A09935:495
Emprented at Malborow i.e. Antwerp : The year of our Lorde et M.CCCCC.XXXviii. per me Joannem Philoponon i.e. H. Peetersen van Mideelburch?, 1538Emprented at Malborow i.e. Antwerp : The yeare of our Lorde et M.CCCCC.XXXviii. per me Joannem Philoponon i.e. H. Peetersen van Mideelburch?, 1538
Title page typeset from the transcription.
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.
Peter hath taught me how great our infirmity is / he saw the with his bodily eyes (Lord Jesus) & was most familiarly conversant with thee: he tasted of thy glory in the mountain / when thou wast transfigured: ⟨image 123⟩he hard the fathers voice: he saw thy manifold and wondrous works / ye and through thy power did him self many miracles. He walked on his feet upon the waters / and hard daily thy mighty and sweet words: he thought him self most fervent and hot in the faith and said that he was ready to go with the both in to prison & unto very death. And when thou toldest him that he should deny the he believed thee not the trusted in his own strength / and trusted more unto him self being but a man / then unto the being very god. But when the handmaiden said unto him. Thou art of the same company / he was afraid by and by and denied it.
Peter hath taught me how greate oure infirmitye is / he sawe the with his bodely yies (Lorde Iesu) & was most familiarlye conuersaunt wyth the: he tasted of thy glorye in the mountayne / whē thou wast trāsfigured: ⟨image 123⟩he harde the fathers voyce: he sawe thy manifold and wondrous workes / yee and thorow thy power dyd hym selfe many miracles. He walked on his fete vppon the waters / and harde daylye thy mightye and swete wordes: he thought hym selfe most feruent and hote in the faith and sayde that he was readye to go with the both in to preson & vnto verye deeth. And when thou toldest hym that he shuld denye the he beleued the not the trusted in his awne strength / and trusted more vnto hym selfe beynge but a man / then vnto the beynge verye god. But when the handmayden sayde vnto hym. Thou arte of the same cōpanye / he was afrayde by and by and denyed it.
There came another maid and said: Surely thou art of the same folk: And he denied the again.
There came a nother mayde and sayed: Surelye thou arte of the same folke: And he denyed the agayne.
He could not stand before women / how should he then have stand before kings & tyrants? And when he was yet once more enquired of the bystanders and was accused to be one of his disciples / he began to curse and to swear that he knew thee not / what think you he said? I suppose that he sware by god and by the law of ⟨image 124⟩Moses that he knew thee not / adding such words. Think you that I am the disciple of this Samar •ane which / deceiveth the people which is inspired with the devil and destroyeth our law? I am the disciple of Moses / and know not from when•• this fellow is. Blessed be God that they accused enquiring any further / for else would he never have ceased denying the / so that a thousand interrogations would have made a thousand staite negations: ye a thousand curses and perjuries: yet were these interrogations but words / what would he have done (I pray thee) if they had scourged him & buffeted him well? Truly he would have sought & proved all means / denying / forswearing / cursing / and blaspheming until that he had escaped their hands. But thou most meek Lord lookedst back upon him and by and by he knowleged his offence.
He coude not stande before wemē / how shuld he then haue stonde before kynges & tyrauntes? And when he was yet once moare enquired of the bystanders and was accused to be one of his disciples / he beganne to curse and to swere that he knew the not / what thinke you he sayed? I suppose that he sware by god and by the lawe of ⟨image 124⟩Moses that he knewe the not / addīge such wordes. Thinke you that I am the disciple of this Sama• •ane which / deceaueth the people which is inspired with the deuil and destroyeth oure lawe? I am the disciple of Moyses / and knowe not frō when•• this felowe is. Blissed be God that they acused enquyrīge any further / for els wold he neuer haue ceased denyenge the / so that a thousande interrogacyons wolde haue made a thousand staite negacyons: yee a thousand curses and periuryes: yet were these interrogacyons but wordes / what wold he haue done (I praie the) yf they had scourged hym & buffeted hym well? Trulye he wold haue sought & proued all meanes / denyenge / forsweringe / cursinge / and blaspheminge vntyll that he had escaped their handes. But thou most meke Lorde lokedst backe vppon hym and by and by he knowleged his offence.
