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and how he would handle the Iewes.
and how he would handle the Iewes.
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(6) sermon (DIV2)
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nay then let him be king to, sayde he.
nay then let him be King to, said he.
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(26) sermon (DIV2)
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and take his sauses which he hath prepared for vs:
and take his sauses which he hath prepared for us:
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(13) sermon (DIV2)
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but this excusyng 〈 ◊ 〉 naught:
but this excusing 〈 ◊ 〉 nought:
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(13) sermon (DIV2)
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now almost no man helpeth to maintayn them.
now almost no man Helpeth to maintain them.
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(23) sermon (DIV1)
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ego senui, ecce filii mei uobiscum sunt. ego senui, ecce Sons mei uobiscum sunt.
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(29) sermon (DIV2)
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He went not about to excuse them, nor said not:
He went not about to excuse them, nor said not:
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nor amende theyr lyues, & specially theyr Couetousnes.
nor amend their lives, & specially their Covetousness.
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(34) sermon (DIV1)
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for whan they saye Our, they includs me in their prayers.
for when they say Our, they includs me in their Prayers.
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(10) sermon (DIV2)
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for no dout we 〈 ◊ 〉 rewarded accordyng vnto our desertes.
for no doubt we 〈 ◊ 〉 rewarded according unto our deserts.
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(20) sermon (DIV2)
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where as in pryuate matters, they hate one another as a toade.
where as in private matters, they hate one Another as a toad.
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(32) sermon (DIV1)
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And here he teacheth vs two thynges as he dyd afore in the other petitions.
And Here he Teaches us two things as he did afore in the other petitions.
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Our rebels which rose about 〈 ◊ 〉.
Our rebels which rose about 〈 ◊ 〉.
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S. Peter woulde haue vs to stop their mouthe with well 〈 ◊ 〉.
S. Peter would have us to stop their Mouth with well 〈 ◊ 〉.
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he denied it, he forgate his 〈 ◊ 〉.
he denied it, he foregate his 〈 ◊ 〉.
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(8) sermon (DIV2)
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therfore when thou dicst in that seruice with a good faith, happy arte thou.
Therefore when thou dicst in that service with a good faith, happy art thou.
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This 〈 ◊ ◊ 〉 in 〈 ◊ 〉 paste taught openly in the 〈 ◊ 〉,
This 〈 ◊ ◊ 〉 in 〈 ◊ 〉 past taught openly in the 〈 ◊ 〉,
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but now Christe oure sauiour called them to a more speciall vocation.
but now Christ our Saviour called them to a more special vocation.
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(19) sermon (DIV2)
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how they should call vpon god, that they might haue worthy men.
how they should call upon god, that they might have worthy men.
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(19) sermon (DIV2)
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no dout that 〈 ◊ ◊ 〉 haue no good lucke, god will not prosper hym.
no doubt that 〈 ◊ ◊ 〉 have no good luck, god will not prosper him.
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(19) sermon (DIV2)
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And yet this is not a certaine rule, he that much laboreth shall haue much.
And yet this is not a certain Rule, he that much Laboureth shall have much.
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This Gospell is red this day in the churche, and it shal bee for our lesson:
This Gospel is read this day in the Church, and it shall be for our Lesson:
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It is taken oute of the 21. cap. of Luke:
It is taken out of the 21. cap. of Luke:
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(20) sermon (DIV2)
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because it was disagreyng from the customes and traditions of their forefathers.
Because it was disagreeing from the customs and traditions of their Forefathers.
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Luke 〈 ◊ 〉 in the last chapter of the 〈 ◊ 〉 these wordes:
Luke 〈 ◊ 〉 in the last chapter of the 〈 ◊ 〉 these words:
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and a preacher whyche should preache the gospell vnto the poore:
and a preacher which should preach the gospel unto the poor:
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(21) sermon (DIV2)
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This is a greate praise wher with our 〈 ◊ 〉 praised 〈 ◊ 〉,
This is a great praise where with our 〈 ◊ 〉 praised 〈 ◊ 〉,
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When we do yl, we shal receiue our reward for our ylnes:
When we do ill, we shall receive our reward for our ylnes:
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(21) sermon (DIV2)
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Nemo admota aratro manu, et a tergo respiciens aptus est regno Dei. Nemo admota aratro manu, et a tergo respiciens Apt est regno Dei.
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(23) sermon (DIV1)
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For how many 〈 ◊ 〉 prelates haue we now at this day? And no maruel.
For how many 〈 ◊ 〉 Prelates have we now At this day? And no marvel.
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(23) sermon (DIV1)
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Non quia vidist is signa, sed quia comedistis de panibus. Non quia vidist is Signs, sed quia comedistis de panibus.
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To rule well, to feede the flocke with pure food, and good eram ple of lyfe.
To Rule well, to feed the flock with pure food, and good eram ple of life.
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(28) sermon (DIV2)
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I speake not this agaynst the Judges seate.
I speak not this against the Judges seat.
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(28) sermon (DIV2)
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He myght looke as farre as Calice I warrant you.
He might look as Far as Calice I warrant you.
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and fourthnight Sessions at the Marshalsey, and so fourth.
and fourthnight Sessions At the Marshalsea, and so fourth.
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(28) sermon (DIV2)
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There be such causes that a man 〈 ◊ 〉 in hys absence be condemned,
There be such Causes that a man 〈 ◊ 〉 in his absence be condemned,
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(29) sermon (DIV2)
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and fre, I know of the old manner. The tenoure of the writtes is this.
and from, I know of the old manner. The tenor of the writes is this.
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(29) sermon (DIV2)
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& God graunt you to se redres in thys 〈 ◊ 〉 in your own person.
& God grant you to see redress in this 〈 ◊ 〉 in your own person.
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and I heare say it was not well taken.
and I hear say it was not well taken.
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(30) sermon (DIV2)
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for noueltie, or for 〈 ◊ 〉 to heare some pastime, then to be away.
for novelty, or for 〈 ◊ 〉 to hear Some pastime, then to be away.
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(30) sermon (DIV2)
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when ye remēbre how ye haue slacked your duety? It is a good wise verse.
when you Remember how you have slacked your duty? It is a good wise verse.
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(31) sermon (DIV2)
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Gutta cauat lapidem, non vi sed sepe cadendo. Gutta cauat lapidem, non vi sed Sep cadendo.
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(31) sermon (DIV2)
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And thoughe the poore Disciples be troubled, vexed, and persecused, marke the ende.
And though the poor Disciples be troubled, vexed, and persecused, mark the end.
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(32) sermon (DIV1)
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well, al this wil not serue.
well, all this will not serve.
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(33) sermon (DIV1)
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and to his counsell to appoynt.
and to his counsel to appoint.
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And I told you that it was good and lawfull, for honest vertuons 〈 ◊ 〉, And I told you that it was good and lawful, for honest virtuous 〈 ◊ 〉,
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(28) sermon (DIV2)
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as al the scripture both of the new and old testament witnesseth: Dolores nostros ipse portauit, He hath taken away our sorowes.
as all the scripture both of the new and old Testament Witnesseth: Dolores nostros ipse portauit, He hath taken away our sorrows.
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(5) sermon (DIV2)
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for they be gone, they are no synnes, they can not be hurtfull vnto vs. Christ dyeng for vs,
for they be gone, they Are no Sins, they can not be hurtful unto us christ dying for us,
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and not vnto vs, and that women lyeng in chyldbedde 〈 ◊ 〉 not vncleane afore God;
and not unto us, and that women lying in chyldbedde 〈 ◊ 〉 not unclean afore God;
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or other necessaries, but the holye ghoste:
or other necessaries, but the holy ghost:
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Thus we be admonished by this woorde Father. So that it is a woorde of muche importance and great reputation:
Thus we be admonished by this word Father. So that it is a word of much importance and great reputation:
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Certaine sermons made by the right reueren de father in God, maister doctor Latymer, before the right vertuous and honorable lady, Katherine duchesse of Suffolke, in the ycre of our Lord. 1552.
Certain Sermons made by the right reueren de father in God, master Doctor Latimer, before the right virtuous and honourable lady, Katherine duchess of Suffolk, in the ycre of our Lord. 1552.
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(4) sermons (DIV1)
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OVR FATHER vvhich art in heauen.
OUR FATHER which art in heaven.
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I haue entred of late in the wase of preachyng, and spoken many thynges of prayer,
I have entered of late in the wase of preaching, and spoken many things of prayer,
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and rather of praier than of any other thing.
and rather of prayer than of any other thing.
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For I thinke there is nothing more necessarie to be spoken of, nor more abused than praier was by the craft and suttletie of the deuill:
For I think there is nothing more necessary to be spoken of, nor more abused than prayer was by the craft and subtlety of the Devil:
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for many thynges were taken for prayer whan they were nothyng lesse.
for many things were taken for prayer when they were nothing less.
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Therefore at this same 〈 ◊ 〉 also I haue thoughte it good to entreate of prayer, to thintent that it might bee knowen what a precious thyng ryghte prayer is.
Therefore At this same 〈 ◊ 〉 also I have Thought it good to entreat of prayer, to intent that it might be known what a precious thing right prayer is.
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I tolde you first what prayer is. Secondarily, to whom we ought to praye. Thirdely, where and in what place we ought to pray.
I told you First what prayer is. Secondarily, to whom we ought to pray. Thirdly, where and in what place we ought to pray.
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And fourthely I tolde you the diuersitie of prayer, namely of the common prayer and the priuate.
And fourthly I told you the diversity of prayer, namely of the Common prayer and the private.
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These and such lyke thynges I haue dilated and cxpounded vnto you of late in the open pulpet.
These and such like things I have dilated and cxpounded unto you of late in the open pulpit.
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Nowe at this present tyme I 〈 ◊ 〉 as by the way of a lecture, at the request of my most gracious Lady, to expoūd vnto you, (her housholde seruantes,
Now At this present time I 〈 ◊ 〉 as by the Way of a lecture, At the request of my most gracious Lady, to expound unto you, (her household Servants,
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and other that be willing to heare) the right vnderstandyng and meaning of this most perfect prayer, which our sauior hymself taught vs, at the request of his disciples, which prayer we call the Pater noster.
and other that be willing to hear) the right understanding and meaning of this most perfect prayer, which our Saviour himself taught us, At the request of his Disciples, which prayer we call the Pater Noster.
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This prayer of our lorde maye be called a prayer aboue all prayers, the principall and moste perfect prayer, whyche prayer ought to be regarded aboue all others, consideryng that our Sauior hym selfe is the author of it, he was the maker of this prayer, beeyng very God and very man.
This prayer of our lord may be called a prayer above all Prayers, the principal and most perfect prayer, which prayer ought to be regarded above all Others, considering that our Saviour him self is the author of it, he was the maker of this prayer, being very God and very man.
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He taught vs this prayer whiche is a moste perfecte scholemaister, and commanded vs to 〈 ◊ 〉 it, whiche prayer conteineth great and wonderfull thinges,
He taught us this prayer which is a most perfect Schoolmaster, and commanded us to 〈 ◊ 〉 it, which prayer Containeth great and wonderful things,
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if a learned man had the handlyng of it.
if a learned man had the handling of it.
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But as for me, suche thynges as I haue conceiued by the readyng of learned mens bookes, so 〈 ◊ 〉 foorth as GOD will geue me his grace and spirite, I will shewe vnto you touchyng the 〈 ◊ 〉 meanyng of it,
But as for me, such things as I have conceived by the reading of learned men's books, so 〈 ◊ 〉 forth as GOD will give me his grace and Spirit, I will show unto you touching the 〈 ◊ 〉 meaning of it,
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and what is to bee vnderstand by euery worde contained in that prayer. For there is no worde ydle or spoken in vaine.
and what is to be understand by every word contained in that prayer. For there is no word idle or spoken in vain.
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For it must nedes be perfect, good, and of great 〈 ◊ ◊ 〉 our sauiors teachyng, which is the wysedom of God it self.
For it must needs be perfect, good, and of great 〈 ◊ ◊ 〉 our Saviors teaching, which is the Wisdom of God it self.
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For it confyrmeth our fayth, whan we call him 〈 ◊ 〉.
For it confirmeth our faith, when we call him 〈 ◊ 〉.
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There be many other psalmes & prayers in scripture very good and godly, and it is good to know 〈 ◊ 〉.
There be many other psalms & Prayers in scripture very good and godly, and it is good to know 〈 ◊ 〉.
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But it is with this prayer (the Lordes prayer I say) lyke as with the lawe of loue.
But it is with this prayer (the lords prayer I say) like as with the law of love.
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All the lawes of Moses, as concernynge what is to be done to please God, how to walke before him vprightly and godly:
All the laws of Moses, as Concerning what is to be done to please God, how to walk before him uprightly and godly:
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All such lawes are 〈 ◊ 〉 in this lawe of Loue, Diliges Dominum Deum 〈 ◊ 〉 ex toto corde tuo,
All such laws Are 〈 ◊ 〉 in this law of Love, Diligent Dominum God 〈 ◊ 〉 ex toto cord tuo,
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& in tota anima tua, & in tota mente 〈 ◊ 〉, & proximum sicut reipsum.
& in tota anima tua, & in tota mente 〈 ◊ 〉, & Proximum sicut reipsum.
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Thou shalt loue the lorde thy God with all thy hart, with all thy soule,
Thou shalt love the lord thy God with all thy heart, with all thy soul,
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and with all thy mynde, and thy neighbor as thy self:) euen so is it with this prayer.
and with all thy mind, and thy neighbour as thy self:) even so is it with this prayer.
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For like as the law of Loue is the sūme and 〈 ◊ 〉 of thother lawes,
For like as the law of Love is the sum and 〈 ◊ 〉 of tother laws,
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so this prayer is the 〈 ◊ 〉 and abridgement of all other prayers:
so this prayer is the 〈 ◊ 〉 and abridgement of all other Prayers:
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all the other prayers are conteined in this prayer, yea whatsoeuer mankynd hath nede of to soule and body, that same is conteyned in this prayer. This prayer hath. ii. partes, it hath a preface, which some call a salutation or a louing entrance: secondarily the praier it self. The entrance is this:
all the other Prayers Are contained in this prayer, yea whatsoever mankind hath need of to soul and body, that same is contained in this prayer. This prayer hath. ii. parts, it hath a preface, which Some call a salutation or a loving Entrance: secondarily the prayer it self. The Entrance is this:
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〈 ◊ ◊ ◊ 〉 Pater noster qui es in coelis, Our father which art in heauen.
〈 ◊ ◊ ◊ 〉 Pater Noster qui es in Coelis, Our father which art in heaven.
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as who say you christen people, you that beare the name of christians, you must pray so.
as who say you christen people, you that bear the name of Christians, you must pray so.
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Before I go any further, I must put you in remembrance to consider how much we be bound to our sauior Christ, that he wold vouchsafe to teache vs to pray:
Before I go any further, I must put you in remembrance to Consider how much we be bound to our Saviour christ, that he would vouchsafe to teach us to pray:
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& in this prayer to signifie vnto vs the good will whiche oure heauenly father beareth towardes vs. Now to the matter.
& in this prayer to signify unto us the good will which our heavenly father bears towards us Now to the matter.
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Our Father, These wordes 〈 ◊ 〉 not to the petitions, they be but an entring, a sekyng fauor at Gods hande,
Our Father, These words 〈 ◊ 〉 not to the petitions, they be but an entering, a seeking favour At God's hand,
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yet if we well way & consider them, thei admonish vs of many things, and strenghthen our faith wonders well.
yet if we well Way & Consider them, they admonish us of many things, and strengthen our faith wonders well.
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For this worde Father signifieth that we be Christes brothers, and that God is oure Father.
For this word Father signifies that we be Christ's Brother's, and that God is our Father.
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He is the eldest sonne, he is the sonne of GOD by nature, we be his sonnes by adoption thorough his goodnesse,
He is the eldest son, he is the son of GOD by nature, we be his Sons by adoption through his Goodness,
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therefore be biddeth vs to call hym our Father, which is to be had in freshe memory, and great reputation.
Therefore be bids us to call him our Father, which is to be had in fresh memory, and great reputation.
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For here we are admonished howe that we bee reconciled vnto God:
For Here we Are admonished how that we be reconciled unto God:
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we which before tymes were his enemies, are made nowe the children of GOD, and inheritoures of euerlasting lyfe.
we which before times were his enemies, Are made now the children of GOD, and inheritoures of everlasting life.
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so that we shall not cal vpon god.
so that we shall not call upon god.
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Therfore our Sauiour whanne he teacheth vs to call God father, teacheth vs to vnderstande the fatherly affeccion which God beareth towardes vs, whiche thing maketh vs bolde and hearty to call vpon him, knowyng that he beareth a good wil towards vs,
Therefore our Saviour when he Teaches us to call God father, Teaches us to understand the fatherly affection which God bears towards us, which thing makes us bold and hearty to call upon him, knowing that he bears a good will towards us,
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and that he wil surely heare our praiers.
and that he will surely hear our Prayers.
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Whan we be in trouble we doute of a straunger whether he wil helpe vs or not:
When we be in trouble we doubt of a stranger whither he will help us or not:
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but our sauiour commaundyng vs to call God father, teacheth vs to be assured of the loue and good will of GOD towarde vs. So by this woorde Father, we learne to stablish and to comforte oure saythe:
but our Saviour commanding us to call God father, Teaches us to be assured of the love and good will of GOD toward us So by this word Father, we Learn to establish and to Comfort our say:
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knowyng moste assuredlye that he wyl be good vnto vs. For Christ was a perfecte schoolemaister, he lacked no wysedome, he knewe his Fathers wyll and pleasure:
knowing most assuredly that he will be good unto us For christ was a perfect Schoolmaster, he lacked no Wisdom, he knew his Father's will and pleasure:
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he teacheth vs, yea and moste certainely assureth vs, that GOD will be no cruell iudge, but a louyng Father.
he Teaches us, yea and most Certainly assureth us, that GOD will be no cruel judge, but a loving Father.
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Here we see what commodities we haue in this word Father.
Here we see what commodities we have in this word Father.
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Seyng no we that we fynde suche commodities by this one word, we ought to consider the whole praier with great diligence and earnest mynde.
Sing not we that we find such commodities by this one word, we ought to Consider the Whole prayer with great diligence and earnest mind.
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For there is no worde nor letter conteined in this prayer, but it is of great importance and waighte,
For there is no word nor Letter contained in this prayer, but it is of great importance and waighte,
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therfore it is necessarye for vs to knowe and to vnderstande it thoroughlye, and thanne to speake it consideratelye wyth greate deuotion:
Therefore it is necessary for us to know and to understand it thoroughly, and than to speak it considerately with great devotion:
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elles it is to no purpose to speake the woordes withoute vnderstandyng, it is but lyplabour and vayne bablying,
Else it is to no purpose to speak the words without understanding, it is but lyplabour and vain bablying,
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and so vnworthy to bee called prayer (as it was in tymes 〈 ◊ 〉 vsed in Englande.) Therefore whenne you saye thys prayer, you muste well consyder what you saye.
and so unworthy to be called prayer (as it was in times 〈 ◊ 〉 used in England.) Therefore when you say this prayer, you must well Consider what you say.
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For it is better once sayde deliberately with vnderstandyng, then a thousand times without vnderstanding, which is in very dede but vain babling:
For it is better once said deliberately with understanding, then a thousand times without understanding, which is in very deed but vain babbling:
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and so more a displeasure than pleasure vnto God. For the mat ter lyeth not in muche sayeng, but in well saying.
and so more a displeasure than pleasure unto God. For the Mathew ter lies not in much saying, but in well saying.
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So if it be sayd to the honor of God, than it hath his effect, and we shall haue our petitions, for God is trewe in his promises:
So if it be said to the honour of God, than it hath his Effect, and we shall have our petitions, for God is true in his promises:
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and our Sauior knowing him to be well affected towardes vs, commaundeth vs therefore to calle hym Father.
and our Saviour knowing him to be well affected towards us, commandeth us Therefore to call him Father.
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Here you must vnderstande, that lyke as our Sauior was most earnest and feruent in teachyng vs 〈 ◊ 〉 to pray and call vpon God for ayde and helpe,
Here you must understand, that like as our Saviour was most earnest and fervent in teaching us 〈 ◊ 〉 to pray and call upon God for aid and help,
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and for thynges necessarie both to our soules and bodies:
and for things necessary both to our Souls and bodies:
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So the deuill that old serpent, with no lesse diligence endeuoreth himselfe to let and stoppe our prayers:
So the Devil that old serpent, with no less diligence endeavoureth himself to let and stop our Prayers:
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And amongest other his lettes, he hath one especially, where with he thynketh to keepe vs from prayer, whiche is the remembraunce of our synnes.
And amongst other his lets, he hath one especially, where with he Thinketh to keep us from prayer, which is the remembrance of our Sins.
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When he perceiueth vs to be disposed to praye, he commeth with his crafte and suttle conueiaunces, saying:
When he perceives us to be disposed to pray, he comes with his craft and subtle conueiaunces, saying:
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What, wylte thou praye vnto god for aide and helpe? knowest thou not that thou art a wicked synner and a transgressour of the law of God? Looke rather to bee damned and iudged for thy yll doynges,
What, wilt thou pray unto god for aid and help? Knowest thou not that thou art a wicked sinner and a transgressor of the law of God? Look rather to be damned and judged for thy ill doings,
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than to receiue any benefite at his handes.
than to receive any benefit At his hands.
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Wylt thou call him father whiche is so holye a god? and thou art so wicked,
Wilt thou call him father which is so holy a god? and thou art so wicked,
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and miserable a synner? This the deuill will saye, and trouble our myndes to stoppe and let vs from our prayer:
and miserable a sinner? This the Devil will say, and trouble our minds to stop and let us from our prayer:
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and so to giue vs occasion not to praye vnto god.
and so to give us occasion not to pray unto god.
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In this temptatiō we must secke for some remedy and comfort, for the deuil doth put vs in remēbraunce of our sinnes to that ende, to keeye vs from prayer and inuocation of GOD.
In this temptation we must secke for Some remedy and Comfort, for the Devil does put us in remembrance of our Sins to that end, to keeye us from prayer and invocation of GOD.
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The remedye for this temptation is to call our Sauiour to remembraunce, who hath taughte vs to say this prayer:
The remedy for this temptation is to call our Saviour to remembrance, who hath taught us to say this prayer:
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he knew his fathers pleasure, he knew what he did.
he knew his Father's pleasure, he knew what he did.
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Whan he commaunded vs to call GOD oure Father, he knew we should fynde fatherly affections in god towardes vs. Call this (I saye) to remembraunce,
When he commanded us to call GOD our Father, he knew we should find fatherly affections in god towards us Call this (I say) to remembrance,
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and than agayn remember that our Sauiour hath cleansed, thorough his passion, all our synnes, and taken away all our wickednesse.
and than again Remember that our Saviour hath cleansed, through his passion, all our Sins, and taken away all our wickedness.
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So that as many as beleue in hym shalbe the children of God.
So that as many as believe in him shall the children of God.
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In suche wise lette vs striue and fyghte agaynst the temptacions of the deuill, which would not haue vs to call vpon god: because we be synners.
In such wise let us strive and fight against the temptations of the Devil, which would not have us to call upon god: Because we be Sinners.
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Catche thou holde of out sauior, beleue in hym, be assured in thy hearte that he with his sufferyng toke away all thy synnes.
Catch thou hold of out Saviour, believe in him, be assured in thy heart that he with his suffering took away all thy Sins.
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Consider agayne, that our Sauiour calleth vs to prayer, and commaundeth vs to praye: Our synnes lette vs, and withdrawe vs from prayer, but our sauiour maketh them nothyng:
Consider again, that our Saviour calls us to prayer, and commandeth us to pray: Our Sins let us, and withdraw us from prayer, but our Saviour makes them nothing:
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whan wee beleeue in hym, it is lyke as if we hadde no synnes.
when we believe in him, it is like as if we had no Sins.
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For he chaungeth with vs, he taketh our synnes and wickednesse frome vs, and geueth vnto vs his holynesse, rightuousnes, iustice, fulfyllyng of the lawe, and so consequentely euerlastyng lyfe:
For he changeth with us, he Takes our Sins and wickedness from us, and Giveth unto us his holiness, righteousness, Justice, fulfilling of the law, and so consequently everlasting life:
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So that we 〈 ◊ 〉 lyke as if we hadde doone no synne at all:
So that we 〈 ◊ 〉 like as if we had done no sin At all:
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for his ryghtuousnesse standeth vs in so good steade, as though we of our owne selues had fulfylled the lawe to the vttermoste.
for his Righteousness Stands us in so good stead, as though we of our own selves had fulfilled the law to the uttermost.
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Therfore our synnes can not lette vs, nor withdraw vs from prayer:
Therefore our Sins can not let us, nor withdraw us from prayer:
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Lyke as when I owe vnto a man an hundreth pounde, the daye is expired, he wille haue his moneye, I haue it not, Like as when I owe unto a man an Hundredth pound, the day is expired, he will have his money, I have it not,
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and for lacke of it, I am layde in pryson. In suche dystresse cometh a good frende, and sayth:
and for lack of it, I am laid in prison. In such distress comes a good friend, and say:
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Syr, bee of good cheere, I will paye thy dettes, and foorthwith payeth the wholle summe, and setteth me at libertie.
Sir, be of good cheer, I will pay thy debts, and forthwith payeth the wholle sum, and sets me At liberty.
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Suche a frende is our Sauiour, he hath payde our dettes, and sette vs at libertie, els we should haue ben damned worlde withoute end in euerlastyng prison and darknesse.
Suche a friend is our Saviour, he hath paid our debts, and Set us At liberty, Else we should have been damned world without end in everlasting prison and darkness.
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Therfore though oure synnes condemne vs, yet whanne we alledge Christe and beleue in hym, our sinnes shall not hurt vs. For saint Iohn saythe:
Therefore though our Sins condemn us, yet when we allege Christ and believe in him, our Sins shall not hurt us For saint John say:
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〈 ◊ ◊ 〉 peccauerit aduocatum habemus apud 〈 ◊ 〉, lesum Christum iustum, Wee haue an aduocate with God the Father, Iesus Christe the rightuous.
〈 ◊ ◊ 〉 peccaverit aduocatum habemus apud 〈 ◊ 〉, lesum Christ iustum, we have an advocate with God the Father, Iesus Christ the righteous.
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Marke that he sayth 〈 ◊ 〉, non aduocatos, he speaketh singularly, not plurally. We haue one aduocate, not many, neyther sayntes nor any body els, but onely hym:
Mark that he say 〈 ◊ 〉, non aduocatos, he speaks singularly, not plurally. We have one advocate, not many, neither Saints nor any body Else, but only him:
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and none other neyther by the waye of Mediation, nor by the waye of redemption.
and none other neither by the Way of Mediation, nor by the Way of redemption.
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He onely is sufficiente, for he onely is all the dooer, lette hym haue all the wholle prayse.
He only is sufficient, for he only is all the doer, let him have all the wholle praise.
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Lette vs not withdrawe frome hym his 〈 ◊ 〉, and geue it to creatures: for he onely satisfieth for the sinnes of the whole world.
Let us not withdraw from him his 〈 ◊ 〉, and give it to creatures: for he only Satisfieth for the Sins of the Whole world.
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So that all that beleue in Christe be cleane from all the fylthines of their synnes. For saint Iohn Baptist saith.
So that all that believe in Christ be clean from all the filthiness of their Sins. For saint John Baptist Says.
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Ecce agnus dei qui 〈 ◊ 〉 peccata mundi. Beholde the lambe of God which taketh awaye the sinnes of the worlde: Ecce agnus dei qui 〈 ◊ 〉 Peccata mundi. Behold the lamb of God which Takes away the Sins of the world:
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Doth yt deuil call thee frō prayer? Christ calleth the vnto it again: For so it is written.
Does that Devil call thee from prayer? christ calls thee unto it again: For so it is written.
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In hoc aparuit filius dei vt destruat opera diaboli, To that ende the son of god appeared to destroy the workes of the deuill.
In hoc aparuit filius dei vt destruat opera Diaboli, To that end the son of god appeared to destroy the works of the Devil.
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But marke here, Scripture speaketh not of 〈 ◊ 〉 synners, Christe suffred not for them, his deathe remedieth not their synnes.
But mark Here, Scripture speaks not of 〈 ◊ 〉 Sinners, Christ suffered not for them, his death remedieth not their Sins.
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For they be the bondmen of the deuil and his slaues, and therfore Christes benefytes pertayne not vn to them.
For they be the bondmen of the Devil and his slaves, and Therefore Christ's benefits pertain not un to them.
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It is a wonderfull saying that 〈 ◊ 〉 Iohn hathe. Beholde the lambe of GOD that taketh away the synnes of the worlde.
It is a wonderful saying that 〈 ◊ 〉 John hath. Behold the lamb of GOD that Takes away the Sins of the world.
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The 〈 ◊ 〉 upll sayth vnto me: thou art a sinner. No, sayth Sainet Iohn, the lambe of God hath taken away thy synnes.
The 〈 ◊ 〉 upll say unto me: thou art a sinner. No, say Saint John, the lamb of God hath taken away thy Sins.
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Lykewyse Sainct Paule in shipwracke preserued his companie by his praier.
Likewise Saint Paul in shipwreck preserved his company by his prayer.
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that God wil prosper & 〈 ◊ 〉 their labor, for except he geue 〈 ◊ 〉, al their labor & 〈 ◊ 〉 is 〈 ◊ 〉.
that God will prosper & 〈 ◊ 〉 their labour, for except he give 〈 ◊ 〉, all their labour & 〈 ◊ 〉 is 〈 ◊ 〉.
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Item Habentesigitur pontificem 〈 ◊ 〉, qui pe netrauit coelos, lesum filium Dei, accedamus cum fiducia, ad thronum gratiae, vt consequamur misericordiam.
Item Habentesigitur Pontifex 〈 ◊ 〉, qui pe netrauit Coelos, lesum Son Dei, Accedamus cum Fiducia, ad Throne Gratiae, vt consequamur misericordiam.
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We therfore hauing a great highe 〈 ◊ 〉, whiche hathe passed thorough the heauens euen Jesus the sonne of GOD, let vs with boldenesse gee vnto the seate of his grace that we may obtayne mercye.
We Therefore having a great high 〈 ◊ 〉, which hath passed through the heavens even jesus the son of GOD, let us with boldness gee unto the seat of his grace that we may obtain mercy.
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O it is a comfortable thing that we haue an accesse vnto God: Esay saith, 〈 ◊ ◊ 〉 eius sanati sumus:
O it is a comfortable thing that we have an access unto God: Isaiah Says, 〈 ◊ ◊ 〉 eius sanati sumus:
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The paine of our punnishment was laide vppen hym, and with his stripes are we healed. The pain of our punishment was laid vppen him, and with his stripes Are we healed.
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Further in the newe testament we reade, Huie omnes Prophetaetestimonium perhibent, remissionem peccatorum accipere per nomen eius om nes qui credunt in eum.
Further in the new Testament we read, Huie omnes Prophetaetestimonium perhibent, remissionem peccatorum accipere per Nome eius om nes qui credunt in Eum.
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Unto the same beare all Prophetes witnesse, that all they do receaue forgeuenesse of synnes by his name, which beleue on him.
Unto the same bear all prophets witness, that all they do receive forgiveness of Sins by his name, which believe on him.
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Now you see how ye be remedied from your synnes, you heare howe you shall wythstande the deuyll when he wyll wythdrawe you from prayer:
Now you see how you be remedied from your Sins, you hear how you shall withstand the Devil when he will withdraw you from prayer:
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Lette vs therfore not giue ouer prayer, but stick vnto it, lette vs rather beleue Christe our Sauiour,
Let us Therefore not give over prayer, but stick unto it, let us rather believe Christ our Saviour,
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then the deuill, whiche was a lyar at the beginning.
then the Devil, which was a liar At the beginning.
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You knowe now howe you may preuent hym, how you may put hym of, and auoid his temptations.
You know now how you may prevent him, how you may put him of, and avoid his temptations.
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There is one other addicion afore we come to the peticions, whiche dothe muche confirme oure faith, and increase the same.
There is one other addition afore we come to the petitions, which doth much confirm our faith, and increase the same.
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Qui es in coelis, which art in heauen. These wordes put a diuersitye betwene the heauenly father, and oure temporall fathers.
Qui es in Coelis, which art in heaven. These words put a diversity between the heavenly father, and our temporal Father's.
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There be some temporall fathers which would fayne helpe their children, but they can not, they bee not able to helpe them.
There be Some temporal Father's which would fain help their children, but they can not, they be not able to help them.
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Agayne there bee some fathers whiche are ryche and myght helpe their children, but they be so vnnaturall they wyll not helpe them.
Again there be Some Father's which Are rich and might help their children, but they be so unnatural they will not help them.
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But oure heauenlye Father, in that we call hym Father, we learne that he wyl helpe, that he beareth a fatherlye loue towardes vs. 〈 ◊ 〉 heauen, here we learne that he is able to helpe vs, to geue vs al good thynges necessarye to soule and bodye:
But our heavenly Father, in that we call him Father, we Learn that he will help, that he bears a fatherly love towards us 〈 ◊ 〉 heaven, Here we Learn that he is able to help us, to give us all good things necessary to soul and body:
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and is mightye to defende vs from all yll and peryll.
and is mighty to defend us from all ill and peril.
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So it appeareth that he is a Father whiche will help, and that he beyng celelestiall, whyche is able to helpe vs. Therfore we maye haue a boldenesse and confidence, that he maye helpe vs,
So it appears that he is a Father which will help, and that he being celelestiall, which is able to help us Therefore we may have a boldness and confidence, that he may help us,
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and that he wyll helpe vs, where and whensoeuer we call. he sayth: Coelum & terram impleo. I syll heauen and earthe.
and that he will help us, where and whensoever we call. he say: Coelum & terram impleo. I Syll heaven and earth.
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Further in that we call hym Father, his will and fatherly affections ar expressed:
Further in that we call him Father, his will and fatherly affections Are expressed:
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And agayne Coelum mihi sedes est, & terta scabellum pedum meorum, Heauen is my seate, and the earth is my footestoole.
And again Coelum mihi sedes est, & terta scabellum Pedum meorum, Heaven is my seat, and the earth is my footstool.
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Where we see that he is a mighty GOD, that he is in heauen and earthe with his power and might.
Where we see that he is a mighty GOD, that he is in heaven and earth with his power and might.
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In heauen he is apparantly, where face to face he sheweth himself vnto his Angels and Saines.
In heaven he is apparently, where face to face he shows himself unto his Angels and Saines.
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In earth he is not so apparantly, but darkelye and obscurelye he exhibiteth himselfe vnto vs:
In earth he is not so apparently, but darkly and obscurely he exhibiteth himself unto us:
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for oure corrupte and feble fleshe coulde not beare hys maiestye:
for our corrupt and feeble Flesh could not bear his majesty:
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Yet he 〈 ◊ 〉 the earth, that is to saye, he ruleth and gouerneth the same, ordering all things according vnto his will and pleasure. Yet he 〈 ◊ 〉 the earth, that is to say, he Ruleth and Governs the same, ordering all things according unto his will and pleasure.
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Therefore we muste learne to persuade our selues, and vndoutedlye beleue that he is able to helpe:
Therefore we must Learn to persuade our selves, and undoubtedly believe that he is able to help:
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and that he beareth a good and fatherly wyll towardes vs, that he will not forgette vs. Therfore the king and prophet Dauid sayth, Dominus de coelo prospexit, The Lorde hath seene doune from heauen.
and that he bears a good and fatherly will towards us, that he will not forget us Therefore the King and Prophet David say, Dominus de coelo prospexit, The Lord hath seen down from heaven.
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As farre as the earthe is from heauen, yet GOD loketh doune, he seeth all thynges, he is in euerye corner.
As Far as the earth is from heaven, yet GOD looketh down, he sees all things, he is in every corner.
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He sayethe the Lorde hathe looked doune, not the Saynctes. No, he sayeth not so. For the Sainctes haue not so sharpe eyes to see doune from heauen:
He Saith the Lord hath looked down, not the Saints. No, he Saith not so. For the Saints have not so sharp eyes to see down from heaven:
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they be spurre blynde, and sande blynd. they can not see so farre, nor haue not so long eares to heare.
they be spur blind, and sand blind. they can not see so Far, nor have not so long ears to hear.
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And therefore our petition and prayer shoulde bee vnto hym, whyche wyll heare, and can heare.
And Therefore our petition and prayer should be unto him, which will hear, and can hear.
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For it is the Lorde that looketh downe.
For it is the Lord that looks down.
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He is here in earth (as I tolde you) verye darkely, but he is in heauen moste manifestely:
He is Here in earth (as I told you) very darkly, but he is in heaven most manifestly:
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where he sheweth him 〈 ◊ 〉 vnto his angels and sayntes face to face. We reade in Scripture that Abels bloode dydde crie vnto God:
where he shows him 〈 ◊ 〉 unto his Angels and Saints face to face. We read in Scripture that Abel's blood did cry unto God:
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where it appeareth that he can heare, yea not onely heare, but also see and feele.
where it appears that he can hear, yea not only hear, but also see and feel.
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for he seeth ouer all thynges, so that the least thought of our heartes is not hydde frome hym.
for he sees over all things, so that the least Thought of our hearts is not hid from him.
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Therfore ponder and consyder these wordes well, for they fortifie oure saythe.
Therefore ponder and Consider these words well, for they fortify our say.
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We call hym Father, to put our selues in remembraunce of his good wylle towardes vs. Heauenly we calle hym, signifying his myghte and power that he maye healpe and doo all thynges accordynge to his wyll and pleasure.
We call him Father, to put our selves in remembrance of his good will towards us Heavenly we call him, signifying his might and power that he may help and do all things according to his will and pleasure.
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So it appereth moste manifestly, that there lacketh neither good will nor power in hym. There was ones a prophete whiche whan he was yll intreated of kyng Ioas, sayde:
So it appeareth most manifestly, that there lacketh neither good will nor power in him. There was ones a Prophet which when he was ill entreated of King Joash, said:
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for we haue all one Father, which hath made vs all of one mettall of earth.
for we have all one Father, which hath made us all of one mettle of earth.
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Dominus videat & 〈 ◊ 〉, The Lorde looke vppon it, and require it. There bee many menne in Englande and other where els, whiche care not for God:
Dominus Videat & 〈 ◊ 〉, The Lord look upon it, and require it. There be many men in England and other where Else, which care not for God:
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yea they be cleane without God, whych saye in their heartes, Nubes latibulum eius, 〈 ◊ 〉 nostra considerat,
yea they be clean without God, which say in their hearts, Clouds latibulum eius, 〈 ◊ 〉 nostra considerate,
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& circa car dines 〈 ◊ 〉 ambulat, Tushe the cloudes couer hym that he may not se,
& circa car dines 〈 ◊ 〉 ambulat, Tush the Clouds cover him that he may not see,
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and he dwelleth aboue in heuen.
and he dwells above in heaven.
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But as I told you before, Abels blood may certifie vs of his present know ledge.
But as I told you before, Abel's blood may certify us of his present know ledge.
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Let vs therfore take hede that we doo nothyng that myght displease his maiestie, neither openly nor secretely.
Let us Therefore take heed that we do nothing that might displease his majesty, neither openly nor secretly.
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For he is euery where, and nothyng can be hyd from hym, Vider & requiret, He seeth it, and will punishe it.
For he is every where, and nothing can be hid from him, Vider & requiret, He sees it, and will Punish it.
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Further this worde Father is not onely apt and conuenient for vs to strengthen oure faith withall (as I tolde you) but also it moueth God the sooner to heare vs when we call him by that name Father.
Further this word Father is not only apt and convenient for us to strengthen our faith withal (as I told you) but also it moves God the sooner to hear us when we call him by that name Father.
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For he perceiuing our confidence in him, can not chose but shew hym lyke a Father.
For he perceiving our confidence in him, can not chosen but show him like a Father.
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So that this word Father is most mete to moue god to pitie, and to graunt oure requestes.
So that this word Father is most meet to move god to pity, and to grant our requests.
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Certaine it is, and proued by holy Scripture, that God hath a fatherly and louyng affection towarves vs, farre passyng the loue of bodilye parentes to their children.
Certain it is, and proved by holy Scripture, that God hath a fatherly and loving affection towarves us, Far passing the love of bodily Parents to their children.
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Yea as far as heauen and earth is a sonder, so far hys loue towards mankynd exccdeth the loue of natu ral parentes to theyr children, which loue is set out by the mouthe of hys holye Prophete Esay, Where he sayeth:
Yea as Far as heaven and earth is a sunder, so Far his love towards mankind exccdeth the love of Natu Rat Parents to their children, which love is Set out by the Mouth of his holy Prophet Isaiah, Where he Saith:
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Num 〈 ◊ 〉 tradet 〈 ◊ ◊ 〉 suum, quo minus misereatur 〈 ◊ 〉 vteri sui? si esto 〈 ◊ 〉 illae ego tamen 〈 ◊ 〉 non 〈 ◊ 〉 Wyll a wyfe forget the chyld of her womb,
Num 〈 ◊ 〉 tradet 〈 ◊ ◊ 〉 suum, quo minus misereatur 〈 ◊ 〉 vteri sui? si esto 〈 ◊ 〉 Those ego tamen 〈 ◊ 〉 non 〈 ◊ 〉 Will a wife forget the child of her womb,
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and the sonne whome she hathe borne? and though she doe forgette hym, yet wyll not I forgette thee.
and the son whom she hath born? and though she do forget him, yet will not I forget thee.
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Here are 〈 ◊ 〉 the affections and vnspeakeable loue, whiche GOD beareth towarde vs. He sayeth:
Here Are 〈 ◊ 〉 the affections and unspeakable love, which GOD bears toward us He Saith:
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〈 ◊ 〉 potest 〈 ◊ 〉? Maye a woman? He speaketh of the woman, meanyng the man too:
〈 ◊ 〉 potest 〈 ◊ 〉? May a woman? He speaks of the woman, meaning the man too:
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but because women moste commenly are more 〈 ◊ 〉 towardes theyr Children then men bee, therefore he nameth the woman.
but Because women most commonly Are more 〈 ◊ 〉 towards their Children then men be, Therefore he names the woman.
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And it is a verye vnnaturall woman that hateth her chylde or neglecteth the same.
And it is a very unnatural woman that hates her child or neglecteth the same.
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But O lorde what craftes and conueiaunces vseth the deuyll abroade, that he can bryng his matters so to passe, that some women sette a syde not alonely all motherly affections,
But Oh lord what crafts and conueiaunces uses the Devil abroad, that he can bring his matters so to pass, that Some women Set a side not alonely all motherly affections,
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but also all naturall humanitye, in so muche that they kyll theyr owne children, their owne bloud, and fleshe.
but also all natural humanity, in so much that they kill their own children, their own blood, and Flesh.
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I was a late credibly informed of a prieste whiche had taken in hande to be a middewyfe:
I was a late credibly informed of a priest which had taken in hand to be a middewyfe:
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O what an abhominable thyng is this:
Oh what an abominable thing is this:
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but what folowed? he ordered the matter so, that the poore innocente was loste in the meane season.
but what followed? he ordered the matter so, that the poor innocent was lost in the mean season.
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Suche thynges the deuyll cannebrynge to passe, but what then: God sayeth.
Suche things the Devil cannebrynge to pass, but what then: God Saith.
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Though a woman doe forgette her chyldren, though they kyll theym, yet wyll I not forgette thee sayeth the Lorde GOD almightye.
Though a woman do forget her children, though they kill them, yet will I not forget thee Saith the Lord GOD almighty.
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Truthe it is there bee some women verye vnnaturall and vnkynde, whiche shall receiue their punishements of GOD for it.
Truth it is there be Some women very unnatural and kind, which shall receive their punishments of GOD for it.
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But for all that we oughte to beware and not beleue euerye tale tolde vnto vs,
But for all that we ought to beware and not believe every tale told unto us,
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and so rashelye iudge, I knowe what I meane.
and so rashly judge, I know what I mean.
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There hathe bene alate suche tales spreade abroade, and most vntruly, such false taletellers shal haue a greuous punishement of the Lorde whan he shall come to rewarde eue rye one according vnto his desertes.
There hath be alate such tales spread abroad, and most untruly, such false taletellers shall have a grievous punishment of the Lord when he shall come to reward eve rye one according unto his deserts.
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Here I haue occasion to tell you a storye whyche happened at Cambridge.
Here I have occasion to tell you a story which happened At Cambridge.
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Mayster Bylney (or rather Saint Bylney that suffered death for Gods worde sake) the same Bilney was the instrumente wherby God called me to knowledge, for I maye thanke him, next to god,
Master Bylney (or rather Saint Bylney that suffered death for God's word sake) the same Bilney was the Instrument whereby God called me to knowledge, for I may thank him, next to god,
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for that knowledge that I haue in the woord of GOD.
for that knowledge that I have in the word of GOD.
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For I was as obstinate a 〈 ◊ 〉 as anye was in Englande, in so muche that when I shoulde bee made Bacheler of Diuinitie, my whole oration went against Philip Melanchton, & agaynst his opinions.
For I was as obstinate a 〈 ◊ 〉 as any was in England, in so much that when I should be made Bachelor of Divinity, my Whole oration went against Philip Melanchthon, & against his opinions.
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Bilney heard me at that tyme, and perceiued that I was zelous without knowlage, and he came to me afterwarde in my studie,
Bilney herd me At that time, and perceived that I was zealous without knowledge, and he Come to me afterward in my study,
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and desired me for Gods sake to heare his confession, I dyd so.
and desired me for God's sake to hear his Confessi, I did so.
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And to say the truthe, by his confession I learned more than asore in many yeares.
And to say the truth, by his Confessi I learned more than asore in many Years.
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So from that tyme forwarde I began to smell the word of god, and forsoke the schole doctors and such foolries.
So from that time forward I began to smell the word of god, and forsook the school Doctors and such fooleries.
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Now after I had ben acquainted with him, I went with hym to visite the prisoners in the towre at Cambridge,
Now After I had been acquainted with him, I went with him to visit the Prisoners in the tower At Cambridge,
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for he was euer visityng prisoners and sicke folke.
for he was ever visiting Prisoners and sick folk.
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So we wente togither, and exhorted them as well as we were able to doo, mouing them to pacience, and to acknowlage their faultes.
So we went together, and exhorted them as well as we were able to do, moving them to patience, and to acknowledge their Faults.
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Among other prisoners there was a woman whyche was accused that she had killed her owne childe, whiche acte she plainely and stedsastly donyed,
Among other Prisoners there was a woman which was accused that she had killed her own child, which act she plainly and stedsastly donyed,
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and coulde not be brought to confesse the acte, whyche denyeng gaue vs occasion to searche for the 〈 ◊ 〉, and so we dydde.
and could not be brought to confess the act, which denying gave us occasion to search for the 〈 ◊ 〉, and so we did.
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And at the lengthe wee founde that her husbande loued her not. And therefore he soughte meanes to make her out of the 〈 ◊ 〉. The matter was thus.
And At the length we found that her husband loved her not. And Therefore he sought means to make her out of the 〈 ◊ 〉. The matter was thus.
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A chylde of hers had ben sicke by the space of a yeare, and so decayed,
A child of hers had been sick by the Molle of a year, and so decayed,
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as it were in a consumption: At the lengthe it dyed in haruest tyme.
as it were in a consumption: At the length it died in harvest time.
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She wente to her neyghboures and other frendes to desyre their healpe, to prepare the chylde to the buryall,
She went to her neighbours and other Friends to desire their help, to prepare the child to the burial,
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but there was no body at home, euery man was in the fielde.
but there was no body At home, every man was in the field.
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The woman in a heauynesse and trouble of spirite, wente to beeyng her selfe alone prepared the chylde to the buryall:
The woman in a heauynesse and trouble of Spirit, went to being her self alone prepared the child to the burial:
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her husbande comynge home, not hauynge greate loue towardes her, accused her of the murther, and so she was taken and brought to Cambridge:
her husband coming home, not having great love towards her, accused her of the murder, and so she was taken and brought to Cambridge:
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But as 〈 ◊ 〉 as I coulde learne, through earnest inquisition I thoughte in my conscience the woman was not gilty, all the circumstances well consydered.
But as 〈 ◊ 〉 as I could Learn, through earnest inquisition I Thought in my conscience the woman was not guilty, all the Circumstances well considered.
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Immediately after thys I was called to preache before the kyng, whyche was my firste sermon that I made before his 〈 ◊ 〉,
Immediately After this I was called to preach before the King, which was my First sermon that I made before his 〈 ◊ 〉,
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and it was done at Wyndsore:
and it was done At Windsor:
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where his maiestye after the sermon was done did most 〈 ◊ 〉 talke with me in a gallerye.
where his majesty After the sermon was done did most 〈 ◊ 〉 talk with me in a gallery.
