide, teacher nor head, yet provideth she her meat in summer, & gathereth together ⟨image 142⟩her food in harvest, we beseech y• therefore O Lord, to drive away from us, all idleness and sluggish behaviour, and to give us grace that every one of us even so many as profess thy blessed name, may be earnest in following their vocation, & delight in godly travails & virtuous exercises▪ the magistrate in righteously governing the common wealth, the spiritual minister in truly preaching thy blessed word, the common people in diligently following their occupations, sciences & mysteries, that none be found idle in the christen public weal. So shall it come to pass, that all being virtuously occupied according to thy holy commandment, thou shalt delight in us as a father in his children, & send us the fruits of our labours, that is, abundance of all temporal things in this present world, and after our departure ⟨p. cxxvii⟩everlasting glory, through Jesus Christ our Lord. Amen.
And the wise mā sēdeth vs vnto ye Emmet as vnto a mastres & exāplar of labour,1 & willeth vs to consider her property, that we may be wise which although she hath nether gide, techer nor heade, yet prouideth she her meat in sōmer, & gathereth together ⟨image 142⟩her fode in haruest, we besech y• therfore O Lord, to dryue away frō vs, al idlenes and sluggish behaueoure, and to geue vs grace yt eueri one of vs euē so manye as professe thy blessed name, may be earnest in folowing their vocacion, & delighte in godly trauails & vertuous exercises▪ ye magistrate in rightously gouerning ye common welth, the spiritual minister in truli preachīg thi blessed word, the comon people in diligētly folowing their occupatiōs, sciences & mistiries, yt none be foūd idle in the christen publique weal. So shal it come to passe, that all beīg vertuousli occupiedaccordīg to thi holi commandemēt, yu shalt delighte in vs as a father in hys childrē, & sēd vs the frutes of our labours, that is, aboundaunce of al temporal thinges in this presēt worlde, and after oure departure ⟨p. cxxvii⟩euerlastinge glorye, thorowe Iesu Christ our Lorde. Amen.
The tongue (O Lord) is a member, which thou hast given almost generally to all living creatures, but speech haste thou reserved only for man, yea and that unto this end that he should set forth thy praise & glory, magnify thy blessed name, advance thy holy religion, be ever telling of thy wondrous works and alway speaking, that which may make unto thy glory▪ and unto the profit of our Christen brethren. The tong rightly used,1 is the organ of the holy ghost.2 An innocent and righteous tong, is a noble treasure, a tree of life,3 an honey comb, a refreshing of the mind, & health of the bones.4 A mouth of understanding is more worth than ⟨image 143⟩gold then many precious stones and costly Jewels. But this gift of speech, O blessed Lord is now a days greatly abused both unto thy dishonour and the unquietness of thy people. For where as thou by thy dearly beloved son gavest a general commandment, that we should bless them that curse us, it is now come to pass, that they whom we bless,5 curse us, whom we speak well of they backbite us, whom we exhort, monish and teach good things, they deface, slander and blaspheme us, whose wealth and health we seek, they contrariwise seek our destruction O Lord, their mouth is full of cursed speaking,6 and their tongue painteth forth deceit. They sit and speak against their brethren and slander even their very well willers. Their tongue imagineth wickedness, and with lies it cutteth ⟨p. cxxviii⟩like a sharp razor, They love to speak all words that may do hurt With their tongue they bless thee,7 and with the same tong they curse us, which are made after thy similitude, image & likeness, so that out of one mouth there proceedeth cursing and blessing.8 But with such blessings, O Lord, art not thou delighted. But what marvel is it, O heavenly father, though backbiting & slandering be used in these our days? In what age hath the slanderous & backbiting tongue ceased from her slam derynge and backbiting? Who of all thy well-beloved servants escaped free from her poysonfull and venomous darts? Was not thy hearty beloved servant Dauyd that king and Prophet slandered of that wicked and blasphemous Traitor Shimei,9 & called a blood shedder, and a man of ⟨image 144⟩Belial?10 Was not the holy prophet Elijah reported to be a seditious person and a disquieter of the common well of Israel?