Nether yet durst he leap in to the midst of them and confess the to be the son of God / for he was not yet strengthened with power from above / so that with our doubt he would have denied the again / if he had seen any jeopardy at hand / therefore ⟨image 124⟩as it was most mere for him / he went forth and wept bitterly. But thou after thy resurrection appearedst unto him and comfortedst him / & yet kid he him self for fear of the Ives? he saw the so gloriously ascending unto heaven & was strengthened by the sight and comfort of Angels / & yet durst he not go abroad / for he had learned by experience to know his own fragility / and had proved his weakness.
Nether yet durst he lepe in to the myddes of them and confesse the to be the sonne of God / for he was not yet strengthed with power from aboue / so that with our doute he wold haue denyed the agayne / yf he had sene any ieopardye at hande / therfore ⟨image 124⟩as it was most mere for hym / he went• forth and wepte bitterlye. But thou after thy resurrecyon appearedst vnto hym and confortedst hym / & yet kyd he hym selfe for feare of the Iues? he sawe the so gloryouslye assendynge vnto heauē & was strengthed by the syght and comforte of Angels / & yet durst he not go abroade / for he had lerned by experyence to knowe his awne fragilite / and had proued his wekenesse.
¶Therefore did be tarry and wait for the holy ghost which was promised / when he was come and had filled Peters heart with grace / then stepped he forth: then began he to speak / and then with great power and signs bare he witness of thy resurrection.
¶Therfore dyd be tarye and wayte for the holye ghost which was promysed / whē he was come and had fylled Peters harte with grace / then stepte he forth: then beganne he to speake / and then with greate power and sygnes bare he wytnesse of thy resurreccyon.
Then feared he nether the hit priests nether yet kings / but rejoiced in tribulations & received the cross with all m••th and gladness. Therefore strengthen me Lord with a principal spirit that I may continually rejoice in thy saving health / or else can I not bear so many assaults against me. The flesh coveteth contrary to the spirit. The world assaileth me on every side. The devil sleepeth not.
Then feared he nether the hyt preastes nether yet kynges / but reioysed in tribulacyons & receaued the crosse with all m••th and gladnes. Therfore strengthen me Lorde with a principall sprete that I maye contynuallye reioyce in thy sauynge helth / or els can I not beare so manye assautes agenst me. The flessh coueteth contrarye to the sprete. The worlde assayleth me on eueryesyde. The deuell slepeth not.
Give me the strength of thy spirit that the there may fallely my side a thousand an• then thousand by my right hand that I may be a sure and strong witness of thy saith. For if Peter whom thou enduedst with so many favourable gifts / did fall so wretchedly / what should I do Lord which have nether seen thy natural presence: nether have tasted of thy glory in the mountain: nether have seen thy gracious miracles: yea and have scarcely perceived thy marvellous works / & have never hard thy voice / but have been ever subdued under sin therefore strength me with a principal spirit that I may persevere / in thy service and give my life for thy sake.
Geue me the strenght of thy sprete that the there maye fallely my syde a thousand an• then thousande by my right hande that I maye be a sure and stronge witnesse of thy sayth. For yf Peter whom thou enduedst with so manye fauourable gyftes / dyd fall so wretchedlye / what shuld I doo Lorde which haue nether sene thy naturall presence: nether haue tasted of thy glorie in the mountayne: nether haue sene thy gracious myracles: ye and haue scarcelye perceaued thy meruelous workes / & haue neuer hard thy voyce / but haue bene euer subdued vnder synne therfore strength me with a principall sprete that I maye perseuer / in thy seruyce and geue my lyffe for thy sake.
I will instruct the wicked that they may know thy ways / and the ungodly shall be converted unto thee.
I will enstructe the wyked that they maye knowethy wayes / and the vngodlye shalbe conuerted vnto the.