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Nowe, when I sawe my tyme, I kneeled downe before hys Maiestye openyng the whole matter,
Now, when I saw my time, I kneeled down before his Majesty opening the Whole matter,
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and afterwarde moste humblye desyred his Maiestye to pardone that womanne. For I thoughte in my conscience she was not giltye:
and afterward most humbly desired his Majesty to pardon that woman. For I Thought in my conscience she was not guilty:
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elles I woulde not for all the worlde sewe for a murtherer.
Else I would not for all the world sew for a murderer.
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The kyng moste graciousely hearde my humble requeste, in so muche that I had a pardon redy for her at my retourne homewarde.
The King most graciously heard my humble request, in so much that I had a pardon ready for her At my return homeward.
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In the meane season that same woman was deliuered of a chylde in the toure at Cambridge, whose Godfather I was, and mystresse Cheeke was godmother.
In the mean season that same woman was Delivered of a child in the toure At Cambridge, whose Godfather I was, and mistress Cheek was godmother.
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But all that tyme I hidde my par don, and tolde her nothyng of it, onely exhortyng her to confesse the trueth:
But all that time I hid my par dONE, and told her nothing of it, only exhorting her to confess the truth:
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At the lengthe the tyme came whan she looked to suffre, I came as I was wonte to dooe, to instructe her, she made greate mone to me,
At the length the time Come when she looked to suffer, I Come as I was wont to do, to instruct her, she made great moan to me,
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and moste earnestlye requyred me, that I would fynde the meanes that she myghte bee 〈 ◊ ◊ 〉 her sufferynge.
and most earnestly required me, that I would find the means that she might be 〈 ◊ ◊ 〉 her suffering.
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For shee thoughte she shoulde haue bene damned yf she shoulde suffer without purification.
For she Thought she should have be damned if she should suffer without purification.
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Where mayster Bilney and I tolde her that that that lawe was made vnto the Iewes,
Where master Bilney and I told her that that that law was made unto the Iewes,
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neither is purification vsed to that end that it should clense from sinne, but rather a 〈 ◊ 〉 and 〈 ◊ 〉 law made for natural honestie sake:
neither is purification used to that end that it should cleanse from sin, but rather a 〈 ◊ 〉 and 〈 ◊ 〉 law made for natural honesty sake:
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signifieng that a woman before the time of her purification, that is to say, as long as she is a grene woman, is not mete to do such acts as other women,
signifying that a woman before the time of her purification, that is to say, as long as she is a green woman, is not meet to do such acts as other women,
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nor to haue 〈 ◊ 〉 with her husband, for it is against natural honestie,
nor to have 〈 ◊ 〉 with her husband, for it is against natural honesty,
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and again the cōmon wealth, to that ende purification is kepte and vsed, not to make a 〈 ◊ 〉 or holynesse of it,
and again the Common wealth, to that end purification is kept and used, not to make a 〈 ◊ 〉 or holiness of it,
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as some doo, whyche thynke that they maye not fetche neyther fyre nor any thynge in that house where there is a greene woman:
as Some do, which think that they may not fetch neither fire nor any thing in that house where there is a green woman:
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whiche opinion is erronious and wicked.
which opinion is erroneous and wicked.
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For women (as I sayde afore, be as well in the fauour of god afore they be purified, as after.
For women (as I said afore, be as well in the favour of god afore they be purified, as After.
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So we trauailed with this woman tyl we brought her to a good trade, and at the length shewed her the kyngs pardon and let her go.
So we travailed with this woman till we brought her to a good trade, and At the length showed her the Kings pardon and let her go.
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¶ This tale I tolde you by this occasion, that though some women bee verye vnnaturall,
¶ This tale I told you by this occasion, that though Some women be very unnatural,
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and forgette their chyldren, yet when we heare any bodye so reporte, we should not be to hastye in beleuynge the tale,
and forget their children, yet when we hear any body so report, we should not be to hasty in believing the tale,
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but rather suspende oure iudgementes till we know the truth.
but rather suspende our Judgments till we know the truth.
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And againe we shall marke hereby the great loue and louyng kyndnes of GOD our louing father.
And again we shall mark hereby the great love and loving kindness of GOD our loving father.
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Who sheweth himselfe so louing vnto vs, that notwithstandyng women forget sometymes their owne naturall children,
Who shows himself so loving unto us, that notwithstanding women forget sometimes their own natural children,
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yet he wyll not forgette vs, he will heare vs, whan we call vppon hym, as he sayeth by the Euangelist Mathew.
yet he will not forget us, he will hear us, when we call upon him, as he Saith by the Evangelist Matthew.
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Aske and it shalbe geuen vnto you: Seeke and ye shall fynde:
Ask and it shall given unto you: Seek and you shall find:
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knocke and it shalbe opened vnto you. &c. Then he commeth and bringeth in a prety similitude, saying:
knock and it shall opened unto you. etc. Then he comes and brings in a pretty similitude, saying:
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Is ther any mā amongest you, which if his son aske bread, wyl offer him a stone? yf ye then Cum sitis mali, beyng euyll, can geue your Chyldren good giftes &c. In these woordes where he sayeth:
Is there any man amongst you, which if his son ask bred, will offer him a stone? if you then Cum sitis mali, being evil, can give your Children good Gifts etc. In these words where he Saith:
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Cum sitis mali whiche be euyll, he geueth vs oure owne proper name, he paynteth vs out, he pincheth vs, he cutteth of our comes, he plucketh doun our stomacks.
Cum sitis mali which be evil, he Giveth us our own proper name, he painteth us out, he pincheth us, he cutteth of our comes, he plucketh down our stomachs.
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And here we lerne to acknow lege our selues to be wicked, & to knowe him to be the welspring & fountain of al goodnes,
And Here we Learn to acknow lege our selves to be wicked, & to know him to be the wellspring & fountain of all Goodness,
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and yt al good things come of him.
and that all good things come of him.
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Therfore let euerye man thinke lowly of himselfe, humble himselfe, and call vpon god, which is redye to geus vs, not onely bread and drinke,
Therefore let every man think lowly of himself, humble himself, and call upon god, which is ready to geus us, not only bred and drink,
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to whome will he geue the holye ghoste, to lordes and ladies? to gentilmen or gentilwomen? No not so, he is not ruled by affections, he hath not respecte vnto personages.
to whom will he give the holy ghost, to Lords and ladies? to gentlemen or Gentlewomen? No not so, he is not ruled by affections, he hath not respect unto Personages.
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Poscentibus (sayeth he,) vnto those whiche call vppon hym, beyng riche or poore, lordes or kinghtes, beggers or ryche, he is redy to geue vnto them whanne they come to him.
Poscentibus (Saith he,) unto those which call upon him, being rich or poor, Lords or Knights, beggars or rich, he is ready to give unto them when they come to him.
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And thys is a greate comforte vnto those whyche bee poore and myserable in this worlde For they maye be assured of the helpe of GOD,
And this is a great Comfort unto those which bee poor and miserable in this world For they may be assured of the help of GOD,
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yea and as boldely goe vnto him and desyre his helpe, as the greatest kyng in earthe.
yea and as boldly go unto him and desire his help, as the greatest King in earth.
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But we muste aske, we must inquyre for it:
But we must ask, we must inquire for it:
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He would haue vs to bee importune, to be earnest and diligent in desiring, than we shall receiue whan we come with a good fayth and confidence.
He would have us to be importune, to be earnest and diligent in desiring, than we shall receive when we come with a good faith and confidence.
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To whom shall we call? not vnto the Sayntes, poscentibus illum (sayeth he) those that call vpon him shalbe hearde therfore we ought to come to him onely, and not vnto hys Sayntes.
To whom shall we call? not unto the Saints, poscentibus Ilum (Saith he) those that call upon him shall heard Therefore we ought to come to him only, and not unto his Saints.
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But one worde is lefte whiche we must needes consyder. Noster, oure, he sayeth not my, but our.
But one word is left which we must needs Consider. Noster, our, he Saith not my, but our.
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wherfore sayeth he, our? This woorde our teacheth vs to consyder that the Father of heauen is a common father,
Wherefore Saith he, our? This word our Teaches us to Consider that the Father of heaven is a Common father,
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as well my neighbours Father as myne, as well the poore mannes Father as the ryche,
as well my neighbours Father as mine, as well the poor Man's Father as the rich,
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so that he is not a pecultar father, but a Father to the hole churche and congregation, to all the faythfull, be they neuer so poore,
so that he is not a pecultar father, but a Father to the hold Church and congregation, to all the faithful, be they never so poor,
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so vyle, so foule, and despysed, yet he is their father as well as myne:
so vile, so foul, and despised, yet he is their father as well as mine:
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and therfore I shoulde not despyse them, but cōsyder that God is their father as well as myne.
and Therefore I should not despise them, but Consider that God is their father as well as mine.
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Here may we perceiue what communion is betwene vs, so that when I praye, I pray not for my selfe alone, but for all the reste:
Here may we perceive what communion is between us, so that when I pray, I pray not for my self alone, but for all the rest:
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Agayne, when they praye, they praye not for themselues onely, but for me:
Again, when they pray, they pray not for themselves only, but for me:
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for Christ hath so framed this prayer, that I muste needes include my neighbour in it.
for christ hath so framed this prayer, that I must needs include my neighbour in it.
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Therfore all those which pray this prayer, they pray as wel for me as for them selues, whiche is a great comfort to euery faithfull heart,
Therefore all those which pray this prayer, they pray as well for me as for them selves, which is a great Comfort to every faithful heart,
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whan he considereth that all the churche prayeth for hym.
when he Considereth that all the Church Prayeth for him.
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For amongest suche a great numbre there be some which be good, and whose prayer God will heare.
For amongst such a great numbered there be Some which be good, and whose prayer God will hear.
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As it appeared by Abrahams prayer, whiche prayer was so 〈 ◊ 〉, that God woulde haue pardoned Sodome and Gemorre if he might haue founde but tenne good persons therin.
As it appeared by Abrahams prayer, which prayer was so 〈 ◊ 〉, that God would have pardoned Sodom and Gemorre if he might have found but tenne good Persons therein.
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So that it is a greate comforte vnto vs to knowe that all good and faythfull persons pray for vs. There be some learned men whiche gather oute of scripture that the prayer of saincte Stephen was the occasion of the conuersion of Saint Paule.
So that it is a great Comfort unto us to know that all good and faithful Persons pray for us There be Some learned men which gather out of scripture that the prayer of saint Stephen was the occasion of the conversion of Saint Paul.
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Saint Chrysostom sayth, that that prayer that I make for my selfe is the best, and is of more efficacie than that whiche is made in 〈 ◊ 〉.
Saint Chrysostom say, that that prayer that I make for my self is the best, and is of more efficacy than that which is made in 〈 ◊ 〉.
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Which saying I lyke not very well. For our sauiour was better learned than sainct Chrysostome.
Which saying I like not very well. For our Saviour was better learned than saint Chrysostom.
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He taught vs to praye in common for all:
He taught us to pray in Common for all:
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therfore we ought to folow him and to be glad to pray one for an other.
Therefore we ought to follow him and to be glad to pray one for an other.
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For we haue a common sayeng amongest vs: Who so euer loueth me, loueth my hounde.
For we have a Common saying amongst us: Who so ever loves me, loves my hound.
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So who so euer loueth God, wil loue his neigh bor, which is made after the image of God.
So who so ever loves God, will love his neigh bor, which is made After the image of God.
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And here is to be noted that prayer hath one propretie before all other good workes:
And Here is to be noted that prayer hath one property before all other good works:
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for with my almes I healpe but one or two at ones, but with my faithful prayer I help all.
for with my alms I help but one or two At ones, but with my faithful prayer I help all.
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I desire God to cōfort al men liuing, but specially domesticos fidei, those which be of yt houshold of god. I desire God to Comfort all men living, but specially Domesticos fidei, those which be of that household of god.
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Yet we ought to pray with all our heartes for the other which beleue not, that God wil turne their heartes and renew them with his spirite:
Yet we ought to pray with all our hearts for the other which believe not, that God will turn their hearts and renew them with his Spirit:
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yea our prayer reacheth so far, that our very capitall ennemie oughte not to bee omitted.
yea our prayer reaches so Far, that our very capital enemy ought not to be omitted.
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Here you see what an excellent thyng prayer is, whanne it proceedeth frome a faithfull heart, it dooth farr passe all the good workes that men can doo.
Here you see what an excellent thing prayer is, when it Proceedeth from a faithful heart, it doth Far pass all the good works that men can do.
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Now to make an ende, we are monished here of charitie, and taught, that God is not only a priuate father,
Now to make an end, we Are monished Here of charity, and taught, that God is not only a private father,
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but a cōmon Father vnto the whole worlde, vnto all faithfull, bee they neuer so poore and miserable in this worlde, yet he is their Father.
but a Common Father unto the Whole world, unto all faithful, be they never so poor and miserable in this world, yet he is their Father.
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Where we may learne humilitie and lowlynesse, specially great and riche men shall learne here, not to be loftie, or to despise the poore.
Where we may Learn humility and lowlynesse, specially great and rich men shall Learn Here, not to be lofty, or to despise the poor.
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For whan ye despise the poore myserable manne, whome despyse ye? ye despyse hym whyche called GOD his father as well as you:
For when you despise the poor miserable man, whom despise you? you despise him which called GOD his father as well as you:
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and peraduenture 〈 ◊ 〉 acceptable and more regarded in his syghte than you bee. Those proude persones maye learne here to leaue their stubbornesse and loftynesse.
and Peradventure 〈 ◊ 〉 acceptable and more regarded in his sight than you be. Those proud Persons may Learn Here to leave their Stubbornness and loftynesse.
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But there be a great meany whych lyttle regarde this:
But there be a great meany which little regard this:
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they thynke theim selues better than other men be, and so despise and 〈 ◊ 〉 the poore:
they think them selves better than other men be, and so despise and 〈 ◊ 〉 the poor:
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So that the hygheste prince in the world is made as wel of earth, as the poorest,
So that the hygheste Prince in the world is made as well of earth, as the Poorest,
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in so muche that they wyll not heare 〈 ◊ 〉 mennes causes, nor defende theym from wrong and oppression of the ryche and myghtie.
in so much that they will not hear 〈 ◊ 〉 men's Causes, nor defend them from wrong and oppression of the rich and mighty.
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Suche proude menne despyse the lordes prayer, they shoulde bee as carefull for their brethren as for theymselues.
Suche proud men despise the Lords prayer, they should be as careful for their brothers as for theymselues.
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And suche humilitie, suche 〈 ◊ 〉 and carefulnesse towardes our neyghbours wee learne by this woorde Our.
And such humility, such 〈 ◊ 〉 and carefulness towards our neighbours we Learn by this word Our.
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Therefore I desyre you on Goddes behalfe, lette vs cast away all disdainfulnesse, all proudenesse, ye and all bybble bable.
Therefore I desire you on Goddess behalf, let us cast away all disdainfulness, all proudenesse, you and all bybble babble.
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Lette vs pray this prayer with vnderstandyng and greate deliberation, not folowyng the trade of monkerye, whiche was without all 〈 ◊ 〉 and vnderstandyng.
Let us pray this prayer with understanding and great deliberation, not following the trade of monkery, which was without all 〈 ◊ 〉 and understanding.
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There be but fewe whiche can saye frome the bottome of their heartes, Our Father, a lyttle numbre.
There be but few which can say from the bottom of their hearts, Our Father, a little numbered.
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Neither the Turkes neither the Iewes, nor yet the impenitent synners can call God theyr Father.
Neither the Turkes neither the Iewes, nor yet the impenitent Sinners can call God their Father.
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Therefore it is but vayne babblynge what so euer they praye: GOD heareth them not, he wyll not receaue theyr prayers.
Therefore it is but vain babbling what so ever they pray: GOD hears them not, he will not receive their Prayers.
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The promyse of 〈 ◊ 〉 is made vnto theym onely whyche bee faythfull and beleue in God, whych endeuour them selues to lyue accordyng vnto his commaundementes. For Scripture saythe:
The promise of 〈 ◊ 〉 is made unto them only which bee faithful and believe in God, which endeavour them selves to live according unto his Commandments. For Scripture say:
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Oculi Domini super iustos, The eyes of the Lorde are ouer the ryghtuouse, and his eares open vnto theyr prayers.
Oculi Domini super iustos, The eyes of the Lord Are over the righteous, and his ears open unto their Prayers.
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But who are those ryghtuous? euery penytente synner that is sorye from the bottome of his hearte for his wyckednesse,
But who Are those righteous? every penytente sinner that is sorry from the bottom of his heart for his wickedness,
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and beleueeth that GOD wyl forgeue hym his synnes, for his sonne our 〈 ◊ 〉 Iesus Christes sake.
and beleueeth that GOD will forgive him his Sins, for his son our 〈 ◊ 〉 Iesus Christ's sake.
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This is called in Scripture a iust man, that indeuoreth hym self to leaue all wickednes.
This is called in Scripture a just man, that indeuoreth him self to leave all wickedness.
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In suche forte Peter and Paule were iuste, because they dyd repente and beleued in Christe,
In such fort Peter and Paul were just, Because they did Repent and believed in Christ,
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and so endeuored them selues to liue according vnto Gods lawes.
and so endeavoured them selves to live according unto God's laws.
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Therfore like as they were made iust before god, so may we too, for we haue euen the self same promise.
Therefore like as they were made just before god, so may we too, for we have even the self same promise.
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Let vs therfore folow their ensample, let vs forsake all sinnes and wickednesse: than god will heare our praiers.
Let us Therefore follow their ensample, let us forsake all Sins and wickedness: than god will hear our Prayers.
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for Scripture saithe, Dominus facit quicquid volunt timentes eum, & clamorem eorum exaudit ac seruat eos, The Lorde fulfylleth the desyre of theim that feare hym, he also wyll heare theyr crye, and healpe theym.
for Scripture Saith, Dominus facit quicquid volunt Fearing Eum, & clamorem Their exaudit ac seruat eos, The Lord fulfilleth the desire of them that Fear him, he also will hear their cry, and help them.
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In an other place he saythe:
In an other place he say:
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Si manseritis in sermone meo, & verba mea custo diueritis quicquid volueritis petentes accipietis, If ye abyde in me,
Si manseritis in sermon meo, & verba mea Custom diueritis quicquid uolveritis petentes accipietis, If you abide in me,
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and my woordes abyde in you, aske what ye will, and it shall be done for you.
and my words abide in you, ask what you will, and it shall be done for you.
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So we see, that the promises pertain only to the faithful, to these which endeuor themselues to lyue accordyng to gods will & plesure, which can be cōtent to leue their wickednes and solowe godlynesse, those God will heare at all tymes, whansoeuer they shall call vpon hym.
So we see, that the promises pertain only to the faithful, to these which endeavour themselves to live according to God's will & pleasure, which can be content to leave their wickedness and solowe godliness, those God will hear At all times, Whosoever they shall call upon him.
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Remembre now what I haue sayd.
remember now what I have said.
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Remembre what is ment by this worde Our, namely that it admonysheth vs of loue and charitie, it teacheth vs to be ware of stubburnesse and proudnesse, consyderyng that God loued as well the begger as the ryche man: for he regardeth no persones.
remember what is meant by this word Our, namely that it Admonisheth us of love and charity, it Teaches us to be aware of Stubbornness and proudness, considering that God loved as well the beggar as the rich man: for he Regardeth no Persons.
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Agayne, what is to bee vnderstand by this woorde Father, namely that he beareth a good wyll towardes vs, that he is redy and willyng to healpe vs. Heauenly, that admonisheth vs of his potencie and abilitie, that he is ruler ouer al thinges.
Again, what is to be understand by this word Father, namely that he bears a good will towards us, that he is ready and willing to help us Heavenly, that Admonisheth us of his potency and ability, that he is ruler over all things.
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This I say remembre and folowe it, then we shall receyue all thynges necessary for this lyse,
This I say Remember and follow it, then we shall receive all things necessary for this lyse,
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and fynally cuerlastyng ioy and felicitie. Amen. Let vs pray. Our father.
and finally cuerlastyng joy and felicity. Amen. Let us pray. Our father.
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¶ The second sermon vpon the Lordes prayer made by maister 〈 ◊ 〉. SANCTIFICETVR nomen tuum. Halowed be thy name.
¶ The second sermon upon the lords prayer made by master 〈 ◊ 〉. SANCTIFICETVR Nome tuum. Hallowed be thy name.
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These fewe words contain the firste petition of the Lordes prayer, the other wordes which go before this, be no parte of this petition,
These few words contain the First petition of the lords prayer, the other words which go before this, be no part of this petition,
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but rather an introduction vn to these petitions and they bee like a preface, or learned entrance to the matter, that the petitions mighte bee the sooner and with more fauoure hearde.
but rather an introduction vn to these petitions and they be like a preface, or learned Entrance to the matter, that the petitions might be the sooner and with more favour heard.
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For oure Sauiour beeynge a perfecte scholemayster as a learned and an experte orator, teacheth vs,
For our Saviour being a perfect Schoolmaster as a learned and an expert orator, Teaches us,
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howe we shoulde begynne our prayer, that we might be spedily hearde, and howe to gette fauour at gods hande.
how we should begin our prayer, that we might be speedily heard, and how to get favour At God's hand.
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I haue a maner of teaching which is very tedious to them that bee learned.
I have a manner of teaching which is very tedious to them that be learned.
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I am wonte euer to repete those thynges whiche I haue sayed before, which repetitions are nothing pleasaunte to the learned,
I am wont ever to repete those things which I have said before, which repetitions Are nothing pleasant to the learned,
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but it is no matter, I care not for them, I seke more the profite of those whiche be ignorant, than to please learned men.
but it is no matter, I care not for them, I seek more the profit of those which be ignorant, than to please learned men.
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Therfore I often times repete suche thinges whiche bee nedefull for them to knowe, for I would speake so that they might be edified withall.
Therefore I often times repete such things which be needful for them to know, for I would speak so that they might be edified withal.
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I spake some thinges this day in the cōmendation of 〈 ◊ 〉 prayer.
I spoke Some things this day in the commendation of 〈 ◊ 〉 prayer.
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And first I told you that it was our 〈 ◊ 〉 owne making and handworke, which is a perfecte scholemaister put in authoritie by God the heuenly father himself, which saith:
And First I told you that it was our 〈 ◊ 〉 own making and handwork, which is a perfect Schoolmaster put in Authority by God the heavenly father himself, which Says:
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and so shal turne into the same again as well as the poorest shepard. Let these proude persons marke this well, which be euer ready to despise euery man.
and so shall turn into the same again as well as the Poorest shepherd. Let these proud Persons mark this well, which be ever ready to despise every man.
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Hic est filius meus dilectus, in quo mihi bene 〈 ◊ 〉 〈 ◊ 〉 ipsū audite, This is my wel beloued sonne, in whome I haue pleasure, heare hym.
Hic est filius meus Beloved, in quo mihi bene 〈 ◊ 〉 〈 ◊ 〉 ipsū audite, This is my well Beloved son, in whom I have pleasure, hear him.
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This prayer is a perfect prayer, an Abridgemente and compendious 〈 ◊ 〉 of all other prayers.
This prayer is a perfect prayer, an Abridgemente and compendious 〈 ◊ 〉 of all other Prayers.
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There is nothing that we haue nede of, neither to our soules or bodies, but it is conteined in some of these petitiōs,
There is nothing that we have need of, neither to our Souls or bodies, but it is contained in Some of these petitions,
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nor nothing that god promiseth in his word to geue vs, but it is expressed in one of these. vii. petitions.
nor nothing that god promises in his word to give us, but it is expressed in one of these. vii. petitions.
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I shewed you this daye why we call God 〈 ◊ 〉, namely because he beareth a louyng and fatherly hearte towardes vs. It is a sweete woorde Father, I showed you this day why we call God 〈 ◊ 〉, namely Because he bears a loving and fatherly heart towards us It is a sweet word Father,
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and a woorde that pleaseth GOD muche, whan it is spoken with a faithful heart, which aboue all thynges God requyreth.
and a word that Pleases GOD much, when it is spoken with a faithful heart, which above all things God requireth.
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This woorde Father, moueth Goddes affection in a maner towardes vs, so that he hearynge the woorde Father, canne not choose but she we hymselfe a Father in deede.
This word Father, moves Goddess affection in a manner towards us, so that he hearing the word Father, can not choose but she we himself a Father in deed.
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So that it is a woorde profytable to vs in goddes behalfe, and agayne for oure owne selues.
So that it is a word profitable to us in God's behalf, and again for our own selves.
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For it moueth GOD to pitie, and also helpeth our faith:
For it moves GOD to pity, and also Helpeth our faith:
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So that wee doubte not, but that we shall fynde hym a Father, whyche wyll graunte oure requestes and petitions made vnto hym in the name of Christe.
So that we doubt not, but that we shall find him a Father, which will grant our requests and petitions made unto him in the name of Christ.
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Nowe what craftes and conueyaunccs the deuyll vseth to withdrawe and lette vs from prayer, I tolde you to daye afore noone.
Now what crafts and conueyaunccs the Devil uses to withdraw and let us from prayer, I told you to day afore noon.
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If you 〈 ◊ 〉 prayers you shall fynde the temptations of the deuyll, for he sleapeth not:
If you 〈 ◊ 〉 Prayers you shall find the temptations of the Devil, for he Sleepeth not:
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he euer intendeth to withdrawe vs from prayer.
he ever intends to withdraw us from prayer.
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But I tolde you what remedye you shall vse agaynste hym, howe you shall stryue agaynste hym,
But I told you what remedy you shall use against him, how you shall strive against him,
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namely with Faythe, 〈 ◊ 〉 that oure Sauiour hath taken awaye our synnes, 〈 ◊ 〉 that they can not 〈 ◊ 〉 vs. For they bee no 〈 ◊ 〉 in the sight of GOD:
namely with Faith, 〈 ◊ 〉 that our Saviour hath taken away our Sins, 〈 ◊ 〉 that they can not 〈 ◊ 〉 us For they be no 〈 ◊ 〉 in the sighed of GOD:
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for he hath taken away bothe the giltinesse of sinnes, and the paines and punishementes which folow synnes.
for he hath taken away both the guiltiness of Sins, and the pains and punishments which follow Sins.
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Christ hath deserued that those whiche beleeue in hym shall be quite from all theyr synnes.
christ hath deserved that those which believe in him shall be quite from all their Sins.
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These benefites of Christe are 〈 ◊ 〉 oute in Scripture in many places, and these be the weapons wherwith we must fighte agaynst the deuill, and his illusions:
These benefits of Christ Are 〈 ◊ 〉 out in Scripture in many places, and these be the weapons wherewith we must fight against the Devil, and his illusions:
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not with holy water, for I telle you the deuill is not afrayde of holye water:
not with holy water, for I telle you the Devil is not afraid of holy water:
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It is Christe that hath gotten the victorie ouer hym, it is he that vanquisheth the serpentes head, and not holy water.
It is Christ that hath got the victory over him, it is he that vanquisheth the Serpents head, and not holy water.
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that we call hym Heauenly Father, his might and power, his 〈 ◊ 〉 is expounded vnto vs. So that you perceyue that he is bothe louyng and kynde towardes 〈 ◊ 〉, that he heareth a good wyll,
that we call him Heavenly Father, his might and power, his 〈 ◊ 〉 is expounded unto us So that you perceive that he is both loving and kind towards 〈 ◊ 〉, that he hears a good will,
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& also is able to helpe, able to defende vs frome all oure ennemies spirituall and temporall.
& also is able to help, able to defend us from all our enemies spiritual and temporal.
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Therefore lette vs put our truste and confidence in hym:
Therefore let us put our trust and confidence in him:
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lette vs not despayre of his healpe, seyng he is so louyng, kynde, and gentill towardes vs,
let us not despair of his help, sing he is so loving, kind, and gentle towards us,
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and than so mightie, that he hath all thynges in his handes. This affection and loue towardes vs, passeth all motherly affections.
and than so mighty, that he hath all things in his hands. This affection and love towards us, passes all motherly affections.
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And here I broughte in to daye a womanne whyche was accused that she shoulde haue kylled her chylde, I tolds you what busynesse good mayster Bilney and I had with her, afore we coulde brynge her to a good trade.
And Here I brought in to day a woman which was accused that she should have killed her child, I tolds you what business good master Bilney and I had with her, afore we could bring her to a good trade.
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For she thought her selfe to bee 〈 ◊ 〉 if she shoulde suffre before her 〈 ◊ 〉.
For she Thought her self to be 〈 ◊ 〉 if she should suffer before her 〈 ◊ 〉.
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There I tolde you that purification is continued in the Churche of GOD, for naturall honestles sake, that manne and wyfe shoulde not companye together asore that tyme,
There I told you that purification is continued in the Church of GOD, for natural honestles sake, that man and wife should not company together asore that time,
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and not to that ende that it shoulde clcanse frome synne.
and not to that end that it should clcanse from sin.
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For there is nothynge that cleanseth frome synne, neyther in heauen nor in earthe, sauyng onely the bloode of oure Sauiour Iesu Christe.
For there is nothing that Cleanseth from sin, neither in heaven nor in earth, Saving only the blood of our Saviour Iesu Christ.
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For howe can a woman hauyng company; with her husbande, and bryngynge foorthe chyldren accordynge vnto Goddes Iniunction:
For how can a woman having company; with her husband, and bringing forth children according unto Goddess Injunction:
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Howe canne she be made an heathen woman, dooynge nothyng but that GOD hathe commaunded her to doo? Therefore agaynste suche foolyshe opinions that women baue haue, thynkyng theym selues oute of the fauoure of GOD, lyenge in chyldebedde.
How can she be made an heathen woman, doing nothing but that GOD hath commanded her to do? Therefore against such foolish opinions that women have have, thinking them selves out of the favour of GOD, lying in chyldebedde.
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I spake to daye, and tolde you howe that it is no offence afore GOD: onely let euerye manne and wyfe take heede and vse themselues honestlye:
I spoke to day, and told you how that it is no offence afore GOD: only let every man and wife take heed and use themselves honestly:
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for a man maye sin deadly with his own wife, if he 〈 ◊ 〉 to Gods ordre mysuse her.
for a man may since deadly with his own wife, if he 〈 ◊ 〉 to God's ordre mysuse her.
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Further you haue heard how yt good wil of god towards vs is sett out by this worde Father,
Further you have herd how that good will of god towards us is Set out by this word Father,
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and his power and omnipotencie by this woorde Heauenly. But I would haue you to consider well this woorde Oure.
and his power and omnipotency by this word Heavenly. But I would have you to Consider well this word Oure.
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For it is a great helpe vnto vs, and strengtheth muche our faithe, so that we may be assured, that euery good mā in the whole world wil pray for vs and with vs,
For it is a great help unto us, and strengtheth much our faith, so that we may be assured, that every good man in the Whole world will pray for us and with us,
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whiles we haue one father, and one maner of prayer. And this woorde Our, putteth vs in remembrance that we bee bretherne in Christe:
while we have one father, and one manner of prayer. And this word Our, putteth us in remembrance that we be brethren in Christ:
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where we be admonished to despise no man, be he neuer so miserable or poore,
where we be admonished to despise no man, be he never so miserable or poor,
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Suche proude persons say neuer the Lordes prayer with good mynde: yea God is not their Father.
Suche proud Persons say never the lords prayer with good mind: yea God is not their Father.
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For he abhorreth all prowdnes, therfore suche stubborne folowes whan they wyll praye, they should not say, Our father which art in heauen,
For he abhorreth all prowdnes, Therefore such stubborn follows when they will pray, they should not say, Our father which art in heaven,
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but rather, Oure father whiche art in helle. God is their Father, as concernyng their substaunce, for he geueth them soules and bodies:
but rather, Oure father which art in hell. God is their Father, as Concerning their substance, for he Giveth them Souls and bodies:
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but they make theim selues the membres of the deuyll, contrarye vnto goddes will and pleasure.
but they make them selves the members of the Devil, contrary unto God's will and pleasure.
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Therefore sette asyde all arrogancie and proudenesse. Lyke wyse all superstitious and hypocriticall babblyng, speakyng many wordes to littel purpose.
Therefore Set aside all arrogancy and proudenesse. Like wise all superstitious and hypocritical babbling, speaking many words to little purpose.
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As I heard saye of some lawyers, which babble and prate, and pretende a great diligence and earneste desyre to defende the 〈 ◊ 〉 mannes cause,
As I herd say of Some Lawyers, which babble and prate, and pretend a great diligence and earnest desire to defend the 〈 ◊ 〉 Man's cause,
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but in theyr heartes they bee false, they sceke moneye, and nothynge elles, so that theyr hartes and mouthe disagree.
but in their hearts they be false, they sceke money, and nothing Else, so that their hearts and Mouth disagree.
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Lette vs (I saye) not folowe suche Lawyers, lette vs not make a shewe of holynesse with muche babblynge:
Let us (I say) not follow such Lawyers, let us not make a show of holiness with much babbling:
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for GOD hathe no pleasure in it, therefore awaye with it:
for GOD hath no pleasure in it, Therefore away with it:
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yea not alone with this, but with all that maye lette vs in oure prayer, sette it asyde, and 〈 ◊ 〉 reucrentely to talke with GOD,
yea not alone with this, but with all that may let us in our prayer, Set it aside, and 〈 ◊ 〉 reucrentely to talk with GOD,
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like as whan you go to the communton you must be prepared vnto it, you must be in charitie with your neigbbor:
like as when you go to the communton you must be prepared unto it, you must be in charity with your neigbbor:
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so like wyse whan you wyll talke with god, and pray to hym, you muste be prepared.
so like wise when you will talk with god, and pray to him, you must be prepared.
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Here you may perceiue, that all those persons that wyll not be corrected for their faultes, that can not beare godly admonitions, they talke neuer with God to his pleasure, they be not ruled by Gods spirite,
Here you may perceive, that all those Persons that will not be corrected for their Faults, that can not bear godly admonitions, they talk never with God to his pleasure, they be not ruled by God's Spirit,
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and so not mete for hym. All rebellious persones, all bloodthirstie persons:
and so not meet for him. All rebellious Persons, all bloodthirsty Persons:
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all couetous persones, all lecherous persons, all lyars, dronkards, and such lyke, be not in the case to talke with God.
all covetous Persons, all lecherous Persons, all liars, drunkards, and such like, be not in the case to talk with God.
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GOD wyll not heare them, he can not abide them:
GOD will not hear them, he can not abide them:
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they stynke before his face, as long as they come before him with such abhominable synnes, not intending to leaue them.
they stink before his face, as long as they come before him with such abominable Sins, not intending to leave them.
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Remember nowe what a doctrine is 〈 ◊ 〉 in this preface, weigh it, for it is better to say it sententiously one time than to runne it ouer an hundreth 〈 ◊ 〉 with humblynge and mumbling.
remember now what a Doctrine is 〈 ◊ 〉 in this preface, weigh it, for it is better to say it sententiously one time than to run it over an Hundredth 〈 ◊ 〉 with humbling and mumbling.
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Nowe whan we haue begon as we oughte to doo, what shall we desyre? 〈 ◊ 〉 nomen tuum, Halowed be thy name.
Now when we have begun as we ought to do, what shall we desire? 〈 ◊ 〉 Nome tuum, Hallowed be thy name.
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Thy name Father, be halowed, be sanctified, be ma 〈 ◊ 〉.
Thy name Father, be hallowed, be sanctified, be ma 〈 ◊ 〉.
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for we say, he will not helpe. So we make him and his words a lyar.
for we say, he will not help. So we make him and his words a liar.
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What is this? What ment our sauior whan he cōmandeth vs that we shall desire that Gods name 〈 ◊ 〉 halowed? There is a great numbre of people which speke these woordes with their mouthe,
What is this? What meant our Saviour when he commands us that we shall desire that God's name 〈 ◊ 〉 hallowed? There is a great numbered of people which speak these words with their Mouth,
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but not with 〈 ◊ ◊ 〉, contrarie to that sayeng: Quicquid 〈 ◊ 〉, 〈 ◊ ◊ 〉, tanquam cupientes habere.
but not with 〈 ◊ ◊ 〉, contrary to that saying: Quicquid 〈 ◊ 〉, 〈 ◊ ◊ 〉, tanquam Cupientes habere.
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But they saye it withoute knowledge, therfore they saye it not, vt oportet, as they oughte to doo.
But they say it without knowledge, Therefore they say it not, vt oportet, as they ought to do.
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Thy name, we require not that his name maye bee halowed in hym, for this is all ready done without oure prayer:
Thy name, we require not that his name may be hallowed in him, for this is all ready done without our prayer:
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but we desire that he wyll geue vs grace, and assyste vs, that we in all oure dooynges thorough out our lyfe may sanctifie his name.
but we desire that he will give us grace, and assist us, that we in all our doings through out our life may sanctify his name.
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And here we are admonyshed agayne of loue and charitie:
And Here we Are admonished again of love and charity:
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For whan we saye, Halowed be thy name, wee aske in all mennes names, where wee maye perceaue what Communion and felowshyppe is betweene the faythefull 〈 ◊ 〉 of GOD.
For when we say, Hallowed be thy name, we ask in all men's names, where we may perceive what Communion and felowshyppe is between the faithful 〈 ◊ 〉 of GOD.
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For euery faythfull manne and woman requireth, that the whole Churche maye halowe and sanctifie Gods worde.
For every faithful man and woman requires, that the Whole Church may hallow and sanctify God's word.
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What is it to be halowed? We desire that the name of God may be reueled, opened, manifested and credited thorow out all the world.
What is it to be hallowed? We desire that the name of God may be revealed, opened, manifested and credited thorough out all the world.
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What is gods name? mary all that is spoken of hym in holye Scripture that is his name.
What is God's name? marry all that is spoken of him in holy Scripture that is his name.
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he is called clemens, gracious, misericors, mercifull, iustus, rightuous, puniens iniquitatem, a punisher of wickednesse, verax, true, omnipotens, almyghtie, longanimis long suffryng, patient, fortis, hartie, ignis consumens, a consumyng fyre, Rex omnis tertae, the kyng oueryt whole erth, iudex, a iudge, saluator, a Sauior.
he is called clemens, gracious, misericors, merciful, Justus, righteous, puniens iniquitatem, a punisher of wickedness, Verax, true, omnipotens, almighty, longanimis long suffering, patient, fortis, hearty, ignis Consumens, a consuming fire, Rex omnis tertae, the King oueryt Whole earth, Judge, a judge, salvator, a Saviour.
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These and suche lyke are the names of God. Now whan I make my petition vnto hym, saying: Halowed bee thy name:
These and such like Are the names of God. Now when I make my petition unto him, saying: Hallowed be thy name:
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I desyre that his name may be 〈 ◊ 〉, that we may knowe what Scripture speaketh of hym,
I desire that his name may be 〈 ◊ 〉, that we may know what Scripture speaks of him,
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and so beleue that same, and liue after it.
and so believe that same, and live After it.
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I doo nat desyre that his name be halowed of hym selfe, for it nedeth not: he is holy alreadie.
I do nat desire that his name be hallowed of him self, for it needeth not: he is holy already.
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But I desyre that he wyll geue vs his Spirite, that we maye expresse hym in all our doings and conuersations:
But I desire that he will give us his Spirit, that we may express him in all our doings and conversations:
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so yt it may appere by our dedes that god is euen suche one in dede as scripture doth report hym.
so that it may appear by our Deeds that god is even such one in deed as scripture does report him.
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We are tried many 〈 ◊ 〉 whether his name be halowed amongest vs or no:
We Are tried many 〈 ◊ 〉 whither his name be hallowed amongst us or not:
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he sendeth vs trouble and aduersities to proue vs whether we will halow his name or no,
he sends us trouble and adversities to prove us whither we will hallow his name or no,
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but he findeth vs cleane contrarie.
but he finds us clean contrary.
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For 〈 ◊ 〉 of vs whan we be in trouble doo runne hyther and thyther to sorcerers and wissardes to geat remedye:
For 〈 ◊ 〉 of us when we be in trouble do run hither and thither to sorcerers and wissardes to geat remedy:
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some agayne sweare and curse, but suche felowes halow not the name of God.
Some again swear and curse, but such Fellows hallow not the name of God.
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But god is Vindex seuerus, a sharpe punisher, he will punishe synne, and those whiche blaspheme his holy name.
But god is Vindex severus, a sharp punisher, he will Punish sin, and those which Blaspheme his holy name.
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I heard of late that there be somewicked persons (despisers of God and his benefites) whiche saie, It is no matter what so euer we do we be baptised, we can not be damned:
I herd of late that there be somewicked Persons (despisers of God and his benefits) which say, It is no matter what so ever we do we be baptised, we can not be damned:
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For al those that be baptised, and be called christians shal be saued. This is a false & wicked opinion.
For all those that be baptised, and be called Christians shall be saved. This is a false & wicked opinion.
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And I assure you, that suche which beare the name of christians and be baptised,
And I assure you, that such which bear the name of Christians and be baptised,
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but folow not gods comandementes, that such felowes (I saye) be worse then the Turkes and heathen.
but follow not God's Commandments, that such Fellows (I say) be Worse then the Turkes and heathen.
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For the Turkes and heathen haue made no promise vnto Christe to serue him.
For the Turkes and heathen have made no promise unto Christ to serve him.
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These felowes haue made promise in Baptisme to kepe Christes rule, which thing they doo not.
These Fellows have made promise in Baptism to keep Christ's Rule, which thing they do not.
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And therfore they be worse than 〈 ◊ 〉 Turkes. For they breake their promise made before God and the whole cōgregation.
And Therefore they be Worse than 〈 ◊ 〉 Turkes. For they break their promise made before God and the Whole congregation.
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And therfore suche christians be moste wicked persured persons, and not 〈 ◊ 〉 be 〈 ◊ 〉,
And Therefore such Christians be most wicked persured Persons, and not 〈 ◊ 〉 be 〈 ◊ 〉,
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but they go about to make God 〈 ◊ 〉 so muche as 〈 ◊ 〉 in them.
but they go about to make God 〈 ◊ 〉 so much as 〈 ◊ 〉 in them.
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There be some agayne, which whan they be in trouble they call vpon God, but he cometh not by & by, mynding to proue their pacience.
There be Some again, which when they be in trouble they call upon God, but he comes not by & by, minding to prove their patience.
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They perceiuing that he cōmeth not at yt first call, 〈 ◊ 〉 ouer by & by, they will no more call vpon hym.
They perceiving that he comes not At that First call, 〈 ◊ 〉 over by & by, they will no more call upon him.
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Do they beleue nowe thinke 〈 ◊ 〉 they sanctifie gods holy name? God promiseth in his holy word, Omnis qui petit, Euery one that calleth, that 〈 ◊ 〉 helpe of me, shall haue it. Item.
Do they believe now think 〈 ◊ 〉 they sanctify God's holy name? God promises in his holy word, Omnis qui petit, Every one that calls, that 〈 ◊ 〉 help of me, shall have it. Item.
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Inuoca me in 〈 ◊ ◊ 〉, & exaudiam 〈 ◊ 〉, & glorificabis me, Call vpon me in the day of trouble,
Call me in 〈 ◊ ◊ 〉, & exaudiam 〈 ◊ 〉, & glorificabis me, Call upon me in the day of trouble,
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and I will here thee, and thou shalt praise me. Likewise saint Paul saith:
and I will hear thee, and thou shalt praise me. Likewise saint Paul Says:
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〈 ◊ 〉 est deus 〈 ◊ 〉 non patietur vos tentari, supra id quod potestis, GOD is faithefull, whiche wille not suffre you to be tempted aboue it that ye be able.
〈 ◊ 〉 est deus 〈 ◊ 〉 non patietur vos tentari, supra id quod potestis, GOD is faithful, which will not suffer you to be tempted above it that you be able.
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Nowe whan we 〈 ◊ 〉 ouer prayer, being in trouble, do we sanctifie the name of God? No no, we 〈 ◊ 〉 and blaspheme his holy name, we make hym a lyar as much as lieth in vs. For he saith Eripiam te, I will deliuer the, I will helpe thee. We wille calle no more:
Now when we 〈 ◊ 〉 over prayer, being in trouble, do we sanctify the name of God? No no, we 〈 ◊ 〉 and Blaspheme his holy name, we make him a liar as much as lies in us For he Says Eripiam te, I will deliver thee, I will help thee. We will call no more:
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Therfore god saith to Moses and 〈 ◊ 〉, Quandoquidem non credidistis mihi, vt 〈 ◊ 〉 me coram filiis Israel, non introduceris coetum 〈 ◊ 〉 in 〈 ◊ ◊ ◊ 〉.
Therefore god Says to Moses and 〈 ◊ 〉, Quandoquidem non credidistis mihi, vt 〈 ◊ 〉 me coram filiis Israel, non introduceris Coetum 〈 ◊ 〉 in 〈 ◊ ◊ ◊ 〉.
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Because ye beleued me not, to sanctifie me in the sighte of the children of Israell,
Because you believed me not, to sanctify me in the sight of the children of Israel,
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therefore you shall not bryng this congregation into the lande whiche I haue geuen 〈 ◊ 〉.
Therefore you shall not bring this congregation into the land which I have given 〈 ◊ 〉.
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Where it appereth what it is to 〈 ◊ 〉 Gods 〈 ◊ 〉, that is to beleue his wordes, to shew our selues that he is true in his dooynges and sayinges.
Where it appeareth what it is to 〈 ◊ 〉 God's 〈 ◊ 〉, that is to believe his words, to show our selves that he is true in his doings and sayings.
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He say the further, A terrore eius ne 〈 ◊ 〉, 〈 ◊ 〉; animo 〈 ◊ 〉 quin potius Dominum exercituum ipsum 〈 ◊ 〉, Feare them not,
He say the further, A terrore eius ne 〈 ◊ 〉, 〈 ◊ 〉; animo 〈 ◊ 〉 quin potius Dominum Exercituum ipsum 〈 ◊ 〉, fear them not,
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neither be afraide of them, but 〈 ◊ 〉 the Lorde of hostes.
neither be afraid of them, but 〈 ◊ 〉 the Lord of hosts.
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Here you see what is to sanctifie his name, that is, to beleue that all thynges be true that be spoken of hym, that is, to beleue that our ennemies be not able to go further than it pleaseth god. Here you see what is to sanctify his name, that is, to believe that all things be true that be spoken of him, that is, to believe that our enemies be not able to go further than it Pleases god.
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And so did the Apostles whan they suffered for gods sake, they beleued that god wold do with them accordyng to his woorde and promise.
And so did the Apostles when they suffered for God's sake, they believed that god would do with them according to his word and promise.
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And so they sanctified god, that is, they declared with their actes and dedes, that God is a true and faithfull god.
And so they sanctified god, that is, they declared with their acts and Deeds, that God is a true and faithful god.
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This dyd the martyrs of god. This did the. iii. yong men which would not worship the Idol set vp by the king, & therfore were cast into the bur ning ouen, to which pain thei wer willing to go.
This did the Martyrs of god. This did thee. iii. young men which would not worship the Idol Set up by the King, & Therefore were cast into the burr ning oven, to which pain they were willing to go.
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we know (said they) that god is able to helpe & defend vs whan it plea seth him.
we know (said they) that god is able to help & defend us when it plea seth him.
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So muste we likewise 〈 ◊ 〉 oure selues vnto the crosse, content to 〈 ◊ 〉 what soeuer he shall laye vpon vs. We may call vpon hym,
So must we likewise 〈 ◊ 〉 our selves unto the cross, content to 〈 ◊ 〉 what soever he shall say upon us We may call upon him,
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and desyre his helpe, but we maye not appoynt vnto hym wyse and way how he shal help, and by what meanes:
and desire his help, but we may not appoint unto him wise and Way how he shall help, and by what means:
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neither may we appoynt hym any tyme, but onely sanctifie his name, that is, to call vppon hym for 〈 ◊ 〉, not doutyng but whan it is to his honor & our profite to be deliuered, that he wyll healpe.
neither may we appoint him any time, but only sanctify his name, that is, to call upon him for 〈 ◊ 〉, not doubting but when it is to his honour & our profit to be Delivered, that he will help.
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But yf he helpe not, but let vs suffre deathe, happye are we, For than we be delyuered from all trouble.
But if he help not, but let us suffer death, happy Are we, For than we be Delivered from all trouble.
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And so these thre yong men sanctified the name of god, they beleued that god was a helper:
And so these Three young men sanctified the name of god, they believed that god was a helper:
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and so according to their belefe he holpe them, meruailously shewing his power, and defending them from the power of the fire. and so according to their belief he help them, marvelously showing his power, and defending them from the power of the fire.
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In such wise did 〈 ◊ 〉 that good man whā Holofernes that sturdy capitain made great bragges what he would doo,
In such wise did 〈 ◊ 〉 that good man when Holofernes that sturdy captain made great brags what he would do,
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This 〈 ◊ 〉 knowyng god, and beleuyng hym to be the ruler ouer heauen and earthe, stepte forwarde, 〈 ◊ 〉 sayde to Holofernes:
This 〈 ◊ 〉 knowing god, and believing him to be the ruler over heaven and earth, stepped forward, 〈 ◊ 〉 said to Holofernes:
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If this people haue done wickednes in the sight of their GOD, than let vs go vp against them,
If this people have done wickedness in the sighed of their GOD, than let us go up against them,
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but if this people haue not displeased their God, we shall not bee able to withstand them, for God shall defend them.
but if this people have not displeased their God, we shall not be able to withstand them, for God shall defend them.