THe tonge (O Lorde) is a member, which thou hast geuen almoste generally to al liuing creatures, but speche haste thou researued onelye for man, yea and that vnto this ende that he shuld sette forth thi praise & glori, magnifi thi blessed name, auance thy holy religion, be euer tellynge of thy wonderus works and alway speaking, that whiche may make vnto thy glory▪ and vnto the profyt of our Christen brethrē. The tong rightli vsed,1 is the organ of the holy ghost.2 An innocent and righteous tong, is a noble treasure, a tre of lyfe,3 an hony combe, a refreshyng of the mīd, & healthe of the bones.4 A mouth of vnderstāding is more worthe thē ⟨image 143⟩gold then many precious stones and costlye Iewels. But this gift of speach, O blessed Lord is now a daies greatlye abused both vnto thy dyshonoure and the vnquietnes of thy people. For wher as thou by thi dearly beloued sonne gauest a general commaūdemēt, yt we shuld bles thē that curse vs, it is now come to passe, that they whome we bles,5 curse vs, whom we speake well of they backebyte vs, whom we •xhort, monish and teache good thyngs, they deface, slaūder and blaspheme vs, whose wealth and health we seke, they contrariwyse seke our destrucciō O Lorde, theyr mouthe is full of cursed speaking,6 and theyr tonge paynteth forth deceyte. They syt and speake agaynst theyr brethrē and slaūder euen theyr very well willers. Their tōgimagineth wickednesse, and with lies it cutteth ⟨p. cxxviii⟩like a sharpe rasour, Thei loue to speak al words that may do hurt Wyth theyr tonge they blesse ye,7 and with the same tōg thei curse vs, which ar made after thi similitude, image & lykenes, so that oute of one mouth ther procedeth curssyng and blessing.8
Was not thy only begotten son called a teacher of new learning,1 a glutton, a wine bibber, a friend of whores and Publicans, a Samaritan a deceiver of the people,2 a madman and one possessed with a devil? Were not thy blessed Apostles also called drunkards,3 seditious, persons, vain prattlers, tidings bringers of new devils, and teachers of strange doctrine?4 Were not both Joseph and Susanna reported to be dishonest persons of living,5 and yet notwithstanding none more honest▪ nor more godly.6 Who being godly bent and virtuously disposed, hath at any time escaped slanderous and backbiting tongues? O Lord that men ber, which thou madest to be an ⟨p. cxxix⟩an instrument of the holy ghost is now become in many people an instrument of the Devil, a fire and a world of wickedness. For it is so set among our members that it defileth the whole body and setteth a fire all that we have of nature,7 & is it self set a fire even of hell. It is an unruly evil, full of deadly poison. We beseech the therefore for thy mercies sake (o most merciful God) to deliver us from unrighteous lips and from deceitful tongues,8 and to give us grace so to walk in all our conversation and living, that our adversaries may be ashamed to slander and to speak evil of us. Grant also that they which hitherto have abused their tongues by backbiting, slandering,9 and defaming, may from henceforth speak with new tongues, praise yt and thy blessed name, talk of th•⟨image 145⟩holy scriptures, meditate in them day & night, bless their Christen brethren, & speak well of all men, yea of their very enemies, that so many of us as proofs thy holy name,10 may with one mind & with one mouth glorify the our heavenly father through Jesus christ our Lord. Amen.
Was not thi only begotten sonne called a teacher of newe learning,1 a gloton, a wyne bybber, a frēde of whores and Publicans, a Samaritan a deceiuer of the people,2 a madman and one po•sessed with a deuyll? Wer not thy blessed Apostles also called dronckards,3 sedicyous, persons, vayne pratlers, tidyngs bryngers of new deuils, and teachers of strange doctryne?4 Wer not both Ioseph and Susanna reported to be dishonest persons of liuing,5 and yet notwithstāding none more honest▪ nor more godli.6 Who beīg godli bent and vertuoussy disposed, hath at ani time escaped slanderous and backebytynge tonges? O Lord that mē ber, whiche thou madest to be an ⟨p. cxxix⟩an instrument of the holy ghoste is now become in mani peoplean instrumente of the Deuyll, a fyre and a worlde of wyckednes. For it is so set amonge our members that it defileth the whol bodi and setteth a fyre al yt we haue of nature,7 & is it selfe sette a fyre euen of hel. It is an vnrulye euyll, full of deadly poyson. We beseche the therefore for thy mercyes sake (o mooste mercyfull God) to deliuer vs from vnrightuous lippes and from deceitefull tounges,8 and to giue vs grace so to walk in al our conuersaciō and liuing, that oure aduersaryes maye be ashamed to slaūder and to speake euill of vs. Graunt also that they whych hytherto haue abused theyr tonges by backbiting, slaundrynge,9 and defamynge, may from hensforth speake with new tonges, praise yt and thy blessed name, talke of th•⟨image 145⟩holy scriptures, meditate in them day & night, blesse theyr Christen brethrē, & speke wel of all mē, yea of theyr very ennemies, yt so many of vs as profes thi holi name,