Ascribe not this oh Lord unto presumption / if I go about to the teach the ungodly thy ways / for I desire not to teach them as I now am wicked / ungodly / and under the bonds of sin / but if thou make me again ⟨image 125⟩to rejoice in thy saving health: if thou strengthen me with a principal spirit: and if also thou set me free / then shall I teach the ungodly thy ways. ¶Nether is this hard unto the / which of very stones canst raise up children unto Abraham / nether can my since be impediment unto the if thou wilt do this / but rather where sin is so abundant / there aboundeth grace Paul yet breathing out threatenings and slaughter against the disciples of the lord received commission that if he found any whether they were men or women which followed the & professed thy faith / he should bring them prisoners to Jerusalem. And forth was he going like a mad harebrayne and as a ravening volfe / for to stray abroad / ravish and kill thy sheep. But whilst he was yet in his journey even in the heat of his persecution / and in actual doing of his sin / whiles he was persecuting thee and would have slain thy chosen / having no manner of preparative unto grace / nether yet knowledge of his sin / when with heart and will he was thine adversary / blasphemed and cursed thee. Behold the voice of thy merciable pity ⟨image 126⟩unto him saying: Saute / Saul why persecute•• me? by the which voice he was immediately both said along and raised up he was laid along and overthrown as concerning his body / but he was raised up with the mind thou raisedst him up that was in the sleep of dark ignorance and pouredst in thy glorious light in to those eyes which were oppressed with this blind sleep: thou showedst him thy savourable face and endued him with thy gracious mercy. Then was he raised as it had been from death / he opened his eyes / he saw thee and said: Lord what wilt thou that I do? And after didst thou send a sheep to his wolf / for thou commandedst Ananias to go unto him: And then was he baptised and anon was he replenished with the holy ghost and was made a chosen vessel to bear thy name before kings / nations and the childer of Israel. And with out delay he entered in to the synagogues & preached thy name stoutly / affirming that thou art Christ / He disputed / prevailed and confounded the Ives.
Ascribe not this oh Lorde vnto presumcyō / yf I go aboute to the teach the vngodlye thy wayes / for I desyre not to teach thē as I now am wyked / vngodlye / and vnder the bōdes of synne / but yf thou make me agayne
Behold Lord even straight of a persecutor / thou madest him a preacher ⟨image 126⟩and such a preacher that laboured more than all the other apostles. O / how great is thy power / if thou wilt of a wicked man make a right wise / or of a persecutor a preacher / who shall forbid thee? who shall resist thee? who may say unto the / why dost thou so? All things that thou wouldest have thou made in heaven and in earth / […] these and in all bottomless depth.
Behold Lorde euen streyte of a persecutoure / thou madest hym a preacher ⟨image 126⟩and such a preacher that laboured more thē all the other apostles. O / how greate is thy power / yf thou wylt of a wyked man make a ryght wyse / or of a persequntoure a preacher / who shall forbyd the? who shall resyst the? who maye saye vnto the / why dost thou so? All thinges that thou woldest haue thou made in heauen and in erth / 〈…〉 these and in all bottomlesse depth.
Therefore impute it not to arrogancy if I covet through thy power & not through mine own to teach the wicked thy ways for I know that I can offer nothing which can be so acceptable in thy godly sight this is the most pleasant sacrifice / & also for my singular profit / now if thou change me in to another man / then will I teach the wicked thy ways / not the ways of Plato & Aristotle / not the intricate & so•le propositions of mans wit / not the instructions of philosophy / not the painted words & vain colours of the rhetoricians. Not worldly matters & policies / not unfruitful ways of vanity / not ways that l• ad men into death: but thy ways & thy precepts which lead unto life / neither will I teach them only one way but many ways for ⟨image 127⟩many are thy commandments / how be it all the ways end in one / that is in love & charity / which doth so combine the faithful hearts / that they have one mind and one will in god. Or else may we understā de by thy many ways / the diverse manner of living / wherein every man walketh according to his vocation: some married / some living chaste in widowhood / some virgins and so forth / these walk after diverse ways unto their heavenly inheritance every man choosing one in the which he may best subdue his rebellious members. Thus will I teach the wicked thy ways according to their capacity and condition. And the ungodly shall be converted unto thee for I will preach unto them not my self / but Christ crucified: and they shall be converted not unto my praise / but unto the giving the all honour and praise / they shall leave their own ways and come unto thine / that they may walk in them and so consequently attain unto thee.