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Here this Achior shewed himself to beleue that which was spokē of god in 〈 ◊ 〉,
Here this Achior showed himself to believe that which was spoken of god in 〈 ◊ 〉,
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namely yt god wold be a deliuerer & defender of those which beleue in him.
namely that god would be a deliverer & defender of those which believe in him.
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But for al yt he 〈 ◊ 〉, being be fore a gret & mighty captain, he was now hādled 〈 ◊ 〉 a vile beast,
But for all that he 〈 ◊ 〉, being be before a great & mighty captain, he was now handled 〈 ◊ 〉 a vile beast,
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but what thā? happy ar those that suffre for gods sake The prophet saith: Cōmenda domino viā tuā, & 〈 ◊ 〉. 〈 ◊ 〉.
but what than? happy Are those that suffer for God's sake The Prophet Says: Cōmenda domino viā tuā, & 〈 ◊ 〉. 〈 ◊ 〉.
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Committe thy waye vnto the lorde and he shall bring it to passe, that is to saye:
Commit thy Way unto the lord and he shall bring it to pass, that is to say:
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whan thou art in trouble call vpon the lord, beleue in him: and if it be good for thee, he will deliuer thee:
when thou art in trouble call upon the lord, believe in him: and if it be good for thee, he will deliver thee:
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so to sanctifie gods name is to beleue in him. Lady Iudith that good godly and holy woman sanctified the name of the lord.
so to sanctify God's name is to believe in him. Lady Iudith that good godly and holy woman sanctified the name of the lord.
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For she and her people beyng in great distresse and miseries, she putte her hope in God, she fasted and prayed deuoutly,
For she and her people being in great distress and misery's, she put her hope in God, she fasted and prayed devoutly,
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and afterward being moued or monished by a secrete admonition, was not afraide to put her self in great daunger.
and afterwards being moved or monished by a secret admonition, was not afraid to put her self in great danger.
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In so much that she toke in hand, beyng a woman, to kyll the greate capitayne (of whom all men wer afrayde) Holofernes (I say) she was not afrayde of hym.
In so much that she took in hand, being a woman, to kill the great captain (of whom all men were afraid) Holofernes (I say) she was not afraid of him.
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I trowe she rebuketh the priestes which would appoint god a tyme, as who saye, he shalbe no more my GOD, I trow she Rebuketh the Priests which would appoint god a time, as who say, he shall no more my GOD,
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except he come by that tyme, whiche was verye wickedlye done of them.
except he come by that time, which was very wickedly done of them.
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For we oughte to bee at his pleasure, whansoeuer and whatsoeuer he wil doe with vs, we ought to be content withall.
For we ought to be At his pleasure, Whosoever and whatsoever he will do with us, we ought to be content withal.
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Yf we were earnest and zelouse as we should be, O howe hotte we woulde bee in promoting Gods honour, and sanctifyeng hys name:
If we were earnest and zelouse as we should be, Oh how hot we would be in promoting God's honour, and sanctifying his name:
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we woulde nor coulde not suffer that any bodye shoulde goe aboute to dishonest the holye name of GOD.
we would nor could not suffer that any body should go about to dishonest the holy name of GOD.
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But we be verye colde, we care not for his honour:
But we be very cold, we care not for his honour:
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we oughte to bee paciente in oure owne quarell, whan any bodye doth vs wrong, we ought to beare and forbeare it:
we ought to be paciente in our own quarrel, when any body does us wrong, we ought to bear and forbear it:
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but in gods behalfe we oughte to be hotte and earnest to defende his honor as much as lyeth in vs to doe.
but in God's behalf we ought to be hot and earnest to defend his honour as much as lies in us to do.
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But it is cleane contrarye with vs: for in oure owne quarell we be as hotte as coales:
But it is clean contrary with us: for in our own quarrel we be as hot as coals:
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But in gods cause, for his honour, we care not, we regarde it as nothyng, wheras it oughte moste aboue all to bee regarded.
But in God's cause, for his honour, we care not, we regard it as nothing, whereas it ought most above all to be regarded.
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For GOD he is iuste, rightuouse, faythfull and kynde, and therfore we oughte to take his parte.
For GOD he is just, righteous, faithful and kind, and Therefore we ought to take his part.
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But nothing maketh more for the sanctifieng of gods holye name, than to bee thankefull for suche giftes,
But nothing makes more for the sanctifying of God's holy name, than to be thankful for such Gifts,
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as we receiue at his handes.
as we receive At his hands.
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And this halowing standeth in all things yt may make for the furtherance of goddes honor.
And this hallowing Stands in all things that may make for the furtherance of God's honour.
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To heare goddes worde, and highlye to esteeme the same, that is a halowyng of goddes name.
To hear God's word, and highly to esteem the same, that is a hallowing of God's name.
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Howe halowe nowe those the name of GOD, which refuse to heare the word of God,
Howe hallow now those the name of GOD, which refuse to hear the word of God,
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or for lacke of preachers can not heare it, and howe can they beleue when they heare it not? Therfore they that do somwhat for the furtherance of learnyng,
or for lack of Preachers can not hear it, and how can they believe when they hear it not? Therefore they that do somewhat for the furtherance of learning,
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for mainteinyng of scholes and scholers, they sanctify gods holy name: As for those preachers which haue bē in my time, they go away.
for maintaining of Schools and Scholars, they sanctify God's holy name: As for those Preachers which have been in my time, they go away.
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How shal now this office of preching, ye office of saluation, how shal it be mainteined,
How shall now this office of preaching, you office of salvation, how shall it be maintained,
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except there be made some prouision for the same? Here I could say muche agaynst those whiche let that office, which withdraw the goodes wherwith scholes sholde be maynteined,
except there be made Some provision for the same? Here I could say much against those which let that office, which withdraw the goods wherewith Schools should be maintained,
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& take it to thēselues, but my audience is not therafter. This office of preaching is ye office of saluation, for s. Paul sayeth:
& take it to themselves, but my audience is not thereafter. This office of preaching is the office of salvation, for s. Paul Saith:
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Visum est deo per 〈 ◊ ◊ 〉 saluos 〈 ◊ 〉 credentes. It hath pleased God to saue the beleuers by the foolyshnes of preachyng:
Visum est God per 〈 ◊ ◊ 〉 saluos 〈 ◊ 〉 Believers. It hath pleased God to save the believers by the foolishness of preaching:
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how can they then beleue, but by and thorough the office of preachyng: preachers ar Christes vicares, legatione funguntur pro Deo, they are Christs ambassadours. Saint Paule sayth.
how can they then believe, but by and through the office of preaching: Preachers Are Christ's Vicars, legatione funguntur Pro God, they Are Christ Ambassadors. Saint Paul say.
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Euangelium est potentia dei ad salutem omni credenti, The gospell is the power of god vnto saluation for euery beleuer, it is the mighty instrument of God.
Evangelium est potentia dei ad salutem omni Credenti, The gospel is the power of god unto salvation for every believer, it is the mighty Instrument of God.
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Whan we saye, Halowed bee thy name:
When we say, Hallowed be thy name:
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we desyre God that he thorough his goodnesse wyll remoue and put away all thyngs that may lette and stoppe the honor of his name.
we desire God that he through his Goodness will remove and put away all things that may let and stop the honour of his name.
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But I feare me there be manye whiche woulde not that it should be so:
But I Fear me there be many which would not that it should be so:
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We desyre here that God wyll remoue all infidelity, we require that all witchecraftes be remoued, that art magike and sorcerie be pulled out, nigromancy taken awaye:
We desire Here that God will remove all infidelity, we require that all witchecraftes be removed, that art magic and sorcery be pulled out, nigromancy taken away:
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and so nothing lefte but his holye worde, wherewyth we may daily praise the name of God.
and so nothing left but his holy word, wherewith we may daily praise the name of God.
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For I feare me there be a great meany in Englande which vse suche sorceries to the dishonor of God and theyr owne damnation.
For I Fear me there be a great meany in England which use such sorceries to the dishonour of God and their own damnation.
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We require here further that all heresy, all poperye may be abolished and extinguished. Further we require here that al wic ked liuing may be amended and reformed.
We require Here further that all heresy, all popery may be abolished and extinguished. Further we require Here that all wic ked living may be amended and reformed.
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Next we require that all magistrates maye do their dueties.
Next we require that all Magistrates may do their duties.
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Finallye we require that euery mā in his vocation may do the work wherunto god hath called him. There be many vocations.
Finally we require that every man in his vocation may do the work whereunto god hath called him. There be many vocations.
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The Magistrates vocation is to see that the common welth be wel ordered, to see that the scholes be mainteined, to see that the vniuersities be well furnished, to see that iustice be executed, that the wicked be punished, and the good rewarded:
The Magistrates vocation is to see that the Common wealth be well ordered, to see that the Schools be maintained, to see that the universities be well furnished, to see that Justice be executed, that the wicked be punished, and the good rewarded:
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In summa, to kepe euerye one in good order. This is their duetye.
In summa, to keep every one in good order. This is their duty.
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Further we praye that the priestes, the spiritualtye, or the churchemen, (as they call them) doe their dueties, to preache goddes worde, to liue godly and to giue a good ensample by their conuersation:
Further we pray that the Priests, the spiritualty, or the churchmen, (as they call them) do their duties, to preach God's word, to live godly and to give a good ensample by their Conversation:
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els they doe against the honour of GOD, and their owne honesty. Lykewise we praye that seruauntes may doe their dueties.
Else they do against the honour of GOD, and their own honesty. Likewise we pray that Servants may do their duties.
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For to bee a seruaunte is an honest estate, and muche commended in Scripture, and Scripture speaketh much to the comforte of them.
For to be a servant is an honest estate, and much commended in Scripture, and Scripture speaks much to the Comfort of them.
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And truely those that lyue in the feare of god, (consydering that they serue not only their carnal maisters,
And truly those that live in the Fear of god, (considering that they serve not only their carnal masters,
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but God hymselfe,) they be in a good case: but they may not bee eye seruauntes.
but God himself,) they be in a good case: but they may not be eye Servants.
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Saincte Paule noteth this fault, and sayeth, that they shal not be murmurers, nor frowarde answerers.
Saint Paul notes this fault, and Saith, that they shall not be murmurers, nor forward answerers.
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Saincte Paule woulde haue them to lyue so, that they maye ornate and sanctifye the name of God.
Saint Paul would have them to live so, that they may ornate and sanctify the name of God.
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For that seruaunte that dothe the thyng whereunto he is called, he dothe adorne his estate:
For that servant that doth the thing whereunto he is called, he doth adorn his estate:
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that seruaunte is a good gospeller that wyll not be an eye seruaunt.
that servant is a good gospeler that will not be an eye servant.
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There be some seruauntes whiche doe their dueties as longe as their maister is in syght:
There be Some Servants which do their duties as long as their master is in sight:
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but as soone as their maister is gone, they playe the 〈 ◊ 〉.
but as soon as their master is gone, they play the 〈 ◊ 〉.
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Unto such felowes I say beware, for though your bodely maister see you not, yet your great maister god seeth you, and wyll punishe you.
Unto such Fellows I say beware, for though your bodily master see you not, yet your great master god sees you, and will Punish you.
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Quod agis, toto pectore agito, What 〈 ◊ 〉 doest, doe it from the bottome of thy hearte, with a good wyll, goe not awaye with the deuils Pater no ster as some doe, doe all thinges with a good mynde.
Quod Agis, toto pectore agito, What 〈 ◊ 〉 dost, do it from the bottom of thy heart, with a good will, go not away with the Devils Pater no ster as Some do, do all things with a good mind.
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For I tell you, you bee not forgotten in Scripture, you are muche commended in the same.
For I tell you, you be not forgotten in Scripture, you Are much commended in the same.
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S. Paule speaketh very honourably of you, saying, Domino Christo 〈 ◊ 〉, you serue the lord Christ:
S. Paul speaks very honourably of you, saying, Domino Christ 〈 ◊ 〉, you serve the lord christ:
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it becommeth not you to put a difference what busines you be commanded to do.
it becomes not you to put a difference what business you be commanded to do.
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For whatsoeuer it be, 〈 ◊ 〉 it wt a good wil and it is gods seruice.
For whatsoever it be, 〈 ◊ 〉 it with a good will and it is God's service.
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Therfore you oughte to do it in respect yt god wold haue you to do so,
Therefore you ought to do it in respect that god would have you to do so,
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for I am no more assured in my preaching, that I serue god, than the ser uant is in doing such busines as he is commaunded to doe, skouring the cādelsticks, or whatsoeuer it be.
for I am no more assured in my preaching, that I serve god, than the ser uant is in doing such business as he is commanded to do, skouring the Candlesticks, or whatsoever it be.
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Therfore for gods sake consider the matter.
Therefore for God's sake Consider the matter.
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Some of you think, if Christ were here, you would go with him and serue him.
some of you think, if christ were Here, you would go with him and serve him.
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I tel you whan you folow your seruice, and do such thinges as your maister and maistresse shall commande you, you serue hym as wel as if he were here bodily.
I tell you when you follow your service, and do such things as your master and mistress shall command you, you serve him as well as if he were Here bodily.
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He is not here bodily now, but his worde is here. Domino Christo seruitis, sayth Saint Paule, you serue the lorde Christe.
He is not Here bodily now, but his word is Here. Domino Christ seruitis, say Saint Paul, you serve the lord Christ.
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Therfore I desyre you in goddes behalfe to walke vprightly, and godly.
Therefore I desire you in God's behalf to walk uprightly, and godly.
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Consyder what god sayeth vnto you, 〈 ◊ 〉 qui facit opus domini negligenter, Cursed be he that doth the worke of the lord negligently.
Consider what god Saith unto you, 〈 ◊ 〉 qui facit opus domini Negligently, Cursed be he that does the work of the lord negligently.
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This scripture perteyneth to you as wel as to me. For whā ye do your busines negligently you be cursed beefore the face of God.
This scripture pertaineth to you as well as to me. For when you do your business negligently you be cursed before the face of God.
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Therfore consider the goodnesse of God, that he woulde haue you as well saued as youre maisters.
Therefore Consider the Goodness of God, that he would have you as well saved as your masters.
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Surelye me thinketh it is a great benefite of God, to be a seruant.
Surely me Thinketh it is a great benefit of God, to be a servant.
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For those that kepe houses, must make a count afore god for their familye, they must watche and see, that all thinges bee well.
For those that keep houses, must make a count afore god for their family, they must watch and see, that all things be well.
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But a seruaunt when he can discerne what standeth with goddes commaundementes, and what is against it, it is ynoughe for hym:
But a servant when he can discern what Stands with God's Commandments, and what is against it, it is enough for him:
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but he must knowe that he ought not to obey his maister or mastresse whā thei wold commaunde him to doe against god, in such a case he may re fuse & withstand them.
but he must know that he ought not to obey his master or Mistress when they would command him to do against god, in such a case he may re fuse & withstand them.
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For it is writen, we must more obey vnto god, then man: we shold not do against god, to please our maisters.
For it is written, we must more obey unto god, then man: we should not do against god, to please our masters.
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Again, masters & mistresses, are boūd to consider their dueties, to pay vnto their seruants their wages, & meat and drinke conuentent.
Again, Masters & mistress's, Are bound to Consider their duties, to pay unto their Servants their wages, & meat and drink conuentent.
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For it is a greate sinne to defraud ye laborer of his wages:
For it is a great sin to defraud you laborer of his wages:
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for it is writē, ye cry of ye laborers shal come before ye lord, it is a great faut afore god to de fraud thē:
for it is written, you cry of you laborers shall come before you lord, it is a great fault afore god to the fraud them:
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but ther be som seruāts which be so wicked ye thei wil cōplain wtout a cause,
but there be Some Servants which be so wicked you they will complain without a cause,
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whā they cannot haue yt that they wold haue, nor beare al ye rule thēselues.
when they cannot have that that they would have, nor bear all the Rule themselves.
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But I saye, it is a great thing for a maister to 〈 ◊ 〉 his seruāt:
But I say, it is a great thing for a master to 〈 ◊ 〉 his seruamt:
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& again yt ser uāt which hath his whole wages, & doth but half his worke or is a sluggard, that same fellow I say is a these afore god.
& again that ser uamt which hath his Whole wages, & does but half his work or is a sluggard, that same fellow I say is a these afore god.
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For lyke as the maister oughte to pay the whole ` wages, so likewise the seruaunt ought to do his whole worke.
For like as the master ought to pay the Whole ` wages, so likewise the servant ought to do his Whole work.
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Here I might haue occasion to shew howe man and wyfe ought to liue together, how thei ought to be faithful louing and friendly one to the other:
Here I might have occasion to show how man and wife ought to live together, how they ought to be faithful loving and friendly one to the other:
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how the man ought not to despise the wyse, consydering that she is partaker with him of euerlasting lyfe.
how the man ought not to despise the wise, considering that she is partaker with him of everlasting life.
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Therfore the mā ought cohabitur, to dwel with her, which is a greate thing.
Therefore the man ought cohabitur, to dwell with her, which is a great thing.
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Agayne, see how the woman oughte to behaue her selfe towardes her husband, how faithfull she oughte to be.
Again, see how the woman ought to behave her self towards her husband, how faithful she ought to be.
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Now whan they both yelde their dueties the one to the other, then they sanctifie the name of god,
Now when they both yield their duties the one to the other, then they sanctify the name of god,
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but when they doe contrary to their callyng, then they slaunder the holy name of god.
but when they do contrary to their calling, then they slander the holy name of god.
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Therfore let euery man and woman walke in their vocations.
Therefore let every man and woman walk in their vocations.
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We muste haue a good and earnest mynde and wyll to sanctify the name of God,
We must have a good and earnest mind and will to sanctify the name of God,
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for that person that prayeth and desyreth of God that his name maye bee halowed,
for that person that Prayeth and desireth of God that his name may be hallowed,
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and yet hath no will nor plesure to do it in dede, this is not the right sanctifieng of the name of god:
and yet hath no will nor pleasure to do it in deed, this is not the right sanctifying of the name of god:
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S. Peter teacheth vs howe we shall sanctifie gods name saying, Conuersationem 〈 ◊ 〉 gentes habentes bonam, Haue a good & holy conuersation, liue vprightlye in your callyng,
S. Peter Teaches us how we shall sanctify God's name saying, Conuersationem 〈 ◊ 〉 gentes Habentes Good, Have a good & holy Conversation, live uprightly in your calling,
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so that your lyghte maye so shyne before men that they may see your good workes, and so glorify god.
so that your Light may so shine before men that they may see your good works, and so Glorify god.
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I wyll trouble you no longer, it is better a littell wel perceiued and borne awaye,
I will trouble you no longer, it is better a little well perceived and born away,
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then a greate deale hearde and 〈 ◊ 〉 behynde.
then a great deal heard and 〈 ◊ 〉 behind.
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Consider wherfore our sauiour commaūdeth vs to call god our Father, thā afterward way this, 〈 ◊ 〉 art heauen.
Consider Wherefore our Saviour commandeth us to call god our Father, than afterwards Way this, 〈 ◊ 〉 art heaven.
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Than come to the petition, halovved be thy name, waye and consider this. For nowe is the tyme wherein the name of god shold be halowed.
Than come to the petition, hallowed be thy name, Way and Consider this. For now is the time wherein the name of god should be hallowed.
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For it is a pitifull thing to se what rule and dominion ye deuil beareth, howe shamelesse men be:
For it is a pitiful thing to see what Rule and dominion you Devil bears, how shameless men be:
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how the name of god is brought in derision.
how the name of god is brought in derision.
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Therfore let vs saye from the bottom of our hearte Sanctificetur, halowed, that is to saye, lord God thorough thy goodnes remoue all wickednes, giue vs grace to liue vprightlye.
Therefore let us say from the bottom of our heart Sanctificetur, hallowed, that is to say, lord God through thy Goodness remove all wickedness, give us grace to live uprightly.
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And so consider euerye worde, for it is better one woorde spoken with good affection then an hundred withoute it.
And so Consider every word, for it is better one word spoken with good affection then an hundred without it.
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Yet I doe not say this to lette you from saying the whole Pater noster, but I say one worde well sayd, is better then a great many els.
Yet I do not say this to let you from saying the Whole Pater Noster, but I say one word well said, is better then a great many Else.
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Kede thoroughout all the Scripture, and ye shall synde that all faithfull men haue made,
Keade throughout all the Scripture, and you shall synde that all faithful men have made,
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but shorte prayers, Abraham Isaac, Iacob, Dauid, Ezechias, our sauieur himself in the garden sayth, Pater, si possibile est trāseat à me calix iste.
but short Prayers, Abraham Isaac, Iacob, David, Hezekiah, our sauieur himself in the garden say, Pater, si possibile est Transit à me calix iste.
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Father if it be possible let this cuppe passe from me. Thys was but a shorte prayer. So likewise satnet Stephen sayth: Father if it be possible let this cup pass from me. This was but a short prayer. So likewise satnet Stephen say:
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Pater, ignosce iilis quia 〈 ◊ 〉 quid faciunt. Pater, Ignosce iilis quia 〈 ◊ 〉 quid faciunt.
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The publicane praying in the temple made but a shorte prayer saying, propitius esto mihi peccatori, Lord be mercifull vnto me a synner.
The publican praying in the temple made but a short prayer saying, Propitius esto mihi peccatori, Lord be merciful unto me a sinner.
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So the theefe hanging vpon the crosse sayeth, Domine memento mei cum veneris in regnum tuum, Lord remem ber me whan thou commest in thy kingdome: here was not much bablyng:
So the thief hanging upon the cross Saith, Domine memento mei cum veneris in Kingdom tuum, Lord remem ber me when thou Comest in thy Kingdom: Here was not much babbling:
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But I speake not this to dissuade you from longe prayer, whan the spirite and the affections doe serue:
But I speak not this to dissuade you from long prayer, when the Spirit and the affections do serve:
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for our sauiour himselfe spente a whole nighte in prayer.
for our Saviour himself spent a Whole night in prayer.
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Sanctificetur, Halowed be thy name, that is to saye lorde remoue awaye thy dishonor, remoue away sin, moue thē ye be in authoritye to do their dueties:
Sanctificetur, Hallowed be thy name, that is to say lord remove away thy dishonour, remove away since, move them you be in Authority to do their duties:
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moue the man and wife to liue rightly, moue seruantes to do well.
move the man and wife to live rightly, move Servants to do well.
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And so it should be a great griefe vnto vs whan we shoulde see any body dishonor the name of God, in so muche that we should crye out, our Father Halowed be thy name.
And so it should be a great grief unto us when we should see any body dishonour the name of God, in so much that we should cry out, our Father Hallowed be thy name.
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This one thing beare away with you aboue all others:
This one thing bear away with you above all Others:
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cousyder that when we wil come to god and talke with him, we muste be penitent synners, we must abhorre synne, purpose to leaue them,
cousyder that when we will come to god and talk with him, we must be penitent Sinners, we must abhor sin, purpose to leave them,
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and to lyue vprightly, whiche graunte vs god the Father, Sonne and holy ghoste. Amen.
and to live uprightly, which grant us god the Father, Son and holy ghost. Amen.
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The third Sermon vpon the Lordes prayer made by M. Latymer. ADueriat regnum tuum. Thy kingdom come.
The third Sermon upon the lords prayer made by M. Latimer. ADueriat Kingdom tuum. Thy Kingdom come.
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This is the seconde petition of the lordes praier. I truste you haue not forgotten your. 2. lessons before rehearsed vnto you.
This is the seconde petition of the Lords prayer. I trust you have not forgotten your. 2. Lessons before rehearsed unto you.
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Fyrste the beginning of the lordes prayer, what a treasure of doctrine is contayned in euerye worde. Our what it signifieth. Father, what it meaneth:
First the beginning of the Lords prayer, what a treasure of Doctrine is contained in every word. Our what it signifies. Father, what it means:
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and than this additiō vvhich art in heauen. How many thin ges is to be noted by euery one of those wordes: and than this addition which art in heaven. How many thin ges is to be noted by every one of those words:
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and I trust also you haue remembred the contentes of the first petition Sanctificetur nomen 〈 ◊ 〉, Halowed bee thy name.
and I trust also you have remembered the contents of the First petition Sanctificetur Nome 〈 ◊ 〉, Hallowed be thy name.
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Here I tolde you wherein standeth the holines of his name, & what it meaneth namely we requyre yt his name may be sanctified in vs, that is to say, we requyre that all oure conuersati ons maye be to the honour of God:
Here I told you wherein Stands the holiness of his name, & what it means namely we require that his name may be sanctified in us, that is to say, we require that all our conversati ons may be to the honour of God:
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which foloweth whan we indeuour our selues to doe his pleasure, whan we heare hys worde with great diligence,
which Followeth when we endeavour our selves to do his pleasure, when we hear his word with great diligence,
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and earnest reuerence, and so walke in the workes of our vocation euery man whereunto God hath appointed him.
and earnest Reverence, and so walk in the works of our vocation every man whereunto God hath appointed him.
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And because the worde of God is the instrumente and fountayne of all good thinges, we praye to god for the continuance of his worde, that he wyll sende godly and well learned men amongest vs, which may be able to declare vs his will and pleasure.
And Because the word of God is the Instrument and fountain of all good things, we pray to god for the Continuance of his word, that he will send godly and well learned men amongst us, which may be able to declare us his will and pleasure.
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So that we may glorifye hym in the honour of our visitation, when god shal visite vs,
So that we may Glorify him in the honour of our Visitation, when god shall visit us,
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and rewarde euery one according vnto his desert.
and reward every one according unto his desert.
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One thing we must well consider and not forget it, namelye that our sauiour teacheth vs to praye and desire of God that his name may bee halowed.
One thing we must well Consider and not forget it, namely that our Saviour Teaches us to pray and desire of God that his name may be hallowed.
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Where he paynteth vs in our owne colour, and would haue, vs to confesse oure owne 〈 ◊ 〉, that we be not hable to doe any thyng accordyng to gods will,
Where he painteth us in our own colour, and would have, us to confess our own 〈 ◊ 〉, that we be not able to do any thing according to God's will,
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excepte we receiue it first at his handes.
except we receive it First At his hands.
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Therfore he teacheth vs to praye, that god will make vs able to do all thinges according to his will and pleasure. Adueniat regnum tuum. This is our request. Thy 〈 ◊ 〉 come:
Therefore he Teaches us to pray, that god will make us able to do all things according to his will and pleasure. May it come Kingdom tuum. This is our request. Thy 〈 ◊ 〉 come:
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yu father we beseche let thy kingdom come to vs. Here we praye yt the kingdom of god come not to one onely,
thou father we beseech let thy Kingdom come to us Here we pray that the Kingdom of god come not to one only,
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but to vs al. So yt when I say this praier, I require god that he wil let his kingdom come to you, as well as to me.
but to us all So that when I say this prayer, I require god that he will let his Kingdom come to you, as well as to me.
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Again when you pray, you pray as well for me as for your owne selues. Let thy kingdome come.
Again when you pray, you pray as well for me as for your own selves. Let thy Kingdom come.
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You muste vnderstande that to speake properly, these wordes are not to bee vnderstande of godnes inferiour kyngdome, of his earthlye kyngdome,
You must understand that to speak properly, these words Are not to be understand of godnes inferior Kingdom, of his earthly Kingdom,
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as though it did hange vpon our petitions, so that he could not bee Lorde and ruler ouer the earthe, excepte we praye for hym.
as though it did hang upon our petitions, so that he could not be Lord and ruler over the earth, except we pray for him.
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No, we praye not for his inferiour kingdom to come, for it is come alreadye:
No, we pray not for his inferior Kingdom to come, for it is come already:
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Nowe, he beeynge the greate ruler woulde haue all the other rulers to goe after hym,
Now, he being the great ruler would have all the other Rulers to go After him,
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he ruleth and gouerneth all thinges He is called in scripture Rex regum, The king aboue al kin ges, Dominus dominantium, the lord aboue al lordes,
he Ruleth and Governs all things He is called in scripture Rex regum, The King above all kin ges, Dominus Dominant, the lord above all Lords,
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therfore be reuleth and gouerneth all thinges, according to his will and pleasure, as scripture saith, Voluntati eius quis resi stet, who will withstand his will.
Therefore be reuleth and Governs all things, according to his will and pleasure, as scripture Says, Voluntati eius quis resi stet, who will withstand his will.
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So our saulor reporteth saieng Pater meus operatur vs { que } mo do. My Father worketh hitherto & I worke also.
So our saulor Reporteth saying Pater meus operatur us { que } more do. My Father works hitherto & I work also.
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what wor keth he? he worketh the workes of gouernaunce. For at the first beginning he did create all thinges.
what wor keth he? he works the works of governance. For At the First beginning he did create all things.
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But he lefte them not so. He assisteth them, he ruleth thē accordyng to his wil.
But he left them not so. He assisteth them, he Ruleth them according to his will.
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Therfore our sauior doth not teach vs to pray for his world ly kingdome to come.
Therefore our Saviour does not teach us to pray for his world lie Kingdom to come.
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For he ruleth alreadye as lord & kyng yea and all the kynges and rulers rule by him, (by his permission) as Scripture witnesseth: per me Reges regnant.
For he Ruleth already as lord & King yea and all the Kings and Rulers Rule by him, (by his permission) as Scripture Witnesseth: per me Reges regnant.
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Thorough me, that is, by my permission kynges do reigne: through me, that is, by my permission Kings do Reign:
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I would wishe of god that all kynges and potentates in the world would consider this well, I would wish of god that all Kings and potentates in the world would Consider this well,
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and so endeuor themselues to vse their power to the honor and glory of god, and not to presume in their strength.
and so endeavour themselves to use their power to the honour and glory of god, and not to presume in their strength.
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For this is a good monition for them, when god saith: per me reges regnant, Thorough me kynges do reigne:
For this is a good monition for them, when god Says: per me reges regnant, through me Kings do Reign:
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yet they bee so vnder gods rule, that they canne thynke nothing nor do any thing withoute Goddes permission. For it is written:
yet they be so under God's Rule, that they can think nothing nor do any thing without Goddess permission. For it is written:
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Cor regis in manu domini & quo vult vertit illud.
Cor regis in manu domini & quo vult Vertit illud.
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The heart of the king is in the hand of the lord, and he turneth the same whether soeuer it pleaseth him.
The heart of the King is in the hand of the lord, and he turns the same whither soever it Pleases him.
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This is good to be considered, and specially subiectes shoulde marke this texte well, whan the rulers bee harde,
This is good to be considered, and specially Subjects should mark this text well, when the Rulers be harden,
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and oppresse the people, thinke euer: Cor 〈 ◊ 〉 in manu domini. The kynges hearte is in the gouernaunce of GOD.
and oppress the people, think ever: Cor 〈 ◊ 〉 in manu domini. The Kings heart is in the governance of GOD.
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Yet whan thou art ledde to prison, consyder that the gouernoures hearte is in the hande of the Lorde.
Yet when thou art led to prison, Consider that the Governors heart is in the hand of the Lord.
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Ther fore yelde obedience, make thy mone vnto GOD, and he wyll helpe, and canne helpe.
There before yield Obedience, make thy moan unto GOD, and he will help, and can help.
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Surelye I thynke there bee no place in scripture more pleasaunte than thys. The heart of the kynge is in the hande of GOD.
Surely I think there be no place in scripture more pleasant than this. The heart of the King is in the hand of GOD.
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For it maketh vs sure, that no man canne hurte vs wythoute the permission of god our heauenly father.
For it makes us sure, that no man can hurt us without the permission of god our heavenly father.
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For all those greate rulers that haue bene from the beginning of the worlde till now, haue bene set vp by the appointmente of god,
For all those great Rulers that have be from the beginning of the world till now, have be Set up by the appointment of god,
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and he pulled them doune when it pleased him.
and he pulled them down when it pleased him.
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There haue bene principallye foure monarchies in the world, the first were the Babilonians, which had great and many nations vnderneth them:
There have be principally foure monarchies in the world, the First were the Babylonians, which had great and many Nations underneath them:
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which was gods ordinance and pleasure, for he suffred them so to do.
which was God's Ordinance and pleasure, for he suffered them so to do.
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After those came the Persians, which were greate rulers and mightye kynges, as it appeareth by stories written of learned men at that tyme.
After those Come the Persians, which were great Rulers and mighty Kings, as it appears by stories written of learned men At that time.
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Then came the Gréekes and toke the dominion from the Persians, and ruled themselues for a whyle, tyll they were plucked doune.
Then Come the Greeks and took the dominion from the Persians, and ruled themselves for a while, till they were plucked down.
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At the laste came the Romaines with their empire, which shalbe the last:
At the laste Come the Romans with their empire, which shall the last:
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and therfore it is a token that the ende of the world is not farre of.
and Therefore it is a token that the end of the world is not Far of.
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But wherfore were those mighty potentates plucked doune? mary for wickednes sake.
But Wherefore were those mighty potentates plucked down? marry for wickedness sake.
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The Ba bilonians, Persians and Grecians (and a good parte of the Romaines) were caste doune for wickednesse sake.
The Ba bilonians, Persians and Greeks (and a good part of the Romans) were cast down for wickedness sake.
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what were their doinges? they would not execute instice: the magistrates were wicked, lofty, and high mynded.
what were their doings? they would not execute Justice: the Magistrates were wicked, lofty, and high minded.
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The subiectes taking ensample of their magistrates, were wicked too, and so worthy to be punished together.
The Subjects taking ensample of their Magistrates, were wicked too, and so worthy to be punished together.
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Therfore the wysedome of god sayeth, Vidi sub sole in loco iuditii impietatē & in loco iustitiae iniquitatē, in ye place where poore men ought to be herd, there I haue sene impiety, I haue sene 〈 ◊ 〉 & 〈 ◊ 〉 this I haue sene.
Therefore the Wisdom of god Saith, Vidi sub sole in loco iuditii impietatē & in loco iustitiae iniquitatē, in the place where poor men ought to be heard, there I have seen impiety, I have seen 〈 ◊ 〉 & 〈 ◊ 〉 this I have seen.
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Yea & in ye place of iustice, there I haue sene bearing and bolstryng. So for these causes sake these great emperours wer destroied:
Yea & in the place of Justice, there I have seen bearing and bolstering. So for these Causes sake these great Emperors were destroyed:
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so shal we if we folow their wicked ensamples. Esay that heartye Prophet confirmeth the same, saying:
so shall we if we follow their wicked ensamples. Isaiah that hearty Prophet confirmeth the same, saying:
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〈 ◊ 〉 vt facerēt 〈 ◊ 〉, & ecce iniquitas, expectaui vt facerent institiam & ecce clam of.
〈 ◊ 〉 vt facerent 〈 ◊ 〉, & ecce iniquitas, expectaui vt facerent institiam & ecce clam of.
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I loked that they shoulde execute iustice, defende the good, and punish the yll: but there was nothing but crying.
I looked that they should execute Justice, defend the good, and Punish the ill: but there was nothing but crying.
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This is a greate matter (Clamor populi,) the crye of the people:
This is a great matter (Clamor People,) the cry of the people:
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whan subiectes be oppressed so that they crye vnto god for deliuerance, truely god will heare them, he will helpe and deliuer them.
when Subjects be oppressed so that they cry unto god for deliverance, truly god will hear them, he will help and deliver them.
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But it is to be pitied, that the deuill beareth so muche rule, and so muche preuaileth bothe in maiestrates and subiectes, in so muche that 〈 ◊ 〉 beareth almoste all the rule, not that he ought to do so.
But it is to be pitied, that the Devil bears so much Rule, and so much prevaileth both in Magistrates and Subjects, in so much that 〈 ◊ 〉 bears almost all the Rule, not that he ought to do so.
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For God he is the laufull 〈 ◊ 〉 of the worlde, vnto hym we owe obedience:
For God he is the lawful 〈 ◊ 〉 of the world, unto him we owe Obedience:
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but the deuyll is an vsurper, he 〈 ◊ 〉 to his 〈 ◊ 〉 by crafte and subtiltie,
but the Devil is an usurper, he 〈 ◊ 〉 to his 〈 ◊ 〉 by craft and subtlety,
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and so maketh hymselfe the great ruler ouer the worlde.
and so makes himself the great ruler over the world.
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and folowe his ensaumple, whyche 〈 ◊ 〉 happeneth so. For you knowe there is a common sayeng Similis simili gauder, Lyke to lyke:
and follow his ensample, which 〈 ◊ 〉 Happeneth so. For you know there is a Common saying Similis simili gauder, Like to like:
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therfore he vseth all homely trickes to make all rulers to goe after hym:
Therefore he uses all homely tricks to make all Rulers to go After him:
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yea he intendeth to inueigle euen very kynges, and to make theim negligent in their busynesse and office.
yea he intends to inveigle even very Kings, and to make them negligent in their business and office.
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Therefore suche kynges and potentates were pulled down, because they folowed the instructions of the deuyll.
Therefore such Kings and potentates were pulled down, Because they followed the instructions of the Devil.
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But oure Sauiour speaketh not of suche worldley kyngdomes, whan he teacheth vs to saye: Thy kyngdome come.
But our Saviour speaks not of such worldley kingdoms, when he Teaches us to say: Thy Kingdom come.
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For these worldly kyngdomes bryng vs not to perfect felicitie, they be full of all maner of calamities and myseries, deathe, perditions, and distructions.
For these worldly kingdoms bring us not to perfect felicity, they be full of all manner of calamities and miseries, death, perditions, and destructions.
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Therefore the kingdom yt he speaketh of, is a spirituall kyngdome: a kingdom where God only beareth the rule, & not the deuil.
Therefore the Kingdom that he speaks of, is a spiritual Kingdom: a Kingdom where God only bears the Rule, & not the Devil.
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This king dome is spoken of euery where in Scripture, and was reueled long agoe. and dayly God hathe his preachers, which bryng vs to knowledge of this kyngdom.
This King dome is spoken of every where in Scripture, and was revealed long ago. and daily God hath his Preachers, which bring us to knowledge of this Kingdom.
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Nowe we pray here that that kyngdome of God may bee increased, for it is Gods felowshyppe, they are Goddes subiectes that dwelle in that kyngdome, whiche kyngedome doothe consyste in rightuousnesse and iustice,
Now we pray Here that that Kingdom of God may be increased, for it is God's felowshyppe, they Are God's Subjects that dwell in that Kingdom, which Kingdom doth consyste in righteousness and Justice,
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and it 〈 ◊ 〉 from all calamities and miseries, from death and all perill.
and it 〈 ◊ 〉 from all calamities and misery's, from death and all peril.
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And in this petition we pray that God wyll sende vnto vs his spirite, whiche is the leader vnto this kyngdome,
And in this petition we pray that God will send unto us his Spirit, which is the leader unto this Kingdom,
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& al those which lacke this spirite, shall neuer come to god.
& all those which lack this Spirit, shall never come to god.
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For 〈 ◊ 〉 Paule saythe, Qui 〈 ◊ ◊ 〉 non habet, non est 〈 ◊ 〉, Who so euer hath not the 〈 ◊ 〉 of Christ he pertayneth 〈 ◊ 〉 vnto hym:
For 〈 ◊ 〉 Paul say, Qui 〈 ◊ ◊ 〉 non habet, non est 〈 ◊ 〉, Who so ever hath not the 〈 ◊ 〉 of christ he pertaineth 〈 ◊ 〉 unto him:
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〈 ◊ 〉 oure Sauyoure sayth, Regnum dei intia nos 〈 ◊ 〉, The kyngdome of God is within you, signifieng that those, whiche haue the spirite of God shalbe sure of that kingdome:
〈 ◊ 〉 our Saviour say, Kingdom dei intia nos 〈 ◊ 〉, The Kingdom of God is within you, signifying that those, which have the Spirit of God shall sure of that Kingdom:
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yea it beginneth here in this worlde with them that be faithfull. The instrument wherwith we be called to this kyngdome is the office of preachyng.
yea it begins Here in this world with them that be faithful. The Instrument wherewith we be called to this Kingdom is the office of preaching.
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God calleth vs daily by preachers to come to this kyngdome, to forsake the kyngdome of the deuyll, to leaue all wyckednesse.
God calls us daily by Preachers to come to this Kingdom, to forsake the Kingdom of the Devil, to leave all wickedness.
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For customable synners, those that be not content to leaue sinne, they pertaine not to that kyngdome, they are vnder the dominion of the deuyll, he ruleth them:
For customable Sinners, those that be not content to leave sin, they pertain not to that Kingdom, they Are under the dominion of the Devil, he Ruleth them:
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lyke as our sauiour sayth to the Iewes: Vos ex patre diabolo estis, The deuil is your father.
like as our Saviour say to the Iewes: Vos ex patre diabolo Ye are, The Devil is your father.
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Item, quifacit peccatum ex diabolo est, he that dooth sinne is of the deuill.
Item, quifacit peccatum ex diabolo est, he that doth sin is of the Devil.
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Therfore by this petition we pray that we may be deliuered from all sinne and wickednes, from the deuill and his power.
Therefore by this petition we pray that we may be Delivered from all sin and wickedness, from the Devil and his power.
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We desire God that we may be his subiectes, which is a verie godlie and nedefull prayer.
We desire God that we may be his Subjects, which is a very godly and needful prayer.
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Further by this petition we be put in remembrance what we bee, namely captiues of the deuyll, his prysoners,
Further by this petition we be put in remembrance what we be, namely captives of the Devil, his Prisoners,
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and bondmenne, and not able to come at 〈 ◊ 〉 thorough oure owne power:
and bondmen, and not able to come At 〈 ◊ 〉 through our own power:
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therefore we desyre Gods healpe and ayde, as Christe hath taughte vs to calle hym Father:
Therefore we desire God's help and aid, as Christ hath taught us to call him Father:
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he knewe his affection, therefore he commaundeth vs to call hym Father, and to desire his healpe to be 〈 ◊ 〉 out of the kyngdom of the deuyll.
he knew his affection, Therefore he commandeth us to call him Father, and to desire his help to be 〈 ◊ 〉 out of the Kingdom of the Devil.
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Happye are those whiche are 〈 ◊ 〉 this kyngdome, for they shall lacke nothynge: and this kyngdome commeth to vs by preachyng, by hearyng of Goddes word.
Happy Are those which Are 〈 ◊ 〉 this Kingdom, for they shall lack nothing: and this Kingdom comes to us by preaching, by hearing of Goddess word.
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Therfore those that fynde scholers to schole they are helpers and furtherers toward this kyngdome, and truly it is nedefull that there be made some prouision for them.
Therefore those that find Scholars to school they Are helpers and furtherers towards this Kingdom, and truly it is needful that there be made Some provision for them.
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For excepte schooles and 〈 ◊ 〉 be maynteined, we shall haue no preachers: when we haue no preachers, whan we haue none which shewe vnto vs Gods woorde,
For except Schools and 〈 ◊ 〉 be maintained, we shall have no Preachers: when we have no Preachers, when we have none which show unto us God's word,
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howe shall we come to that blessed kyngdome whiche we desire? What 〈 ◊ 〉 it whan you haue gotten many hundred pounds for your children,
how shall we come to that blessed Kingdom which we desire? What 〈 ◊ 〉 it when you have got many hundred pounds for your children,
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and lacke goddes woorde? Therefore I saye this office must nedes be mainteined:
and lack God's word? Therefore I say this office must needs be maintained:
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for it is a necessarie office which furthereth to this kyngdome, of which our sauiour speaketh in the gospel to the Iewes, saying:
for it is a necessary office which furthereth to this Kingdom, of which our Saviour speaks in the gospel to the Iewes, saying:
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Instat regnum 〈 ◊ 〉, The kingdome of God is come nere.
Instant Kingdom 〈 ◊ 〉, The Kingdom of God is come never.
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Likewise he sayeth to one, Sequere me, & annuncia verbum Dei, Folow me, and preache the kingdom of god.
Likewise he Saith to one, Sequere me, & Annuncia verbum Dei, Follow me, and preach the Kingdom of god.
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So ought all preachers to do, they ought to allure euery man to come to this kyngdome, that this kyngdom may be replenished.
So ought all Preachers to do, they ought to allure every man to come to this Kingdom, that this Kingdom may be replenished.
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For the more that be conuerted, the more is the kyngdom of god. Agayne, those that be wicked lyuers, they helpe to multiplie the kingdome of the deuill.
For the more that be converted, the more is the Kingdom of god. Again, those that be wicked livers, they help to multiply the Kingdom of the Devil.
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To this heauenly kyngdome our sauioure exhorteth vs, sayeng:
To this heavenly Kingdom our Saviour exhorteth us, saying:
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Querite primum regnum Dei & iustitiam eius, & caetera omnia aducientur vobis, Seeke first the kyngdome of god and his rightuousnesse,
Query primum Kingdom Dei & iustitiam eius, & caetera omnia aducientur vobis, Seek First the Kingdom of god and his righteousness,
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and all other thinges shall come vpon you vnloked for. Cast all thy care vpon god, as Dauid saith: Iacta super dominum curam tuā.
and all other things shall come upon you unlooked for. Cast all thy care upon god, as David Says: Iacta super dominum curam tuā.
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lette not my 〈 ◊ 〉 haue the victorie ouer me. So we muste call vpon god without 〈 ◊ 〉.
let not my 〈 ◊ 〉 have the victory over me. So we must call upon god without 〈 ◊ 〉.
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Then our principall studie shalbe to heare gods worde, and whan we haue 〈 ◊ 〉 it, we 〈 ◊ 〉 beleue it and folowe it, euery man in his vocation.
Then our principal study shall to hear God's word, and when we have 〈 ◊ 〉 it, we 〈 ◊ 〉 believe it and follow it, every man in his vocation.
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Then seruants shall yeld their obedience to their maisters, as god requireth of thē. Thē the parentes shal bryng vp their chyldren in the feare of god.
Then Servants shall yield their Obedience to their masters, as god requires of them. Them the Parents shall bring up their children in the Fear of god.
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Than the children shall be obedient to their parentes.
Than the children shall be obedient to their Parents.
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Then subiects shall be obedient to their kyng and prince, and all his officers vnder hym.
Then Subjects shall be obedient to their King and Prince, and all his Officers under him.
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So goe thorough out all estates, euery one shall lyue vpryghtely in his callyng, than god wyll blesse vs,
So go through out all estates, every one shall live vpryghtely in his calling, than god will bless us,
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so that we shall not lacke necessaries in this worlde:
so that we shall not lack necessaries in this world:
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and than at the ende we shall come to that perfect 〈 ◊ 〉 and ioy that god hath layd vp and prepared for them that studie here to lyue accordyng to his will and commaundemente.
and than At the end we shall come to that perfect 〈 ◊ 〉 and joy that god hath laid up and prepared for them that study Here to live according to his will and Commandment.
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But we must labour and trauaile as long as we be in this worlde: we muste be occupied. For saint Paule sayth:
But we must labour and travail as long as we be in this world: we must be occupied. For saint Paul say:
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Si quis non vult operari, nec manducet, Who soeuer wil not labour, let hym not eate.
Si quis non vult operari, nec manducet, Who soever will not labour, let him not eat.
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Likewise Dauid saith, Labores manuum tuarum comedes, & bene tibi erit, Thou shalt eate the labours of thy hande,
Likewise David Says, Labores manuum tuarum comedes, & bene tibi erit, Thou shalt eat the labours of thy hand,
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and it shall go well with the.
and it shall go well with thee.
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For he that wil labour, and is contente to trauaile for his lyuing, god will prosper hym, he shall not lacke.
For he that will labour, and is content to travail for his living, god will prosper him, he shall not lack.
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Lette euery man therefore laboure in his 〈 ◊ 〉.
Let every man Therefore labour in his 〈 ◊ 〉.
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For so dydde oure Sauioure hym selfe, whiche came into this worlde to teache vs the waye to heauen,
For so did our Saviour him self, which Come into this world to teach us the Way to heaven,
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and to suffer deathe for vs. Nowe howe 〈 ◊ 〉 he hath ben in his office, it appereth euery where. For the Enangeliste sayeth:
and to suffer death for us Now how 〈 ◊ 〉 he hath been in his office, it appeareth every where. For the Enangeliste Saith:
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I oquebatur Illis de regno Dei, he talked with theim of the kyngdome of GOD. Marke here he taught them of the kyngdome of God:
I oquebatur Illis de regno Dei, he talked with them of the Kingdom of GOD. Mark Here he taught them of the Kingdom of God:
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he taughte them nothynge of the kyngdome of this worlde.
he taught them nothing of the Kingdom of this world.
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For he sayth, standyng before Pylate, Regnum meum non est de hoc mundo, My kyngdome is not of this worlde.