AH lord that most puissant god, we in baptism giving over our selves unto thee, and unto thy holy religion, protested openly in the face of thy holy congregation, to forsake Satan with all his pomps and works, to renounce the world and all the vain pleasures thereof, to mortify the flesh and all the lusts of it,1 and from henceforth to dye unto sin, to live unto righteousness,2 and to lead a new life. This our covenant & bargain made with thee, O Lord god, we keep not, but to much ⟨p. cxxx⟩wretchedly we break it & transgress thy holy commandment. In stead of our service due unto the we serve Satan. Leaving the fulfilling of thy commandments we obey our own will. The world and the flesh so rage and reign in us, that we can scarcely breath toward any godliness.3 By mouth we proofs thee, but with our deeds we deny thee. We promise to work in thy vineyard, but we loiter and work not.4 In name we are Christians, but in deed we are Satan's bondmen, the worlds slaves and the fleshes most vile servants and drudges. Ah Lord, to much wretched is our state, and except thou shortly helpest, we are like utterly to perish, so greatly have the raging floods of all kind of sin burst in, prevailed & almost overwhelmed us, o most gentle saviour, we have a will such as it is,5 to ⟨image 146⟩do good, but we find no power no strength in our selves to perform it. That good thing, which we would, we do not, but the evil do we, which we would not, for we know that in us it is,6 in our flesh, dwelleth no god thing. No marvel. For we are by nature the children of wrath,7 we are begotten, conceived & borne in sin. Our senses,8 wits & devises are evil, even from our young age upward. Our heart is unclean,9 wicked, froward, lewd, & unsearchable. We are not able to think a good thought of our selves,10 we are unprofitable servants,11 hypocrites, flesh, & all ye nought is, yea, we are the very bond slaves of sin.12 For every one ye committeth sin, is the servant of sin. O most sweet sau•or▪ help us, for the glory of thy name.13 Thou cammest down, from the right hand of thy father into this vale of misery, to save that which was lost. Save us therefore good ⟨p. cxxxi⟩lord which wander abroad like sheep destitute of a shepherd,14 suffer not thy blessed body to be broken & thy precious blood to be shed for us in vain.15 Thou by thy death most valiantly conquerest him that had power of death.16
AH lord that most puisāt god, we in baptisme geuing ouer our selfs vnto the, and vnto thy holi religion, protested openly in the face of thy holy congregacion, to forsake Satan with al his pompes and worckes, to renoūce the world and all the vayne pleasures therof, to mortyfy the flesh and al the lustes of it,1 and frome hēsforth to dye vnto sinne, to liue vnto righteousnes,2 and to lead a new lyfe. Thys our couenaunt & bargayne made with the, O Lord god, we keepe not, but to muche ⟨p. cxxx⟩wretchedly we breke it & trāsgres thy holye commaundemente. In stead of our seruyce due vnto the we serue Satan. Leuing the fulfyllyng of thi commaundements we obey our own wil. The world and the flesh so rage and raignin vs, that we can scarcely breath toward any godlynes.3 By mouthe we profes the, but with our deds we denithe. We promyse to work in thy vyneyarde, but we loytour and worke not.4 In name we are Christians, but in dede we are satans bondmē, the worlds slaues and the fleshes most vile seruāts and drudges. Ah Lorde, to muche wretched is our state, and excepte thou shortlye helpest, we are lyke vtterly to perysh, so greatly haue the ragyng floudes of al kinde of synne brast in, preuayled & almost ouerwhelmed vs, o most gētle sauior, we haue a wil such as it is,5 to ⟨image 146⟩do good, but we find no power no strēgth in our selfs to perform it. That good thīg, which we wolde, we do not, but ye euil do we, which we wold not, for we know yt in vs yt is,6 in our flesh, dwelleth no god thīg. No maruel. For we ar bi nature ye childrē of wrath,7 we are begottē, cōceiued & borne in sī. Our sēces,8 wits & deuises ar euil, euē frō our yong age vpwarde. Oure hert is vnclene,9
wher is sorowe? where is stryfe? wher is brawling? wher are woūds withoute a cause. Where be red eyes? Euen among those that be euer at the wine, & seke out where the best is. Agayne he saieth, kepe no company with wine bibbers and riotous eaters of fleshe, for suche as be dronckerdes and ryotous persōnes shal come to pouerti. Another of thy seruaunts also declareth, that excesse of meats brī geth sicknesse, and glotony commeth at the last vnto an vnmesurable
⟨image 140⟩
heat. Yea he sayeth▪ that an vnsaciable eater slepeth vnquietly,
so yt they wer neuer ydle, but earnestly trauailed eueri one accordīg to their vocacion. For as the bird is born to flie, so is man borne to labour. Yea thi holi apostle hath charged vs in thi name,
that if ani wil not l•bour, he shuld not eat. He cōmā deth also, yt we shulde withdrawe our selfs frō eueri one yt walketh inordinatly, & wil not laboure for his own liuīg?
But with such blessinges, O Lord, arte not thou delighted. But what maruel is it, O heauenly father, thoughe bacbitynge & slaunderynge be vsed in these oure dayes? In what age hath the slanderous & backebityng tonge ceased frō her slaū derynge and backbitīg? Who of al thy welbeloued seruants escaped fre from her poysonfull and venomous dartes? Was not thy hertye beloued seruaunt Dauyd that kynge and Prophete slaundered of that wycked and blasphemous Traytoure Semei,