Therfore impute it not to arrogācye yf I couete thorow thy power & not thorow myne awne to teach the wyked thy wayes for I knowe that I can offer nothynge which cā be so acceptable ī thy godlye sight this is the most pleasaunte sacrifice / & also for my singulare profite / now yf thou chaū ge me in to a nother man / thē wyll I teach the wyked thy wayes / not the wayes of Plato & Aristotle / not the intricate & so•le proposycyōs of mānes witte / not the instructions of philosophie / not the paynted wordes & vayne coloures of the rethoricyans. Not wordlye maters & policyes / not vnfrutefull wayes of vanitye / not wayes that l• ad men īto deeth: but thy wayes & thy p̄ceptes which lead vnto lyffe / nother wil I teach thē ōlye one waye but manie waies for
Deliver me from bloods (oh God) the God of my health / and me tongue shall triumph upon thy ⟨image 127⟩righteousness.
Delyuer me from bloudes (oh God) the God of my hefth / and me tongue shall triumphe vppon thy ⟨image 127⟩ryghtwysenes.
I am stifled in much blood / and from the depth of it shall I cry unto the Lord / lord hark unto my voice. Tarry not lord for I am even at the wynte of death / this blood that I speak of are my since / for as the bodily life consisteth in blood / even so is the life of a sinner in his sin: pour out the blood / and the beest dyeth: pour out the sin knowleginge it unto God / & the sinner dyeth and is made righteous. Nether am I wrapped in blood / but over whelmed & drowned in bloods / full streams of bloods do drive me unto hell / help me Lord / lest I perish. Oh god which governest all things / which only canst deliver me / in whose hand is the spirit of life / tyd and purge me from these bloods. Deliver me from bloods (oh God) the author of my health / God in whom only consisteth my salvation. Deliver me Lord / as thou deliverest Noah from the waters of the flood Deliver me as thou deliverest Loth from the fire of Sodom. Deliver me as thou deliveredst the children of Israel from the depth of the red see / deliver me as thou deliveredst ⟨image 128⟩Jonah from the belly of the whale / deliver me as thou deliverest the three children from the furnace of burning fire Deliver me as thou deliveredst Peter from the peril of the see. Deliver me as thou deliveredst Paul from the deep of the see. Deliver me as thou hast deliveredst infinite sinners from the power of death / & from the gates of hell. And then shall my tongue triumph thy righteousness / that is / for thy righteousness which I shall feel and perceive in me through thy gracious favour For thy righteousness (as the apostle sayeth Roma .iij.) cometh by the faith of Jesus Christ unto all & upon all them that believe in him / then shall my tongue triumph in praising this thy righteousness / commending thy favour / magnifying thy pity knowleginge my sins / that thy mercy may be declared in me which would vouchsafe to justify such a great sinner / & that all men may know that thou savest them which trust in the & deliverest them from extreme anguish & adversity o lord our God.
I am stifled in moch bloude / and frō the depth of it shall I crye vnto the Lorde / lorde herke vnto my voyce. Tarye not lorde for I am euen at the wynte of deeth / this bloude that I speake of are my synnes / for as the bodelye lyffe cōsysteth in bloude / euē so is the lyffe of a synner in his synne: poure out the bloude / and the beest dyeth: poure out the synne knowleginge it vnto God / & the synner dyeth and is made rightwyse. Nether am I wropped in bloude / but ouer whelmed & drouned in bloudes / full streames of bloudes do driue me vnto helle / helpe me Lorde / lest I perysh. Oh god which gouernest all thinges / which onlye cāst delyuer me / in whose hande is the sprete of lyffe / tyd and purge me frō these bloudes. Delyuer me from bloudes (oh God) the auctor of my helth / God in whom onlye cōsysteth my saluacyō. Delyuer me Lorde / as thou delyuerest Noe from the waters of the floude Delyuer me as thou delyuerest Loth from the fyre of Sodom. Delyuer me as thou delyueredst the chyldren of Israell from the depth of the red see / delyuer me as thou deliueredst
¶Lord open thou my lips: and then my mouth shall show ⟨image 128⟩forth thy praise.
¶Lorde open thou my lyppes: and then my mouth shall shewe ⟨image 128⟩forth thy prayse.