For he say, standing before Pilate, Kingdom meum non est de hoc mundo, My Kingdom is not of this world.
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He reigneth by faith thorough his holy ghoste, in all those whiche pertain vnto hym.
He Reigneth by faith through his holy ghost, in all those which pertain unto him.
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He is not an earthly kyng 〈 ◊ 〉 the Jewes hope to haue their Messias.
He is not an earthly King 〈 ◊ 〉 the Jews hope to have their Messias.
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Therfore whan I fele such motions within me than is it tyme to call vpon God:
Therefore when I feel such motions within me than is it time to call upon God:
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for suche motions come of the deuill, therfore I must tunne to God, sayeng: Thy kyngdom come moste louyng father:
for such motions come of the Devil, Therefore I must tun to God, saying: Thy Kingdom come most loving father:
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healpe thou, fyght thou for me agaynst my enemies, suffre me not to be taken prisoner:
help thou, fight thou for me against my enemies, suffer me not to be taken prisoner:
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For you may be sure, we shall neuer bee without battaile & trauaile, and we are not able to withstande our aduersarie by oure owne power.
For you may be sure, we shall never be without battle & travail, and we Are not able to withstand our adversary by our own power.
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Therfore it is most nedefull for vs to call and crye vnto hym for helpe: When we doo so, than we shall haue grace to withstande the deuyll.
Therefore it is most needful for us to call and cry unto him for help: When we do so, than we shall have grace to withstand the Devil.
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For he can not, neither is he able to striue with God for all his crafte. For Scripture sayth:
For he can not, neither is he able to strive with God for all his craft. For Scripture say:
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Non est consilium contra dominum, No wisedome, no craft can preuayle agaynste the Lorde: He will healpe and delyuer vs whan he seeth his tyme.
Non est consilium contra dominum, No Wisdom, no craft can prevail against the Lord: He will help and deliver us when he sees his time.
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For commonly the nature of God is to healpe whan all mans helpe is past:
For commonly the nature of God is to help when all men help is past:
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whan the 〈 ◊ 〉 thynketh himselfe cocksure, than GOD commeth and subuerteth his wycked intentes,
when the 〈 ◊ 〉 Thinketh himself cocksure, than GOD comes and subverteth his wicked intentes,
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as it appeared in our sauiour hymselfe.
as it appeared in our Saviour himself.
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For when the deuyll had brought the Iewes to suche a madnes, that they wente and crucified hym:
For when the Devil had brought the Iewes to such a madness, that they went and Crucified him:
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whan this was 〈 ◊ 〉, the deuyll triumphed and made mery: he thought hymselfe sure mough of hym.
when this was 〈 ◊ 〉, the Devil triumphed and made merry: he Thought himself sure mough of him.
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But what was the ende of it? his triumphyng was turned to his owne destruction.
But what was the end of it? his triumphing was turned to his own destruction.
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For Christe hangyng vppon the Crosse, dyd by his deathe destroye the power of the deuyll.
For Christ hanging upon the Cross, did by his death destroy the power of the Devil.
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So wee see howe GOD suffereth the deuyll for a whyle, and then when he seeth his tyme, he commeth wyth hys gracious helpyng hande.
So we see how GOD suffers the Devil for a while, and then when he sees his time, he comes with his gracious helping hand.
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But as I told you before, the diuell hath many inuentions, many impedimentes and lettes wherewith he trappeth vs. For we see there bee a great many gospellers whiche begunne very well and godlye,
But as I told you before, the Devil hath many Inventions, many impediments and lets wherewith he trappeth us For we see there be a great many Evangelists which begun very well and godly,
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but nowe the moste parte of theym become ambicious and couetous personnes: all the worlde is full of suche fellowes.
but now the most part of them become ambitious and covetous personnes: all the world is full of such Fellows.
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But what than? God wyll preserue hys kyngdome:
But what than? God will preserve his Kingdom:
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he wil wrastle wyth the deuylles kyngdome, and so shall preuayle and pull it downe to the bottome.
he will wrestle with the Devils Kingdom, and so shall prevail and pull it down to the bottom.
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Therfore all those whiche bee in the kyngdome of GOD must wrastle, stryue and fighte with the diuell:
Therefore all those which bee in the Kingdom of GOD must wrestle, strive and fight with the Devil:
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not as the carnall gospellers doe, whiche commonly begyn wel at the 〈 ◊ 〉,
not as the carnal Evangelists do, which commonly begin well At the 〈 ◊ 〉,
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but nowe hauyng rest and tranquillitie, and al things goyng with them, they leaue the Gospell,
but now having rest and tranquillity, and all things going with them, they leave the Gospel,
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and sette theyr myndes vpon thys naughtye worlde.
and Set their minds upon this naughty world.
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Therfore it is good and needefull for vs to haue afflictions and exercises, for as sainct Augustine sayeth.
Therefore it is good and needful for us to have afflictions and exercises, for as saint Augustine Saith.
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〈 ◊ 〉 Christianorum est veluti semen fructuū Euāgelicorum.
〈 ◊ 〉 Christians est Veluti semen fructuū Euāgelicorum.
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For whan one is hanged here, and another yonder, then God goeth a sowyng of his seede.
For when one is hanged Here, and Another yonder, then God Goes a sowing of his seed.
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For lyke as the corne that is cast into the 〈 ◊ 〉, ryseth vppe agayne, and is multiplied:
For like as the corn that is cast into the 〈 ◊ 〉, Riseth up again, and is multiplied:
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euen so the bloude of one of those whyche suffre for Goddes woordes sake, sturreth vppe a greate manye:
even so the blood of one of those which suffer for Goddess words sake, stirreth up a great many:
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and happye is he to whome it is geuen to suffre for Goddes holye woordes sake.
and happy is he to whom it is given to suffer for Goddess holy words sake.
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For it is the greatest promotion that a man canne haue in thys worlde, to dye for Goddes sake,
For it is the greatest promotion that a man can have in this world, to die for Goddess sake,
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or to be despysed and contemned for hys sake. For they shalbce well rewarded for theyr paynes and laboures.
or to be despised and contemned for his sake. For they shalbce well rewarded for their pains and labours.
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Merces vestra multa est in coelis. Youre rewarde, sayeth our Sauiour, shalbe great in 〈 ◊ 〉. Further whan we saye. Adueniat regnum 〈 ◊ 〉.
Merces Vestra Multa est in Coelis. Your reward, Saith our Saviour, shall great in 〈 ◊ 〉. Further when we say. May it come Kingdom 〈 ◊ 〉.
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Thy kyngdome come, we desyre of GOD that there may come more and more to the knowledge of Goddes worde.
Thy Kingdom come, we desire of GOD that there may come more and more to the knowledge of Goddess word.
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And 〈 ◊ 〉 we desyre of GOD to brynge those whiche bee come alreadye, to the perfecte knowledge of hys woorde, andso to kepe them in it still to the verye ende,
And 〈 ◊ 〉 we desire of GOD to bring those which bee come already, to the perfect knowledge of his word, andso to keep them in it still to the very end,
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for not he that beginneth, but he that endureth shalbe saued. This kyngdome of GOD is double.
for not he that begins, but he that Endureth shall saved. This Kingdom of GOD is double.
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Regnum gratiae, & regnum 〈 ◊ 〉. The kyngdome of grace and the kyngdome of glorye, honour ioye and felicitye.
Kingdom Gratiae, & Kingdom 〈 ◊ 〉. The Kingdom of grace and the Kingdom of glory, honour joy and felicity.
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As longe as we be in this worlde, we be in the kingdome of grace: whan we are gone, than we shall come to the kyngdome of glorie.
As long as we be in this world, we be in the Kingdom of grace: when we Are gone, than we shall come to the Kingdom of glory.
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For as long as we be here god sheweth himselfe vnto vs by grace:
For as long as we be Here god shows himself unto us by grace:
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he ascertaineth vs thorough his spirite, of his fauoure, and so he reigneth within vs by grace.
he ascertaineth us through his Spirit, of his favour, and so he Reigneth within us by grace.
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But whan we bee ones gone, than we shall see hym face to face, which we cannot as long as we be here.
But when we be ones gone, than we shall see him face to face, which we cannot as long as we be Here.
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For he 〈 ◊ 〉 hymself vnto vs not soplainly as he doth vnto his angels which be with hym in the kyngdome of glorie.
For he 〈 ◊ 〉 himself unto us not soplainly as he does unto his Angels which be with him in the Kingdom of glory.
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Therfore whan we say, Thy kingdome come, we desire of God that he will helpe vs to this perfecte kingdome, that he will deliuer vs out of this troublous worlde, and geue vs euerlasting rest.
Therefore when we say, Thy Kingdom come, we desire of God that he will help us to this perfect Kingdom, that he will deliver us out of this troublous world, and give us everlasting rest.
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I feare there be a great Humbre in England which if thei knew what they ment in speaking these wordes, Thy kingdome come, they wold neuer say them.
I Fear there be a great Humbre in England which if they knew what they meant in speaking these words, Thy Kingdom come, they would never say them.
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717
For they ar so geuen to the world, and so set their mynde vpon it, that they could be content that there should neuer be any ende of it.
For they Are so given to the world, and so Set their mind upon it, that they could be content that there should never be any end of it.
p-acp pns32 vbr av vvn p-acp dt n1, cc av vvd po32 n1 p-acp pn31, cst pns32 vmd vbi j cst a-acp vmd av vbi d n1 pp-f pn31.
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Such worldlings whan they say these words, Thy kyngdom com, they praye against them selues.
Such worldlings when they say these words, Thy Kingdom come, they pray against them selves.
d n2 c-crq pns32 vvb d n2, po21 n1 vvi, pns32 vvb p-acp pno32 n2.
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For they desyre god to take them out of this world spedily, & yet they haue all their delite in it.
For they desire god to take them out of this world speedily, & yet they have all their delight in it.
p-acp pns32 vvi n1 pc-acp vvi pno32 av pp-f d n1 av-j, cc av pns32 vhb d po32 n1 p-acp pn31.
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Therfore suche worldlyngs whan they say, Thy kyngdome come, either they mocke GOD, or 〈 ◊ 〉 they vnderstande not the meanyng of these woordes.
Therefore such worldlings when they say, Thy Kingdom come, either they mock GOD, or 〈 ◊ 〉 they understand not the meaning of these words.
av d n2 c-crq pns32 vvb, po21 n1 vvi, av-d pns32 vvb np1, cc 〈 sy 〉 pns32 vvb xx dt n1 pp-f d n2.
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But we oughte not to 〈 ◊ 〉 with GOD, we shold not mocke hym, he will not be despised.
But we ought not to 〈 ◊ 〉 with GOD, we should not mock him, he will not be despised.
cc-acp pns12 vmd xx pc-acp 〈 sy 〉 p-acp np1, pns12 vmd xx vvi pno31, pns31 vmb xx vbi vvn.
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Quicquid petimus, ardenter petamus, tanquam cupientes 〈 ◊ 〉. Lette vs praye hartily vnto him, desirous to haue the thing wherfore we pray.
Quicquid Petimus, Ardently petamus, tanquam Cupientes 〈 ◊ 〉. Let us pray heartily unto him, desirous to have the thing Wherefore we pray.
fw-la fw-la, jc fw-la, fw-la n2 〈 sy 〉. vvb pno12 vvi av-j p-acp pno31, j pc-acp vhi dt n1 c-crq pns12 vvb.
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But the customable impenitent synner, can not 〈 ◊ 〉 from the bottome of his heart, this praier.
But the customable impenitent sinner, can not 〈 ◊ 〉 from the bottom of his heart, this prayer.
p-acp dt j j n1, vmb xx 〈 sy 〉 p-acp dt n1 pp-f po31 n1, d n1.
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For he would haue no ende of this worldly lyfe, he would haue his heauen here.
For he would have no end of this worldly life, he would have his heaven Here.
p-acp pns31 vmd vhi dx n1 pp-f d j n1, pns31 vmd vhi po31 n1 av.
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725
Such felowes are not mete to say. Thy kyngdom come: for when they do, they pray against them selues.
Such Fellows Are not meet to say. Thy Kingdom come: for when they do, they pray against them selves.
d n2 vbr xx j pc-acp vvi. po21 n1 vvb: c-acp c-crq pns32 vdb, pns32 vvb p-acp pno32 n2.
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726
Therfore none can say this petition, but suche as be a 〈 ◊ 〉 of this worlde.
Therefore none can say this petition, but such as be a 〈 ◊ 〉 of this world.
av pix vmb vvi d n1, cc-acp d c-acp vbb dt 〈 sy 〉 pp-f d n1.
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727
Such faithfull folke woulde haue hym to comme spedily, and make an ende of their miseries.
Such faithful folk would have him to comme speedily, and make an end of their misery's.
d j n1 vmd vhi pno31 pc-acp vvi av-j, cc vvi dt n1 pp-f po32 n2.
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728
It is with the Christians lyke as it is in a realme, where there is a confusion,
It is with the Christians like as it is in a realm, where there is a confusion,
pn31 vbz p-acp dt np1 av-j c-acp pn31 vbz p-acp dt n1, c-crq pc-acp vbz dt n1,
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729
and no good order, those whyche are good, woulde fayne haue a parliament.
and no good order, those which Are good, would fain have a parliament.
cc dx j n1, d r-crq vbr j, vmd av-j vhi dt n1.
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730
For than they thynke it shalbe better with them, they trust all thynges shall be well amended.
For than they think it shall better with them, they trust all things shall be well amended.
p-acp cs pns32 vvb pn31 vmb|vbi j p-acp pno32, pns32 vvb d n2 vmb vbi av vvn.
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Sommetimes the councelles be good, but the constitutions lyke not the wicked, and so they begyn to cry out as fast as they dyd before.
Sommetimes the Councils be good, but the constitutions like not the wicked, and so they begin to cry out as fast as they did before.
av dt n2 vbb j, cc-acp dt n2 av-j xx dt j, cc av pns32 vvb pc-acp vvi av c-acp av-j c-acp pns32 vdd a-acp.
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732
Sometimes the councels be naught, than the good people crieth out, and so they bee neuer at reste.
Sometime the Counsels be nought, than the good people cries out, and so they be never At rest.
av dt n2 vbb pix, cs dt j n1 vvz av, cc av pns32 vbb av-x p-acp n1.
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But there is 〈 ◊ 〉 parliament that will remedy all the matters, be they neuer so 〈 ◊ 〉 or heauie, it wil dispatch them cleane.
But there is 〈 ◊ 〉 parliament that will remedy all the matters, be they never so 〈 ◊ 〉 or heavy, it will dispatch them clean.
p-acp pc-acp vbz 〈 sy 〉 n1 cst vmb vvi d dt n2, vbb pns32 av-x av 〈 sy 〉 cc j, pn31 vmb vvi pno32 av-j.
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734
And this parliament will be sufficient for all realmes of the wholle worlde, which is the laste day.
And this parliament will be sufficient for all Realms of the wholle world, which is the laste day.
cc d n1 vmb vbi j p-acp d n2 pp-f dt j-jn n1, r-crq vbz dt ord n1.
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735
Where our sauior hymselfe will beare the rule, there shall be nothing doone amisse I warrant you:
Where our Saviour himself will bear the Rule, there shall be nothing done amiss I warrant you:
c-crq po12 n1 px31 vmb vvi dt n1, pc-acp vmb vbi pix vdn av pns11 vvb pn22:
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but euery one as he hath deserued, so he shal haue. The wicked shall haue helle, the good shall possesse heauen.
but every one as he hath deserved, so he shall have. The wicked shall have hell, the good shall possess heaven.
cc-acp d pi c-acp pns31 vhz vvn, av pns31 vmb vhi. dt j vmb vhi n1, dt j vmb vvi n1.
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737
Nowe this is the thing that we pray for, whan we say, Thy kyngdome come.
Now this is the thing that we pray for, when we say, Thy Kingdom come.
av d vbz dt n1 cst pns12 vvb p-acp, c-crq pns12 vvb, po21 n1 vvi.
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738
And truly the faithfull 〈 ◊ 〉 sinners, doo desyre that parliament, euen from the botome of theyr heartes.
And truly the faithful 〈 ◊ 〉 Sinners, do desire that parliament, even from the bottom of their hearts.
cc av-j dt j 〈 sy 〉 n2, vdb vvi d n1, av p-acp dt n1 pp-f po32 n2.
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739
For they know that therin reformations of all thynges shall be had, they knowe that it shall be well with theym in that daye.
For they know that therein reformations of all things shall be had, they know that it shall be well with them in that day.
p-acp pns32 vvb cst av n2 pp-f d n2 vmb vbi vhn, pns32 vvb cst pn31 vmb vbi av p-acp pno32 p-acp d n1.
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740
And therefore they saye from the bottome of their heartes, Thy kyngdom come.
And Therefore they say from the bottom of their hearts, Thy Kingdom come.
cc av pns32 vvb p-acp dt n1 pp-f po32 n2, po21 n1 vvi.
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741
They know that there shall be a great difference betweene that parliament that Christ shall keepe,
They know that there shall be a great difference between that parliament that christ shall keep,
pns32 vvb d a-acp vmb vbi dt j n1 p-acp d n1 cst np1 vmb vvi,
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742
and the parliamentes of this worlde.
and the parliaments of this world.
cc dt n2 pp-f d n1.
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743
For in this worlde this is the common rule, Quo sceleratior, eo fortunatior, the more wicked, the better luck.
For in this world this is the Common Rule, Quo sceleratior, eo fortunatior, the more wicked, the better luck.
p-acp p-acp d n1 d vbz dt j n1, fw-la fw-la, fw-la fw-la, dt av-dc j, dt jc n1.
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744
Whiche is a wonderfull thynge to consyder howe it commeth to passe, that for the most part wicked bodies haue the best lucke:
Which is a wonderful thing to Consider how it comes to pass, that for the most part wicked bodies have the best luck:
r-crq vbz dt j n1 pc-acp vvi c-crq pn31 vvz pc-acp vvi, cst p-acp dt av-ds n1 j n2 vhb dt js n1:
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745
they are in wealth and health:
they Are in wealth and health:
pns32 vbr p-acp n1 cc n1:
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746
in so muche that a man maye muche meruayle at it, as Esdras, Dauid, and other doo:
in so much that a man may much marvel At it, as Ezra, David, and other do:
p-acp av av-d cst dt n1 vmb av-d vvi p-acp pn31, c-acp np1, np1, cc j-jn vdb:
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747
specially considering that God curseth 〈 ◊ 〉 in his lawes, and threatneth them that they shall haue none of his benefites.
specially considering that God Curseth 〈 ◊ 〉 in his laws, and threatens them that they shall have none of his benefits.
av-j vvg cst np1 vvz 〈 sy 〉 p-acp po31 n2, cc vvz pno32 cst pns32 vmb vhi pix pp-f po31 n2.
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748
Sinon audieris vocem Domini, maledictus in agro, If thou wylte not heare the voyce of the Lorde thy GOD, thou shalte be cursed in the fielde. &c. These bee the wordes of God whyche he speaketh agaynst the wycked,
Sinon audieris vocem Domini, Maledictus in Agro, If thou wilt not hear the voice of the Lord thy GOD, thou shalt be cursed in the field. etc. These be the words of God which he speaks against the wicked,
np1 fw-la fw-la fw-la, fw-la p-acp n1, cs pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 np1, pns21 vm2 vbi vvn p-acp dt n1. av d vbb dt n2 pp-f np1 r-crq pns31 vvz p-acp dt j,
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749
and it must nedes be so, but yet we see by experience dayely the contrary.
and it must needs be so, but yet we see by experience daily the contrary.
cc pn31 vmb av vbi av, cc-acp av pns12 vvb p-acp n1 av-j dt n-jn.
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750
Wherfore dooth God suffre the wicked to subuerte his ordre? the order is, that those whiche dooe welle, shall receaue good thynges at goddes hande, they shall be blessed,
Wherefore doth God suffer the wicked to subvert his ordre? the order is, that those which do well, shall receive good things At God's hand, they shall be blessed,
q-crq vdz np1 vvi dt j pc-acp vvi po31 fw-fr? dt n1 vbz, cst d r-crq vdi n1, vmb vvi j n2 p-acp ng1 n1, pns32 vmb vbi vvn,
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751
and all thynges shall goe welle with them.
and all things shall go well with them.
cc d n2 vmb vvi n1 p-acp pno32.
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752
Nowe, howe chaunceth it, that we see dayly the wycked to be blessed of God, to haue and possesse his benefites,
Now, how chanceth it, that we see daily the wicked to be blessed of God, to have and possess his benefits,
av, q-crq vvz pn31, cst pns12 vvb av-j dt j pc-acp vbi vvn pp-f np1, pc-acp vhi cc vvi po31 n2,
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753
and the good to bee cursed? whyche is a wonderfull thyng.
and the good to be cursed? which is a wonderful thing.
cc dt j pc-acp vbi vvn? r-crq vbz dt j n1.
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754
GOD the almyghtie, whyche is moste 〈 ◊ 〉, yea the truthe it selfe, doothe it not without a cause. One cause is, that it is his pleasure to shewe his benefites as welle vnto the wyeked as to the good.
GOD the almighty, which is most 〈 ◊ 〉, yea the truth it self, doth it not without a cause. One cause is, that it is his pleasure to show his benefits as well unto the wyeked as to the good.
np1 dt j-jn, r-crq vbz av-ds 〈 sy 〉, uh dt n1 pn31 n1, vdz pn31 xx p-acp dt n1. crd n1 vbz, cst pn31 vbz po31 n1 pc-acp vvi po31 n2 p-acp n1 p-acp dt j c-acp p-acp dt j.
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755
For he letteth theim haue theyr pasty, ne here, as it is 〈 ◊ 〉:
For he lets them have their pasty, ne Here, as it is 〈 ◊ 〉:
p-acp pns31 vvz pno32 vhi po32 n1, ccx av, c-acp pn31 vbz 〈 sy 〉:
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756
Solem 〈 ◊ ◊ 〉 sinit super iustos & iniustos, He letteth his 〈 ◊ 〉 shyne as well ouer the wycked as ouer the good.
Solemn 〈 ◊ ◊ 〉 sinit super iustos & iniustos, He lets his 〈 ◊ 〉 shine as well over the wicked as over the good.
j 〈 sy sy 〉 fw-la fw-la fw-la cc fw-la, pns31 vvz po31 〈 sy 〉 vvi c-acp av p-acp dt j c-acp p-acp dt j.
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757
And I telle you this is for the exercyse of those, whyche serue GOD with godlye lyuyng:
And I telle you this is for the exercise of those, which serve GOD with godly living:
cc pns11 fw-fr pn22 d vbz p-acp dt n1 pp-f d, r-crq vvb np1 p-acp j n-vvg:
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758
they are promysed, that it shall go wel with them, and yet haue they all the yll.
they Are promised, that it shall go well with them, and yet have they all the ill.
pns32 vbr vvn, cst pn31 vmb vvi av p-acp pno32, cc av vhb pns32 d dt j-jn.
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759
This maketh 〈 ◊ 〉 to thinke that there is an other worlde, wherein they 〈 ◊ 〉 be rewarded:
This makes 〈 ◊ 〉 to think that there is an other world, wherein they 〈 ◊ 〉 be rewarded:
np1 vv2 〈 sy 〉 pc-acp vvb cst pc-acp vbz dt j-jn n1, c-crq pns32 〈 sy 〉 vbi vvn:
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760
And so geueth them 〈 ◊ 〉 to 〈 ◊ 〉 and 〈 ◊ 〉 for the other worlde, where as otherwyse they woulde forgette GOD,
And so Giveth them 〈 ◊ 〉 to 〈 ◊ 〉 and 〈 ◊ 〉 for the other world, where as otherwise they would forget GOD,
cc av vvz pno32 〈 sy 〉 pc-acp 〈 sy 〉 cc 〈 sy 〉 c-acp dt j-jn n1, c-crq c-acp av pns32 vmd vvi np1,
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761
if they shoulde haue all thynges accordyng to their heartes desyre, as the wycked haue, whyche in verye deede doo forgette God, theyr mynde 〈 ◊ 〉 so occupyed with other 〈 ◊ 〉, that they can haue no leysure 〈 ◊ 〉 inquire for God or his kyngdome.
if they should have all things according to their hearts desire, as the wicked have, which in very deed do forget God, their mind 〈 ◊ 〉 so ocupied with other 〈 ◊ 〉, that they can have no leisure 〈 ◊ 〉 inquire for God or his Kingdom.
cs pns32 vmd vhi d n2 vvg p-acp po32 n2 vvi, c-acp dt j vhb, r-crq p-acp j n1 vdi vvi np1, po32 n1 〈 sy 〉 av vvn p-acp j-jn 〈 sy 〉, cst pns32 vmb vhi dx n1 〈 sy 〉 vvi p-acp np1 cc po31 n1.
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781
all those men doe gather oute of Scripture that the laste daye cannot be farre of.
all those men do gather out of Scripture that the laste day cannot be Far of.
d d n2 vdb vvi av pp-f n1 cst dt ord n1 vmbx vbi av-j pp-f.
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762
Agayne, he 〈 ◊ 〉 them to turne his 〈 ◊ 〉, to the intente that they may be broughte to 〈 ◊ ◊ 〉 when they see his great goodnesse 〈 ◊ 〉 vnto them in that not 〈 ◊ 〉 all 〈 ◊ 〉 wyckednesse he 〈 ◊ ◊ 〉 to enioy the good thynges of the 〈 ◊ 〉.
Again, he 〈 ◊ 〉 them to turn his 〈 ◊ 〉, to the intent that they may be brought to 〈 ◊ ◊ 〉 when they see his great Goodness 〈 ◊ 〉 unto them in that not 〈 ◊ 〉 all 〈 ◊ 〉 wickedness he 〈 ◊ ◊ 〉 to enjoy the good things of the 〈 ◊ 〉.
av, pns31 〈 sy 〉 pno32 pc-acp vvi po31 〈 sy 〉, p-acp dt n1 cst pns32 vmb vbi vvn pc-acp 〈 sy sy 〉 c-crq pns32 vvb po31 j n1 〈 sy 〉 p-acp pno32 p-acp cst xx 〈 sy 〉 d 〈 sy 〉 n1 pns31 〈 sy sy 〉 pc-acp vvi dt j n2 pp-f dt 〈 sy 〉.
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763
And so by his 〈 ◊ 〉 he wold 〈 ◊ 〉 them occasion to leaue 〈 ◊ 〉 and 〈 ◊ 〉.
And so by his 〈 ◊ 〉 he would 〈 ◊ 〉 them occasion to leave 〈 ◊ 〉 and 〈 ◊ 〉.
cc av p-acp po31 〈 sy 〉 pns31 vmd 〈 sy 〉 pno32 n1 pc-acp vvi 〈 sy 〉 cc 〈 sy 〉.
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764
As S. Paul saith 〈 ◊ ◊ 〉 read poenitentiā adducit.
As S. Paul Says 〈 ◊ ◊ 〉 read poenitentiam adducit.
p-acp n1 np1 vvz 〈 sy sy 〉 vvn n1 vvi.
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765
The goodnes of god allureth 〈 ◊ 〉 to amendment of our lyfe, but whan they will not amende, then 〈 ◊ 〉 sibi ipsis 〈 ◊ 〉 in 〈 ◊ 〉 irae they heape vp to 〈 ◊ 〉 the wrath of god in the day of wrath.
The Goodness of god Allureth 〈 ◊ 〉 to amendment of our life, but when they will not amend, then 〈 ◊ 〉 sibi Ipse 〈 ◊ 〉 in 〈 ◊ 〉 irae they heap up to 〈 ◊ 〉 the wrath of god in the day of wrath.
dt n1 pp-f n1 vvz 〈 sy 〉 pc-acp n1 pp-f po12 n1, cc-acp c-crq pns32 vmb xx vvi, cs 〈 sy 〉 fw-la n1 〈 sy 〉 p-acp 〈 sy 〉 fw-la pns32 vvb a-acp pc-acp 〈 sy 〉 dt n1 pp-f n1 p-acp dt n1 pp-f n1.
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766
Now you haue hearde the causes, wherfore god suffereth the wicked to 〈 ◊ 〉 his gyftes.
Now you have heard the Causes, Wherefore god suffers the wicked to 〈 ◊ 〉 his Gifts.
av pn22 vhb vvn dt n2, c-crq n1 vvz dt j pc-acp 〈 sy 〉 po31 n2.
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767
But I would wyll and desire you moste heartely for goddes sake, to consyder that the iudgement of GOD at the latter daye shalbee ryghte, accordyng vnto iustice.
But I would will and desire you most heartily for God's sake, to Consider that the judgement of GOD At the latter day shalbe right, according unto Justice.
p-acp pns11 vmd n1 cc vvb pn22 av-ds av-j p-acp ng1 n1, pc-acp vvi cst dt n1 pp-f np1 p-acp dt d n1 vmb vvi, vvg p-acp n1.
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768
It wyll then appeare who hathe bene good or badde.
It will then appear who hath be good or bad.
pn31 vmb av vvi r-crq vhz vbn j cc vvd.
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769
And thys is the onelye comeforte of all 〈 ◊ 〉 people, that they know that they shalbe deliuered from all theyr troubles and vexations.
And this is the only comeforte of all 〈 ◊ 〉 people, that they know that they shall Delivered from all their Troubles and vexations.
cc d vbz dt j n1 pp-f d 〈 sy 〉 n1, cst pns32 vvb cst pns32 vmb|vbi vvn p-acp d po32 n2 cc n2.
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770
Lette vs therefore haue a besyre that this daye maye come quicklye: lette vs hasten GOD forwarde:
Let us Therefore have a besyre that this day may come quickly: let us hasten GOD forward:
vvb pno12 av vhb dt vvi cst d n1 vmb vvi av-j: vvb pno12 vvi np1 av-j:
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771
Lette vs crye vnto hym daye and nyght: Adueniat regnum tuum, moste 〈 ◊ 〉 father, thy kyngdome come.
Let us cry unto him day and night: May it come Kingdom tuum, most 〈 ◊ 〉 father, thy Kingdom come.
vvb pno12 vvi p-acp pno31 n1 cc n1: np1 fw-la fw-la, ds 〈 sy 〉 n1, po21 n1 vvi.
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772
Saincte Paule sayeth, Non veniat dum nisi veniat defectio.
Saint Paul Saith, Non Veniat dum nisi Veniat defectio.
n1 np1 vvz, fw-fr fw-la fw-la fw-la fw-la fw-la.
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773
The Lorde wyll not come tyll the swaruyng from faythe commeth, whyche thyng is alreadye done and past:
The Lord will not come till the swerving from faith comes, which thing is already done and passed:
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774
Antichrist is knowē thoroughout al the world. Wherfore the daye is not farre of. Lette vs beware, for it wyll one daye fall vppon oure heades. Saincte Peter sayeth.
Antichrist is known throughout all the world. Wherefore the day is not Far of. Let us beware, for it will one day fallen upon our Heads. Saint Peter Saith.
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775
Finis omnium appropinquant, The ende of all thinges draweth very nere.
Finis omnium appropinquant, The end of all things draws very never.
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776
Yfs. Peter sayd so at his tyme, how muche more shall we saye so? For it is a longe tyme sence Saincte Peter spake these woordes.
Yfs. Peter said so At his time, how much more shall we say so? For it is a long time sense Saint Peter spoke these words.
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777
The worlde was ordeyned to endure (as all learned men affirme and 〈 ◊ 〉 it with scripture) syre thousande yeare.
The world was ordained to endure (as all learned men affirm and 〈 ◊ 〉 it with scripture) sire thousande year.
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778
Nowe of that number there bee paste fyue thousande fyftie two, so that there is no more left but foure hundred and forty eighte.
Now of that number there be past fyue thousande fyftie two, so that there is no more left but foure hundred and forty eighte.
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779
And furthermore those dayes shalbee shortened, it shall not bee full syxe thousande yeare, Nam abbreuiabuntur dies propter electos, the dayes shalbee shortened for the elects sake.
And furthermore those days shalbe shortened, it shall not be full syxe thousande year, Nam abbreuiabuntur dies propter electos, the days shalbe shortened for the elects sake.
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780
Therfore all those excellent learned men, which withoute doute God hath sente into this world in these latter dayes to giue the world war nyng:
Therefore all those excellent learned men, which without doubt God hath sent into this world in these latter days to give the world war nyng:
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782
And this is moste certayn and sure, that whansoeuer he commeth, he cometh not to timelye,
And this is most certain and sure, that Whosoever he comes, he comes not to timely,
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783
for all thynges, whiche oughte to come beefore are past nowe. So that if he come this nyght, or to morowe, he cometh not to early.
for all things, which ought to come before Are passed now. So that if he come this night, or to morrow, he comes not to early.
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784
Therfore good people let vs make ready towardes his commyng. And though he commeth not at this tyme, yet let vs make ready.
Therefore good people let us make ready towards his coming. And though he comes not At this time, yet let us make ready.
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785
For we are not sure whan we shalbe called to make 〈 ◊ 〉 before the Lord.
For we Are not sure when we shall called to make 〈 ◊ 〉 before the Lord.
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786
All good and godly people sence the world began 〈 ◊ ◊ 〉 to make ready towardes this day But O Lorde howe 〈 ◊ 〉 and 〈 ◊ 〉,
All good and godly people sense the world began 〈 ◊ ◊ 〉 to make ready towards this day But Oh Lord how 〈 ◊ 〉 and 〈 ◊ 〉,
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787
yea and howe carelesse we be.
yea and how careless we be.
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788
Therfore it wyll be lyke as he saythe, Cum 〈 ◊ 〉 pax & 〈 ◊ 〉,
Therefore it will be like as he say, Cum 〈 ◊ 〉 pax & 〈 ◊ 〉,
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789
Whan they saye, all thyng is well and quiete, Tunc repentious 〈 ◊ 〉 illis interitus,
When they say, all thing is well and quiet, Tunc repentious 〈 ◊ 〉 illis Ruin,
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790
than they shalbe sodenlye taken and 〈 ◊ 〉, lyke as Diues epulo, that ryche glutton dyd:
than they shall suddenly taken and 〈 ◊ 〉, like as Diues epulo, that rich glutton did:
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791
〈 ◊ 〉 eate and dranke, he builded a new barne, for the olde was to little for hym. Than he sayde to hymselfe.
〈 ◊ 〉 eat and drank, he built a new bairn, for the old was to little for him. Than he said to himself.
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792
Nowe my soule, Nowe be mery and take thy pleasure: for thou 〈 ◊ 〉 riches 〈 ◊ 〉 for many yeares.
Now my soul, Now be merry and take thy pleasure: for thou 〈 ◊ 〉 riches 〈 ◊ 〉 for many Years.
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793
But what sayde God? what sayde he? 〈 ◊ 〉, hac 〈 ◊ 〉.
But what said God? what said he? 〈 ◊ 〉, hac 〈 ◊ 〉.
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794
Thou 〈 ◊ 〉, this nighte they wyll fetche thy soule from thee:
Thou 〈 ◊ 〉, this night they will fetch thy soul from thee:
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795
whose shall those riches bee then, whiche thou haste heaped vppe? And so shall all those bee taken and trapped lyke this epulo, whiche will not make redy, which 〈 ◊ 〉 the warnynges of God:
whose shall those riches be then, which thou haste heaped up? And so shall all those be taken and trapped like this epulo, which will not make ready, which 〈 ◊ 〉 the Warnings of God:
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796
they shalbe taken so sodenlye to their 〈 ◊ 〉 woo. For Scripture geueth warnyng vnto euery one, sayeng: Sicut in diebus Noeh.
they shall taken so suddenly to their 〈 ◊ 〉 woo. For Scripture Giveth warning unto every one, saying: Sicut in diebus Noah.
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797
&c Like as in the days of Noeh, they will eate and drynke, and mary. &c. To eate and to drynke,
etc. Like as in the days of Noah, they will eat and drink, and marry. etc. To eat and to drink,
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798
and marye is godlye and lawfull: but to do it otherwise then god hath commaūded, it is wicked and damnable.
and mary is godly and lawful: but to do it otherwise then god hath commanded, it is wicked and damnable.
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799
To eate without thanksgeuyng, or to eate either mans fleshe, or to playe the glutton, more than 〈 ◊ 〉 nature, this is wycked.
To eat without thanksgeuyng, or to eat either men Flesh, or to play the glutton, more than 〈 ◊ 〉 nature, this is wicked.
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800
Item to marye vppon other respectes then god hath appointed & expressed in his moste holy lawes, is wicked and damnable.
Item to mary upon other respects then god hath appointed & expressed in his most holy laws, is wicked and damnable.
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801
Els Honorabile coniugium inter omnes, Mariage is honorable amongest all men, but to marrye for wantonnes sake that is wycked.
Else Honorabile Marriage inter omnes, Marriage is honourable amongst all men, but to marry for wantonness sake that is wicked.
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802
Viderunt filii Dei fili as hominū, The somes of God sawe the daughters of men, This did Noch rebuke in his time, but they laughed at it:
Viderunt Sons Dei fili as hominū, The sums of God saw the daughters of men, This did Noch rebuke in his time, but they laughed At it:
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803
he prepared the arke, and wente into it: at the lengthe the flouds fell vppon theyr heades.
he prepared the Ark, and went into it: At the length the floods fell upon their Heads.
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804
Sicut in diebus Loth. As in the days of Loth, What did they? Ingressus es aduena.
Sicut in diebus Loth. As in the days of Loath, What did they? Ingressus es Advent.
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805
Thou art come 〈 ◊ 〉 a stranger;
Thou art come 〈 ◊ 〉 a stranger;
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806
regardyng nothyng gods word which was shewed vnto them thorough that good man Loth, they were wicked, whormongers, drunkardes, couetouse persons. But what foloweth:
regarding nothing God's word which was showed unto them through that good man Loath, they were wicked, whoremongers, drunkards, covetous Persons. But what Followeth:
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807
What foloweth (I saye?) consyder the 〈 ◊ 〉.
What Followeth (I say?) Consider the 〈 ◊ 〉.
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808
The fyre from heauen fell vpon them sodenly and consumed them al. At nos non sum { us } in tenebris:
The fire from heaven fell upon them suddenly and consumed them all At nos non sum { us } in tenebris:
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809
we be not in darkenes, we haue the worde of god, we know what is his wyll.
we be not in darkness, we have the word of god, we know what is his will.
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810
Ther fore lett vs watche, for he wil come like a thefe in the night, happy are we if he shall fynde vs watchyng.
There before let us watch, for he will come like a thief in the night, happy Are we if he shall find us watching.
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811
This is the effecte of this 〈 ◊ 〉, wherein we desire that god wyll sende downe faythe from heauen, that he will continue in me my faith and euery mans,
This is the Effect of this 〈 ◊ 〉, wherein we desire that god will send down faith from heaven, that he will continue in me my faith and every men,
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812
so that we may be rea dye to goe with him whan his kyngdome shall come.
so that we may be rea die to go with him when his Kingdom shall come.
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813
Now as many as pertayne to this kyngdome of god shall haue one propertye amongest other thinges.
Now as many as pertain to this Kingdom of god shall have one property amongst other things.
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814
They shal haue an earnest mynde and stedfast purpose to leaue synne, accordyng to S. Paules sayeng:
They shall have an earnest mind and steadfast purpose to leave sin, according to S. Paul's saying:
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815
Ne regnet igitur peccatum in vestro 〈 ◊ ◊ 〉, Let not sinne therfore reign in your mortal bodies.
Ne Regnet igitur peccatum in Vestro 〈 ◊ ◊ 〉, Let not sin Therefore Reign in your Mortal bodies.
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816
Goddes kingdome shall reigne in vs, and not the deuilles.
Goddess Kingdom shall Reign in us, and not the Devils.
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817
Therfore when the deuyll tempteth thee, wyth stand him, geue not ouer, lette him not haue the victorye: as for an ensample.
Therefore when the Devil tempts thee, with stand him, give not over, let him not have the victory: as for an ensample.
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818
When thou seest a faire woman, an yll desire ryseth vp in thy 〈 ◊ 〉 towardes her, this luste is of the deuyll, call therfore for helpe, let him not occupy thy hearte, then surely god wil helpe: For he hath promised.
When thou See a fair woman, an ill desire Riseth up in thy 〈 ◊ 〉 towards her, this lust is of the Devil, call Therefore for help, let him not occupy thy heart, then surely god will help: For he hath promised.
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819
Nulla condemnatio 〈 ◊ 〉 qui 〈 ◊ 〉 in Christo.
Nulla condemnation 〈 ◊ 〉 qui 〈 ◊ 〉 in Christ.
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820
There is no condemnation to suche as are in Christe Iesu, When we doe not allowe synne 〈 ◊ 〉 agree vnto it.
There is no condemnation to such as Are in Christ Iesu, When we do not allow sin 〈 ◊ 〉 agree unto it.
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821
Therfore dispose youre selues so to liue accordyng vnto his will:
Therefore dispose your selves so to live according unto his will:
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822
whych can and wil preserue vs from the 〈 ◊ 〉, and brynge vs into his kyngdome.
which can and will preserve us from the 〈 ◊ 〉, and bring us into his Kingdom.
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823
whyche graunt vs god the Father, god the Sonne and god the holy ghoste. Amen.
which grant us god the Father, god the Son and god the holy ghost. Amen.
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824
The fourth Sermon of M. Latymer made vpon the Lordes prayer. FIat voluntas tua,) thy wyl be done.
The fourth Sermon of M. Latimer made upon the lords prayer. FIat Voluntas tua,) thy will be done.
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825
After thys forme oure sauiour a perfecte scholemaister taughte Christen people to praye. Our father whych arte in heauen, thy wyll be done.
After this Form our Saviour a perfect Schoolmaster taught christian people to pray. Our father which art in heaven, thy will be done.
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827
Fyrst he teacheth vs to vnderstande what we bee of oure selues namelye nothyng at all, not able to doe anye thyng pleasaunte vnto god:
Fyrst he Teaches us to understand what we be of our selves namely nothing At all, not able to do any thing pleasant unto god:
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828
and so he 〈 ◊ 〉 vs downe, cutteth of oure combes, bryngeth vs lowe, whiche elles 〈 ◊ 〉 be proude,
and so he 〈 ◊ 〉 us down, cutteth of our combes, bringeth us low, which Else 〈 ◊ 〉 be proud,
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829
as though we could do somewhat, yt we cānot do in deede, like, as these merites mongers doe, which esteme themselues after theyr merites, thynke themselues perfecte:
as though we could do somewhat, that we cannot do in deed, like, as these merits mongers do, which esteem themselves After their merits, think themselves perfect:
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830
in so muche that theyr workes shall not onelye helpe themselues, but also others: therfore they take in hande to sell theym for money.
in so much that their works shall not only help themselves, but also Others: Therefore they take in hand to fell them for money.
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831
These felowes knowe not themselues, and therfore they doe contrary vnto this petition. Where oure sauiour 〈 ◊ 〉 vs that we can do nothyng of our selues.
These Fellows know not themselves, and Therefore they do contrary unto this petition. Where our Saviour 〈 ◊ 〉 us that we can do nothing of our selves.
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They (contrary to that petition) wyll doe all thynges alone, and with their merites bryng to passe all matters.
They (contrary to that petition) will do all things alone, and with their merits bring to pass all matters.
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But our sauiour contrary to that teacheth vs two thynges in thys petition. Fyrste he pulleth downe our stomackes, and teacheth vs to knowe oure selues.
But our Saviour contrary to that Teaches us two things in this petition. First he pulls down our stomachs, and Teaches us to know our selves.
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Secondarely he sheweth vs what we shall doe, namelye, call vpon god oure heauenly father that he wyl helpe vs, that we may be able to doe his wyll.
Secondarily he shows us what we shall do, namely, call upon god our heavenly father that he will help us, that we may be able to do his will.
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For of oure owne selues we are not able to doc any thing acceptable vnto hym.
For of our own selves we Are not able to doc any thing acceptable unto him.
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And thys is a good doctryne whyche admonisheth vs to geue all praise vnto God, and not to ascribe it to our owne selues.
And this is a good Doctrine which Admonisheth us to give all praise unto God, and not to ascribe it to our own selves.
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For so dyede saincte Paule when he sayde, omnia possum in eo qui comfortat me.
For so died saint Paul when he said, omnia possum in eo qui comfortat me.
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I am able to doe all thynges that pertayne to Goddes honour and glorye, thorough hym that strengthneth me, he sayde not, thorough myne owne self:
I am able to do all things that pertain to Goddess honour and glory, through him that strengtheneth me, he said not, through mine own self:
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but thorough GOD whyche helpeth me.
but through GOD which Helpeth me.
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And here appeareth the ryght humiliation, and lowlynes, whyche oure sausour teacheth vs in thys petition.
And Here appears the right humiliation, and lowliness, which our sausour Teaches us in this petition.
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For he woulde haue vs to know our owne impossibilitye and vnablenesse to doe any thyng.
For he would have us to know our own impossibility and unableness to do any thing.
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And than agayn he would haue vs to call for ayde and helpe to God, therefore he teacheth vs to say, A du eniat regnum tuum, Thy kyngdome come.
And than again he would have us to call for aid and help to God, Therefore he Teaches us to say, A du eniat Kingdom tuum, Thy Kingdom come.
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So that thoughe we bee not able thorough oure owne selues to do any thyng, yet whan we call vpon hym, he wyll helpe.
So that though we be not able through our own selves to do any thing, yet when we call upon him, he will help.
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For Christ knewe his fathers wyll and louing affections towardes vs:
For christ knew his Father's will and loving affections towards us:
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he knewe that he woulde helpe vs. For he was a perfecte scholemaister, els he would not haue commaū ded vs to praye: Fiat voluntas tua. Thy wyll bee done.
he knew that he would help us For he was a perfect Schoolmaster, Else he would not have command dead us to pray: Fiat Voluntas tua. Thy will be done.
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Here we must vnderstand that the wyll of god is to bee consydered after two sortes.
Here we must understand that the will of god is to be considered After two sorts.
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First, as it is omnipotent, vnsercheable, and that can not be knowen vnto vs. Nowe we do not praye that hys wyll so consydered be done.
First, as it is omnipotent, vnsercheable, and that can not be known unto us Now we do not pray that his will so considered be done.
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For his wyll so considered is and euer shalbe fulfylled, though we would say nay to it.
For his will so considered is and ever shall fulfilled, though we would say nay to it.
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For nothyng either in heauen or in earth is able to withstand his wille.
For nothing either in heaven or in earth is able to withstand his will.
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Wherfore it were but folye for vs to praye to haue it fulfilled otherwise then to shew thereby that we 〈 ◊ 〉 oure consent to hys wyll, whyche is to vs vnsearcheable.
Wherefore it were but folly for us to pray to have it fulfilled otherwise then to show thereby that we 〈 ◊ 〉 our consent to his will, which is to us unsearchable.
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But there is an other consyderation of Gods wyll, and in that consideration, we and all faithfull christians desire that it maye bee done.
But there is an other consideration of God's will, and in that consideration, we and all faithful Christians desire that it may be done.
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And so consydered, it is called a reueled, a manifested, and declared will: and it is opened vnto vs in the Bible in the newe and olde testament.
And so considered, it is called a revealed, a manifested, and declared will: and it is opened unto us in the bible in the new and old Testament.
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There GOD hathe reueled a certayne wille, therefore we praye that it maye bee doone, and fulfylled of vs. This wyll was opened by Moses, and the holye prophetes:
There GOD hath revealed a certain will, Therefore we pray that it may be done, and fulfilled of us This will was opened by Moses, and the holy Prophets:
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and afterwarde by our Sauiour himselfe and his apostles, which he lefte behynde hym to that ende, that they should instructe the worlde and teache them his wyll:
and afterward by our Saviour himself and his Apostles, which he left behind him to that end, that they should instruct the world and teach them his will:
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which Apostles haue done accordyng to theyr maisters commaundement.
which Apostles have done according to their masters Commandment.
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For they not onelye spake it, but also wrote it, to that ende that it shold remayn to the worldes ende.
For they not only spoke it, but also wrote it, to that end that it should remain to the world's end.
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And truelye we are muche bounde to god, that he hathe set out this his wyll in our naturall mother tongue, In Eng lishe (I say) So that you may not onely beare it,
And truly we Are much bound to god, that he hath Set out this his will in our natural mother tongue, In Eng lishe (I say) So that you may not only bear it,
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but also rede it your selues. which thyng is a great comforte to euery christian hearte.
but also rede it your selves. which thing is a great Comfort to every christian heart.
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For nowe you can no more bee dcceiued, as you haue bene in tymes paste. whan we did beare you in hande that poperye was the worde of God:
For now you can no more be dcceiued, as you have be in times past. when we did bear you in hand that popery was the word of God:
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which falshode we could not haue broughte to passe, yf the woorde of God, the Bible, had bene abroad in the common tongue.
which falsehood we could not have brought to pass, if the word of God, the bible, had be abroad in the Common tongue.
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For then you might haue perceiued your selues, our falshode and blyndnes.
For then you might have perceived your selves, our falsehood and blindness.
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This I speake to that 〈 ◊ 〉, to 〈 ◊ 〉 you to thankfulnes towardes hym, whiche so louingly prouideth all thynges necessarye to oure saluation.
This I speak to that 〈 ◊ 〉, to 〈 ◊ 〉 you to thankfulness towards him, which so lovingly Provideth all things necessary to our salvation.
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Nowe to the matter, almightye God (I saye) sette oute 〈 ◊ 〉 will by Moses and his Prophetes,
Now to the matter, almighty God (I say) Set out 〈 ◊ 〉 will by Moses and his prophets,
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and thys will is 〈 ◊ 〉 in certayne lawes, whiche lawes god commaundeth that we should kepe euer before our eyes,
and this will is 〈 ◊ 〉 in certain laws, which laws god commandeth that we should keep ever before our eyes,
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and looke vpon them, as in a glasse, and so learne to order oure lyues accordyng vnto the 〈 ◊ 〉.
and look upon them, as in a glass, and so Learn to order our lives according unto the 〈 ◊ 〉.
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And in case that a man swarue from the same;
And in case that a man swerve from the same;
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and so 〈 ◊ 〉 into the daunger of damnation, God reueled further hys wyll 〈 ◊ 〉 to remedy the matter, namely by repentance and saythe.
and so 〈 ◊ 〉 into the danger of damnation, God revealed further his will 〈 ◊ 〉 to remedy the matter, namely by Repentance and say.
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So that whosoeuer from the bottom of hys heart 〈 ◊ 〉 sorie for his synnes,
So that whosoever from the bottom of his heart 〈 ◊ 〉 sorry for his Sins,
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& studieth to leaue them & lyue vprightly and then beleueth in our 〈 ◊ 〉, confessyng that he came into thys worlde to make amendes for our sinnes:
& studieth to leave them & live uprightly and then Believeth in our 〈 ◊ 〉, confessing that he Come into this world to make amends for our Sins:
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this man, or woman, shall not perish, but haue forgeuenes of synnes, and so obtayn euerlastyng lyfe.
this man, or woman, shall not perish, but have forgiveness of Sins, and so obtain everlasting life.
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And this wyl God reueleth specially in the new 〈 ◊ 〉, where our 〈 ◊ 〉 sayeth.
And this will God reueleth specially in the new 〈 ◊ 〉, where our 〈 ◊ 〉 Saith.
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Qui credit in me, habet vitam aeternam, Whosoeuer beleeueth in hath euerlastyng lyfe, where we learne that our Sauiour is ordeyned of god to bryng vs to heauen, 〈 ◊ 〉 we shoulde haue bene all 〈 ◊ 〉 worlde without ende.Qui credit in me, habet vitam aeternam, Whosoever Believeth in hath everlasting life, where we Learn that our Saviour is ordained of god to bring us to heaven, 〈 ◊ 〉 we should have be all 〈 ◊ 〉 world without end.
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So that in this praier when we saye Thy vvill be done.
So that in this prayer when we say Thy will be done.
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We desyre of God that he wyll helpe and strenghthen vs, so that we maye keepe his holye lawes and commaundementes.
We desire of God that he will help and strengthen us, so that we may keep his holy laws and Commandments.
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And then agayne we desyre of him that he will indue vs wyth the gyfte of faythe,
And then again we desire of him that he will endue us with the gift of faith,
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so that we maye beleue that all those thynges whiche we doe contrary to his lawes be pardoned and forgiuen vnto vs thorough his sonne for hys passions sake.
so that we may believe that all those things which we do contrary to his laws be pardoned and forgiven unto us through his son for his passion sake.
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And further we desyre him that he wyl fortify & 〈 ◊ 〉 vs, so that we may with stande the deuyls will and our owne, which fyghte agaynste goddes wyll.
And further we desire him that he will fortify & 〈 ◊ 〉 us, so that we may with stand the Devils will and our own, which fight against God's will.
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So that we maye be able to beare all tribulations and afflictions willyngly and 〈 ◊ 〉 for his sake.
So that we may be able to bear all tribulations and afflictions willingly and 〈 ◊ 〉 for his sake.
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This is the symple meanyng of this petition, when we saye, Thy vvill be done I will goe a little further,
This is the simple meaning of this petition, when we say, Thy will be done I will go a little further,
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and shewe you some what more of it, yet I entende not to tary long,
and show you Some what more of it, yet I intend not to tarry long,
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for I am not very wel at ease this mornyng, therfore I wyl make it short.
for I am not very well At ease this morning, Therefore I will make it short.
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I haue sayde no we many times, and I say it yet agayne, Quod petimus ardenter 〈 ◊ 〉 tanquam cupientes habere, whatsoeuer we desyre of god, let vs desire it from the botome of our hearts:
I have said no we many times, and I say it yet again, Quod Petimus Ardently 〈 ◊ 〉 tanquam Cupientes habere, whatsoever we desire of god, let us desire it from the bottom of our hearts:
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but I feare me, there be many which saye thys 〈 ◊ 〉 and yet cannot tel what they saye,
but I Fear me, there be many which say this 〈 ◊ 〉 and yet cannot tell what they say,
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or at the least their hearts ar contrary disposed vnto it.
or At the least their hearts Are contrary disposed unto it.
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Such people I exhort on gods behalf to consider their dueties, to consider that god wil not be 〈 ◊ 〉 withal, he wil not be derided.
Such people I exhort on God's behalf to Consider their duties, to Consider that god will not be 〈 ◊ 〉 withal, he will not be derided.
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We laughe god to scorne when we say one thing with our mouthe, & thynke an other thing with our herts. Take this for an ensāple.
We laugh god to scorn when we say one thing with our Mouth, & think an other thing with our herts. Take this for an ensample.
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yere ago in Northfolke & 〈 ◊ 〉, they considered not this 〈 ◊ 〉, thei said it with their lippes onely, but not with their heartes.
year ago in Norfolk & 〈 ◊ 〉, they considered not this 〈 ◊ 〉, they said it with their lips only, but not with their hearts.
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Almighty god hath reueled his will as concerning magistrates, how he wil haue them to be honoured and obeyed.
Almighty god hath revealed his will as Concerning Magistrates, how he will have them to be honoured and obeyed.
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890
They 〈 ◊ 〉 vtterly bent against it, he 〈 ◊ 〉 this wil in many places of the 〈 ◊ 〉: but specially by s. Peter wher he saith.
They 〈 ◊ 〉 utterly bent against it, he 〈 ◊ 〉 this will in many places of the 〈 ◊ 〉: but specially by s. Peter where he Says.
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61
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891
Subd re estore nimis, humanae creaturae that is thus muche to say in effect, Bee ye subiect to all the common lawes made by men of authority, by the kinges 〈 ◊ 〉 and his most honorable councel,
Subd re estore nimis, humanae creaturae that is thus much to say in Effect, be you Subject to all the Common laws made by men of Authority, by the Kings 〈 ◊ 〉 and his most honourable council,
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61
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892
or by a common parliament, be subiecte vnto them, obey them 〈 ◊ 〉 god. And here is but one 〈 ◊ 〉, that is, againste god.
or by a Common parliament, be Subject unto them, obey them 〈 ◊ 〉 god. And Here is but one 〈 ◊ 〉, that is, against god.
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61
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893
When lawes are made against God and his woorde, then I ought more to obey god then man.
When laws Are made against God and his word, then I ought more to obey god then man.
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894
Then I maye refuse to obey, with a good conscience:
Then I may refuse to obey, with a good conscience:
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895
yet for all that I may not rise vp against the magistrates, nor make any 〈 ◊ 〉.
yet for all that I may not rise up against the Magistrates, nor make any 〈 ◊ 〉.
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896
For if I do so I synne damnablye:
For if I do so I sin damnably:
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897
I muste be content to suffer whatsoeuer god shall laye vppon me, yet I maye not obey their 〈 ◊ 〉 lawes to do them.
I must be content to suffer whatsoever god shall say upon me, yet I may not obey their 〈 ◊ 〉 laws to do them.
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61
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898
Onely in suche a case, men maye refuse to obey, els in all the other matters we oughte to obey.
Only in such a case, men may refuse to obey, Else in all the other matters we ought to obey.
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899
What lawes soeuer they make as concernyng 〈 ◊ 〉 thinges we ought to obey, and in no wise to rebell, although they be neuer so hard, noisome and hurtfull:
What laws soever they make as Concerning 〈 ◊ 〉 things we ought to obey, and in no wise to rebel, although they be never so hard, noisome and hurtful:
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61
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900
our duetye is to obey, & commit all the maters vnto god, not douting but yt god will punish them when they do contrary to their office & callyng.
our duty is to obey, & commit all the maters unto god, not doubting but that god will Punish them when they do contrary to their office & calling.
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901
Therfore tary till god correct them, we may not take vpōvs to reforme them. For it is no part of our duety.
Therefore tarry till god correct them, we may not take vponvs to reform them. For it is no part of our duty.
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902
Yf the rebels (I say) had considered this, thinke you they wold haue preferred their own wil afore gods wil? For doing as they did they praied against thēselues.
If the rebels (I say) had considered this, think you they would have preferred their own will afore God's will? For doing as they did they prayed against themselves.
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903
But I thinke yt ignoraunce was a great cause of it, truly I thinke if this had bene opened vnto thē they wold neuer haue takē such an enterprise in hād.
But I think that ignorance was a great cause of it, truly I think if this had be opened unto them they would never have taken such an enterprise in hand.
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and here we haue occasiō to cōsider how much we be boūdē vnto god yt he openeth vnto vs his word so plainly, & 〈 ◊ 〉 vs so truly,
and Here we have occasion to Consider how much we be bounden unto god that he Openeth unto us his word so plainly, & 〈 ◊ 〉 us so truly,
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61
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905
how we shuld behaue our selues towards yt 〈 ◊ 〉 & their lawes:
how we should behave our selves towards that 〈 ◊ 〉 & their laws:
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906
but for al yt I fear there be som of vs which litle regard their lawes & statutes, such despisers of magistra tes when they pray, they praye agaynste 〈 ◊ 〉.
but for all that I Fear there be Some of us which little regard their laws & statutes, such despisers of Magistrate tes when they pray, they pray against 〈 ◊ 〉.
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61
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907
There bee lawes made of dyete, howe we shall feede oure bodies, what meate 〈 ◊ 〉 shall 〈 ◊ 〉 at all tymes,
There be laws made of dyete, how we shall feed our bodies, what meat 〈 ◊ 〉 shall 〈 ◊ 〉 At all times,
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908
and thys lawe is made in policy (as I suppose) for vitailes sake, that fish might be vttered as wel as other meate.
and this law is made in policy (as I suppose) for victuals sake, that Fish might be uttered as well as other meat.
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909
Nowe as long as it goeth so in pollicye, we oughte to keepe it.
Now as long as it Goes so in policy, we ought to keep it.
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910
Therfore all, excepte those that be dispensed with al, as sicke, impotent persons, women with chylde,
Therefore all, except those that be dispensed with all, as sick, impotent Persons, women with child,
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911
or olde folkes, or licensed persons, all the reste oughte to liue in an ordinary obedience to those lawes,
or old folks, or licensed Persons, all the rest ought to live in an ordinary Obedience to those laws,
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912
and not doe agaynste the same in any wyse. There 〈 ◊ ◊ 〉 made of apparell how we shall couer our nature.
and not do against the same in any wise. There 〈 ◊ ◊ 〉 made of apparel how we shall cover our nature.
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913
Is there not many which goe otherwyse then god and the magistrates com maunde them to go? There is made a lawe for 〈 ◊ 〉,
Is there not many which go otherwise then god and the Magistrates come mand them to go? There is made a law for 〈 ◊ 〉,
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61
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914
how we shall recreate oure bodies: (For we must haue some recreation because of the weakenes of oure nature.) In that lawe we be inhibited cardyng, dicyng, tablyng,
how we shall recreate our bodies: (For we must have Some recreation Because of the weakness of our nature.) In that law we be inhibited carding, dicing, tabling,
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915
and boulyng, and such manner of games, which are expressed in the same 〈 ◊ 〉:
and bowling, and such manner of games, which Are expressed in the same 〈 ◊ 〉:
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916
you may reade it, and you ought to reade it, and to know the acts.
you may read it, and you ought to read it, and to know the acts.
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917
For how can you kepe them when you know them not, euerye faythfull subiecte will not disdayne to 〈 ◊ 〉 the actes and the kynges maiesties procedynges,
For how can you keep them when you know them not, every faithful Subject will not disdain to 〈 ◊ 〉 the acts and the Kings majesty's proceedings,
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918
so that he may know what is allowed or forbidden in the same actes.
so that he may know what is allowed or forbidden in the same acts.
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919
And I my self rede the actes, for it is mete so for vs to do.
And I my self rede the acts, for it is meet so for us to do.
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920
Now agayne this is a greate matter that God is so kynde towardes vs, that he disdayneth not to reuele his will, what order we shall kepe in our dyet, 〈 ◊ 〉 our refreshing and garments.
Now again this is a great matter that God is so kind towards us, that he disdaineth not to reveal his will, what order we shall keep in our diet, 〈 ◊ 〉 our refreshing and garments.
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921
Therfore it is most mete for vs to liue in subiection, and not to prefer oure owne wyll before gods wyll.
Therefore it is most meet for us to live in subjection, and not to prefer our own will before God's will.
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922
For when I doe stubburnely against those acts set out by our natural kyng and his most honorable counsellers,
For when I do stubbornly against those acts Set out by our natural King and his most honourable Counsellers,
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923
than I prefer my wyll afore Goddes will, and so 〈 ◊ 〉 damnably. These thynges oughte well to be noted:
than I prefer my will afore Goddess will, and so 〈 ◊ 〉 damnably. These things ought well to be noted:
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924
for it is not a 〈 ◊ 〉 matter, there hangeth damnation or saluation vpon it.
for it is not a 〈 ◊ 〉 matter, there hangs damnation or salvation upon it.
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Therfore (as I sayde before) it is good to know the lawes, and I call him a good man,
Therefore (as I said before) it is good to know the laws, and I call him a good man,
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926
and her a good womā that are contente to be ruled by the lawes, and so declare their subiection and obeoience vnto GOD and the magistrates.
and her a good woman that Are content to be ruled by the laws, and so declare their subjection and obeoience unto GOD and the Magistrates.
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927
There be some men that saye, when the kynges maiesty him selfe 〈 ◊ 〉 me to do so,
There be Some men that say, when the Kings majesty him self 〈 ◊ 〉 me to do so,
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928
then I wyll do it, not afore, this is a wycked sayeng, and damnable. For we maye not so be excused.
then I will do it, not afore, this is a wicked saying, and damnable. For we may not so be excused.
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929
Scripture is playne in it, and she weth vs that we oughte to obey his 〈 ◊ 〉 hauyng authoritie from the king, as well as vnto the kyng himselfe.
Scripture is plain in it, and she weth us that we ought to obey his 〈 ◊ 〉 having Authority from the King, as well as unto the King himself.
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930
Therfore this excuse wyll not nor can not serue afore GOD. Yet lette the magistrates take hee de to their office and dueties.
Therefore this excuse will not nor can not serve afore GOD. Yet let the Magistrates take he de to their office and duties.
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931
For the magistrates, maye not 〈 ◊ 〉 all thynges accordyng to their pleasures and myndes, they haue authoritye of GOD to do well, and not harme:
For the Magistrates, may not 〈 ◊ 〉 all things according to their pleasures and minds, they have Authority of GOD to do well, and not harm:
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932
to edifie and not to destroy:
to edify and not to destroy:
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933
to 〈 ◊ 〉 the wicked & obstinate, and to comfort those which liue wel and godly, to defende thesame from wrong and iniuries of the wycked.
to 〈 ◊ 〉 the wicked & obstinate, and to Comfort those which live well and godly, to defend The same from wrong and injuries of the wicked.
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934
So it appeareth that euery one in his order in his degree and callyng ought to do the will of god,
So it appears that every one in his order in his degree and calling ought to do the will of god,
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935
and not our owne wyll and pleasure. Thys is oure duetye, happy are we if we doo it in deede.
and not our own will and pleasure. This is our duty, happy Are we if we do it in deed.
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936
O that men in authoritye woulde consider whereunto God hath ordeined them.
O that men in Authority would Consider whereunto God hath ordained them.
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937
Sainct Paule sayeth, The magistrate is Vltor ad iram, He is Gods ordinarie 〈 ◊ 〉 to punishe malefactors and yll doers, god sayeth, Mihi vindictam ego 〈 ◊ 〉, I will auenge my selfe sayeth God,
Saint Paul Saith, The magistrate is Vltor and iram, He is God's ordinary 〈 ◊ 〉 to Punish malefactors and ill doers, god Saith, Mihi vindictam ego 〈 ◊ 〉, I will avenge my self Saith God,
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938
and so he dothe by 〈 ◊ 〉 magistrates. For that is his ordinary way wher by he punisheth malefactors.
and so he doth by 〈 ◊ 〉 Magistrates. For that is his ordinary Way where by he Punisheth malefactors.
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939
But magistrates muste take heede they goe no further then god alloweth them to doe: Yf they do, they themselues shalbe punished.
But Magistrates must take heed they go no further then god alloweth them to do: If they do, they themselves shall punished.
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940
As there be many ensamples in Scripture whereby 〈 ◊ 〉 how 〈 ◊ 〉 god hath punished wicked magistrates. In summa. s.
As there be many ensamples in Scripture whereby 〈 ◊ 〉 how 〈 ◊ 〉 god hath punished wicked Magistrates. In summa. s.
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941
Peter giueth a rule not onelye vnto the magistrates, but also vnto the subiectes, saying:
Peter gives a Rule not only unto the Magistrates, but also unto the Subjects, saying:
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942
Haec est voluntas Dei, vt obcuretis os ad 〈 ◊ 〉 bene agendo, it is the wyll of god (sayth Peter) that you with your good godly and honest conuersation shall stoppe the mouthe of your aduersaries. What called s.
Haec est Voluntas Dei, vt obcuretis os ad 〈 ◊ 〉 be Agendo, it is the will of god (say Peter) that you with your good godly and honest Conversation shall stop the Mouth of your Adversaries. What called s.
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943
Peter well doyng? well doing is to liue according to goddes lawes and 〈 ◊ 〉.
Peter well doing? well doing is to live according to God's laws and 〈 ◊ 〉.
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944
Gods commaundement is that we shall obey magistrates:
God's Commandment is that we shall obey Magistrates:
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therfore those which disobey and trasgresse the lawes of the magistrates they doe not accordyng to gods wil and pleasure:
Therefore those which disobey and trasgresse the laws of the Magistrates they do not according to God's will and pleasure:
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〈 ◊ 〉 doo but 〈 ◊ ◊ 〉, they 〈 ◊ 〉 not the mouthe of the adue saries (〈 ◊ 〉 S. Peter would haue them to doe) but they geue 〈 ◊ 〉 occasion vnto the wicked to 〈 ◊ 〉 and 〈 ◊ 〉 the holye worde of God.
〈 ◊ 〉 do but 〈 ◊ ◊ 〉, they 〈 ◊ 〉 not the Mouth of the Adieu saries (〈 ◊ 〉 S. Peter would have them to do) but they give 〈 ◊ 〉 occasion unto the wicked to 〈 ◊ 〉 and 〈 ◊ 〉 the holy word of God.
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Many 〈 ◊ 〉 en whan they haue bene 〈 ◊ 〉 of preachers 〈 ◊ 〉 of 〈 ◊ 〉 wicked 〈 ◊ 〉, they haue gone about to stoppe 〈 ◊ 〉 monthe with daunderous wordes, this stopping is 〈 ◊ ◊ ◊ 〉. 〈 ◊ 〉.
Many 〈 ◊ 〉 en when they have be 〈 ◊ 〉 of Preachers 〈 ◊ 〉 of 〈 ◊ 〉 wicked 〈 ◊ 〉, they have gone about to stop 〈 ◊ 〉 Monn with daunderous words, this stopping is 〈 ◊ ◊ ◊ 〉. 〈 ◊ 〉.
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Peter 〈 ◊ 〉 haue vs to stoppe with wel doing. Peter 〈 ◊ 〉 have us to stop with well doing.
np1 〈 sy 〉 vhi pno12 pc-acp vvi p-acp av vdg.
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Nowe 〈 ◊ 〉 magistrates not be spoken yll of, and reproued of preachers? Let them do well.
Now 〈 ◊ 〉 Magistrates not be spoken ill of, and reproved of Preachers? Let them do well.
av 〈 sy 〉 n2 xx vbi vvn j-jn pp-f, cc vvd pp-f n2? vvb pno32 vdi av.
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951
Likewise sayth S. Paule of the subiectes Vis non timere potestatem benefac & habebis laudem.
Likewise say S. Paul of the Subjects Vis non timere potestatem benefac & habebis Laudem.
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952
Wilt thou not fear the higher power? do 〈 ◊ 〉 thou shalt be commē ded.
Wilt thou not Fear the higher power? do 〈 ◊ 〉 thou shalt be come dead.
vm2 pns21 xx vvi dt jc n1? vdb 〈 sy 〉 pns21 vm2 vbi vvn j.
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953
Now euē as it is with the 〈 ◊ 〉 sword, so is it with the spirituall.
Now even as it is with the 〈 ◊ 〉 sword, so is it with the spiritual.
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954
There be some men which cannot away withall yf they bee rebuked: they cannot beare when the preacher speaketh against their wickednes, vnto them I say:
There be Some men which cannot away withal if they be rebuked: they cannot bear when the preacher speaks against their wickedness, unto them I say:
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955
〈 ◊ 〉 non timere predicatore benefac, will you not bee rebuked of the preacher? thē do wel, leaue of your couctousnes, your am 〈 ◊ 〉, your yrefulnes, vengeaunce,
〈 ◊ 〉 non timere predicatore benefac, will you not be rebuked of the preacher? them do well, leave of your couctousnes, your am 〈 ◊ 〉, your yrefulnes, vengeance,
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and malice, your lechery and 〈 ◊ 〉, your bloudsheading and such like sinnes, leaue them, amend your lyfe,
and malice, your lechery and 〈 ◊ 〉, your bloodshedding and such like Sins, leave them, amend your life,
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or elles the preacher accordyng to his office will rebuke and reproue you, be you neuer so great lordes or Ladies:
or Else the preacher according to his office will rebuke and reprove you, be you never so great Lords or Ladies:
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he wyll rubbe you on the galle.
he will rub you on the Gall.
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959
For a good and godly preacher can do no lesse seing god dishonoured, per ceiuing him to be blasphemed 〈 ◊ 〉 wil to be neglected and not executed of them that ought withall their study and indeuour to applye them selues that his will mighte be done.
For a good and godly preacher can do no less sing god dishonoured, per ceiuing him to be blasphemed 〈 ◊ 〉 will to be neglected and not executed of them that ought withal their study and endeavour to apply them selves that his will might be done.
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960
For he is wel worthy, he is the lord, he created heauen and earthe, and is therfore the right natural lorde ouer it.
For he is well worthy, he is the lord, he created heaven and earth, and is Therefore the right natural lord over it.
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961
But for al that, the 〈 ◊ 〉 is lord more than he is, not by right or inheritance,
But for all that, the 〈 ◊ 〉 is lord more than he is, not by right or inheritance,
p-acp p-acp d d, dt 〈 sy 〉 vbz n1 av-dc cs pns31 vbz, xx p-acp n-jn cc n1,
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but by conquest, by vsurpation, he is an vsurper.
but by conquest, by usurpation, he is an usurper.
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963
God (as I sayde before) is the natural & laufull lorde ouer the earthe, be cause he made it:
God (as I said before) is the natural & lawful lord over the earth, be cause he made it:
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yet it pleased his 〈 ◊ ◊ 〉 to make mankynde, as ye would say liefetenant ouer it,
yet it pleased his 〈 ◊ ◊ 〉 to make mankind, as you would say lieutenant over it,
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so that mankynde should beare the rule ouer the 〈 ◊ 〉. Therfore GOD said vnto him: Dominaris, be ruler ouer it.
so that mankind should bear the Rule over the 〈 ◊ 〉. Therefore GOD said unto him: Dominaris, be ruler over it.
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Item replete 〈 ◊ 〉 & 〈 ◊ 〉 illam. Also replenishe the earth and subdue it.
Item replete 〈 ◊ 〉 & 〈 ◊ 〉 Illam. Also replenish the earth and subdue it.
n1 j 〈 sy 〉 cc 〈 sy 〉 fw-la. zz vvi dt n1 cc vvi pn31.
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967
Here Adam and his wife and so al his posteritie were by god made rulers ouer the exth,
Here Adam and his wife and so all his posterity were by god made Rulers over the exth,
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968
as gods high debities or his liefe tenantes. So as concerning gods ordenance mankynde was the lawfull inheritour of this kingdome.
as God's high debities or his lief tenants. So as Concerning God's ordnance mankind was the lawful inheritor of this Kingdom.
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969
But now 〈 ◊ 〉 in the deuyll with his 〈 ◊ ◊ 〉 and with his false suttelties:
But now 〈 ◊ 〉 in the Devil with his 〈 ◊ ◊ 〉 and with his false subtleties:
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970
he inueigled fyrst the 〈 ◊ 〉; and afterwarde the man, persuadyng them to transgresse gods holy 〈 ◊ 〉 mentes:
he inveigled fyrst the 〈 ◊ 〉; and afterward the man, persuading them to transgress God's holy 〈 ◊ 〉 mentes:
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971
with which 〈 ◊ 〉 doyng they lost the 〈 ◊ 〉 of god, and theyr dignities:
with which 〈 ◊ 〉 doing they lost the 〈 ◊ 〉 of god, and their dignities:
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and so the deuyll thorough his 〈 ◊ ◊ 〉 substituted himselfe as an vsurper or conquerour:
and so the Devil through his 〈 ◊ ◊ 〉 substituted himself as an usurper or conqueror:
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and so he is a 〈 ◊ 〉, non per fas, sed nefas, not laufully, but wrongfully.
and so he is a 〈 ◊ 〉, non per fas, sed nefas, not lawfully, but wrongfully.
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974
Though he did say to our sauiour shewyng him all the king domes of the world, Cuicun { que } volo do 〈 ◊ 〉, I may giue 〈 ◊ 〉 to whom soeuer I will.
Though he did say to our Saviour show him all the King domes of the world, Cuicun { que } volo do 〈 ◊ 〉, I may give 〈 ◊ 〉 to whom soever I will.
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He lyeth falsely, god will destroy him at the length for at his 〈 ◊ 〉 and lyes, they shall not saue him.
He lies falsely, god will destroy him At the length for At his 〈 ◊ 〉 and lies, they shall not save him.
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976
Yet for all 〈 ◊ 〉, he is a great ruler.
Yet for all 〈 ◊ 〉, he is a great ruler.
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977
For this is most certain and true, a great 〈 ◊ 〉 more do the will of the deuil,
For this is most certain and true, a great 〈 ◊ 〉 more do the will of the Devil,
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978
thā of god, whatsoeuer they babble with their mouthes, loke vppon their workes, and you shall fynde it so.
than of god, whatsoever they babble with their mouths, look upon their works, and you shall find it so.
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979
For all proude persons, all ambitious persons, (which be euer clymyng vp, and yet neuer bee well) all suche doe not 〈 ◊ 〉 wyll of god,
For all proud Persons, all ambitious Persons, (which be ever climbing up, and yet never be well) all such do not 〈 ◊ 〉 will of god,
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and therfore pertayne not to his kingdome:
and Therefore pertain not to his Kingdom:
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all 〈 ◊ 〉 rebellious persons, all quarellers and wranglers, all bloudsheders, doe the will of the deuill, and not goddes wyll. God sayeth: Mihi vindictam ego retribuam.
all 〈 ◊ 〉 rebellious Persons, all quarrellers and wranglers, all bloodshedders, do the will of the Devil, and not God's will. God Saith: Mihi vindictam ego retribuam.
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982
I will auenge my selfe, whiche he dothe thorough the magistrate, and whan the magistrate is slacke, he doth it himselfe.
I will avenge my self, which he doth through the magistrate, and when the magistrate is slack, he does it himself.
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Nowe those yrefull 〈 ◊ 〉 persons that hate their neighbors, they do not the wil of god, but of the deuyll.
Now those ireful 〈 ◊ 〉 Persons that hate their neighbours, they do not the will of god, but of the Devil.
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984
Also these suttell, deceitful persons, which haue no conscience to 〈 ◊ 〉 and beguile their neighboures, that care not for breaking their promises,
Also these subtle, deceitful Persons, which have no conscience to 〈 ◊ 〉 and beguile their neighbours, that care not for breaking their promises,
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985
nor are not ashamed to vtter false ware, they pertaine al to the deuil. Item these that wyll not make restitution of gooddes yll gotten, they serue the deuyll: Scripture sayth: Qui peccat ex diabolo est.
nor Are not ashamed to utter false ware, they pertain all to the Devil. Item these that will not make restitution of God's ill got, they serve the Devil: Scripture say: Qui peccat ex diabolo est.
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986
Who soeuer sinneth is of the deuyll, whiche is a very harde worde to be spoken of the holy ghoste,
Who soever Sinneth is of the Devil, which is a very harden word to be spoken of the holy ghost,
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987
and a fearefull worde, able to withdraw vs from synne, if we had anye feare of god in oure heartes.
and a fearful word, able to withdraw us from sin, if we had any Fear of god in our hearts.
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988
Amongest those maye be noumbred all slouthfull persons, whiche wyll not trauayle for theyr lyuynges, they 〈 ◊ 〉 the wyll of the deuyll.
Amongst those may be numbered all slothful Persons, which will not travail for their livings, they 〈 ◊ 〉 the will of the Devil.
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989
GOD byddeth vs to 〈 ◊ 〉 oure lyuyng with labour:
GOD biddeth us to 〈 ◊ 〉 our living with labour:
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990
they wyll not labour, but goe rather aboute a beggyng, and spoyle the verye poore and nedye.
they will not labour, but go rather about a begging, and spoil the very poor and needy.
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991
Therefore 〈 ◊ ◊ 〉 beggers are theues before GOD.
Therefore 〈 ◊ ◊ 〉 beggars Are thieves before GOD.
av 〈 sy sy 〉 ng1 vbr n2 p-acp np1.
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992
Some of these valiaunt 〈 ◊ 〉, when they came to my house I commoned wyth them, burthenyng them wyth the transgression of goddes lawes.
some of these valiant 〈 ◊ 〉, when they Come to my house I commoned with them, burdening them with the Transgression of God's laws.
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993
Is this not a great labour (say they) to runne from one toune to an other to gette oure meate:
Is this not a great labour (say they) to run from one town to an other to get our meat:
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994
I thynke we labour as harde as other men do. In such wise they goe aboute to excuse their vnlawfull beggerye and 〈 ◊ 〉:
I think we labour as harden as other men do. In such wise they go about to excuse their unlawful beggary and 〈 ◊ 〉:
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995
but suche ydle lubbars are much deceiued. For they consider not that such labour is not allowed of god.
but such idle lubbars Are much deceived. For they Consider not that such labour is not allowed of god.
cc-acp d j n2 vbr av-d vvn. p-acp pns32 vvb xx d d n1 vbz xx vvn pp-f n1.
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996
We must labour so as may stande with godlynes, accordyng to hys appiontment:
We must labour so as may stand with godliness, according to his appiontment:
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997
cls theues, which rob in the night tyme, do they not labour? ye sometimes they labour with great care, peryll, and daunger of their liues.
cls thieves, which rob in the night time, do they not labour? you sometime they labour with great care, peril, and danger of their lives.
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998
Is it therfore godly, because it is a labour? No no, we must labour as god hath apointed vs euerye man in hys estate.
Is it Therefore godly, Because it is a labour? No no, we must labour as god hath appointed us every man in his estate.
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999
Further these drunkardes whiche abuse the giftes of god. Item these lecherers and who or 〈 ◊ 〉, that liue in adultery:
Further these drunkards which abuse the Gifts of god. Item these lecherers and who or 〈 ◊ 〉, that live in adultery:
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1000
These violaturs of holy matrimo nye which line not accordyng vnto goddes lawes.
These violaturs of holy matrimo High which line not according unto God's laws.
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Item these swearers, for 〈 ◊ 〉, lyars, all those do not the will of god.
Item these swearers, for 〈 ◊ 〉, liars, all those do not the will of god.
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1002
Therfore it is to be lamented of euery christen hearte, when they see howe manye seruauntes the deuill hathe, and god so fewe:
Therefore it is to be lamented of every christian heart, when they see how many Servants the Devil hath, and god so few:
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1003
But all those which serue the deuill are rebels agaynst God.
But all those which serve the Devil Are rebels against God.
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1004
God was their lorde, they swarue from him thorough wicked lyuing, and so become seruantes of the deuyll.
God was their lord, they swerve from him through wicked living, and so become Servants of the Devil.
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1005
Therfore those christian people that haue a desyre to liue after goddes will and commaundementes, they liue amongest the wic ked euen as it were amongest the rebels.
Therefore those christian people that have a desire to live After God's will and Commandments, they live amongst the wic ked even as it were amongst the rebels.
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1006
They that dwelled in Northfolke or Deuonshtere at the tyme of rebellion, they which were faithfull to their king and prynce,
They that dwelled in Norfolk or Deuonshtere At the time of rebellion, they which were faithful to their King and Prince,
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1007
howe thinke you they were intreated? full miserably god knoweth:
how think you they were entreated? full miserably god Knoweth:
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1008
either they were constrayned to helpe their wicked purposes, or els they muste suffre all calamities which coulde be deuised.
either they were constrained to help their wicked Purposes, or Else they must suffer all calamities which could be devised.
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1009
Euen so shall all those be intreated which intende to liue well, accordyng to gods commaundementes.
Eve so shall all those be entreated which intend to live well, according to God's Commandments.
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1010
For the rebells that is, the wicked which haue forsaken their lorde god, and taken the deuill to be ruler ouer them, they shall compell them to folow, or els to suffer al calamities and miseries.
For the rebels that is, the wicked which have forsaken their lord god, and taken the Devil to be ruler over them, they shall compel them to follow, or Else to suffer all calamities and misery's.
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1011
And so shalbe verified the saying of our sauiour Christe. Non veni vt mittā pacem sed gladiū.
And so shall verified the saying of our Saviour Christ. Non veni vt mittā pacem sed gladiū.
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1012
I am not come (sayth he) to send peace, but the sword. which is in dede a strange saying, but it hathe his vnderstandyng:
I am not come (say he) to send peace, but the sword. which is in deed a strange saying, but it hath his understanding:
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1013
god is a god of peace and concord he loueth vnitie and concorde:
god is a god of peace and concord he loves unity and concord:
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but when he cannot haue peace, by the reason of the deuyll, than he will haue the sworde:
but when he cannot have peace, by the reason of the Devil, than he will have the sword:
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1015
that is to say, 〈 ◊ 〉 loueth vnitye, he would haue vs all agree together:
that is to say, 〈 ◊ 〉 loves unity, he would have us all agree together:
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1016
but because of the wicked we cannot.
but Because of the wicked we cannot.
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1017
Therfore he wyl father haue vs to chuse the sworde, that is, to 〈 ◊ 〉 and withstande their wickednes, then to agree vnto them.
Therefore he will father have us to choose the sword, that is, to 〈 ◊ 〉 and withstand their wickedness, then to agree unto them.
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1018
And therfore thys doctrine is called a seditious doctrine: but who are those rebelles? euen they them selues which call this doctrine seditious:
And Therefore this Doctrine is called a seditious Doctrine: but who Are those rebels? even they them selves which call this Doctrine seditious:
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1019
they themselues (I saye) are traitours against GOD. Wherfore our sauiour seeyng he can haue no peace with the wicked.
they themselves (I say) Are Traitors against GOD. Wherefore our Saviour seeing he can have no peace with the wicked.
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1020
he wyll haue vs rather to withstande theyr wickednesse, and so bring them to reformation: and this is the cause wherfore he will haue his flocke segregated from the wicked.
he will have us rather to withstand their wickedness, and so bring them to Reformation: and this is the cause Wherefore he will have his flock segregated from the wicked.
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1021
Therfore let vs praye vnto god oure heauenly father, 〈 ◊ 〉 voluntas 〈 ◊ 〉, Thy wyll bee doone.
Therefore let us pray unto god our heavenly father, 〈 ◊ 〉 Voluntas 〈 ◊ 〉, Thy will be done.
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1022
This is the prayer of all christian people, whiche haue a wyll to doe goddes wyll:
This is the prayer of all christian people, which have a will to do God's will:
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1023
but those impenitent sinners whiche are not yet wery of their sinnes, do neuer praye,
but those impenitent Sinners which Are not yet weary of their Sins, do never pray,
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1024
for though they say the wordes, yet it is to no purpose, they saye them without vnderstandyng,
for though they say the words, yet it is to no purpose, they say them without understanding,
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1025
therefore it is but lyplabor, it is no prayer, it is but the deuils seruice.
Therefore it is but lyplabor, it is no prayer, it is but the Devils service.
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1026
For a man maye serue the deuill with sayeng the Pater noster, when he sayeth it wt a defyled mynde. For a man may serve the Devil with saying the Pater Noster, when he Saith it with a defiled mind.
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1027
Let vs therfore order our selues so that we maye saye it worthely as it ought to be.
Let us Therefore order our selves so that we may say it worthily as it ought to be.
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1028
Let vs laye away al wickednes and yll liuyng, so that we may say from the bottome of our heart.
Let us say away all wickedness and ill living, so that we may say from the bottom of our heart.
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1029
Our father vvhich arte in heauen, Thy vvill be done. And so did Susanna that godly woman: So did lady Iudith: So did Queene Esther.
Our father which art in heaven, Thy will be done. And so did Susanna that godly woman: So did lady Iudith: So did Queen Esther.
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1030
So did all good sainctes of god.
So did all good Saints of god.
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1031
And though this praier was not made at that tyme, by the reason they were a great while 〈 ◊ 〉 Christes commyng:) yet they had this prayer in effecte.
And though this prayer was not made At that time, by the reason they were a great while 〈 ◊ 〉 Christ's coming:) yet they had this prayer in Effect.
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1032
For they beleued in almightye god: they beleued in Abrahames sede, which was promised:
For they believed in almighty god: they believed in Abrahames seed, which was promised:
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1054
For if he had had grace to consider that he ought rather to suffer death than to forsake his ma ster Christ,
For if he had had grace to Consider that he ought rather to suffer death than to forsake his ma ster christ,
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1033
which saith stoode them in as good stede, and they were as well saued thorough that same belief as we now thorough our beliefe.
which Says stood them in as good stead, and they were as well saved through that same belief as we now through our belief.
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1034
For it is no difference betweene their beliefe and oures, but this:
For it is no difference between their belief and ours, but this:
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1035
They beleued in Christ which was to come, and we beleue in Christ, which is come already.
They believed in christ which was to come, and we believe in christ, which is come already.
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1036
Now their belefe serued them as well as ours dothe vs. For at that time God required no further at their handes, than was opened vnto them:
Now their belief served them as well as ours doth us For At that time God required no further At their hands, than was opened unto them:
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1037
we haue in our tyme a further and more perfect knowledge of Christ then they had.
we have in our time a further and more perfect knowledge of christ then they had.
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1038
Now Susanna whā the iudges (the same wicked men) came vnto her, and moued her with fearefull 〈 ◊ 〉 to doe their willes, that is, to sinne against god in doyng that filthy acte of lecherye: (for the same wicked Iudges bare a wicked 〈 ◊ 〉 loue towardes her:) thinke you not she resorted vn to god? Yes yes, without doute, she said these wordes in effect. Pater noster, Fiat voluntas tua.
Now Susanna when the judges (the same wicked men) Come unto her, and moved her with fearful 〈 ◊ 〉 to do their wills, that is, to sin against god in doing that filthy act of lechery: (for the same wicked Judges bore a wicked 〈 ◊ 〉 love towards her:) think you not she resorted vn to god? Yes yes, without doubt, she said these words in Effect. Pater Noster, Fiat Voluntas tua.
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1039
Our father, thy wyll be done, and not the will of the wicked men.
Our father, thy will be done, and not the will of the wicked men.
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1040
Therfore she putting her hope and trust in god, hauing a respecte that his will mighte be done,
Therefore she putting her hope and trust in god, having a respect that his will might be done,
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1041
and not the deuils will, god, whiche is euer true, 〈 ◊ 〉 not fayle her,
and not the Devils will, god, which is ever true, 〈 ◊ 〉 not fail her,
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1042
for you know how she was deliuered thorough yonge Daniell. This is written to our instruction:
for you know how she was Delivered through young Daniell. This is written to our instruction:
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1043
For he is now the selfe same god that he was at tyme:
For he is now the self same god that he was At time:
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1044
he is as 〈 ◊ 〉 as he was, he is as ready as he was, she was in anguishe and great distresse, she sought to halow his holy name:
he is as 〈 ◊ 〉 as he was, he is as ready as he was, she was in anguish and great distress, she sought to hallow his holy name:
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1045
therfore he 〈 ◊ 〉 helpe her, he suffered her not to perishe. 〈 ◊ 〉 certainlye he wil do vnto vs too.
Therefore he 〈 ◊ 〉 help her, he suffered her not to perish. 〈 ◊ 〉 Certainly he will do unto us too.
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1046
Therfore whā 〈 ◊ 〉 be in trouble let vs halow his name, and then we shall fynde his helpe lyke as Susaune did.
Therefore when 〈 ◊ 〉 be in trouble let us hallow his name, and then we shall find his help like as Susaune did.
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1047
In such wise did Iudith whan she was prouoked of Holofernes to do wickedly.
In such wise did Iudith when she was provoked of Holofernes to do wickedly.
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1048
She sought rather to sanchfye goddes name, to doe his will, then the wil of the deuill,
She sought rather to sanchfye God's name, to do his will, then the will of the Devil,
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1049
therfore God gaue her such a 〈 ◊ 〉 victory. So did queene 〈 ◊ 〉, whā Hanian that wicked fellow had power ouer her:
Therefore God gave her such a 〈 ◊ 〉 victory. So did queen 〈 ◊ 〉, when Hanian that wicked fellow had power over her:
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1050
she committed all the matter vnto god, with 〈 ◊ 〉 and prater.
she committed all the matter unto god, with 〈 ◊ 〉 and prater.
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1051
But S. Peter what did he? Mary he forgate his 〈 ◊ 〉 noster, for 〈 ◊ 〉 there came but a 〈 ◊ 〉 wenche askyng him:
But S. Peter what did he? Mary he foregate his 〈 ◊ 〉 Noster, for 〈 ◊ 〉 there Come but a 〈 ◊ 〉 wench asking him:
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1052
arte not thou a Gallilean? art not thou one of this new learning? art not thou a gospeller? what did Peter? he was gone quite:
art not thou a Galilean? art not thou one of this new learning? art not thou a gospeler? what did Peter? he was gone quite:
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1055
then he would haue said, Pater noster. Fiat volun tas tua. Our father, Thy vvill be done.
then he would have said, Pater Noster. Fiat volun tas tua. Our father, Thy will be done.
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1056
I am redy to suffer for thy sake whatsoeuer thou shalt lay vpon me. but he did not so he 〈 ◊ 〉 himselfe.
I am ready to suffer for thy sake whatsoever thou shalt lay upon me. but he did not so he 〈 ◊ 〉 himself.
pns11 vbm j pc-acp vvi p-acp po21 n1 r-crq pns21 vm2 vvi p-acp pno11. cc-acp pns31 vdd xx av pns31 〈 sy 〉 px31.
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63
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1057
What did our sauiour? he turned backe and looked vpon him.
What did our Saviour? he turned back and looked upon him.
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1058
Happy was Peter that our sauiour 〈 ◊ 〉 ked vpon him againe, for it was a gracious token.
Happy was Peter that our Saviour 〈 ◊ 〉 ked upon him again, for it was a gracious token.
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1059
Iudas that false man that traitour, forgotte this same peti tien, and remained so in his errour still to the ende. Iudas that false man that traitor, forgotten this same Peti tien, and remained so in his error still to the end.
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1060
Surelye he was a sorowfull and a heauy man in so much that he made restitution.
Surely he was a sorrowful and a heavy man in so much that he made restitution.
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1061
He was much better than a great many of vs be, which whan they haue iniuried and wronged poore men, wil make no restitution.
He was much better than a great many of us be, which when they have injuried and wronged poor men, will make no restitution.
pns31 vbds av-d jc cs dt j d pp-f pno12 vbi, r-crq c-crq pns32 vhb vvn cc vvn j n2, vmb vvi dx n1.
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1062
I tell you truth, Iudas was much better than suche fellowes be. Poenitentia ductus, sayth the text, but he lacked faith.
I tell you truth, Iudas was much better than such Fellows be. Penitence ductus, say the text, but he lacked faith.
pns11 vvb pn22 n1, np1 vbds av-d jc cs d n2 vbi. np1 fw-la, vvz dt n1, cc-acp pns31 vvd n1.
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64
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1063
And so betweene Peter and him, whiche wer both two sorowfull mē, this was yt difference.
And so between Peter and him, which were both two sorrowful men, this was that difference.
cc av p-acp np1 cc pno31, r-crq vbdr av-d crd j n2, d vbds pn31 n1.
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64
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1064
〈 ◊ 〉 had faith, Iudas lacked it:
〈 ◊ 〉 had faith, Iudas lacked it:
〈 sy 〉 vhn n1, np1 vvd pn31:
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64
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1065
〈 ◊ 〉 he was excedyng sorowfull for his wickednes, in somuch that he went and hanged himself, therfore he forgate this petition.
〈 ◊ 〉 he was exceeding sorrowful for his wickedness, in So much that he went and hanged himself, Therefore he foregate this petition.
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64
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1066
So likewise all voluntarie synners, all vnrepentant synners, none of them all 〈 ◊ 〉 this petition as they ought to do:
So likewise all voluntary Sinners, all unrepentant Sinners, none of them all 〈 ◊ 〉 this petition as they ought to do:
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64
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1067
they say it not worthily nor profitably.
they say it not worthily nor profitably.
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64
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1068
For they haue no wyll to doo his will, theyr will is to do their own will and pleasure.
For they have no will to do his will, their will is to do their own will and pleasure.
p-acp pns32 vhb dx n1 pc-acp vdi po31 n1, po32 n1 vbz pc-acp vdi po32 d n1 cc n1.
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64
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1069
But aboue al things these questmongers had nede to take hede: for there all thynges go eth by othe. They had neede to saye:
But above all things these questmongers had need to take heed: for there all things go eth by other. They had need to say:
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64
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1070
Our father, thy wyll be doone. For they shal be moued to doo this and that whiche is againste God.
Our father, thy will be done. For they shall be moved to do this and that which is against God.
po12 n1, po21 n1 vbi vdn. p-acp pns32 vmb vbi vvn pc-acp vdi d cc cst r-crq vbz p-acp np1.
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64
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1071
They muste iudge by their othe, accordyng to conscience, giltie or not giltie.
They must judge by their other, according to conscience, guilty or not guilty.
pns32 vmb vvi p-acp po32 n1, vvg p-acp n1, j cc xx j.
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64
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1072
Whan he is giltie, in what case are those which say, not giltie? Scripture doothe shewe what a 〈 ◊ 〉 it is,
When he is guilty, in what case Are those which say, not guilty? Scripture doth show what a 〈 ◊ 〉 it is,
c-crq pns31 vbz j, p-acp r-crq n1 vbr d r-crq vvb, xx j? np1 vdz vvi r-crq dt 〈 sy 〉 pn31 vbz,
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64
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1073
whan a man is a malefactor, and the quest mongers iustifie hym, and pronounce him not giltie, saying:
when a man is a Malefactor, and the quest mongers justify him, and pronounce him not guilty, saying:
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64
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1074
Et qui iustificat impium, & 〈 ◊ 〉 condem nat iustum, ambo abhominabiles coram 〈 ◊ 〉, He that 〈 ◊ 〉 the wicked,
Et qui iustificat Impious, & 〈 ◊ 〉 condemn nat iustum, ambo abhominabiles coram 〈 ◊ 〉, He that 〈 ◊ 〉 the wicked,
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64
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1075
and he that condemneth the iust man, they are both abhominable before the lord.
and he that Condemneth the just man, they Are both abominable before the lord.
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64
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1076
Who is 〈 ◊ 〉? he that doth not the will of god, the wil of god is, that the wicked shold be punished.
Who is 〈 ◊ 〉? he that does not the will of god, the will of god is, that the wicked should be punished.
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64
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1098
though the smoke, as he saith: 〈 ◊ 〉 montes & fumigabūt.
though the smoke, as he Says: 〈 ◊ 〉 montes & fumigabunt.
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66
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1077
I my self did ones know where there was a mā slain of an other man in an anger, it was done openly, the manqueller was takē & put in prison. I my self did ones know where there was a man slave of an other man in an anger, it was done openly, the manqueller was taken & put in prison.