Thy praise is a great thing o Lord / for it proceedeth out of thy fountain whereof no sinner drinketh. It is no glorious praise that cometh of a sinners mouth / deliver me therefore from blood (oh God) the god of my health & my tongue shall magnify thy righteousness. And then shalt thou lord open my lips & my mouth shall show forth thy praise / for thou hast the key of David which shuttest & no man openeth / & openest and no man shutteth / therefore open thou my lips as thou openedst the mouths of infants and sucklings / out of whose mouths thou hast stablished thy praise. These truly were thy Prophets / Apostles and other saints which have praised the with a single and pure heart & mouth / and not the Philosophers and orators which have said / We will magnify our tongue / our lips be in our own power / who is our god? They opened their own mouths / and thou openedst them not / nether yet stablishedst thy praise out of their mouths. Thy infants Lord praised thee and despised them selves.
Thy prayse is a greate thinge o Lorde / for it proceadeth out of thy foūtayne wherof no synner drinketh. It is no gloryous prayse that cometh of a synners mouth / deliuer me therfore frō bloude (oh God) the god of my helth & my tōgue shall magnifye thy rightwysenes. And thē shalt thou lorde open my lippes & my mouth shall shew forth thy prayse / for thou hast the kaye of Dauid which shettest & no mā openeth / & openest and no man shetteth / therfore open thou my lyppes as thou openedst the mouthes of infantes and suckelinges / out of whose mouthes thou hast stablyshed thy prayse. These trulye were thy Prophetes / Apostles and other sayntes which haue praysed the with a syngle and pure harte & mouth / and not the Phylosophers and oratoures which haue sayed / We wyll magnefye oure tongue / oure lyppes be in oure awne power / who is oure god? They opened their awne mouthes / and thou openedst them not / nether yet stablishedst thy prayse out of their mouthes. Thy infauntes Lorde praysed the and despysed them selues.
The Philosophers went about to praise them selves and magnify their own name. Thy sucklings extolled thy fame & glory which they knew through heavenly favour. The philosophers knowing the only by natural creatures / could never perfectly express thy renown. Thy saints magnified the with their heart / mouth & good works. The Philosophers only with words and their own subtle imaginations / thy children have spread thy glory through out all the world. The Philosophers have instruct but a few of their own adherents. Thy friends with spreading thy glory have converted innumerable men from sin unto virtue and unto true felicity. The Philosophers nether knew true virtues nether yet true felicity. Thy beloved have preached openly thy bounteous gentleness and merciable favour / which thou showedst in thy dear son unto all the world. But the Philosophers could never attain to know it. Therefore out of the mouth of infants & sucklings hast thou stablished thy praise. For it hath ever pleased the to exalt the humble and bring low the proud / now ⟨image 129⟩seeing thou dost ever resist the proud / give me true humility that thou mayest stablish thy praise by my mouth. Give me a child's heart / for except I turn back & become as a child I can not enter in to the kingdom of heaven / make me as one of thy infants or sucklings / that I may ever hang on the teats of thy wisdom for thy teats are better then wine / and thy wisdom better then all richesse / so that nothing can be compared unto it / for it is to men an infinite treasure which they that use are made part takers of the friendship of God / therefore if thou make me a child then shalt thou stablish thy praise in mouth for then shalt thou open my lips and my mouth shall show forth thy praise & shall perfectly declare it even as thou hast published it by the mouth of thine infants and sucklings.
The Philosophers went aboute to praise them selues and magnifye their awne name. Thy suckelinges extolied thy fame & glorye which they knew thorow heuenlie fauoure. The philosophers knowinge the onlye by naturall creatures / coulde neuer perfeytlye expresse thy renowne. Thy sayntes magnefied the with their harte / mouth & good workes. The Philosophers onlye with wordes and theyr awne sotle ymaginacyōs / thy chyldren haue spred thy glorye thorow out all the world. The Philosophers haue enstructe but a fewe of theyr awne adherentes. Thy frendes with spredinge thy glorie haue cōuerted innumerable men from synne vnto vertue and vnto true felicite. The Philosophers nether knewe true vertues nether yet true felycite. Thy beloued haue preached openlye thy bounteous gentlenes and merciable fauoure / which thou shewedst in thy deare sonne vnto all the worlde. But the Philosophers coulde neuer attayne to knowe it. Therfore out of the mouth of infauntes & suckelinges hast thou stablyshed thy prayse. For it hath euer pleased the to exalte the humble and bringe lowe the proude / now