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64
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1078
Sute was made to yt questmongers (for it was a riche man that had done yt act.) At the length euery man had a 〈 ◊ 〉 for his good will:
Suit was made to that questmongers (for it was a rich man that had done that act.) At the length every man had a 〈 ◊ 〉 for his good will:
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64
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1079
and so this open mankiller was pronounced not giltie. Lo, they solde their soules vnto the deuil for. v. shillings.
and so this open mankiller was pronounced not guilty. Lo, they sold their Souls unto the Devil for. v. shillings.
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64
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1080
For which 〈 ◊ 〉 Christ suffred deth.
For which 〈 ◊ 〉 christ suffered death.
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64
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1081
And I dare 〈 ◊ 〉 except they amēd & be forye for their faultes, they shalbe damned in hell 〈 ◊ 〉 without ende.
And I Dare 〈 ◊ 〉 except they amend & be forye for their Faults, they shall damned in hell 〈 ◊ 〉 without end.
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64
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1082
They had cleane forgotten this petition, Thy vvill be done. For they did the wyll of the deuyll.
They had clean forgotten this petition, Thy will be done. For they did the will of the Devil.
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64
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1083
It had bene a good dede to cut of their crounes by their neckes to the ensample of all other.
It had be a good deed to Cut of their crowns by their necks to the ensample of all other.
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64
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1084
Therfore (I saye) these questmongers had neede to saye: Our father vvhich art in, heauen;
Therefore (I say) these questmongers had need to say: Our father which art in, heaven;
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64
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1085
Thy vvill bee done For truely it is maruel yt this realme synketh not 〈 ◊ 〉 to hell hedlong, what periuries, swearing, cursyng is euerye where in euery corner? Therfore (I saye) we had nede to pray earnestly, that gods will maye be done.
Thy will be done For truly it is marvel that this realm synketh not 〈 ◊ 〉 to hell headlong, what perjuries, swearing, cursing is every where in every corner? Therefore (I say) we had need to pray earnestly, that God's will may be done.
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64
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1086
And we should be con tent to lose oure lyues for rightuousnes sake.
And we should be con tent to loose our lives for righteousness sake.
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64
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1087
For he yt loseth his lyfe for because he wil not agree to the 〈 ◊ 〉 of god, he seketh that gods will may be done.
For he that loses his life for Because he will not agree to the 〈 ◊ 〉 of god, he seeketh that God's will may be done.
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64
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1088
Happy is that man, for he syndeth his lyfe, he loseth it not. For Christ wylbe his keper.
Happy is that man, for he syndeth his life, he loses it not. For christ wylbe his keeper.
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64
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1089
Ioab that greate and valiaunte capitaine, he knew well ynough when Dauid sent vnto hym good Urias, with letters: Ioab that great and valiant Captain, he knew well enough when David sent unto him good Urias, with letters:
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65
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1090
he knew (I saye) that the kynges will was against gods will, yet he looked thorough his fyngers, he wynked at it, he wold rather do the wicked wyll of the kyng, than the will of God.
he knew (I say) that the Kings will was against God's will, yet he looked through his fingers, he winked At it, he would rather do the wicked will of the King, than the will of God.
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65
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1091
Of suche 〈 ◊ 〉 there be a great number, whiche care not for the honour and wyll of god. Of such 〈 ◊ 〉 there be a great number, which care not for the honour and will of god.
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66
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1092
These chaplaynes about the king and great men, had neede to say:
These Chaplains about the King and great men, had need to say:
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66
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1093
〈 ◊ 〉 voluntas tua, Our father, Thy vvill be done, but they are verye slow and slacke:
〈 ◊ 〉 Voluntas tua, Our father, Thy will be done, but they Are very slow and slack:
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66
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1094
they winke commonly at all matters be they neuer so 〈 ◊ 〉. They be Capellani ad manus.
they wink commonly At all matters be they never so 〈 ◊ 〉. They be Capellani ad manus.
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66
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1095
They wyll not 〈 ◊ 〉 mundum de peccato they dare not rebuke the world of sinne:
They will not 〈 ◊ 〉 Mundum de Peccato they Dare not rebuke the world of sin:
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66
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1096
they dare not doe as the prophete commaundeth vnto them to doe, whan he saith:
they Dare not do as the Prophet commandeth unto them to do, when he Says:
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66
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1097
Audiant montes 〈 ◊ 〉 domini, let the 〈 ◊ 〉 heare the iudgementes of the lorde,
Audient montes 〈 ◊ 〉 domini, let the 〈 ◊ 〉 hear the Judgments of the lord,
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66
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1099
Touche the 〈 ◊ 〉 and they will smoke, Yea and though they smoke, yet stryke thē, spare thē not tel thē theyr faults.
Touche the 〈 ◊ 〉 and they will smoke, Yea and though they smoke, yet strike them, spare them not tell them their Faults.
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1100
But great mē cānot suffer that, to be so rebuked, their chapleins muste be faught a discretion,
But great men cannot suffer that, to be so rebuked, their Chaplains must be fought a discretion,
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66
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1101
if they will go so to wurke.
if they will go so to work.
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66
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1102
They 〈 ◊ 〉 commonly magistrates should be brought out of estimation, yf they shoulde be handled so.
They 〈 ◊ 〉 commonly Magistrates should be brought out of estimation, if they should be handled so.
pns32 〈 sy 〉 av-j n2 vmd vbi vvn av pp-f n1, cs pns32 vmd vbi vvn av.
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1103
Syrs, I wyll tel you what you shal do to kepe your estimation and credite:
Sirs, I will tell you what you shall do to keep your estimation and credit:
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66
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1104
do well, handle vprightly and indifferently al matters, defend the people from oppressiōs, do your office as god hath apointed you to do,
do well, handle uprightly and indifferently all matters, defend the people from oppressions, do your office as god hath appointed you to do,
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1105
whan you do so (I war rant you) you shall keepe your estimation and credite.
when you do so (I war rant you) you shall keep your estimation and credit.
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1106
And I warrant you againe, the preacher will not strike nor cut you with his sworde,
And I warrant you again, the preacher will not strike nor Cut you with his sword,
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1107
but rather praise you and commende your weldoings. Els whan you do nought and wickedly, oppresse the poore, and geue false iudgements:
but rather praise you and commend your welldoings. Else when you do nought and wickedly, oppress the poor, and give false Judgments:
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1108
whan you do so, that is negodly preacher that will hold his peace, and not strike you with his sworde, that you smoke againe.
when you do so, that is negodly preacher that will hold his peace, and not strike you with his sword, that you smoke again.
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66
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1109
But it is commenly as the scripture sayth, Laudatur impius in desideriis animae 〈 ◊ 〉.
But it is commonly as the scripture say, Laudatur Impius in Desiderius Spirits 〈 ◊ 〉.
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1110
The wicked is praised in the desyres of his wickednes.
The wicked is praised in the Desires of his wickedness.
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1111
Chaplaines wyll not doe their ducties, they will not drawe their swordes, but rather flatter, they wil vse discretion:
Chaplains will not do their ducties, they will not draw their swords, but rather flatter, they will use discretion:
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1112
But what shall folow? Mary they shal haue gods curse vpon their heades for theyr labour:
But what shall follow? Mary they shall have God's curse upon their Heads for their labour:
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1113
this shalbe al their gaines that they shall get by their flatterings. An other scripture saith:
this shall all their gains that they shall get by their flatterings. an other scripture Says:
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1114
Qui po estatem exercent hi benefi cia vocantur.
Qui po estatem exercent him benefi cia vocantur.
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1115
The greate and mighty men be called benefactours, weldoers, but of whom be they called so? Mary of 〈 ◊ 〉 terers, of those which seke not to do the wyll of God, but the pleasures of men.
The great and mighty men be called benefactors, weldoers, but of whom be they called so? Mary of 〈 ◊ 〉 terers, of those which seek not to do the will of God, but the pleasures of men.
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1116
S. John Baptist that hardy knight, and excellent preacher of god, he said this petitiō right with a good faith.
S. John Baptist that hardy knight, and excellent preacher of god, he said this petition right with a good faith.
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1117
Our father Thy vvill be done. Therfore he went to the king, saying: Nō licet tibi.
Our father Thy will be done. Therefore he went to the King, saying: Nō licet tibi.
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1118
Syr it is not lauful for thee to do so.
Sir it is not lawful for thee to do so.
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1119
See what bold nes he had? how hoate a stomacke in gods quarell to defende gods honor & glory? But our 〈 ◊ 〉 what do they nowe a 〈 ◊ 〉? Mary they winke at it, they wyl not displease:
See what bold nes he had? how hot a stomach in God's quarrel to defend God's honour & glory? But our 〈 ◊ 〉 what do they now a 〈 ◊ 〉? Mary they wink At it, they will not displease:
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1120
for they seeke 〈 ◊ 〉, they seke benefices, therfore they be not worthy to be gods officers.
for they seek 〈 ◊ 〉, they seek Benefices, Therefore they be not worthy to be God's Officers.
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1162
One came & told our sautor as he was teaching:
One Come & told our sautor as he was teaching:
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1121
Esaias that faithful minister of god, he is a good plain felow, he telleth them the matter in plain, saying:
Isaiah that faithful minister of god, he is a good plain fellow, he Telleth them the matter in plain, saying:
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1122
Argentum tuum versum est in 〈 ◊ 〉, principes tui infideles, socii furum, Thy siluer is turned to drosse, thy princes are vnfaithfull, and felowes of theues.
Argentum tuum versum est in 〈 ◊ 〉, Princes tui infideles, Society furum, Thy silver is turned to dross, thy Princes Are unfaithful, and Fellows of thieves.
fw-la fw-la fw-la fw-la p-acp 〈 sy 〉, n2 fw-la fw-la, fw-la fw-la, po21 n1 vbz vvn p-acp n1, po21 n2 vbr j, cc n2 pp-f n2.
(8) sermon (DIV2)
68
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1123
he is no flatterer, hetelleth them yt truth. Thy princes said he, are 〈 ◊ 〉 subuerters of iustice. This Esay did:
he is no flatterer, hetelleth them that truth. Thy Princes said he, Are 〈 ◊ 〉 subverters of Justice. This Isaiah did:
pns31 vbz dx n1, vvz pno32 pn31 n1. po21 n2 vvd pns31, vbr 〈 sy 〉 n2 pp-f n1. np1 np1 vdd:
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68
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1124
for he had respecte to gods word, he perceiued things amisie, he knew that it was his parte to admonish, to cut them wt his sword.
for he had respect to God's word, he perceived things amisie, he knew that it was his part to admonish, to Cut them with his sword.
c-acp pns31 vhd n1 p-acp ng1 n1, pns31 vvd n2 n1, pns31 vvd cst pn31 vbds po31 n1 pc-acp vvi, pc-acp vvi pno32 p-acp po31 n1.
(8) sermon (DIV2)
68
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1125
Would god our preachers would be so feruent to promote the honor and glory of god, to admonish the great and the smal to do the wit of the lord.
Would god our Preachers would be so fervent to promote the honour and glory of god, to admonish the great and the small to do the wit of the lord.
vmd n1 po12 n2 vmd vbi av j pc-acp vvi dt n1 cc n1 pp-f n1, pc-acp vvi dt j cc dt j pc-acp vdi dt n1 pp-f dt n1.
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68
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1126
I pray god they may be as feruent as our sauiour was whan he said to his disciples Moos 〈 ◊ 〉 est vt faciam vo luntatem patris mei qui est in coelo.
I pray god they may be as fervent as our Saviour was when he said to his Disciples Moos 〈 ◊ 〉 est vt faciam vo luntatem patris mei qui est in coelo.
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(8) sermon (DIV2)
68
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1127
My meat is to do the wit of my father which is in heauē (that is to say) you are no more desirous to eate your meate when you be a hongry,
My meat is to do the wit of my father which is in heaven (that is to say) you Are no more desirous to eat your meat when you be a hungry,
po11 n1 vbz pc-acp vdi dt n1 pp-f po11 n1 r-crq vbz p-acp n1 (cst vbz pc-acp vvi) pn22 vbr dx av-dc j pc-acp vvi po22 n1 c-crq pn22 vbb dt j,
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1128
then I am to do my fathers wil which is in heauen.
then I am to do my Father's will which is in heaven.
cs pns11 vbm pc-acp vdi po11 n2 vmb r-crq vbz p-acp n1.
(8) sermon (DIV2)
68
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1129
By what occasiō our sauiour saith these words you shal perceiue whā you consider the circumstances, I pray you reade the chapter it is the. 4. of John. The story is this.
By what occasion our Saviour Says these words you shall perceive when you Consider the Circumstances, I pray you read the chapter it is the. 4. of John. The story is this.
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(8) sermon (DIV2)
68
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1130
He sendeth his disciples to a toune to bye meate (where it appeareth that our sauiour had money:) after their departure he setteth him doune, which was a soken that he was a weary,
He sends his Disciples to a town to buy meat (where it appears that our Saviour had money:) After their departure he sets him down, which was a soken that he was a weary,
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68
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1131
and I warrant you he had neuer a cusshyne to lay vnder him.
and I warrant you he had never a cusshyne to lay under him.
cc pns11 vvb pn22 pns31 vhd av-x dt n1 pc-acp vvi p-acp pno31.
(8) sermon (DIV2)
68
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1132
Now as he was syttyng so, there com meth a womā out of the toune to fateh water:
Now as he was sitting so, there come meth a woman out of the town to fateh water:
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68
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1133
he or syred her to geue him drinke. She made answer:
he or syred her to give him drink. She made answer:
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(8) sermon (DIV2)
68
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1134
wil you drink 〈 ◊ 〉 whi cheam a Samaritain? So they wēr 〈 ◊ 〉 in their talk:
will you drink 〈 ◊ 〉 whi cheam a Samaritan? So they wenr 〈 ◊ 〉 in their talk:
vmb pn22 vvi 〈 sy 〉 q-crq n1 dt np1? av pns32 n1 〈 sy 〉 p-acp po32 n1:
(8) sermon (DIV2)
68
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1135
at yt lēgth he bad her go cal her hus bād, she made answer, I haue no husbād, yu saiest wel said our sauior,
At that length he bade her go call her hus band, she made answer, I have no husband, thou Sayest well said our Saviour,
p-acp pn31 n1 pns31 vvd pno31 vvi vvi po31 zz n1, pns31 vvd n1, pns11 vhb dx n1, pns21 vv2 av zz po12 n1,
(8) sermon (DIV2)
68
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1136
for yu hast had 5. & this yt yu hast now, is not thy husbād: & so he reueled himself vnto her.
for thou hast had 5. & this that thou hast now, is not thy husband: & so he revealed himself unto her.
c-acp pns21 vh2 vhd crd cc d pn31 pns21 vh2 av, vbz xx po21 n1: cc av pns31 vvn px31 p-acp pno31.
(8) sermon (DIV2)
68
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1137
〈 ◊ 〉 men peraduenture wyll say: what meaneth this that our 〈 ◊ 〉 talketh alone with this woman.
〈 ◊ 〉 men Peradventure will say: what means this that our 〈 ◊ 〉 talketh alone with this woman.
〈 sy 〉 n2 av vmb vvi: r-crq vvz d d po12 〈 sy 〉 vvz av-j p-acp d n1.
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69
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1138
Answer, his humility and gentilnes is shewed herein.
Answer, his humility and gentleness is showed herein.
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69
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1139
For he was consente to talk with her, beyng alone, and to teach her the way to hea uen.
For he was consent to talk with her, being alone, and to teach her the Way to Heap uen.
p-acp pns31 vbds n1 pc-acp vvi p-acp pno31, vbg j, cc pc-acp vvi pno31 dt n1 pc-acp vhi vvn.
(8) sermon (DIV2)
69
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1140
Agayne some men may learne here not to be so 〈 ◊ 〉 in their iudgementes:
Again Some men may Learn hear not to be so 〈 ◊ 〉 in their Judgments:
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69
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1310
and not true, for thei are not pul led 〈 ◊ 〉.
and not true, for they Are not pull led 〈 ◊ 〉.
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1141
that when they see 〈 ◊ 〉 persons talke together to suspect them. For in so doyng they mighte 〈 ◊ 〉 our sauior himself.
that when they see 〈 ◊ 〉 Persons talk together to suspect them. For in so doing they might 〈 ◊ 〉 our Saviour himself.
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(8) sermon (DIV2)
69
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1142
It is not good, it is against the wil of god to iudge rashely, I know what I meane.
It is not good, it is against the will of god to judge rashly, I know what I mean.
pn31 vbz xx j, pn31 vbz p-acp dt n1 pp-f n1 pc-acp vvi av-j, pns11 vvb r-crq pns11 vvb.
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69
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1143
I know what vnhay py tales be abroad, but I can do no more but to geue you war ning.
I know what vnhay py tales be abroad, but I can do no more but to give you war ning.
pns11 vvb r-crq n1 j n2 vbb av, cc-acp pns11 vmb vdi dx dc cc-acp pc-acp vvi pn22 n1 n1.
(8) sermon (DIV2)
69
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1144
Now ye woman went her way into ye city making much 〈 ◊ 〉 how she had found the Messiah, ye sauior of the world:
Now you woman went her Way into you City making much 〈 ◊ 〉 how she had found the Messiah, you Saviour of the world:
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69
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1145
in so much yt a great many of the Samaritaines came oute vnto him.
in so much that a great many of the Samaritaines Come out unto him.
p-acp av av-d pn31 dt j d pp-f dt np2 vvd av p-acp pno31.
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69
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1146
Now as ye woman was gone, ye disciples desired him to èate, he made thē answer.
Now as you woman was gone, you Disciples desired him to èate, he made them answer.
av c-acp pn22 n1 vbds vvn, pn22 n2 vvd pno31 pc-acp vvi, pns31 vvd pno32 vvi.
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69
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1147
Ego aliū cibum habeo, I haue other meat:
Ego aliū Food habeo, I have other meat:
fw-la fw-la fw-la fw-la, pns11 vhb j-jn n1:
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69
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1148
thā they thought some body had brought him som 〈 ◊ 〉 at yt length he breaketh out & saith.
than they Thought Some body had brought him Some 〈 ◊ 〉 At that length he breaks out & Says.
cs pns32 vvd d n1 vhd vvn pno31 d 〈 sy 〉 p-acp pn31 n1 pns31 vvz av cc vvz.
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69
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1149
Hic est cibus mcus vt 〈 ◊ ◊ 〉 is 〈 ◊ 〉 quod misie me, I am as desirous to do my fathers wil,
Hic est cibus mcus vt 〈 ◊ ◊ 〉 is 〈 ◊ 〉 quod misie me, I am as desirous to do my Father's will,
fw-la fw-la fw-la crd fw-la 〈 sy sy 〉 vbz 〈 sy 〉 fw-la vvi pno11, pns11 vbm a-acp j pc-acp vdi po11 ng1 n1,
(8) sermon (DIV2)
69
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1150
as you be of meate & drinke. let vs now for gods sake be so desirous to do the wil of god,
as you be of meat & drink. let us now for God's sake be so desirous to do the will of god,
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(8) sermon (DIV2)
69
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1151
as we be to meat and drinke, let vs indeuor our selues to kepe his lawes & commaū dement,
as we be to meat and drink, let us endeavour our selves to keep his laws & command dement,
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69
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1152
then whatsoeuer we shall desyre of him he wyll geue it vnto vs, we shal haue it.
then whatsoever we shall desire of him he will give it unto us, we shall have it.
cs r-crq pns12 vmb vvi pp-f pno31 pns31 vmb vvi pn31 p-acp pno12, pns12 vmb vhi pn31.
(8) sermon (DIV2)
69
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1153
We rede often times in scripture that our sauior was preaching according vnto his vocation, I would euery mā wold go so diligētly about his busmes:
We rede often times in scripture that our Saviour was preaching according unto his vocation, I would every man would go so diligently about his busmes:
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(8) sermon (DIV2)
69
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1154
The priestes to go to their bookes, not to spēd their times so shame sully in hauking, hūting,
The Priests to go to their books, not to spend their times so shame sully in hawking, hunting,
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69
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1155
& keping of alehouses, if they would go to their bookes, in so doing they shuld do the will of God:
& keeping of Alehouses, if they would go to their books, in so doing they should do the will of God:
cc vvg pp-f n2, cs pns32 vmd vvi p-acp po32 n2, p-acp av vdg pns32 vmd vdi dt n1 pp-f np1:
(8) sermon (DIV2)
69
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1156
but the most part of thē do their own wil, they take their 〈 ◊ 〉,
but the most part of them do their own will, they take their 〈 ◊ 〉,
cc-acp dt av-ds n1 pp-f pno32 vdb po32 d n1, pns32 vvb po32 〈 sy 〉,
(8) sermon (DIV2)
69
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1157
but god wilf nd thē out at length, he wil mete with them when he seeth his time.
but god wilf and them out At length, he will meet with them when he sees his time.
cc-acp n1 n1 cc pno32 av p-acp n1, pns31 vmb vvi p-acp pno32 c-crq pns31 vvz po31 n1.
(8) sermon (DIV2)
69
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1158
On a time whē our famour was pre chung, his mother cam vnto him, very desirous to speake with him, in so much that she made meanes to speake with him, in terrupting his sermon, whiche was not good maner. Therfore after s. Augustme and s.
On a time when our famour was pre chung, his mother cam unto him, very desirous to speak with him, in so much that she made means to speak with him, in terrupting his sermon, which was not good manner. Therefore After s. Augustine and s.
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(8) sermon (DIV2)
69
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1159
Hieromes mynde, she was pricked a litle with vain glory, she wold haue ben knowen to be his mother, els she wold not haue ben so hasty to speake with 〈 ◊ 〉.
Jerome's mind, she was pricked a little with vain glory, she would have been known to be his mother, Else she would not have been so hasty to speak with 〈 ◊ 〉.
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(8) sermon (DIV2)
69
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1160
And here you may perceiue ye we gaue her to much, thin 〈 ◊ 〉 her to be without any sparkle of sinnes, which was to much:
And Here you may perceive you we gave her to much, thin 〈 ◊ 〉 her to be without any sparkle of Sins, which was to much:
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(8) sermon (DIV2)
69
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1161
for no mā borne into this world is without sinne, saue Christ only. The scheledoctors saye the was arrogant.
for no man born into this world is without sin, save christ only. The scheledoctors say the was arrogant.
c-acp dx n1 vvn p-acp d n1 vbz p-acp n1, vvb np1 av-j. dt n2 vvb dt vbds j.
(8) sermon (DIV2)
69
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1163
Sir thy mother is here, & wold speak we thee, he made answer like as he did whā he was but 12. yere old:
Sir thy mother is Here, & would speak we thee, he made answer like as he did when he was but 12. year old:
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69
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1164
opoitet meesle so he saieth now stretthing out his hāds who is my mother? 〈 ◊ 〉 facit volutatē patris mei 〈 ◊ 〉 est in 〈 ◊ 〉 he yt doth ye wil of my father yt is in heauē.
opoitet meesle so he Saith now stretthing out his hands who is my mother? 〈 ◊ 〉 facit volutatē patris mei 〈 ◊ 〉 est in 〈 ◊ 〉 he that does the will of my father that is in heaven.
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(8) sermon (DIV2)
69
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1165
Lucas saith, qui audit verbū dei & facit istud, he yt heareth ye word of god & doth it.
Lucas Says, qui audit verbū dei & facit istud, he that hears you word of god & does it.
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(8) sermon (DIV2)
69
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1166
Mark this wel he saith yt doth it: let vs 〈 ◊ 〉:
Mark this well he Says that does it: let us 〈 ◊ 〉:
n1 d av pns31 vvz pn31 vdz pn31: vvb pno12 〈 sy 〉:
(8) sermon (DIV2)
69
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1167
let vs not only be hearers, but doers, then we shal be accor ding to his promise, his brethern,
let us not only be hearers, but doers, then we shall be Accord ding to his promise, his brother,
vvb pno12 xx j vbi n2, cc-acp n2, cs pns12 vmb vbi n1 uh p-acp po31 n1, po31 n2,
(8) sermon (DIV2)
69
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1168
& sistern, we must heare his word & do it.
& sistern, we must hear his word & do it.
cc n1, pns12 vmb vvi po31 n1 cc vdb pn31.
(8) sermon (DIV2)
69
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1169
For truly if Mary his mother had not heard his word & beleued it, she should neuer haue bene saued.
For truly if Mary his mother had not herd his word & believed it, she should never have be saved.
p-acp av-j cs np1 po31 n1 vhd xx vvn po31 n1 cc vvd pn31, pns31 vmd av-x vhi vbn vvn.
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69
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1170
For the was not saurd because she was his naturall mother but because she belcued in hi,
For thee was not saurd Because she was his natural mother but Because she belcued in him,
p-acp pno32 vbds xx vvn c-acp pns31 vbds po31 j n1 cc-acp c-acp pns31 vvd p-acp uh,
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69
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1171
because she was his spiritual mother. Remembre therefore ye all yt do his wil, are his kinsfolke.
Because she was his spiritual mother. remember Therefore you all that do his will, Are his kinsfolk.
c-acp pns31 vbds po31 j n1. vvb av pn22 d pn31 vvz po31 n1, vbr po31 n1.
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69
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1172
But remēber yt in an other place he saith Nō om̄es qui dicūt 〈 ◊ 〉 Domine domine introibunt, Not all that saie, Lord, Lord, shall entre into the kingdome of heauen;
But Remember that in an other place he Says Non omes qui dicūt 〈 ◊ 〉 Domine domine introibunt, Not all that say, Lord, Lord, shall enter into the Kingdom of heaven;
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69
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1173
here you see that the matter standeth not in saying, but in doing, do his will,
Here you see that the matter Stands not in saying, but in doing, do his will,
av pn22 vvb cst dt n1 vvz xx p-acp vvg, cc-acp p-acp vdg, vdb po31 n1,
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69
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1174
and than resorte vnto him and thou shalt be welcome. We 〈 ◊ 〉 in Luke:
and than resort unto him and thou shalt be welcome. We 〈 ◊ 〉 in Luke:
cc cs n1 p-acp pno31 cc pns21 vm2 vbi j-jn. pns12 〈 sy 〉 p-acp zz:
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69
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1175
wher our sauior said, 〈 ◊ 〉 qui 〈 ◊ ◊ 〉 domini, & non facit, vapulabit multis, that servant that 〈 ◊ 〉 weth the wyll of his maister and doth it not shall be 〈 ◊ 〉. with manye strypes:
where our Saviour said, 〈 ◊ 〉 qui 〈 ◊ ◊ 〉 domini, & non facit, vapulabit multis, that servant that 〈 ◊ 〉 weth the will of his master and does it not shall be 〈 ◊ 〉. with many stripes:
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69
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1176
He that knou 〈 ◊ ◊ ◊ 〉, but not so much.
He that knou 〈 ◊ ◊ ◊ 〉, but not so much.
pns31 cst j 〈 sy sy sy 〉, cc-acp xx av av-d.
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69
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1177
We must first know & than to, it is a good thing to know, but it is a 〈 ◊ 〉 thyng to know and not to do:
We must First know & than to, it is a good thing to know, but it is a 〈 ◊ 〉 thing to know and not to do:
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it is a great synne, to slaunder gods word with wicked if uyng, as it is commonly sene amongest men.
it is a great sin, to slander God's word with wicked if uyng, as it is commonly seen amongst men.
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But this fault if it be not amended shall haue greuous punishment.
But this fault if it be not amended shall have grievous punishment.
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1180
Now some men will saie, 〈 ◊ 〉 it is so, that those which know 〈 ◊ 〉 worde and do not the same, shalbe beten with ma ny strypes,
Now Some men will say, 〈 ◊ 〉 it is so, that those which know 〈 ◊ 〉 word and do not the same, shall beten with ma ny stripes,
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then I wyll keepe me from it, and so when I am damned I shall haue the easyer punishment.
then I will keep me from it, and so when I am damned I shall have the Easier punishment.
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1182
No no my friend ignorantia non excusat praesertim voluntaria, & affectata, wil ful ignorance excuseth not.
No not my friend ignorantia non excusat Especially Voluntary, & Affectata, will full ignorance excuseth not.
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1183
To saye, I will not heare it, for I entend to do as it shall please me, this is not ignorancye brother,
To say, I will not hear it, for I intend to do as it shall please me, this is not ignorancye brother,
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but rather contumacy, or despising of gods word.
but rather contumacy, or despising of God's word.
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These whiche would fayne knowe, but cannot for that they haue no teacher, they shalbe excused somewhat.
These which would fain know, but cannot for that they have no teacher, they shall excused somewhat.
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for they shall haue casier payne than the other haue, as he saith:
for they shall have casier pain than the other have, as he Says:
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1187
Vae 〈 ◊ 〉 Chorazin quia si in Sodoma, meanyng that the Sodemites shall haue easier iudgement thā the other.
Vae 〈 ◊ 〉 Chorazin quia si in Sodom, meaning that the Sodemites shall have Easier judgement than the other.
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But as for those which refuse to heare whan they might heare, they are in an yll case,
But as for those which refuse to hear when they might hear, they Are in an ill case,
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& shal be punished with vnspeakable 〈 ◊ 〉.
& shall be punished with unspeakable 〈 ◊ 〉.
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1190
And I tel you the very ignoraunt man is not all excused, for so saith god by hys prophet, Si non annunciaueris vt conuertatur à viae sua mala, impius in iniquitate sua morietur.
And I tell you the very ignorant man is not all excused, for so Says god by his Prophet, Si non annunciaueris vt conuertatur à Viae sua mala, Impius in iniquitate sua morietur.
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the wicked saith he, morietur, he shall die, though he hath had neuer warning before, so we see that ignorancy excuseth not:
the wicked Says he, morietur, he shall die, though he hath had never warning before, so we see that ignorancy excuseth not:
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but the ignorant are the lesse punished:
but the ignorant Are the less punished:
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because of their ignorancye, as there bee degrees in bel, one shalbe punished more greuously then the other accor ding to theyr desertes.
Because of their ignorancye, as there be Degrees in bel, one shall punished more grievously then the other Accord ding to their deserts.
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1194
There be some men in England whi chc say, No, (say they) I wil not heare none of them all, tyll they agree amongeste theym selues.
There be Some men in England whi chc say, No, (say they) I will not hear none of them all, till they agree amongst them selves.
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1195
Suche fellowes truely shall neuer come to the gospell. For there wilbe contentions as long as the deuyll is alyue:
Suche Fellows truly shall never come to the gospel. For there will contentions as long as the Devil is alive:
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he cannot suffer gods worde to be spred abroade.
he cannot suffer God's word to be spread abroad.
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1197
Therfore he dothe and wyll do tyl the worldes ende, what he can to lette the worde of god:
Therefore he doth and will do till the world's end, what he can to let the word of god:
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then it is lyke that those fellowes shall neuer come to heare gods worde, and therfore worthely be damned as despisers of Gods moste holye worde.
then it is like that those Fellows shall never come to hear God's word, and Therefore worthily be damned as despisers of God's most holy word.
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1199
Further this petition hath an addition Quemadmodum in coelo, as it is in heauen, the writers make two maner of heauens, a spirituall heauen, & a temporall heauen.
Further this petition hath an addition Quemadmodum in coelo, as it is in heaven, the writers make two manner of heavens, a spiritual heaven, & a temporal heaven.
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The spirituall heauen to where gods will is fully done, where the aungels be, which do the will and pleasure of god without dilation.
The spiritual heaven to where God's will is Fully done, where the Angels be, which do the will and pleasure of god without dilation.
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1201
Now whan we say, As it is in heauen, we praye god that we may do his wil as perfectly as the angels do.
Now when we say, As it is in heaven, we pray god that we may do his will as perfectly as the Angels do.
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1202
Ensamples in Scripture we haue many which teache vs the diligent seruice which the angels do vnto the Lorde.
Ensamples in Scripture we have many which teach us the diligent service which the Angels do unto the Lord.
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1203
Whan kyng Dauid fell in a presumption, so that he commaunded his capitaine Ioab to noumber his pcople, whyche thing was agaynst the Lord,
When King David fell in a presumption, so that he commanded his Captain Ioab to number his pcople, which thing was against the Lord,
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1204
and Ioab did naughtily in obeiyng the kyng in such things, but he went and numbred eight hundred thousande,
and Ioab did naughtily in obeiyng the King in such things, but he went and numbered eight hundred thousande,
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1205
and fyue hundred thousande men, able to fyght, besyde women and children.
and fyue hundred thousande men, able to fight, beside women and children.
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1409
he praith for al plough men & husbandmē:
he praith for all plough men & husbandmen:
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For this act God was angry with Dauid, and sent his Prophets which told him that God woulde plage hym,
For this act God was angry with David, and sent his prophets which told him that God would plague him,
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1207
and bad him to chuse whether he wold haue. vii. yeres hunger, or that his enemies should preuayle agaynst him thre monthes long, or to haue. iii. dais 〈 ◊ ◊ 〉 silence. He made answer, saying.
and bade him to choose whither he would have. vii. Years hunger, or that his enemies should prevail against him Three months long, or to have. iii. dais 〈 ◊ ◊ 〉 silence. He made answer, saying.
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1208
It is better to fall into the handes of god, then of men: and so chose pestilence.
It is better to fallen into the hands of god, then of men: and so chosen pestilence.
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1209
After that within three dayes there died three score and ten thousand. This storye is a greate declaration howe angrye GOD is with sinne.
After that within three days there died three score and ten thousand. This story is a great declaration how angry GOD is with sin.
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1210
Nowe Dauid that good king seyng the plague of God ouer the people, sayd vnto god:
Now David that good King sing the plague of God over the people, said unto god:
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1211
Lord, it is not they that haue sinned, it is I my self, punish me & let them alone:
Lord, it is not they that have sinned, it is I my self, Punish me & let them alone:
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1212
This was a good mynde in Dauid: there be but fewe kynges now that wold do so.
This was a good mind in David: there be but few Kings now that would do so.
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1213
Now at the length god was moued with pitye, and sayde vnto the angell, Sufficit, contine manum, it is though, leaue of:
Now At the length god was moved with pity, and said unto the angel, Sufficit, contine manum, it is though, leave of:
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1214
by and by the plague cessed. Where you see how redye the aungels of GOD bee to doe the Lordes commāvemit.
by and by the plague cessed. Where you see how ready the Angels of GOD bee to do the lords commanvemit.
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1215
After that Dauid was minded to be thankfull vn to god, & offer a great sacrifice vnto him,
After that David was minded to be thankful vn to god, & offer a great sacrifice unto him,
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& so remoue yt wrath of god.
& so remove that wrath of god.
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1217
And therfore he made sute to one of his subiects for cer tain groūds to build an altar vpō:
And Therefore he made suit to one of his Subjects for cer tain grounds to built an altar upon:
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1218
yt same mā was willing to geue it vnto yt king frely. But Dauid wold not take it at his handes.
that same man was willing to give it unto that King freely. But David would not take it At his hands.
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1219
where kings 〈 ◊ 〉 learne yt it is not lauful for them to take a way other mennes landes, to their owne vse:
where Kings 〈 ◊ 〉 Learn that it is not lawful for them to take a Way other men's Lands, to their own use:
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1220
This good kig Dauid wold not take it whē it was offred vnto him He did not as Achab yt wicked 〈 ◊ 〉, which did Naboth wrōgin taking away his vinyard against his wil.
This good kig David would not take it when it was offered unto him He did not as Ahab that wicked 〈 ◊ 〉, which did Naboth wrongin taking away his vineyard against his will.
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An other ensāple wherin apereth how diligēily yt angels do gods cōmādemēts Senacherib king of yt 〈 ◊ 〉 hauīg a capitam called 〈 ◊ 〉 which capitaine after yt he had besieged Hierusalē, spake 〈 ◊ 〉 words against god yt almighty, sayēg to yt Iewes Think you yt your god is able to help you? or to defēd you frō my hād? Now Ezechias yt good kyng hering such blasphemo ' words to be speke agaist god, fel to praier, desired god for aide sent for the prophet Esai, & asked him coūsel.
an other ensample wherein appeareth how diligenily that Angels do God's Commandments Sennacherib King of that 〈 ◊ 〉 having a capitam called 〈 ◊ 〉 which Captain After that he had besieged Hierusalē, spoke 〈 ◊ 〉 words against god that almighty, saying to that Iewes Think you that your god is able to help you? or to defend you from my hand? Now Hezekiah that good King hearing such blasphemo ' words to be speak aghast god, fell to prayer, desired god for aid sent for the Prophet Isaiah, & asked him counsel.
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1222
Thend was god sent his angels which killed an. Clxxx. &. v. thousād of yt Assiriās in one night:
The end was god sent his Angels which killed an. Clxxx. &. v. thousād of that Assyrians in one night:
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yt king him self scāt escaped, & with great dāger & feare gat him home.
that King him self scant escaped, & with great danger & Fear got him home.
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I will tell you of som which are practised in my contry wher I dwel.
I will tell you of Some which Are practised in my country where I dwell.
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Here you see what a god our god is, whose wil we ought to do Therfore let vs endeuor our selues to do his wil & pleasure:
Here you see what a god our god is, whose will we ought to do Therefore let us endeavour our selves to do his will & pleasure:
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& whan we ar not able to do it (as we be not in dede) let vs call vnto him for helpe and ayde.
& when we Are not able to do it (as we be not in deed) let us call unto him for help and aid.
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The other heauē is called a corporal heuē, where yt son & the moone & the starrs ar, which heauē doth gods cōmandemēt to.
The other heaven is called a corporal heaven, where that son & the moon & the Stars Are, which heaven does God's Commandment to.
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1227
As it appereth in yt bokes of Iosue, & yt kings: how yt son stode at yt cōmandemēt of god.
As it appeareth in that books of Iosue, & that Kings: how that son stood At that Commandment of god.
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1228
Itē, how yt shadow went backward like as Job saith, Precepisti soli 〈 ◊ 〉 nō oritur, Thou gauest cō mādement to yt sun, & it arose not:
Iten, how that shadow went backward like as Job Says, Precepisti soli 〈 ◊ 〉 nō oritur, Thou Gavest con mandment to that sun, & it arose not:
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1229
therfore at yt cōmandement of god thei kepe their ordinaric course, as god hath cōmanded them in yt first beginning.
Therefore At that Commandment of god they keep their ordinaric course, as god hath commanded them in that First beginning.
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Itē, the raine, yt snowe, come at his cōmandemīts:
Iten, the rain, that snow, come At his commandemints:
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in sūma, nothing rebelleth in his estate wherin it was set at yt first but Man:
in sūma, nothing rebelleth in his estate wherein it was Set At that First but Man:
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1232
yt man will not be ruled by him, all other things be, obedieut: rain cometh whā god wil haue it & snow at his time.
that man will not be ruled by him, all other things be, obedieut: rain comes when god will have it & snow At his time.
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We rede in Achabs time that Elias yt pro phete 〈 ◊ 〉 yt raine for. iii. yere, &. vi. monthes, for to punishe the people, wherof folowed a great dearth.
We rede in Ahab's time that Elias that Pro phete 〈 ◊ 〉 that rain for. iii. year, &. vi. months, for to Punish the people, whereof followed a great dearth.
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(8) sermon (DIV2)
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1234
Afterward at yt request of the same Elias, god sent raine, whiche tempered the groud to bring frutes.
Afterwards At that request of the same Elias, god sent rain, which tempered the Ground to bring fruits.
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1235
I think there be some Elias abroade at this time, which stoppeth the raine, we haue not had rayne a good whyle.
I think there be Some Elias abroad At this time, which stoppeth the rain, we have not had rain a good while.
pns11 vvb pc-acp vbi d np1 av p-acp d n1, r-crq vvz dt n1, pns12 vhb xx vhn n1 dt j n1.
(8) sermon (DIV2)
74
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1236
Therfore lette vs praye to God that we maye do his wil, and than we shal haue al things necessary to soule & body.
Therefore let us pray to God that we may do his will, and than we shall have all things necessary to soul & body.
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(8) sermon (DIV2)
74
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1237
For what was this Elias? obnoxi { us } affectib { us }, a sinfull mā borne & cōcesued in sin:
For what was this Elias? obnoxi { us } affectib { us }, a sinful man born & concesued in since:
p-acp r-crq vbds d np1? fw-la { pno12 } uh { pno12 }, dt j n1 vvn cc vvn p-acp n1:
(8) sermon (DIV2)
74
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1238
yet god seing his confidēce graūted his requests.
yet god sing his confidence granted his requests.
av n1 vvg po31 n1 vvd po31 n2.
(8) sermon (DIV2)
74
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1239
For he was a mā yt feared yt lord, & trusted in him therfore god loued him & heard his praier.
For he was a man that feared that lord, & trusted in him Therefore god loved him & herd his prayer.
p-acp pns31 vbds dt n1 pn31 vvd pn31 n1, cc vvd p-acp pno31 av n1 vvd pno31 cc vvd po31 n1.
(8) sermon (DIV2)
74
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1240
Therfore (I say) let vs do as he did, thā god wil heare our praiers:
Therefore (I say) let us do as he did, than god will hear our Prayers:
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(8) sermon (DIV2)
74
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1241
but we are flesh ly, we are carnal, we do cā nothig perfectly as we ought to do wherfore we haue nede to say wt s.
but we Are Flesh lie, we Are carnal, we do can nothing perfectly as we ought to do Wherefore we have need to say with s.
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(8) sermon (DIV2)
74
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1242
Augustine, 〈 ◊ ◊ 〉 preci pis & precipe quod uis.
Augustine, 〈 ◊ ◊ 〉 preci pis & precipe quod uis.
np1, 〈 sy sy 〉 fw-la np1 cc n1 fw-la fw-fr.
(8) sermon (DIV2)
74
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1243
Lord do thou wt in me what yu cōmaū dest, & then cōmaūd what yu wilt.
Lord do thou with in me what thou command dest, & then command what thou wilt.
n1 vdb pns21 p-acp p-acp pno11 r-crq pns21 vvb fw-la, cc av vvb r-crq pns21 vm2.
(8) sermon (DIV2)
74
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1244
For we of our own strēgth & power are not able to do his commaūdemēts:
For we of our own strength & power Are not able to do his Commandments:
c-acp pns12 pp-f po12 d n1 cc n1 vbr xx j pc-acp vdi po31 n2:
(8) sermon (DIV2)
74
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1245
but yt lack oursa uior wil supply wt his fulfillig, & wt his perfectnes he wil take away our imperfectnes.
but that lack oursa uior will supply with his fulfillig, & with his perfectness he will take away our imperfectness.
cc-acp pn31 vvi fw-la n1 vmb vvi p-acp po31 vvg, cc p-acp po31 n1 pns31 vmb vvi av po12 n1.
(8) sermon (DIV2)
74
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1246
Now since we haue spokē muche of praier I wil desire you let vs pray together,
Now since we have spoken much of prayer I will desire you let us pray together,
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(8) sermon (DIV2)
74
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1247
& so make an end but you must pray wt a penitent heart. For god wil not heare yt praier yt procedeth from an impenitent heart:
& so make an end but you must pray with a penitent heart. For god will not hear that prayer that Proceedeth from an impenitent heart:
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(8) sermon (DIV2)
74
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1248
it is abominable in his sight. I desire you to say after me. Our father. &c. Amen.
it is abominable in his sighed. I desire you to say After me. Our father. etc. Amen.
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(8) sermon (DIV2)
74
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1249
The. v. sermon vpon the Lordes praier made by maister Hugh Latymer. PAnē nostrū quotidianū da nobis hodie.
The. v. sermon upon the lords prayer made by master Hugh Latimer. PAnē nostrū quotidianū da nobis hodie.
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(9) sermon (DIV2)
74
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1250
Giue vs this day our daily bread.
Give us this day our daily bred.
vvb pno12 d n1 po12 j n1.
(9) sermon (DIV2)
75
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1251
This is a very good praier if a body shold say no more at one time but yt:
This is a very good prayer if a body should say no more At one time but that:
d vbz dt av j n1 cs dt n1 vmd vvi av-dx dc p-acp crd n1 p-acp pn31:
(9) sermon (DIV2)
75
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1252
for as we see our nede, so we shall pray, whan we see goddes name to be dishonoured, 〈 ◊ 〉 and yl 〈 ◊ 〉 of,
for as we see our need, so we shall pray, when we see God's name to be dishonoured, 〈 ◊ 〉 and ill 〈 ◊ 〉 of,
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(9) sermon (DIV2)
75
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1253
then a mā, a saithfull mā should say. Our father which art in heauen, halowed be thy name.
then a man, a saithfull man should say. Our father which art in heaven, hallowed be thy name.
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(9) sermon (DIV2)
75
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1254
Whan wee see the deuill reigne, and all the worlde folowe his kingdeme, then we maye saye:
When we see the Devil Reign, and all the world follow his kingdeme, then we may say:
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(9) sermon (DIV2)
75
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1255
Our father vvhiche art in heauen, thy kingdome come.
Our father which art in heaven, thy Kingdom come.
po12 n1 r-crq n1 p-acp n1, po21 n1 vvi.
(9) sermon (DIV2)
75
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1256
Whan we see that the worlde foloweth her owne desyres and lustes, and not goddes wyll and his commaundementes,
When we see that the world Followeth her own Desires and lusts, and not God's will and his Commandments,
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(9) sermon (DIV2)
75
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1257
and it greeueth vs to see thys, we 〈 ◊ 〉 sorye for it, we shall make oure 〈 ◊ 〉 vnto god for it, 〈 ◊ 〉:
and it Grieveth us to see this, we 〈 ◊ 〉 sorry for it, we shall make our 〈 ◊ 〉 unto god for it, 〈 ◊ 〉:
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(9) sermon (DIV2)
75
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1258
Oure father whiche art in heauen Fiat voluntas 〈 ◊ 〉, Thy 〈 ◊ 〉 be done,
Oure father which art in heaven Fiat Voluntas 〈 ◊ 〉, Thy 〈 ◊ 〉 be done,
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(9) sermon (DIV2)
75
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1259
when we lacke necessaries for the maintenance of this lyfe, euery thing is dere, then we may say, Our father which art in heauen, giue vs this day our dayly bread.
when we lack necessaries for the maintenance of this life, every thing is dear, then we may say, Our father which art in heaven, give us this day our daily bred.
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(9) sermon (DIV2)
75
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1260
Therfore as we see cause, so we should pray. And it is better to say one of these short prayers with a good faythe, Therefore as we see cause, so we should pray. And it is better to say one of these short Prayers with a good faith,
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(9) sermon (DIV2)
75
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1261
then the whole psalter without fayth.
then the Whole psalter without faith.
cs dt j-jn n1 p-acp n1.
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75
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1262
By this nowe that I haue sayde, you maye perceiue that the common opinion and estimation whiche the people haue had of this prayer (the lordes praier I saye) is farre from that that it is in deede.
By this now that I have said, you may perceive that the Common opinion and estimation which the people have had of this prayer (the Lords prayer I say) is Far from that that it is in deed.
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76
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1263
For it was 〈 ◊ 〉 for nothing, for whā we bee disposed to despise a man,
For it was 〈 ◊ 〉 for nothing, for when we be disposed to despise a man,
p-acp pn31 vbds 〈 sy 〉 c-acp pix, c-acp c-crq pns12 vbb vvn pc-acp vvi dt n1,
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76
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1264
and call him an ignoraunte foole, we say, he can not say his 〈 ◊ 〉 noster,
and call him an ignorant fool, we say, he can not say his 〈 ◊ 〉 Noster,
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(9) sermon (DIV2)
76
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1265
and so we made it a lighte matter, as though euery man knew it.
and so we made it a Light matter, as though every man knew it.
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76
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1266
But I tell you it is a great matter, it conteineth waightie thynges, if it be wayed to the very bottome,
But I tell you it is a great matter, it Containeth weighty things, if it be weighed to the very bottom,
p-acp pns11 vvb pn22 pn31 vbz dt j n1, pn31 vvz j n2, cs pn31 vbb vvn p-acp dt j n1,
(9) sermon (DIV2)
76
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1267
as a learned man coulde doe:
as a learned man could do:
c-acp dt j n1 vmd vdi:
(9) sermon (DIV2)
76
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1268
but as for me, that that I haue learned out of the holy scripture and learned mens bookes, which expounde the same.
but as for me, that that I have learned out of the holy scripture and learned men's books, which expound the same.
cc-acp c-acp p-acp pno11, cst d pns11 vhb vvn av pp-f dt j n1 cc j ng2 n2, r-crq vvi dt d.
(9) sermon (DIV2)
76
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1269
I wyll she we vnto you, but I entende to be short:
I will she we unto you, but I intend to be short:
pns11 vmb pns31 n1 p-acp pn22, cc-acp pns11 vvb pc-acp vbi j:
(9) sermon (DIV2)
76
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1270
I haue bene very long before in the other petitions which some thyng expounde those that folow,
I have be very long before in the other petitions which Some thing expound those that follow,
pns11 vhb vbn av av-j a-acp p-acp dt j-jn n2 r-crq d n1 vvi d cst vvi,
(9) sermon (DIV2)
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1271
therfore I will not tarye so long in them as I haue done in the other.
Therefore I will not tarry so long in them as I have done in the other.
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(9) sermon (DIV2)
76
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1272
Geue vs this day our dayly bread: Euery woorde is to be considered: for they haue their importance.
Give us this day our daily bred: Every word is to be considered: for they have their importance.
vvb pno12 d n1 po12 j n1: d n1 vbz pc-acp vbi vvn: c-acp pns32 vhb po32 n1.
(9) sermon (DIV2)
77
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1273
This word bread signifieth all maner of sustinance for the preseruation of this life: all thinges whereby man shoulde lyue, are contayned in this word Breade.
This word bred signifies all manner of sustenance for the preservation of this life: all things whereby man should live, Are contained in this word Bread.
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(9) sermon (DIV2)
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1274
You must remembre what I sayd by that petition Halowed be thy name.
You must Remember what I said by that petition Hallowed be thy name.
pn22 vmb vvi r-crq pns11 vvd p-acp d n1 j-vvn vbb po21 n1.
(9) sermon (DIV2)
78
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1275
There we 〈 ◊ 〉 vnto god that he wil giue vs grace to lyue so, that we may with all our conuersations,
There we 〈 ◊ 〉 unto god that he will give us grace to live so, that we may with all our conversations,
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(9) sermon (DIV2)
78
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1276
and doinges halow and sancrify him, according as his worde telleth vs. Nowe forasmuche as the preachynge of goddes worde is moste necessary to bring vs into this halowing, we pray in the same petition for the office of preaching.
and doings hallow and sancrify him, according as his word Telleth us Now forasmuch as the preaching of God's word is most necessary to bring us into this hallowing, we pray in the same petition for the office of preaching.
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(9) sermon (DIV2)
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1277
For the sanctifyeng of the name of god can not be, except the office of 〈 ◊ 〉 be maynteyned,
For the sanctifying of the name of god can not be, except the office of 〈 ◊ 〉 be maintained,
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1278
and his woorde be preached and knowen, therfore in the same petition whan I say Sanctificetur, Halowed Le thy name, I praye that his worde may bee spreade abroade,
and his word be preached and known, Therefore in the same petition when I say Sanctificetur, Hallowed Le thy name, I pray that his word may be spread abroad,
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(9) sermon (DIV2)
78
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1279
and knowen, thorough whiche commeth sanctifying.
and known, through which comes sanctifying.
cc vvn, p-acp r-crq vvz vvg.
(9) sermon (DIV2)
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1280
So likewise in this petition, Geue vs this daye our dailye bread, we praye for all those thynges which be necessary and requisite to the sustinance of our soules and bodies.
So likewise in this petition, Give us this day our daily bred, we pray for all those things which be necessary and requisite to the sustenance of our Souls and bodies.
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(9) sermon (DIV2)
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1281
Now the first and principall thing that we haue nede of in this lyfe, is the magistrates, without a magistrate we should neuer liue well and quietly.
Now the First and principal thing that we have need of in this life, is the Magistrates, without a magistrate we should never live well and quietly.
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79
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1282
Than it is necessary and moste nedefull to praye vnto god for them, that the people may haue rest,
Than it is necessary and most needful to pray unto god for them, that the people may have rest,
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79
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1283
and apply their busines, euery man in his callyng, the husbandman in tillyng and plowing, the artificer in his busines.
and apply their business, every man in his calling, the husbandman in tilling and plowing, the Artificer in his business.
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79
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1284
For you must euer consider, that where warre is, there be all discommodities, no man can doe his duetie accordyng vnto his callyng,
For you must ever Consider, that where war is, there be all Discomforts, no man can do his duty according unto his calling,
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1285
as it appeareth now in Germany, the Emperour & the Frenche king being at controuersy: I warrant you there is litle reste, or quietnes.
as it appears now in Germany, the Emperor & the French King being At controversy: I warrant you there is little rest, or quietness.
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(9) sermon (DIV2)
79
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1286
Therfore in this petition we praye vnto god for our 〈 ◊ 〉 that they may rule and gouern this realme well and godly,
Therefore in this petition we pray unto god for our 〈 ◊ 〉 that they may Rule and govern this realm well and godly,
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79
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1287
and kepe vs from inuasions of alienates and straungers, and to execute iustice, and punish malefactours:
and keep us from invasions of alienates and Strangers, and to execute Justice, and Punish malefactors:
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1288
& this is so requisite that we cannot liue without it. Therfore whan we say, Geue vs this daye our dayelye breade:
& this is so requisite that we cannot live without it. Therefore when we say, Give us this day our daily bread:
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79
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1289
we praye for the kinge his counsellours and all his officers: but not euery man that saieth these wordes, vnderstādeth so much.
we pray for the King his counsellors and all his Officers: but not every man that Saith these words, understands so much.
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1290
For it is obscurely included, so that none perceiue it but those which 〈 ◊ 〉 and diligently consyder the same.
For it is obscurely included, so that none perceive it but those which 〈 ◊ 〉 and diligently Consider the same.
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1291
But S. Paule he expresseth it with more wordes playnelye, saying:
But S. Paul he Expresses it with more words plainly, saying:
p-acp n1 np1 pns31 vvz pn31 p-acp dc n2 av-j, vvg:
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1292
I exhorte you to make supplications and prayers for all men, but specially pro regibus & qui in sublimitate constituti sun,
I exhort you to make supplications and Prayers for all men, but specially Pro regibus & qui in Sublimity constituti sun,
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1293
for the kings and for those which be aloft, whereto 〈 ◊ 〉 vt placidam & quietam vitam agamus, that we may liue godly and quietly, with all honesty and godlynes.
for the Kings and for those which be aloft, whereto 〈 ◊ 〉 vt placidam & quietam vitam agamus, that we may live godly and quietly, with all honesty and godliness.
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And whan I pray for them I pray for my selfe.
And when I pray for them I pray for my self.
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For I praye for them that they may rule, so that I and all men may lyue quietly and at rest.
For I pray for them that they may Rule, so that I and all men may live quietly and At rest.
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And to this ende we desyre a quiete lyfe, that we may the better scrue god, heare his worde, and lyue after it.
And to this end we desire a quiet life, that we may the better scrue god, hear his word, and live After it.
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For in the rebelles tyme I praye you what godlines was shewed amongest them? they went so farre (as it was tolde) that they defiled other mennes wyues:
For in the rebels time I pray you what godliness was showed amongst them? they went so Far (as it was told) that they defiled other men's wives:
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what godlines was this? In what estate thinke you were those saithfull 〈 ◊ 〉 which at the same tyme were amongest them? they had sorow inough I warraunte you.
what godliness was this? In what estate think you were those saithfull 〈 ◊ 〉 which At the same time were amongst them? they had sorrow enough I warrant you.
r-crq n1 vbds d? p-acp r-crq n1 vvb pn22 vbdr d j 〈 sy 〉 r-crq p-acp dt d n1 vbdr p-acp pno32? pns32 vhd n1 av-d pns11 vvb pn22.
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So it appeareth, that where warre is, there is righte godlinesse 〈 ◊ 〉 and gone.
So it appears, that where war is, there is right godliness 〈 ◊ 〉 and gone.
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Therfore to pray for a quiet lyfe, that is as muche as to pray for a godlye lyfe, that we may serue god in our calling, and get our lyuinges vprightly.
Therefore to pray for a quiet life, that is as much as to pray for a godly life, that we may serve god in our calling, and get our livings uprightly.
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So it appeareth that praying for 〈 ◊ 〉 is as much as to praye for our selues.
So it appears that praying for 〈 ◊ 〉 is as much as to pray for our selves.
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They that be children, and lyue vnder the rule of theyr parentes, or haue tutōrs, they praye in this petition for theyr pa rentes, and tutors.
They that be children, and live under the Rule of their Parents, or have tutonrs, they pray in this petition for their Paul rents, and tutors.
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For they be necessary for theyr brynging vp. And god will accept their prayer as well as theyrs which be of age.
For they be necessary for their bringing up. And god will accept their prayer as well as theirs which be of age.
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for god hath no respecte of persons: he is as redye to heare the yongest as the oldest.
for god hath no respect of Persons: he is as ready to hear the youngest as the oldest.
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Therfore let them be brought vp in godlines, let them know god.
Therefore let them be brought up in godliness, let them know god.
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Let parentes and tutors do their dueties to bryng theym vp so, that as soone as theyr age serueth, they may tast and sauour god:
Let Parents and tutors do their duties to bring them up so, that as soon as their age serveth, they may taste and savour god:
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let them feare god in the beginning, and so they shall do also whan they be olde.
let them Fear god in the beginning, and so they shall do also when they be old.
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Because I speake here of Orphans, I shall exhorte you to be pitiful vnto them, for it is a thyng that pleased god, as S. Iames witnesseth, saying: Religio pura. &c.
Because I speak Here of Orphans, I shall exhort you to be pitiful unto them, for it is a thing that pleased god, as S. James Witnesseth, saying: Religio Pura. etc.
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It is a common speache amongest the people and muche vsed, that they saye, all religious houses are pulled doune, whi che is a very 〈 ◊ 〉 saying,
It is a Common speech amongst the people and much used, that they say, all religious houses Are pulled down, whi i is a very 〈 ◊ 〉 saying,
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That man and that woman that liue together god ly and quietly, doing the woorkes of their vocation, and feare God;
That man and that woman that live together god lie and quietly, doing the works of their vocation, and Fear God;
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heare his woorde, and keepe it: that same is a religious house, that is that house that pleaseth god.
hear his word, and keep it: that same is a religious house, that is that house that Pleases god.
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For religion, pure religion (I say) stadeth not in wearing of a monkes coule,
For Religion, pure Religion (I say) stadeth not in wearing of a Monks Coal,
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but in rightuousnesse iustice and weldoings, and as 〈 ◊ 〉 Iames saith, in visiting the Orphans and widowes, that lacke theyr husbandes, Orphans that lacke theyr parentes to helpe them when they bee poore, to speake for them whan they be oppres sed, herein standeth true religion, Gods religion (I say:) The other whiche was vsed was an vnreligious lyfe, yea rather an hypocrisye.
but in righteousness Justice and welldoings, and as 〈 ◊ 〉 James Says, in visiting the Orphans and Widows, that lack their Husbands, Orphans that lack their Parents to help them when they be poor, to speak for them when they be oppress sed, herein Stands true Religion, God's Religion (I say:) The other which was used was an unreligious life, yea rather an hypocrisy.
cc-acp p-acp n1 n1 cc n2-vvg, cc c-acp 〈 sy 〉 np1 vvz, p-acp vvg dt n2 cc n2, cst vvb po32 n2, n2 cst vvb po32 n2 pc-acp vvi pno32 c-crq pns32 vbb j, pc-acp vvi p-acp pno32 c-crq pns32 vbb vvi zz, av vvz j n1, ng1 n1 (pns11 vvb:) dt n-jn r-crq vbds vvn vbds dt j n1, uh av-c dt n1.
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There is a terte in Scripture I neuer reade it but I remember these religious houses.
There is a terte in Scripture I never read it but I Remember these religious houses.
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Estque recta homini via, cuius tamen 〈 ◊ 〉 iter est ad 〈 ◊ 〉, There is a way, whiche 〈 ◊ 〉 seemed to men to bee good, whose ende is eternal perdition:
Estque Recta Homini via, cuius tamen 〈 ◊ 〉 iter est ad 〈 ◊ 〉, There is a Way, which 〈 ◊ 〉 seemed to men to be good, whose end is Eternal perdition:
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whan the ende is naught, all is naught. So were these monkes houses, these religious houses.
when the end is nought, all is nought. So were these Monks houses, these religious houses.
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There were many people, specially wydowes, which would geue ouer housekepyng, and goe to suche houses, whan 〈 ◊ 〉 might haue doone muche good in mainteynyng of seruauntes,
There were many people, specially Widows, which would give over housekeeping, and go to such houses, when 〈 ◊ 〉 might have done much good in maintaining of Servants,
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and releuyng of poore people, but they went their wayes.
and releuyng of poor people, but they went their ways.
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What a madnesse was that? Agayne, howe muche cause wee haue to thanke GOD, that we knowe what is trewe religion, that GOD hath reueled vnto vs the deceiptfulnesse of those Monkes, whyche hadde a goodly shewe before the worlde of great holynesse, but they were naughte within.
What a madness was that? Again, how much cause we have to thank GOD, that we know what is true Religion, that GOD hath revealed unto us the deceiptfulnesse of those Monks, which had a goodly show before the world of great holiness, but they were naught within.
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Therefore Scripture sayeth, Quod 〈 ◊ 〉 est hominibus, abhominabile est coram Deo, That whiche is hyghly estemed before men, is abhominable before GOD.
Therefore Scripture Saith, Quod 〈 ◊ 〉 est hominibus, abhominabile est coram God, That which is highly esteemed before men, is abominable before GOD.
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Therefore that man and woman that lyue in the feare of God, are muc he better than their houses were.
Therefore that man and woman that live in the Fear of God, Are Muc he better than their houses were.
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I 〈 ◊ 〉 ones a storie of a holy man, some say it was sainct 〈 ◊ 〉, whiche had been a long season in the 〈 ◊ 〉, eatyng nor drynkyng nothyng, but 〈 ◊ 〉 and water:
I 〈 ◊ 〉 ones a story of a holy man, Some say it was saint 〈 ◊ 〉, which had been a long season in the 〈 ◊ 〉, eating nor drinking nothing, but 〈 ◊ 〉 and water:
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at the length he thoughte hym selfe so holye, that there should bee no bodye lyke vnto hym.
At the length he Thought him self so holy, that there should be no body like unto him.
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Therefore he desyred of God to knowe whoe shoulde bee his fellowe in heauen? GOD made hym aunswere,
Therefore he desired of God to know who should be his fellow in heaven? GOD made him answer,
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and commaunded hym to goe to Alexandria, there he shoulde fynde a Cobbler whyche should bee hys fellowe in heauen.
and commanded him to go to Alexandria, there he should find a Cobbler which should be his fellow in heaven.
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Nowe he wente thyther, and sought hym out, and felle in acquaintaunce with hym, and taryed with hym thre or foure dayes to see his conuersation.
Now he went thither, and sought him out, and fell in acquaintance with him, and tarried with him Three or foure days to see his Conversation.
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In the 〈 ◊ 〉 his wyfe and he prayed together, than they wente totheyr busynesse, be in his shoppe, and she about her houswyferye. In the 〈 ◊ 〉 his wife and he prayed together, than they went totheyr business, be in his shop, and she about her houswyferye.
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At dynner tyme they hadde breadde and cheese, wherewyth they were welle contente, and tooke it thankefully.
At dinner time they had bread and cheese, wherewith they were well content, and took it thankfully.
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Theyr chyldren were well taught to feare GOD, and to saye theyr Pater noster, and the Crede,
Their children were well taught to Fear GOD, and to say their Pater Noster, and the Crede,
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and the tenne Commaundementes, and so he spente hys tyme in dooynge hys duetie trewely, I warraunt you he dyd not so many false stitches as coblers doo nowe a dayes.
and the tenne commandments, and so he spent his time in doing his duty truly, I warrant you he did not so many false Stitches as cobblers do now a days.
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S. Anthony perceiuing that, came to knowledge of himself, and layd away all pride and presumption.
S. Anthony perceiving that, Come to knowledge of himself, and laid away all pride and presumption.
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By this ensample you may learne that honest conuersation and godly liuing is much regarded before god, in so much that this poore cobler, doyng his duety diligently was made S. Anthonies fellow.
By this ensample you may Learn that honest Conversation and godly living is much regarded before god, in so much that this poor cobbler, doing his duty diligently was made S. Anthoneis fellow.
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So it appeareth that we bee not destituted of religious houses: those which apply their busines vprightly and here goddes worde, they shalbe s. So it appears that we be not destituted of religious houses: those which apply their business uprightly and Here God's word, they shall s.
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Anthonies felowes, that is to say, they shalbe numbred amongest the children of god. Further in this petition the man and wyfe praye one for the other.
Anthoneis Fellows, that is to say, they shall numbered amongst the children of god. Further in this petition the man and wife pray one for the other.
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For one is a helpe vnto the other, and so necessarye the one to the other.
For one is a help unto the other, and so necessary the one to the other.
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Therfore they praye one for the other that god will spare them their liues, to liue together qui etly and godly, according to his ordinaunce and institution:
Therefore they pray one for the other that god will spare them their lives, to live together qui etly and godly, according to his Ordinance and Institution:
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& this is good & needeful.
& this is good & needful.
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As for such as be not maried, you shal know that I do not so much praise mariage, yt I should think that single lyfe is naught:
As for such as be not married, you shall know that I do not so much praise marriage, that I should think that single life is nought:
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as I haue heard some whith wyll scante allowe single life.
as I have herd Some vuhith will scant allow single life.
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They thinke in their heartes that all those which be not maried be nought, therfore the yt haue a 〈 ◊ 〉 saying amongest them? What? (say they) they be made of such metall as we be made of, thinking them to bee naught in their liuing, which suspicions ar damnable 〈 ◊ 〉 god.
They think in their hearts that all those which be not married be nought, Therefore the that have a 〈 ◊ 〉 saying amongst them? What? (say they) they be made of such metal as we be made of, thinking them to be nought in their living, which suspicions Are damnable 〈 ◊ 〉 god.
pns32 vvb p-acp po32 n2 cst d d r-crq vbb xx vvn vbi pi, av cs pn31 vhb dt 〈 sy 〉 n-vvg p-acp pno32? q-crq? (vvb pns32) pns32 vbi vvn pp-f d n1 c-acp pns12 vbb vvn pp-f, vvg pno32 pc-acp vbi pix p-acp po32 n-vvg, r-crq n2 vbr j 〈 sy 〉 n1.
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For we know not what giftes god hath geuen vnto thē therfore we cannot with good couscience condemne them or iudge them.
For we know not what Gifts god hath given unto them Therefore we cannot with good Conscious condemn them or judge them.
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Truth it is mariage, is good and honorable amongest all men, as s.
Truth it is marriage, is good and honourable amongst all men, as s.
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Paule witnesseth (& 〈 ◊ 〉 & fornicatores iudicauit dominus, And the lord shal and wil iudge that is, coudemne adulterers,
Paul Witnesseth (& 〈 ◊ 〉 & fornicatores iudicauit dominus, And the lord shall and will judge that is, coudemne Adulterers,
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and whoremongers, but not those whiche liue in single lyfe: when thou liuest in lechery, orarte a whore or whoremonger, then thou shalte be damned:
and whoremongers, but not those which live in single life: when thou Livest in lechery, orarte a whore or whoremonger, then thou shalt be damned:
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but whan thou liuest godly and honestly in single life, it is well & allowable afore god: yea and better then mariage. For s.
but when thou Livest godly and honestly in single life, it is well & allowable afore god: yea and better then marriage. For s.
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1347
Paule saith, Volo uos abs { que } sollicitudine esse, I will haue you to be without carefulnesse, that is vnmaried,
Paul Says, Volo uos abs { que } sollicitudine esse, I will have you to be without carefulness, that is unmarried,
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1348
and sheweth the cōmodities, saying, They that be vnmaried sct their myndes vpon god, how to please him,
and shows the commodities, saying, They that be unmarried Act their minds upon god, how to please him,
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1349
and to liue after his cōmandementes.
and to live After his Commandments.
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1350
But as for the other, the man is carefull howe to please his wife, and againe, the woman how to please hys wyfe,
But as for the other, the man is careful how to please his wife, and again, the woman how to please his wife,
cc-acp c-acp p-acp dt n-jn, dt n1 vbz j c-crq pc-acp vvi po31 n1, cc av, dt n1 c-crq p-acp vvb po31 n1,
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1351
and agayn the woman how to please her hus bande: and this is S. Paules saying of the one as well as of the other.
and again the woman how to please her hus band: and this is S. Paul's saying of the one as well as of the other.
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1352
Therfore I will wishe you not to condemne single lyfe, but take one with thother, lyke as saint Paule teacheth vs:
Therefore I will wish you not to condemn single life, but take one with tother, like as saint Paul Teaches us:
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1353
not so extolle the one that we shoulde condemne the other. For sainct Paule praiseth as well single life as mariage, yea and more to.
not so extol the one that we should condemn the other. For saint Paul Praiseth as well single life as marriage, yea and more to.
xx av vvi dt pi cst pns12 vmd vvi dt n-jn. p-acp n1 np1 vvz a-acp av j n1 p-acp n1, uh cc av-dc p-acp.
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1354
For those that bee single haue more liberties to praye and to serue god, then the other,
For those that be single have more Liberties to pray and to serve god, then the other,
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1355
for they that be maried haue muche trouble and afflictions in their bodies. This I speake because I heare that some there bee whiche condemne single lyfe:
for they that be married have much trouble and afflictions in their bodies. This I speak Because I hear that Some there be which condemn single life:
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1356
I would haue them to knowe that matrimonye is good, godlye, and allowable vnto all men,
I would have them to know that matrimony is good, godly, and allowable unto all men,
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1357
yet for al that, the singule life ought not to be despised, or condemned, seyng that Scripture alloweth it:
yet for all that, the singule life ought not to be despised, or condemned, sing that Scripture alloweth it:
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1358
yea and he affirmeth that it is better than matrimony if it be cleane without sinne and offence.
yea and he Affirmeth that it is better than matrimony if it be clean without sin and offence.
uh cc pns31 vvz cst pn31 vbz jc cs n1 cs pn31 vbb j p-acp n1 cc n1.
(9) sermon (DIV2)
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1359
Further we pray here in this petition for good seruantes, that god will send vnto vs good faithful and trusty seruantes for they are necessarye for this bodelye lyfe that our businesse may be done,
Further we pray Here in this petition for good Servants, that god will send unto us good faithful and trusty Servants for they Are necessary for this bodily life that our business may be done,
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1360
and those whiche liue in single lyfe haue more nede of good trustye seruauntes, than those whiche are maried.
and those which live in single life have more need of good trusty Servants, than those which Are married.
cc d r-crq vvb p-acp j n1 vhb dc n1 pp-f j j n2, cs d r-crq vbr vvn.
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1361
Those which are maried can better ouersee their seruanntes.
Those which Are married can better oversee their seruanntes.
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1362
For whan the man is from home at the least the wyfe ouerseeth them and kepeth them in good order.
For when the man is from home At the least the wife overseeth them and Keepeth them in good order.
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1363
For I tell you seruauntes must be ouersene and looked to, yf they be not ouersene what be they? it is a great gifte of god to haue a good seruaunt.
For I tell you Servants must be ouersene and looked to, if they be not ouersene what be they? it is a great gift of god to have a good servant.
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1364
For the most part of seruantes are but eye seruantes: whan their maister is gon, they leaue of from their labor, and play the sluggardes,
For the most part of Servants Are but eye Servants: when their master is gone, they leave of from their labour, and play the sluggards,
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1365
but such seruauntes do contrary vnto gods commaundement, and shal be damned in hel for their slouthfulnes, except they repente.
but such Servants do contrary unto God's Commandment, and shall be damned in hell for their slothfulness, except they Repent.
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1366
Therfore (I say) those that be vnmaried haue more nede of good seruauntes,
Therefore (I say) those that be unmarried have more need of good Servants,
av (pns11 vvb) d cst vbb j n1 av-dc n1 pp-f j n2,
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1367
than those which be maried, for one of them at the least may alwayes ouersee the family.
than those which be married, for one of them At the least may always oversee the family.
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1368
For as I tolde you before, the most part of seruāts be eye seruants, they be nothing whan they be not ouersene.
For as I told you before, the most part of Servants be eye Servants, they be nothing when they be not ouersene.
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(9) sermon (DIV2)
85
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1369
There was once a felowe asked a philosopher a questiō saying, quomodo saginatur 〈 ◊ 〉,
There was once a fellow asked a philosopher a question saying, quomodo saginatur 〈 ◊ 〉,
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1370
how is an horse made 〈 ◊ 〉, the philosopher made answer saying: oculo dn̄i, with hys maisters eye:
how is an horse made 〈 ◊ 〉, the philosopher made answer saying: oculo dn̄i, with his masters eye:
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1371
not meaning that the horse should bee fed with his masters 〈 ◊ 〉, but that the maister shuld ouersee the horse & take 〈 ◊ 〉 to the hors keper, that yt hors might be wel fed.
not meaning that the horse should be fed with his Masters 〈 ◊ 〉, but that the master should oversee the horse & take 〈 ◊ 〉 to the horse keeper, that that horse might be well fed.
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1372
For whan a man 〈 ◊ 〉 by the way and 〈 ◊ ◊ 〉 his Inne and giueth vnto the hostler his horse to walke,
For when a man 〈 ◊ 〉 by the Way and 〈 ◊ ◊ 〉 his Inn and gives unto the hostler his horse to walk,
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1373
and so he himselfe sitteth at table and 〈 ◊ 〉 good chere & forgetteth his horse, the hostler 〈 ◊ 〉 and saith, Syr how much 〈 ◊ 〉 shall I geue vnto your horse? he saith geue him ii. d.
and so he himself Sitteth At table and 〈 ◊ 〉 good cheer & forgetteth his horse, the hostler 〈 ◊ 〉 and Says, Sir how much 〈 ◊ 〉 shall I give unto your horse? he Says give him ii. worser.
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(9) sermon (DIV2)
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1374
I warrant you this horse shall neuer be fat. Therfore a man should not saye to the hostler, go geue him:
I warrant you this horse shall never be fat. Therefore a man should not say to the hostler, go give him:
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1375
but he shoulde see himselfe that the horse haue it. In likemaner those that haue seruants must not only commaund them what they shall do,
but he should see himself that the horse have it. In likemaner those that have Servants must not only command them what they shall do,
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1376
but they must see that it be done:
but they must see that it be done:
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1377
they muste bee present, or els it shall neuer be doone. One other man asked that same philosopher this question saying:
they must be present, or Else it shall never be done. One other man asked that same philosopher this question saying:
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1378
What dounge is it that maketh a mās lande most fruitefull in bringyng forth much corne? Marry, said he, Vestigia domini, the owners footsteps:
What dounge is it that makes a men land most fruitful in bringing forth much corn? Marry, said he, Vestigia domini, the owners footsteps:
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1379
not meaning that the maister should come and walke vppe and doune and treade the ground,
not meaning that the master should come and walk up and down and tread the ground,
xx vvg cst dt n1 vmd vvi cc vvi a-acp cc a-acp cc vvi dt n1,
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1380
but he would haue hym to come and ouer see the seruauntes tilling of the grounde, commaunding thē to do it diligently,
but he would have him to come and over see the Servants tilling of the ground, commanding them to do it diligently,
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1381
and so to loke himself vpon their worke:
and so to look himself upon their work:
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1382
this shal be the best donge (saycth the philosopher.) Therefore neuer trust seruauntes except you may be assured of their diligence:
this shall be the best dung (saycth the philosopher.) Therefore never trust Servants except you may be assured of their diligence:
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1383
For I tell you truely, I canne come no where but I heare maisters complainyng of their seruants.
For I tell you truly, I can come no where but I hear masters complaining of their Servants.
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1384
I thinke verely they feare not God, they consider not their dueties.
I think verily they Fear not God, they Consider not their duties.
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1385
wel I wyll 〈 ◊ 〉 them with this one texte of Scripture, and than go forward in my matters, the prophet Ieremy saieth.
well I will 〈 ◊ 〉 them with this one text of Scripture, and than go forward in my matters, the Prophet Ieremy Saith.
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1386
Maledictus qui facit opus domini negligenter, an other tran slation hath fraudulenter but it is one in effect.
Maledictus qui facit opus domini Negligently, an other Tran slation hath fraudulenter but it is one in Effect.
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1387
Cursed be he saith the prophet Ieremy that doth the worke of the lord negligently or fraudulently take which you wil.
Cursed be he Says the Prophet Ieremy that does the work of the lord negligently or fraudulently take which you will.
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1388
It is no light matter that god pronounceth them to be cursed.
It is no Light matter that god pronounceth them to be cursed.
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1389
But what is cursed? what is it? Cursed is as much to say as it shal not go wel with them, they shal haue no lucke, my face shalbe against them.
But what is cursed? what is it? Cursed is as much to say as it shall not go well with them, they shall have no luck, my face shall against them.
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1390
Is not this a great thyng? Truely consider it as you lyste, but it is no light matter to he cursed of God, which ruleth heauen and erth.
Is not this a great thing? Truly Consider it as you list, but it is no Light matter to he cursed of God, which Ruleth heaven and earth.
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1391
And though the Prophete speaketh these wordes of warriours goyng to warre, yet it may be spoken of all seruauntes,
And though the Prophet speaks these words of warriors going to war, yet it may be spoken of all Servants,
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1392
yea of all estates, but specially of seruantes.
yea of all estates, but specially of Servants.
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1393
For. S. Paule saith Domino Christo seruitis you seruauntes (saith he) you serue the lord Christe, it is his worke.
For. S. Paul Says Domino Christ seruitis you Servants (Says he) you serve the lord Christ, it is his work.
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1394
Than whan it is the lordes worke take 〈 ◊ 〉 how you do it: for cursed is he that doth it negligently.
Than when it is the Lords work take 〈 ◊ 〉 how you do it: for cursed is he that does it negligently.
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1395
But where is suche a seruant as Iacob was to Laban? how pain full was he? how carefull for his maisters profite? in so much that whan somewhat perished, he restored it agayne of hys owne.
But where is such a servant as Iacob was to Laban? how pain full was he? how careful for his masters profit? in so much that when somewhat perished, he restored it again of his own.
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1396
And where is suche a seruaunt as Eleazar was to Abraham his maister? what a iorney had he? howe carefull he was,
And where is such a servant as Eleazar was to Abraham his master? what a journey had he? how careful he was,
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1397
and whan he came to his iorneyes ende, he woulde neither eate nor drynke afore he had done his maisters message,
and when he Come to his journeys end, he would neither eat nor drink afore he had done his masters message,
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1398
so yt al his mynde was geuenonly to serue his maister, aud to do accordyng to his commaundementes:
so that all his mind was geuenonly to serve his master, and to do according to his Commandments:
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1399
In so much that he woulde neither eate nor drynke tyll he had done accordyng to his maisters wyll.
In so much that he would neither eat nor drink till he had done according to his masters will.
p-acp av av-d cst pns31 vmd av-dx vvi ccx vvi p-acp pns31 vhd vdn vvg p-acp po31 ng1 n1.
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1400
Much lyke to our sauiors sayyng: Cibus meus est vt faciam voluntatem eius qui misit me.
Much like to our Saviors saying: Cibus meus est vt faciam voluntatem eius qui misit me.
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1401
This is my meate, to do the will of him that sent me.
This is my meat, to do the will of him that sent me.
d vbz po11 n1, pc-acp vdi dt n1 pp-f pno31 cst vvd pno11.
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1402
I pray you seruantes marke this Eleazar well, consider all the circumstances of his diligent and faithfull seruice, and folowe it:
I pray you Servants mark this Eleazar well, Consider all the Circumstances of his diligent and faithful service, and follow it:
pns11 vvb pn22 n2 vvb d np1 av, vvb d dt n2 pp-f po31 j cc j n1, cc vvb pn31:
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1403
els if you folow it not, you rede it to your owne condemnation.
Else if you follow it not, you rede it to your own condemnation.
av cs pn22 vvi pn31 xx, pn22 vvb pn31 p-acp po22 d n1.
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1404
Likewise consider the true seruice whiche Iosephe (that godly yong man) did vnto his maister Potiphar, liefetenaunt of the towre hew faithfully he serued without any guile or fraude,
Likewise Consider the true service which Joseph (that godly young man) did unto his master Potiphar, Lieutenant of the tower hew faithfully he served without any guile or fraud,
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1405
therfore god promoted hym so, that he was made afterwardes the ruler ouer all Egipt. Likewise consider how faithfull Daniell was in seruyng kyng Darius.
Therefore god promoted him so, that he was made afterwards the ruler over all Egypt. Likewise Consider how faithful Daniell was in serving King Darius.
av n1 vvd pno31 av, cst pns31 vbds vvn av dt n1 p-acp d np1. av vvb c-crq j np1 vbds p-acp vvg n1 np1.
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Alack, that you seruauntes be so stubburne hearted and wyl not consider this, you will not remember that your seruice is the worke of the lord, you wil not consi der that the curse of god hangeth vpon your heades for your slouthfulnes & negligēce.
Alack, that you Servants be so stubborn hearted and will not Consider this, you will not Remember that your service is the work of the lord, you will not consi der that the curse of god hangs upon your Heads for your slothfulness & negligence.
uh, cst pn22 n2 vbb av j j-vvn cc vmb xx vvi d, pn22 vmb xx vvi cst po22 n1 vbz dt n1 pp-f dt n1, pn22 vmb xx fw-fr zf cst dt n1 pp-f n1 vvz p-acp po22 n2 p-acp po22 n1 cc n1.
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〈 ◊ ◊ 〉 therfore & loke to your duties.
〈 ◊ ◊ 〉 Therefore & look to your duties.
〈 sy sy 〉 av cc vvi p-acp po22 n2.
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Now further whosoeuer 〈 ◊ 〉 this praier with a good faithful hert, as he ought to do:
Now further whosoever 〈 ◊ 〉 this prayer with a good faithful heart, as he ought to do:
av av-jc c-crq 〈 sy 〉 d n1 p-acp dt j j n1, c-acp pns31 vmd pc-acp vdi:
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1411
Therfore it is 〈 ◊ 〉 to pray for them, that God may send his benediction by their labour,
Therefore it is 〈 ◊ 〉 to pray for them, that God may send his benediction by their labour,
av pn31 vbz 〈 sy 〉 pc-acp vvb p-acp pno32, cst np1 vmb vvi po31 n1 p-acp po32 n1,
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for withoute corne and such maner of sustinance we cannot liue. And in that prayer we include all artificers:
for without corn and such manner of sustenance we cannot live. And in that prayer we include all artificers:
c-acp p-acp n1 cc d n1 pp-f n1 pns12 vmbx vvi. cc p-acp d n1 pns12 vvb d n2:
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for thorough their labors god giueth vs many commodities which we could not lacke. We praye also for wholsome ayre.
for through their labors god gives us many commodities which we could not lack. We pray also for wholesome air.
c-acp p-acp po32 n2 n1 vvz pno12 d n2 r-crq pns12 vmd xx vvi. pns12 vvb av p-acp j n1.
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Item we praye for seasonable wether, whan we haue to muche rayne we praye sor fayre weather:
Item we pray for seasonable weather, when we have to much rain we pray sor fair weather:
n1 pns12 vvb p-acp j n1, c-crq pns12 vhb p-acp d n1 pns12 vvb p-acp j n1:
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agayne when we lack rayne we pray that god wil send rayne.
again when we lack rain we pray that god will send rain.
av c-crq pns12 vvb n1 pns12 vvb d n1 vmb vvi n1.
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And in that praier we pray for our cattel, that god wil preserue thē to our vse, from al diseases:
And in that prayer we pray for our cattle, that god will preserve them to our use, from all diseases:
cc p-acp d n1 pns12 vvb p-acp po12 n2, cst n1 vmb vvi pno32 p-acp po12 n1, p-acp d n2:
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for without cattell we can not liue, we can not till the ground nor haue meate,
for without cattle we can not live, we can not till the ground nor have meat,
c-acp p-acp n2 pns12 vmb xx vvi, pns12 vmb xx p-acp dt n1 ccx vhb n1,
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therefore we include them in ou re praier to. So you see that this prayer contayneth innumerable thinges.
Therefore we include them in ou re prayer to. So you see that this prayer Containeth innumerable things.
av pns12 vvb pno32 p-acp fw-fr fw-mi n1 p-acp. av pn22 vvb cst d n1 vvz j n2.
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1419
For we praye for all suche thynges as bee expedient and needefull for the preseruation of this life.
For we pray for all such things as be expedient and needful for the preservation of this life.
c-acp pns12 vvb p-acp d d n2 c-acp vbb j cc j p-acp dt n1 pp-f d n1.
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1420
And not alone this, but we have here good doctrine and admonitions besydes.
And not alone this, but we have Here good Doctrine and admonitions besides.
cc xx av-j d, cc-acp pns12 vhb av j n1 cc n2 a-acp.
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1421
For here we be admonished of the liberality of god our hea uenly father, which he sheweth dayly ouer vs. For our sauiour knowyng the liberalitye of god our heauenly father com maundeth vs to pray,
For Here we be admonished of the liberality of god our Heap uenly father, which he shows daily over us For our Saviour knowing the liberality of god our heavenly father come mandeth us to pray,
c-acp av pns12 vbb vvn pp-f dt n1 pp-f n1 po12 zz av-j n1, r-crq pns31 vvz av-j p-acp pno12 p-acp po12 n1 vvg dt n1 pp-f n1 po12 j n1 vvi vvz pno12 pc-acp vvi,
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yf he would not giue vs the thyngs we aske.
if he would not give us the things we ask.
cs pns31 vmd xx vvi pno12 dt n2 pns12 vvb.
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1423
Christ would not haue commaunded vs to praye, yf he had born an yll wyl against vs. Christ wold not haue sent vs to him.
christ would not have commanded us to pray, if he had born an ill will against us christ would not have sent us to him.
np1 vmd xx vhi vvn pno12 pc-acp vvi, cs pns31 vhd vvn dt j-jn n1 p-acp pno12 np1 vmd xx vhi vvn pno12 p-acp pno31.
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1424
But our sauiour knowyng his liberal heart towards vs, commaundeth vs to praye and desyre all thinges at hys handes.
But our Saviour knowing his liberal heart towards us, commandeth us to pray and desire all things At his hands.
p-acp po12 n1 vvg po31 j n1 p-acp pno12, vvz pno12 pc-acp vvi cc vvi d n2 p-acp po31 n2.
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1425
And here we bee admonished of oure estate and condicion, what we be, namely beggers. For we aske bread, of whom? marry of god.
And Here we be admonished of our estate and condition, what we be, namely beggars. For we ask bred, of whom? marry of god.
cc av pns12 vbb vvn pp-f po12 n1 cc n1, q-crq pns12 vbb, av n2. c-acp pns12 vvb n1, pp-f ro-crq? vvb pp-f n1.
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1426
What are we than? Marrye beggers, the grea test lordes and ladies in England are but beggers afore god.
What Are we than? Marry beggars, the grea test Lords and ladies in England Are but beggars afore god.
q-crq vbr pns12 av? uh n2, dt zz n1 n2 cc n2 p-acp np1 vbr p-acp n2 p-acp n1.
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1427
Seyng then that we all are but beggers, why should we thē 〈 ◊ 〉 and despyse poore men? 〈 ◊ 〉 vs therefore consider that we be but beggars:
Sing then that we all Are but beggars, why should we them 〈 ◊ 〉 and despise poor men? 〈 ◊ 〉 us Therefore Consider that we be but beggars:
vvb av cst pns12 d vbr p-acp n2, q-crq vmd pns12 pno32 〈 sy 〉 cc vvi j n2? 〈 sy 〉 pno12 av vvi cst pns12 vbb p-acp n2:
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let vs 〈 ◊ ◊ 〉 our stomaches, for if we consider the matter well, we are lyke as they 〈 ◊ 〉, afore god:
let us 〈 ◊ ◊ 〉 our stomachs, for if we Consider the matter well, we Are like as they 〈 ◊ 〉, afore god:
vvb pno12 〈 sy sy 〉 po12 n2, c-acp cs pns12 vvb dt n1 av, pns12 vbr av-j a-acp pns32 〈 sy 〉, a-acp n1:
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for sainct Paule sayth, Quid habes quod non accepisti? What hast thou that thou hast not receiued of god? Thou art but a beggar whatsoouer thou art:
for saint Paul say, Quid habes quod non accepisti? What hast thou that thou hast not received of god? Thou art but a beggar whatsoouer thou art:
p-acp n1 np1 vvz, fw-la fw-la fw-la fw-la fw-la? q-crq vh2 pns21 cst pns21 vh2 xx vvn pp-f n1? pns21 vb2r p-acp dt n1 n1 pns21 vb2r:
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and though there be some very riche and haue great abundance, of whom haue they it? of god.
and though there be Some very rich and have great abundance, of whom have they it? of god.
cc cs pc-acp vbb d av j cc vhb j n1, pp-f r-crq vhb pns32 zz? pp-f n1.
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1431
What saieth he, that ryche man? 〈 ◊ 〉 saith. Our father which art in heauen.
What Saith he, that rich man? 〈 ◊ 〉 Says. Our father which art in heaven.
q-crq vvz pns31, cst j n1? 〈 sy 〉 vvz. po12 n1 r-crq n1 p-acp n1.
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1432
Giue vs this day our dayly breade: then he is a begger afore god as well as the poorest man.
Give us this day our daily bread: then he is a beggar afore god as well as the Poorest man.
vvb pno12 d n1 po12 j n1: av pns31 vbz dt n1 p-acp n1 c-acp av c-acp dt js n1.
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Further how continueth the ryche man in his riches? who made hym riche? Marry god.
Further how Continueth the rich man in his riches? who made him rich? Marry god.
av-jc uh-crq vvz dt j n1 p-acp po31 n2? q-crq vvd pno31 j? uh n1.
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1434
For it is written, benedictio dei facit 〈 ◊ 〉 yt blessinges of god maketh rych,
For it is written, Benediction dei facit 〈 ◊ 〉 that blessings of god makes rich,
p-acp pn31 vbz vvn, fw-la fw-la fw-la 〈 sy 〉 pn31 n2 pp-f n1 vvz j,
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1435
except god blesse, it stan deth to no effecte: for it is written. comedent & non 〈 ◊ ◊ 〉 they shall eate but yet neuer be satisfyed.
except god bless, it stan death to no Effect: for it is written. comedent & non 〈 ◊ ◊ 〉 they shall eat but yet never be satisfied.
c-acp n1 vvb, pn31 fw-mi n1 p-acp dx n1: c-acp pn31 vbz vvn. n1 cc fw-fr 〈 sy sy 〉 pns32 vmb vvi p-acp av av-x vbi vvn.
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〈 ◊ 〉 as much as you wyl except god fede you, you shall neuer beful.
〈 ◊ 〉 as much as you will except god fede you, you shall never beful.
〈 sy 〉 c-acp av-d c-acp pn22 vmb vvi n1 vvb pn22, pn22 vmb av-x j.
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1437
So likewise as ryche as a man is, yet he cannot augment his riches, nor kepe that he hath except god be with him, excepte he blesse him:
So likewise as rich as a man is, yet he cannot augment his riches, nor keep that he hath except god be with him, except he bless him:
av av c-acp j c-acp dt n1 vbz, av pns31 vmbx vvi po31 n2, ccx vvi cst pns31 vhz p-acp n1 vbb p-acp pno31, c-acp pns31 vvb pno31:
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1438
therfore let vs not be proude for we be beggers the best of vs. Note here that our sauiour biddeth vs to say, Vs: this Vs:
Therefore let us not be proud for we be beggars the best of us Note Here that our Saviour bids us to say, Us: this Us:
av vvb pno12 xx vbi j c-acp pns12 vbb n2 dt js pp-f pno12 vvb av cst po12 n1 vvz pno12 pc-acp vvi, pno12: d pno12:
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1439
lappeth in al other men with my prayer. For euery one of vs prayeth for an other, when I say.
lappeth in all other men with my prayer. For every one of us Prayeth for an other, when I say.
vvz p-acp d j-jn n2 p-acp po11 n1. p-acp d crd pp-f pno12 vvz p-acp dt n-jn, c-crq pns11 vvb.
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〈 ◊ 〉 vs this day our dayly bread.
〈 ◊ 〉 us this day our daily bred.
〈 sy 〉 pno12 d n1 po12 j n1.
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1441
I praye not for my selfe onely (yf I aske as he byddeth me) but I pray for all other.
I pray not for my self only (if I ask as he biddeth me) but I pray for all other.
pns11 vvb xx p-acp po11 n1 av-j (cs pns11 vvb c-acp pns31 vvz pno11) cc-acp pns11 vvb p-acp d n-jn.
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1442
Wherfore say I not, Oure father give me this day my daylye breade? for because god is not my god alone, he is a common god.
Wherefore say I not, Oure father give me this day my daily bread? for Because god is not my god alone, he is a Common god.
q-crq vvb pns11 xx, np1 n1 vvb pno11 d n1 po11 av-j n1? c-acp c-acp n1 vbz xx po11 n1 av-j, pns31 vbz dt j n1.
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1443
And here we be admo nished to be frendlye, louing and charitable one to an other,
And Here we be Adamo nished to be friendly, loving and charitable one to an other,
cc av pns12 vbb j vvn pc-acp vbi j, vvg cc j pi p-acp dt n-jn,
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1444
for what god 〈 ◊ 〉, I can not saye this is my owne: but I must say this is ours.
for what god 〈 ◊ 〉, I can not say this is my own: but I must say this is ours.
p-acp r-crq n1 〈 sy 〉, pns11 vmb xx vvi d vbz po11 d: cc-acp pns11 vmb vvi d vbz png12.
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1445
For the ryche man can not saye: this is mine alone, god hath geuen it vnto me for my own vse.
For the rich man can not say: this is mine alone, god hath given it unto me for my own use.
p-acp dt j n1 vmb xx vvi: d vbz po11 j, n1 vhz vvn pn31 p-acp pno11 p-acp po11 d n1.
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1446
Nor yet hath the poore man any titel vnto it, to take it away from him.
Nor yet hath the poor man any titel unto it, to take it away from him.
ccx av vhz dt j n1 d j p-acp pn31, pc-acp vvi pn31 av p-acp pno31.
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1447
No, the poore man maye not do so, for when 〈 ◊ 〉 doth so, he is a theife afore god and man,
No, the poor man may not do so, for when 〈 ◊ 〉 does so, he is a thief afore god and man,
uh-dx, dt j n1 vmb xx vdi av, c-acp c-crq 〈 sy 〉 vdz av, pns31 vbz dt n1 p-acp n1 cc n1,
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1448
but yet the poore man hathe 〈 ◊ 〉 to the ryche mans good, so that the rycheman oughte to let the poore man haue part of his riches, to helpe and to com fort? him withal.
but yet the poor man hath 〈 ◊ 〉 to the rich men good, so that the rycheman ought to let the poor man have part of his riches, to help and to come fort? him withal.
cc-acp av dt j n1 vhz 〈 sy 〉 pc-acp dt j ng1 j, av cst dt n1 vmd pc-acp vvi dt j n1 vhb n1 pp-f po31 n2, pc-acp vvi cc pc-acp vvi n1? pn31 av.
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1449
Therfore when god sendeth vnto me much, it is not myne but Oures, it is not 〈 ◊ 〉 vnto me alone,
Therefore when god sends unto me much, it is not mine but Ours, it is not 〈 ◊ 〉 unto me alone,
av c-crq n1 vvz p-acp pno11 d, pn31 vbz xx po11 cc-acp png12, pn31 vbz xx 〈 sy 〉 p-acp pno11 av-j,
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1450
but I must helpe my poore neighbours withal.
but I must help my poor neighbours withal.
cc-acp pns11 vmb vvi po11 j n2 av.
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1451
But here I must aske you ryche men a question, howe chaunceth it you haue your riches? we haue thē of god, you wyll saye.
But Here I must ask you rich men a question, how chanceth it you have your riches? we have them of god, you will say.
p-acp av pns11 vmb vvi pn22 j n2 dt n1, q-crq vvz pn31 pn22 vhb po22 n2? pns12 vhb pno32 pp-f n1, pn22 vmb vvi.
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1452
But by what meanes haue you thē? by praier you wil say: we praye for the vnto god, and he giueth vs the same. Very well.
But by what means have you them? by prayer you will say: we pray for thee unto god, and he gives us the same. Very well.
p-acp p-acp r-crq n2 vhb pn22 pno32? p-acp n1 pn22 vmb vvi: pns12 vvb p-acp pno32 p-acp n1, cc pns31 vvz pno12 av d. j av.
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1453
But I pray you tel me, what do other mē which are not ryche? praye they not as wel as you do? yes you must say, for you cannot denye it.
But I pray you tell me, what do other men which Are not rich? pray they not as well as you do? yes you must say, for you cannot deny it.
p-acp pns11 vvb pn22 vvb pno11, q-crq vdb n-jn n2 r-crq vbr xx j? vvb pns32 xx c-acp av c-acp pn22 vdb? uh pn22 vmb vvi, c-acp pn22 vmbx vvi pn31.
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1454
Thē it 〈 ◊ ◊ 〉 yt you haue your riches not thorough your own praiers only but other mē help you to pray for thē.
Them it 〈 ◊ ◊ 〉 that you have your riches not through your own Prayers only but other men help you to pray for them.
cs pn31 〈 sy sy 〉 pn31 pn22 vhb po22 n2 xx p-acp po22 d n2 av-j p-acp j-jn n2 vvb pn22 pc-acp vvi p-acp pno32.
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1455
For they say aswel Our father, geue vs this day our daily bread as you doo:
For they say aswell Our father, give us this day our daily bred as you do:
p-acp pns32 vvb p-acp po12 n1, vvb pno12 d n1 po12 j n1 c-acp pn22 vdb:
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and peraduenture they be better than you be, and God heareth their prayer sooner than yours.
and Peradventure they be better than you be, and God hears their prayer sooner than yours.
cc av pns32 vbb jc cs pn22 vbb, cc np1 vvz po32 n1 av-c cs png22.
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1457
And so it appereth 〈 ◊ 〉 manifestly that you obtaine your richesse of god, not only through your owne 〈 ◊ 〉 but through other mens to.
And so it appeareth 〈 ◊ 〉 manifestly that you obtain your richesse of god, not only through your own 〈 ◊ 〉 but through other men's to.
cc av pn31 vvz 〈 sy 〉 av-j cst pn22 vvb po22 n2 pp-f n1, xx av-j p-acp po22 d 〈 sy 〉 cc-acp p-acp j-jn ng2 p-acp.
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1458
Other men help you to get them at gods hand, thā it foloweth that seyng you get not your richesse alone thorow your owne prayer, but through the poore manspraier:
Other men help you to get them At God's hand, than it Followeth that sing you get not your richesse alone thorough your own prayer, but through the poor manspraier:
av-jn n2 vvb pn22 pc-acp vvi pno32 p-acp n2 n1, cs pn31 vvz cst vvb pn22 vvb xx po22 n2 av-j p-acp po22 d n1, cc-acp p-acp dt j n1:
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1459
it is mete yt the poore mā shold haue part of them, & you ought to 〈 ◊ 〉 his necessitie & pouertie.
it is meet that the poor man should have part of them, & you ought to 〈 ◊ 〉 his necessity & poverty.
pn31 vbz j pn31 dt j n1 vmd vhi n1 pp-f pno32, cc pn22 vmd pc-acp 〈 sy 〉 po31 n1 cc n1.
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1460
But what meaneth God by this inequalitie that he giueth to somme an. 100. pounde,
But what means God by this inequality that he gives to sum nias. 100. pound,
p-acp r-crq vvz np1 p-acp d n1 cst pns31 vvz p-acp d zz. crd n1,
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1461
vnto this man. 5000. pound vnto this man in a maner nothing at all, What meaneth he by this inequalitie? Here he meaneth that the riche ought to distribute his riches abrode amongest the poore,
unto this man. 5000. pound unto this man in a manner nothing At all, What means he by this inequality? Here he means that the rich ought to distribute his riches abroad amongst the poor,
p-acp d n1. crd n1 p-acp d n1 p-acp dt n1 pix p-acp d, q-crq vvz pns31 p-acp d n1? av pns31 vvz cst dt j pi pc-acp vvi po31 n2 av p-acp dt j,
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1462
for the riche man is but goddes officer, gods treasorer, he ought to distribute them accordyng vnto his Lorde gods commandement.
for the rich man is but God's officer, God's treasurer, he ought to distribute them according unto his Lord God's Commandment.
p-acp dt j n1 vbz p-acp ng1 n1, ng1 n1, pns31 vmd pc-acp vvi pno32 vvg p-acp po31 n1 n2 n1.
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1463
If euery man were riche than no mā wold do any thing: therfore god maketh some rich and some poore.
If every man were rich than no man would do any thing: Therefore god makes Some rich and Some poor.
cs d n1 vbdr j cs dx n1 vmd vdi d n1: av n1 vvz d j cc d j.
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1464
Againe that the riche may haue where to exercise his charitie, God made some riche and some poore:
Again that the rich may have where to exercise his charity, God made Some rich and Some poor:
av cst dt j vmb vhi c-crq pc-acp vvi po31 n1, np1 vvd d j cc d j:
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the poore he sendeth vnto the riche to desire of him in gods name helpe & aide.
the poor he sends unto the rich to desire of him in God's name help & aid.
dt j pns31 vvz p-acp dt j pc-acp vvi pp-f pno31 p-acp ng1 n1 n1 cc n1.
(9) sermon (DIV2)
92
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1466
Therfore you riche men whan there cometh a poore mā vnto you, desiryng your helpe, think none otherwise but god hath set him vnto you,
Therefore you rich men when there comes a poor man unto you, desiring your help, think none otherwise but god hath Set him unto you,
av pn22 j n2 c-crq pc-acp vvz dt j n1 p-acp pn22, vvg po22 n1, vvb pix av cc-acp n1 vhz vvn pno31 p-acp pn22,
(9) sermon (DIV2)
92
Page 37
1467
& remembre that thy riches be not thy owne, but thou art but a stuard ouer them.
& Remember that thy riches be not thy own, but thou art but a steward over them.
cc vvb d po21 n2 vbb xx po21 d, cc-acp pns21 vb2r p-acp dt n1 p-acp pno32.
(9) sermon (DIV2)
92
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1468
If thou wilt not do it, thā cometh in s. Iohn which saith:
If thou wilt not do it, than comes in s. John which Says:
cs pns21 vm2 xx vdi pn31, av vvz p-acp pno12. np1 r-crq vvz:
(9) sermon (DIV2)
92
Page 37
1469
He yt hath yt substāce of this world, & seeth his brother lacke & helpeth him not, hold remaineth the loue of god in him? he speaketh not of them yt haue it not,
He that hath that substance of this world, & sees his brother lack & Helpeth him not, hold remains the love of god in him? he speaks not of them that have it not,
pns31 pn31 vhz pn31 n1 pp-f d n1, cc vvz po31 n1 n1 cc vvz pno31 xx, n1 vvz dt n1 pp-f n1 p-acp pno31? pns31 vvz xx pp-f pno32 pn31 vhb pn31 xx,
(9) sermon (DIV2)
92
Page 37
1470
but of them yt haue it:
but of them that have it:
cc-acp pp-f pno32 pn31 vhb pn31:
(9) sermon (DIV2)
92
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1471
that sawe man loueth not god, if he help not his neighbor hauing wherwith to do it.
that saw man loves not god, if he help not his neighbour having wherewith to do it.
cst vvd n1 vvz xx n1, cs pns31 vvb xx po31 n1 vhg c-crq pc-acp vdi pn31.
(9) sermon (DIV2)
92
Page 37
1472
This is a sore & hard word: There be many which say with their mouth, they loue god:
This is a soar & hard word: There be many which say with their Mouth, they love god:
d vbz dt j cc j n1: pc-acp vbi d r-crq vvb p-acp po32 n1, pns32 vvb n1:
(9) sermon (DIV2)
92
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1473
And if a man shold aske here this multitude whether they loue God or no: they wold say 〈 ◊ 〉, god forbid els.
And if a man should ask Here this multitude whither they love God or no: they would say 〈 ◊ 〉, god forbid Else.
cc cs dt n1 vmd vvi av d n1 cs pns32 vvb np1 cc dx: pns32 vmd vvi 〈 sy 〉, n1 vvb av.
(9) sermon (DIV2)
92
Page 37
1474
But if you consider their 〈 ◊ 〉 vnto the poore, you shal see as saint Iohn said, the loue of god is not within thē.
But if you Consider their 〈 ◊ 〉 unto the poor, you shall see as saint John said, the love of god is not within them.
p-acp cs pn22 vvb po32 〈 sy 〉 p-acp dt j, pn22 vmb vvi p-acp n1 np1 vvd, dt n1 pp-f n1 vbz xx p-acp pno32.
(9) sermon (DIV2)
92
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1475
Therfore you rich me euer 〈 ◊ ◊ ◊ 〉 you haue your riches. be it a thousand 〈 ◊ 〉.
Therefore you rich me ever 〈 ◊ ◊ ◊ 〉 you have your riches. be it a thousand 〈 ◊ 〉.
av pn22 j pno11 av 〈 sy sy sy 〉 pn22 vhb po22 n2. vbb pn31 dt crd 〈 sy 〉.
(9) sermon (DIV2)
92
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1476
yet you 〈 ◊ ◊ ◊ 〉 of this petition.
yet you 〈 ◊ ◊ ◊ 〉 of this petition.
av pn22 〈 sy sy sy 〉 pp-f d n1.
(9) sermon (DIV2)
92
Page 37
1477
For this petitiō, 〈 ◊ 〉 vs this day our 〈 ◊ 〉 bread, is gods storehouse, gods 〈 ◊ ◊ ◊ ◊ 〉 his prouision, & here you fetche it.
For this petition, 〈 ◊ 〉 us this day our 〈 ◊ 〉 bred, is God's storehouse, God's 〈 ◊ ◊ ◊ ◊ 〉 his provision, & Here you fetch it.
p-acp d n1, 〈 sy 〉 pno12 d n1 po12 〈 sy 〉 n1, vbz ng1 n1, n2 〈 sy sy sy sy 〉 po31 n1, cc av pn22 vvi pn31.
(9) sermon (DIV2)
92
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1478
But euer haue in remembrance, that this is a cōmon praier, a poore mā praieth 〈 ◊ 〉 as thou,
But ever have in remembrance, that this is a Common prayer, a poor man Prayeth 〈 ◊ 〉 as thou,
p-acp av vhb p-acp n1, cst d vbz dt j n1, dt j n1 vvz 〈 sy 〉 c-acp pns21,
(9) sermon (DIV2)
92
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1479
& peraduenture god sendeth this riches vnto thee for an other mans prayers sake, which praieth for thee, whose praieth is more effectuall than thin owne.
& Peradventure god sends this riches unto thee for an other men Prayers sake, which Prayeth for thee, whose Prayeth is more effectual than thin own.
cc av n1 vvz d n2 p-acp pno21 p-acp dt j-jn ng1 n2 n1, r-crq vvz p-acp pno21, rg-crq vvz vbz dc j cs j d.
(9) sermon (DIV2)
92
Page 38
1480
And therefore you ought to be thankful vnto other men, which pray for you vn to god & helpe you to 〈 ◊ 〉 your riches.
And Therefore you ought to be thankful unto other men, which pray for you vn to god & help you to 〈 ◊ 〉 your riches.
cc av pn22 vmd pc-acp vbi j p-acp j-jn n2, r-crq vvb p-acp pn22 fw-fr p-acp n1 cc vvb pn22 pc-acp 〈 sy 〉 po22 n2.
(9) sermon (DIV2)
92
Page 38
1481
Againe, this petition is a remedy agaynst this wicked carefulnesse of men, whan thei seke how to liue,
Again, this petition is a remedy against this wicked carefulness of men, when they seek how to live,
av, d n1 vbz dt n1 p-acp d j n1 pp-f n2, c-crq pns32 vvi c-crq pc-acp vvi,
(9) sermon (DIV2)
92
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1482
and how to get their linings, in such wise, like as if there were no god at all.
and how to get their linings, in such wise, like as if there were no god At all.
cc c-crq pc-acp vvi po32 n2, p-acp d j, av-j c-acp cs pc-acp vbdr dx n1 p-acp d.
(9) sermon (DIV2)
92
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1483
And than there be some which wil not labor as god hath apointed vnto thē:
And than there be Some which will not labour as god hath appointed unto them:
cc cs pc-acp vbb d r-crq vmb xx vvi p-acp n1 vhz vvd p-acp pno32:
(9) sermon (DIV2)
92
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1484
but 〈 ◊ ◊ 〉 them to 〈 ◊ ◊ ◊ 〉 salse ware, & deceue their neighbors,
but 〈 ◊ ◊ 〉 them to 〈 ◊ ◊ ◊ 〉 salse beware, & deceue their neighbours,
cc-acp 〈 sy sy 〉 pno32 pc-acp 〈 sy sy sy 〉 j vvd, cc vvi po32 n2,
(9) sermon (DIV2)
92
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1485
or to 〈 ◊ 〉 other mēs 〈 ◊ 〉 or conies.
or to 〈 ◊ 〉 other men's 〈 ◊ 〉 or conies.
cc pc-acp 〈 sy 〉 n-jn ng2 〈 sy 〉 cc n2.
(9) sermon (DIV2)
92
Page 38
1486
Those selowes ar 〈 ◊ 〉 wide, let thē com to gods 〈 ◊ 〉 house, yt is to say, let them com to god,
Those selowes Are 〈 ◊ 〉 wide, let them come to God's 〈 ◊ 〉 house, that is to say, let them come to god,
d n2 vbr 〈 sy 〉 av-j, vvb pno32 vvi p-acp n2 〈 sy 〉 n1, pn31 vbz pc-acp vvi, vvb pno32 vvi p-acp n1,
(9) sermon (DIV2)
92
Page 38
1487
& call vpon him with a good faithe, saying: Our father geue vs this day our Daily bread, truly god wil heare them.
& call upon him with a good faith, saying: Our father give us this day our Daily bred, truly god will hear them.
cc vvb p-acp pno31 p-acp dt j n1, vvg: po12 n1 vvb pno12 d n1 po12 j n1, av-j n1 vmb vvi pno32.
(9) sermon (DIV2)
92
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1488
For this is yt only remedy that we haue here in earth, to come to his treasor house, & 〈 ◊ 〉 there such things as we lack.
For this is that only remedy that we have Here in earth, to come to his treasor house, & 〈 ◊ 〉 there such things as we lack.
p-acp d vbz pn31 j n1 cst pns12 vhb av p-acp n1, pc-acp vvi p-acp po31 n1 n1, cc 〈 sy 〉 a-acp d n2 c-acp pns12 vvb.
(9) sermon (DIV2)
92
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1489
Consider this word daily, God promiseth vs to fede vs daily.
Consider this word daily, God promises us to fede us daily.
np1 d n1 av-j, np1 vvz pno12 pc-acp vvi pno12 av-j.
(9) sermon (DIV2)
92
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1490
If ye beleue this, why vse ye thā falshod and deceite? Therfore good people leaue your falshode, get you rather to this treasure house,
If you believe this, why use you than falsehood and deceit? Therefore good people leave your falsehood, get you rather to this treasure house,
cs pn22 vvb d, q-crq vvb pn22 av n1 cc n1? av j n1 vvb po22 n1, vvb pn22 av-c p-acp d n1 n1,
(9) sermon (DIV2)
92
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1491
then you may be sure of a liuyng:
then you may be sure of a living:
cs pn22 vmb vbi j pp-f dt n-vvg:
(9) sermon (DIV2)
92
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1492
for god hath determined that al yt com vnto him desi ring his helpe, thei shalbe holpē, god wil not forget thē.
for god hath determined that all that come unto him desi ring his help, they shall helped, god will not forget them.
p-acp n1 vhz vvn d d pn31 vvi p-acp pno31 n1 vvi po31 n1, pns32 vmb|vbi vvn, n1 vmb xx vvi pno32.
(9) sermon (DIV2)
92
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1493
But our 〈 ◊ 〉 is so great, we will not com vnto him, we will rather go about to get our liuing with falshod,
But our 〈 ◊ 〉 is so great, we will not come unto him, we will rather go about to get our living with falsehood,
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(9) sermon (DIV2)
92
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1494
than desire yt same of hi.
than desire that same of him.
cs vvb pn31 d pp-f uh.
(9) sermon (DIV2)
92
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1495
O what falshod is vsed in Englād, yea in yt hole world? It were not 〈 ◊ 〉 if the fire from heauen fel vpō vs like as it did vpon yt Sodomites, onely for our falshodes sake.
O what falsehood is used in Englād, yea in that hold world? It were not 〈 ◊ 〉 if the fire from heaven fell upon us like as it did upon that Sodomites, only for our falsehoods sake.
sy q-crq n1 vbz vvn p-acp np1, uh p-acp pn31 n1 n1? pn31 vbdr xx 〈 sy 〉 cs dt n1 p-acp n1 vvd p-acp pno12 av-j p-acp pn31 vdd p-acp pn31 n2, av-j p-acp po12 ng1 n1.
(9) sermon (DIV2)
92
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1497
But I wil not tel it you to teche you to do yt same, but rather to abhor it.
But I will not tell it you to teach you to do that same, but rather to abhor it.
p-acp pns11 vmb xx vvi pn31 pn22 p-acp vvb pn22 pc-acp vdi pn31 d, cc-acp av-c pc-acp vvi pn31.
(9) sermon (DIV2)
92
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1498
For those which vse such deceitfulnes shal be damned world wtout 〈 ◊ 〉, except thei repēt I haue knowē som yt had abarant 〈 ◊ 〉, they wold fain haue had a great deale of money for her,
For those which use such deceitfulness shall be damned world without 〈 ◊ 〉, except they Repent I have known Some that had abarant 〈 ◊ 〉, they would fain have had a great deal of money for her,
p-acp d r-crq vvb d n1 vmb vbi vvn n1 p-acp 〈 sy 〉, c-acp pns32 vvb pns11 vhb vvn d pn31 vhd j 〈 sy 〉, pns32 vmd av-j vhi vhn dt j n1 pp-f n1 p-acp pno31,
(9) sermon (DIV2)
92
Page 38
1499
therfore they go & take a calfe of another cow, & put it to this barain cow,
Therefore they go & take a calf of Another cow, & put it to this barain cow,
av pns32 vvb cc vvi dt n1 pp-f j-jn n1, cc vvd pn31 p-acp d j n1,
(9) sermon (DIV2)
92
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1500
& so com to yt market, pretēding yt this cow hath brought yt calf & so they sel their barant cow 6. 02. 8. 〈 ◊ 〉.
& so come to that market, pretending that this cow hath brought that calf & so they sell their barant cow 6. 02. 8. 〈 ◊ 〉.
cc av vvi p-acp pn31 n1, vvg pn31 d n1 vhz vvn pn31 n1 cc av pns32 vvd po32 j n1 crd crd crd 〈 sy 〉.
(9) sermon (DIV2)
92
Page 38
1501
derer thā they shold haue 〈 ◊ 〉 els. The man whych bought the cowe commeth home, peraduenture he hath a many of children,
derer than they should have 〈 ◊ 〉 Else. The man which bought the cow comes home, Peradventure he hath a many of children,
jc cs pns32 vmd vhi 〈 sy 〉 av. dt n1 r-crq vvd dt n1 vvz av-an, av pns31 vhz dt d pp-f n2,
(9) sermon (DIV2)
92
Page 38
1502
and hath no more cattell but this cowe, and thinketh he shall haue some mylke for his chyldren:
and hath no more cattle but this cow, and Thinketh he shall have Some milk for his children:
cc vhz dx dc n2 p-acp d n1, cc vvz pns31 vmb vhi d n1 p-acp po31 n2:
(9) sermon (DIV2)
92
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1503
but whan all thynges commeth to passe, this is a barrant cowe, and so this poore man is deceiued.
but when all things comes to pass, this is a barrant cow, and so this poor man is deceived.
cc-acp c-crq d n2 vvz pc-acp vvi, d vbz dt n1 n1, cc av d j n1 vbz vvn.
(9) sermon (DIV2)
92
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1504
The other fellow whyche solde the cowe, thynketh hym selfe a 〈 ◊ 〉 felow, and a wyse marchaunt, and he is called one that can make shyfte for hymselfe.
The other fellow which sold the cow, Thinketh him self a 〈 ◊ 〉 fellow, and a wise merchant, and he is called one that can make shift for himself.
dt j-jn n1 r-crq vvd dt n1, vvz pno31 n1 dt 〈 sy 〉 n1, cc dt j n1, cc pns31 vbz vvn crd cst vmb vvi n1 p-acp px31.
(9) sermon (DIV2)
92
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1505
But I tell thee, who so euer thou arte, doo so if thou lust, thou shalt doo it of this price:
But I tell thee, who so ever thou art, do so if thou lust, thou shalt do it of this price:
p-acp pns11 vvb pno21, r-crq av av pns21 vb2r, vdi av cs pns21 vvb, pns21 vm2 vdi pn31 pp-f d n1:
(9) sermon (DIV2)
92
Page 38
1506
thou shalte goe to the diuell: and there be hanged on the fyry galowes worlde without ende:
thou shalt go to the Devil: and there be hanged on the fyry gallows world without end:
pns21 vm2 vvi p-acp dt n1: cc pc-acp vbi vvn p-acp dt j n2 n1 p-acp n1:
(9) sermon (DIV2)
92
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1507
and thou arte as very a these as whan thou takest a mās purse from him going by the way,
and thou art as very a these as when thou Takest a men purse from him going by the Way,
cc pns21 vb2r c-acp av dt d p-acp c-crq pns21 vv2 dt ng1 n1 p-acp pno31 vvg p-acp dt n1,
(9) sermon (DIV2)
92
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1508
& thou sinnest as wel against this commandement, Non 〈 ◊ 〉 furtū, Thou shalt do no theft.
& thou Sinnest as well against this Commandment, Non 〈 ◊ 〉 furtū, Thou shalt do no theft.
cc pns21 vv2 p-acp av p-acp d n1, fw-fr 〈 sy 〉 fw-la, pns21 vm2 vdi dx n1.
(9) sermon (DIV2)
92
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1509
But these felowes commonly which vse suche deceiptfulnesse and guyles, can speake so fyne ly, that a man would thynke butter shold scant melte in theyr mouthes.
But these Fellows commonly which use such deceiptfulnesse and guiles, can speak so fine lie, that a man would think butter should scant melt in their mouths.
p-acp d n2 av-j r-crq n1 d n1 cc n2, vmb vvi av av-j vvi, cst dt n1 vmd vvi n1 vmd av-j vvi p-acp po32 n2.
(9) sermon (DIV2)
92
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1510
I 〈 ◊ 〉 you one other falsehode: I know that some husbande men go to the market with a quarter of corne:
I 〈 ◊ 〉 you one other falsehood: I know that Some husband men go to the market with a quarter of corn:
pns11 〈 sy 〉 pn22 pi j-jn n1: pns11 vvb cst d n1 n2 vvb p-acp dt n1 p-acp dt n1 pp-f n1:
(9) sermon (DIV2)
93
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1511
Nowe they would fayne sell deere the worst as well as the best, therfore they vse this policie, they go and put a strike of fine malte or corne in the bottome of the sacke, than they put. 〈 ◊ 〉.
Now they would fain fell deer the worst as well as the best, Therefore they use this policy, they go and put a strike of fine malt or corn in the bottom of the sack, than they put. 〈 ◊ 〉.
av pns32 vmd av-j vvi j-jn dt js c-acp av c-acp dt js, av pns32 vvb d n1, pns32 vvb cc vvi dt vvb pp-f j n1 cc n1 p-acp dt n1 pp-f dt n1, cs pns32 vvd. 〈 sy 〉.
(9) sermon (DIV2)
93
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1512
strike of the worst that they had:
strike of the worst that they had:
vvb pp-f dt js cst pns32 vhd:
(9) sermon (DIV2)
93
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1513
than a good strike aloft in the sackes mouth, and so they come to the market.
than a good strike aloft in the sacks Mouth, and so they come to the market.
cs dt j vvb av p-acp dt ng1 n1, cc av pns32 vvb p-acp dt n1.
(9) sermon (DIV2)
93
Page 38
1514
Nowe there cometh a byar, asking, Syr is this good malt? I warrant you saith he, there is no better in this towne:
Now there comes a byar, asking, Sir is this good malt? I warrant you Says he, there is no better in this town:
av a-acp vvz dt n1, vvg, n1 vbz d j n1? pns11 vvb pn22 vvz pns31, pc-acp vbz dx jc p-acp d n1:
(9) sermon (DIV2)
93
Page 38
1515
and so he selleth all his malt or corne for the best, whan there be but. ii. strikes of the best in his sacke.
and so he Selleth all his malt or corn for the best, when there be but. ii. strikes of the best in his sack.
cc av pns31 vvz d po31 n1 cc n1 p-acp dt js, c-crq pc-acp vbi p-acp. crd. n2 pp-f dt js p-acp po31 n1.
(9) sermon (DIV2)
93
Page 38
1516
The man that byeth it, thynketh he hathe good malte, he commeth home:
The man that buyeth it, Thinketh he hath good malt, he comes home:
dt n1 cst vvz pn31, vvz pns31 vhz j n1, pns31 vvz av-an:
(9) sermon (DIV2)
93
Page 38
1619
For som goodmē (as Bernabas was) solde their landes and possessions, and broughte the money vnto the apostles,
For Some Good men (as Barnabas was) sold their Lands and possessions, and brought the money unto the Apostles,
p-acp d n2 (c-acp np1 vbds) vvd po32 n2 cc n2, cc vvn dt n1 p-acp dt n2,
(9) sermon (DIV2)
101
Page 41
4143
yet you beyng fathers & mothers do gene them good things, which shal not hurt them. Nowe sayth he:
yet you being Father's & mother's do gene them good things, which shall not hurt them. Now say he:
av pn22 vbg n2 cc n2 vdb zz pno32 j n2, r-crq vmb xx vvi pno32. av vvz pns31:
(17) sermon (DIV2)
224
Page 102
1517
Whan he putteth the malt out of the sacke, the stryke whyche was in the bottome couereth the yll malte whyche was in the myddes,
When he putteth the malt out of the sack, the strike which was in the bottom Covereth the ill malt which was in the mids,
c-crq pns31 vvz dt n1 av pp-f dt n1, dt vvi r-crq vbds p-acp dt n1 vvz dt j-jn n1 r-crq vbds p-acp dt n2-jn,
(9) sermon (DIV2)
93
Page 38
1518
and so the good man shall neuer perceyne the fraude, tyll he commeth to the occupyeng of the corne:
and so the good man shall never perceyne the fraud, till he comes to the occupying of the corn:
cc av dt j n1 vmb av-x vvi dt n1, p-acp pns31 vvz p-acp dt vvg pp-f dt n1:
(9) sermon (DIV2)
93
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1519
thother man that solde it, taketh this for a pollicie, but it is a thefte afore God,
tother man that sold it, Takes this for a policy, but it is a theft afore God,
n-jn n1 cst vvd pn31, vvz d p-acp dt n1, cc-acp pn31 vbz dt n1 p-acp np1,
(9) sermon (DIV2)
93
Page 38
1520
and he is bounde to make restitution of so muche as those two strykes whyche were naught, were solde to deere,
and he is bound to make restitution of so much as those two strikes which were nought, were sold to deer,
cc pns31 vbz vvn pc-acp vvi n1 pp-f av av-d c-acp d crd n2 r-crq vbdr pix, vbdr vvn p-acp j-jn,
(9) sermon (DIV2)
93
Page 38
1521
so muche he oughte to restore, or elles he shall neuer comme to heauen, yf GOD bee trewe in his worde.
so much he ought to restore, or Else he shall never comme to heaven, if GOD be true in his word.
av av-d pns31 vmd pc-acp vvi, cc av pns31 vmb av-x vvi p-acp n1, cs np1 vbb j p-acp po31 n1.
(9) sermon (DIV2)
93
Page 38
1522
I could tell you of one other falshode, how they make 〈 ◊ 〉 to way muche,
I could tell you of one other falsehood, how they make 〈 ◊ 〉 to Way much,
pns11 vmd vvi pn22 pp-f pi j-jn n1, c-crq pns32 vvb 〈 sy 〉 pc-acp n1 av-d,
(9) sermon (DIV2)
93
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1523
but I wyll not tell it you.
but I will not tell it you.
cc-acp pns11 vmb xx vvi pn31 pn22.
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Yf you learne to doe those falshodes whereof I haue tolde you now, then take the sause with it,
If you Learn to do those falsehoods whereof I have told you now, then take the sauce with it,
cs pn22 vvb pc-acp vdi d n2 c-crq pns11 vhb vvn pn22 av, av vvb dt n1 p-acp pn31,
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93
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1525
namely that you shal neuer see the blisse of heauen, but be damned worlde without ende with the deuill and all his aungels.
namely that you shall never see the bliss of heaven, but be damned world without end with the Devil and all his Angels.
av cst pn22 vmb av-x vvi dt n1 pp-f n1, cc-acp vbi vvn n1 p-acp n1 p-acp dt n1 cc d po31 n2.
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93
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1526
Now go to whan it please you, vse falshode.
Now go to when it please you, use falsehood.
av vvb p-acp c-crq pn31 vvb pn22, vvb n1.
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93
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1527
But I praye you wherfore will you deceiue your neighbour whom you ought to loue as well as your owne selfe? consider the mater good people what a dangerous thing it is to fal in yt hands of the euer liuyng God:
But I pray you Wherefore will you deceive your neighbour whom you ought to love as well as your own self? Consider the mater good people what a dangerous thing it is to fall in that hands of the ever living God:
p-acp pns11 vvb pn22 c-crq vmb pn22 vvi po22 n1 ro-crq pn22 vmd pc-acp vvi c-acp av c-acp po22 d n1? vvb dt fw-la j n1 r-crq dt j n1 pn31 vbz pc-acp vvi p-acp pn31 n2 pp-f dt av vvg np1:
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93
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1528
leaue falshode, abhorre it, be true & faithfull in your callyng, Querite regnum dei & iustitiam 〈 ◊ 〉 & cetera omnia 〈 ◊ 〉 vobis.
leave falsehood, abhor it, be true & faithful in your calling, Query Kingdom dei & iustitiam 〈 ◊ 〉 & cetera omnia 〈 ◊ 〉 vobis.
vvb n1, vvb pn31, vbb j cc j p-acp po22 n-vvg, np1 fw-la fw-la cc fw-la 〈 sy 〉 cc fw-la fw-la 〈 sy 〉 fw-la.
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93
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1529
Seke the king dome of god and the rightuousnes therof: than all thinges ne cessary for you, shall come vnto you vnloked for.
Seek the King dome of god and the righteousness thereof: than all things ne cessary for you, shall come unto you unlooked for.
vvb dt n1 n1 pp-f n1 cc dt n1 av: cs d n2 ccx j p-acp pn22, vmb vvi p-acp pn22 j p-acp.
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93
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1530
Therfore in this petition note fyrst gods goodnes how gētill he is towardes vs, in so muche that he woulde haue vs to come vnto him and take of hym all thynges.
Therefore in this petition note fyrst God's Goodness how gentle he is towards us, in so much that he would have us to come unto him and take of him all things.
av p-acp d n1 n1 ord n2 n1 c-crq j pns31 vbz p-acp pno12, p-acp av av-d cst pns31 vmd vhi pno12 pc-acp vvi p-acp pno31 cc vvi pp-f pno31 d n2.
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1531
Then agayne, 〈 ◊ 〉 what we bee, namely beggers, for we begge of him, whi 〈 ◊ ◊ 〉 vs to leaue stoutnes and proudenes, and to be humble.
Then again, 〈 ◊ 〉 what we be, namely beggars, for we beg of him, whi 〈 ◊ ◊ 〉 us to leave stoutness and proudenes, and to be humble.
av av, 〈 sy 〉 q-crq pns12 vbb, av n2, c-acp pns12 vvb pp-f pno31, q-crq 〈 sy sy 〉 pno12 pc-acp vvi n1 cc n1, cc pc-acp vbi j.
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1532
Note what is Our, namelye that one prayeth for an other and that this storehouse is common vnto all men.
Note what is Our, namely that one Prayeth for an other and that this storehouse is Common unto all men.
n1 r-crq vbz np1, av cst pi vvz p-acp dt j-jn cc cst d n1 vbz j p-acp d n2.
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1533
Note agayns what we bee whan we bee false, namely the children of the deuill and enemies vnto god.
Note agains what we be when we be false, namely the children of the Devil and enemies unto god.
vvb p-acp r-crq pns12 vbi c-crq pns12 vbb j, av dt n2 pp-f dt n1 cc n2 p-acp n1.
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1534
There be some men which would haue this petition not to importe or contayne these bodely thinges,
There be Some men which would have this petition not to import or contain these bodily things,
pc-acp vbi d n2 r-crq vmd vhi d n1 xx p-acp n1 cc vvi d j n2,
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1535
as thinges whiche be to vyle to be desyred at gods hand:
as things which be to vile to be desired At God's hand:
c-acp n2 r-crq vbb p-acp j pc-acp vbi vvn p-acp ng1 n1:
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97
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1536
Therfore they expound it altogether spiritually, of thyngs pertaining vnto the soule onely, which opinion truly I do not greatly lyke.
Therefore they expound it altogether spiritually, of things pertaining unto the soul only, which opinion truly I do not greatly like.
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97
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1556
that man that is so disposed shal not lack, as he saith, dabit 〈 ◊ 〉 sanctum 〈 ◊ 〉 illum, He will geue the holy 〈 ◊ 〉,
that man that is so disposed shall not lack, as he Says, Dabit 〈 ◊ 〉 sanctum 〈 ◊ 〉 Ilum, He will give the holy 〈 ◊ 〉,
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(9) sermon (DIV2)
99
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1537
For shal I trust god for my soule, and shal I not trust him for my body? Therfore I take it that all thynges necessarye to soule and bodye are contayned in this petition:
For shall I trust god for my soul, and shall I not trust him for my body? Therefore I take it that all things necessary to soul and body Are contained in this petition:
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1538
and we oughte to seeke all thynges necessarye to oure bodelye foode onelye in thys storehouse.
and we ought to seek all things necessary to our bodily food only in this storehouse.
cc pns12 vmd pc-acp vvi d n2 j p-acp po12 j n1 av-j p-acp d n1.
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1539
But you muste not take my sayinges after suche sorte as though you should do nothyng but sit and praye:
But you must not take my sayings After such sort as though you should do nothing but fit and pray:
p-acp pn22 vmb xx vvi po11 n2-vvg p-acp d n1 c-acp cs pn22 vmd vdi pix cc-acp vvi cc vvi:
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98
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1540
and yet you should haue your dinner and supper made redy for you. No not so, but you must labour, you must do the worke of your vocation.
and yet you should have your dinner and supper made ready for you. No not so, but you must labour, you must do the work of your vocation.
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98
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1541
Querite 〈 ◊ 〉 dei, seeke the kingdom of heauen, you must sette those two thinges together, workes and prayer.
Query 〈 ◊ 〉 dei, seek the Kingdom of heaven, you must Set those two things together, works and prayer.
np1 〈 sy 〉 fw-la, vvb dt n1 pp-f n1, pn22 vmb vvi d crd n2 av, n2 cc n1.
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1542
He that is true in his vocation, doth accordyng as god willeth him to do, and then pray they vnto god: He that is true in his vocation, does according as god wills him to do, and then pray they unto god:
pns31 cst vbz j p-acp po31 n1, vdz vvg c-acp n1 vvz pno31 pc-acp vdi, cc av vvb pns32 p-acp n1:
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98
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1543
that mā or womā may be assured of their lyuing, as sure (I say) as god is God. As for the wicked.
that man or woman may be assured of their living, as sure (I say) as god is God. As for the wicked.
cst n1 cc n1 vmb vbi vvn pp-f po32 n-vvg, c-acp j (pns11 vvb) p-acp n1 vbz np1. p-acp p-acp dt j.
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1544
in dede god of his excedyng mercye and liberalitle fyndeth them, and sometymes they fare better then the good man doth:
in deed god of his exceeding mercy and liberalitle findeth them, and sometimes they fare better then the good man does:
p-acp n1 n1 pp-f po31 j-vvg n1 cc n1 vvz pno32, cc av pns32 vvb av-jc cs dt j n1 vdz:
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98
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1545
but for all yt, the wicked mā hath euer an yll conscience, he doth wrong vnto god, he is an vsurper, he hath no right vnto it:
but for all that, the wicked man hath ever an ill conscience, he does wrong unto god, he is an usurper, he hath no right unto it:
cc-acp p-acp d pn31, dt j n1 vhz av dt j-jn n1, pns31 vdz vvi p-acp n1, pns31 vbz dt n1, pns31 vhz dx j-jn p-acp pn31:
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1546
the good and goodly man he hath right vnto it, for he commeth by it lawfully, by his prayer and trauail.
the good and goodly man he hath right unto it, for he comes by it lawfully, by his prayer and travail.
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98
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1547
But these 〈 ◊ 〉 men, thinke ye, say they this praier with a faithfull hearte? Our father whiche arte in heauen, Geue vs this day our dayly bread:
But these 〈 ◊ 〉 men, think you, say they this prayer with a faithful heart? Our father which art in heaven, Give us this day our daily bred:
p-acp d 〈 sy 〉 n2, vvb pn22, vvb pns32 d n1 p-acp dt j n1? po12 n1 r-crq n1 p-acp n1, vvb pno12 d n1 po12 j n1:
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98
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1548
Thinke ye thei say it from the bottome of theyr heartes? No no, they do but mocke god, they laughe hym to scorne, when they say these wordes.
Think you they say it from the bottom of their hearts? No no, they do but mock god, they laugh him to scorn, when they say these words.
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98
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1549
For they haue their bread, theyr syluer and golde in theyr 〈 ◊ 〉, in their chests, in their bagges or bougets,
For they have their bred, their silver and gold in their 〈 ◊ 〉, in their chests, in their bags or bougets,
p-acp pns32 vhb po32 n1, po32 n1 cc n1 p-acp po32 〈 sy 〉, p-acp po32 n2, p-acp po32 n2 cc n2,
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98
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1550
therfore they haue no sauour of god, 〈 ◊ 〉 they would shew them selues liberall vnto their poore neighbours, they woulde open their chestes and bagges,
Therefore they have no savour of god, 〈 ◊ 〉 they would show them selves liberal unto their poor neighbours, they would open their chests and bags,
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98
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1551
and lay out and helpe their brethern in Christe. They be as yet but 〈 ◊ 〉;
and lay out and help their brother in Christ. They be as yet but 〈 ◊ 〉;
cc vvd av cc vvi po32 n2 p-acp np1. pns32 vbb a-acp av cc-acp 〈 sy 〉;
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98
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1552
they saye this prayer like as the Turke might say it.
they say this prayer like as the Turk might say it.
pns32 vvb d n1 av-j p-acp dt np1 vmd vvi pn31.
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98
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1553
Consider this worde Giue, Certainly we must labour, yet we must not so magnifie our labor as though we gat our liuing by it.
Consider this word Give, Certainly we must labour, yet we must not so magnify our labour as though we got our living by it.
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99
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1554
For labour as long as thou wilte, thou shalt haue no profite by it excepte the lorde increase thy labour.
For labour as long as thou wilt, thou shalt have no profit by it except the lord increase thy labour.
p-acp n1 c-acp av-j c-acp pns21 vm2, pns21 vm2 vhi dx n1 p-acp pn31 c-acp dt n1 vvb po21 n1.
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99
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1555
Therfore we muste thanke him for it, he dothe it, he geueth it: to whome? laboranti, & 〈 ◊ 〉, vnto him that laboreth and prayth:
Therefore we must thank him for it, he doth it, he Giveth it: to whom? laboranti, & 〈 ◊ 〉, unto him that Laboureth and prayth:
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1557
vnto them that desire the same. Then we muste aske: for he geueth not to 〈 ◊ 〉.
unto them that desire the same. Then we must ask: for he Giveth not to 〈 ◊ 〉.
p-acp pno32 cst vvb dt d. cs pns12 vmb vvi: c-acp pns31 vvz xx pc-acp 〈 sy 〉.
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99
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1558
In dede they haue 〈 ◊ 〉 benefits: they liue wealthily: but as I tolde you before, they haue it with an yll conscience, not laufully. Therfore Christ saith.
In deed they have 〈 ◊ 〉 benefits: they live wealthily: but as I told you before, they have it with an ill conscience, not lawfully. Therefore christ Says.
p-acp n1 pns32 vhb 〈 sy 〉 n2: pns32 vvb av-j: cc-acp c-acp pns11 vvd pn22 a-acp, pns32 vhb pn31 p-acp dt j-jn n1, xx av-j. av np1 vvz.
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99
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1559
Solem 〈 ◊ ◊ ◊ 〉 super iustos et iniustos.
Solemn 〈 ◊ ◊ ◊ 〉 super iustos et iniustos.
j 〈 sy sy sy 〉 fw-fr fw-la fw-la fw-la.
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99
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1560
Itē, Nemo 〈 ◊ 〉 an 〈 ◊ 〉 vel amore sir dign { us }.
Iten, Nemo 〈 ◊ 〉 an 〈 ◊ 〉 vel amore sir Dign { us }.
j, np1 〈 sy 〉 dt 〈 sy 〉 uh-av fw-la n1 fw-fr { pno12 }.
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99
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1561
We can not tell outwardlye by these worldly things which be in ye fauour of god & which be not:
We can not tell outwardly by these worldly things which be in you favour of god & which be not:
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1562
for they be common vnto good and badde.
for they be Common unto good and bad.
c-acp pns32 vbb j p-acp j cc vvd.
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99
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1563
But the wicked haue it not with a good conscience The vpright good man hath his liuing thorough his labour and faithful praier, beware that you trust not in your labour,
But the wicked have it not with a good conscience The upright good man hath his living through his labour and faithful prayer, beware that you trust not in your labour,
p-acp dt j vhb pn31 xx p-acp dt j n1 dt av-j j n1 vhz po31 vvg p-acp po31 n1 cc j n1, vvb cst pn22 vvb xx p-acp po22 n1,
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99
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1564
as though ye gotte your lyuing by it: for as sainct Paule saith.
as though you got your living by it: for as saint Paul Says.
c-acp cs pn22 vvd po22 n-vvg p-acp pn31: c-acp c-acp n1 np1 vvz.
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99
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1565
Qui plantat nihil est, ne { que } qui tigat, sed 〈 ◊ 〉 dat incrementum deus.
Qui plantat nihil est, ne { que } qui tigat, sed 〈 ◊ 〉 that Incrementum deus.
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1566
Neither he that planteth is ought, nor he that watereth, but god that giueth the encrease:
Neither he that plants is ought, nor he that Waters, but god that gives the increase:
av-d pns31 cst vvz vbz pi, ccx pns31 cst vvz, cc-acp n1 cst vvz dt n1:
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99
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1567
Excepte God geue the encrease all our labour is lost.
Except God give the increase all our labour is lost.
c-acp np1 vvi dt n1 av-d po12 n1 vbz vvn.
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99
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1568
They that bee the children of this worlde, (as couetous persons, extorsioners, oppressoures, caterpyllers, vsurers) thinke you they come to goddes storehouse? No no, they doe not, they haue not the vnderstanding of it, they cannot tell what it meaneth.
They that be the children of this world, (as covetous Persons, extortioners, oppressoures, caterpillars, usurers) think you they come to God's storehouse? No no, they do not, they have not the understanding of it, they cannot tell what it means.
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99
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1569
For they looke not to get theyr lyuynges at gods storehouse, but rather they thinke to gette it with deceipt and falshod, with oppressions, and wrong doynges.
For they look not to get their livings At God's storehouse, but rather they think to get it with deceit and falsehood, with oppressions, and wrong doings.
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99
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1570
For they thinke that al thinges be lauful vnto them, therfore they thinke that though they take other mens goods thorough sutteltie and craftes, it is no synne.
For they think that all things be lawful unto them, Therefore they think that though they take other men's goods through subtlety and crafts, it is no sin.
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1571
But I tell you, Those thynges which we bye or gette with our labour, or are giuen vs by inheritaunce or other wayes, those thinges bee oures by the law, which maketh meum and tuum myne and thyne.
But I tell you, Those things which we buy or get with our labour, or Are given us by inheritance or other ways, those things be ours by the law, which makes meum and tuum mine and thine.
p-acp pns11 vvb pn22, d n2 r-crq pns12 vvb cc vvi p-acp po12 n1, cc vbr vvn pno12 p-acp n1 cc j-jn n2, d n2 vbi png12 p-acp dt n1, r-crq vvz fw-la cc fw-la po11 cc po21.
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99
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1572
Now all things gottē otherwise are not oures:
Now all things got otherwise Are not ours:
av d n2 vvn av vbr xx png12:
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1573
as those things which be gotten by crafty conueiaunces, by guile and fraude, by robbery and stealing, by extortion and oppression, by handemakyng, (or howe soeuer you come by it, besyde the right way) it is notyours in so much that youmay not giue it for gods sake, for god hateth it. But you will say:
as those things which be got by crafty conueiaunces, by guile and fraud, by robbery and stealing, by extortion and oppression, by handemakyng, (or how soever you come by it, beside the right Way) it is notyours in so much that youmay not give it for God's sake, for god hates it. But you will say:
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1574
what shall we do with the good gotten by vnlaufull meanes? Marye I tell thee, make restitution, which is the onely way yt pleaseth god.
what shall we do with the good got by unlawful means? Marye I tell thee, make restitution, which is the only Way that Pleases god.
r-crq vmb pns12 vdi p-acp dt j vvn p-acp j-u n2? np1 pns11 vvb pno21, vvb n1, r-crq vbz dt j n1 pn31 vvz n1.
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1575
O lord what bribery, falshod, deceiuing, false getting of goods is in Englād? And yet for al yt we heare nothing of 〈 ◊ 〉, which is a miserable thig.
O lord what bribery, falsehood, deceiving, false getting of goods is in Englād? And yet for all that we hear nothing of 〈 ◊ 〉, which is a miserable thig.
sy n1 q-crq n1, n1, vvg, j n-vvg pp-f n2-j vbz p-acp np1? cc av p-acp d pn31 pns12 vvi pix pp-f 〈 sy 〉, r-crq vbz dt j n1.
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1620
but that was doone for this cause: ther was a great meny of christen people at:
but that was done for this cause: there was a great many of christian people At:
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1576
I tel you none of thē whi che haue takē their neighbors good frō him by any maner of falshod, none of thē (I 〈 ◊ 〉) shalbe saued except they make resti tution, either in affect, or effect:
I tell you none of them whi i have taken their neighbours good from him by any manner of falsehood, none of them (I 〈 ◊ 〉) shall saved except they make resti tution, either in affect, or Effect:
pns11 vvb pn22 pix pp-f pno32 q-crq pns11 vhb vvn po32 n2 j p-acp pno31 p-acp d n1 pp-f n1, pix pp-f pno32 (pns11 〈 sy 〉) vmb|vbi vvn c-acp pns32 vvb fw-la n1, av-d p-acp vvi, cc n1:
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99
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1577
in effect, when they bee able, in 〈 ◊ 〉, 〈 ◊ 〉 they bee not able in no wyse. 〈 ◊ 〉 sayethe.
in Effect, when they be able, in 〈 ◊ 〉, 〈 ◊ 〉 they be not able in no wise. 〈 ◊ 〉 Saith.
p-acp n1, c-crq pns32 vbb j, p-acp 〈 sy 〉, 〈 sy 〉 pns32 vbb xx j p-acp dx n1. 〈 sy 〉 vvz.
(9) sermon (DIV2)
99
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1578
Si impius egerit 〈 ◊ 〉. & rapinam 〈 ◊ ◊ 〉. Whan the vngodlye doth repent, and restoreth the good gotten wrōgfully and vnlaufully.
Si Impius egerit 〈 ◊ 〉. & rapinam 〈 ◊ ◊ 〉. When the ungodly does Repent, and restoreth the good got wrongfully and unlawfully.
fw-mi fw-la fw-mi 〈 sy 〉. cc fw-la 〈 sy sy 〉. c-crq dt j vdz vvi, cc vvz dt j vvn av-j cc av-j.
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99
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1579
For vnlawful good ought to be restored agayne: without restitution loke not for saluation. Also this is a true sentēce vsed of s. Augustin.
For unlawful good ought to be restored again: without restitution look not for salvation. Also this is a true sentence used of s. Augustin.
p-acp j j pi pc-acp vbi vvn av: p-acp n1 vvi xx p-acp n1. av d vbz dt j n1 vvn pp-f zz. np1.
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99
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1580
Non remittitur peccarum, nisi restituatur ablatum, Robbery, falsehode, or otherwise yll gotten goodes, can not be forgiuen of god, except it be restored agayn.
Non remittitur peccarum, nisi restituatur ablatum, Robbery, falsehood, or otherwise ill got goods, can not be forgiven of god, except it be restored again.
np1 fw-la fw-la, fw-la fw-la fw-la, n1, n1, cc av av-jn vvn n2-j, vmb xx vbi vvn pp-f n1, c-acp pn31 vbb vvn av.
(9) sermon (DIV2)
99
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1581
Zacheus that good publican that cōmon officer, he gaue a good ensample vnto al 〈 ◊ 〉 and extorsioners, I would they all would folowe his ensample, he erercised not open robberye, he killed no man by the waye:
Zacchaeus that good publican that Common officer, he gave a good ensample unto all 〈 ◊ 〉 and extortioners, I would they all would follow his ensample, he erercised not open robbery, he killed no man by the Way:
np1 cst j n1 cst j n1, pns31 vvd dt j n1 p-acp d 〈 sy 〉 cc n2, pns11 vmd pns32 d vmd vvi po31 n1, pns31 vvd xx vvi n1, pns31 vvd dx n1 p-acp dt n1:
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99
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1582
but with craftes and suttelties he deceiued the poore.
but with crafts and subtleties he deceived the poor.
cc-acp p-acp n2 cc n2 pns31 vvd dt j.
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99
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1583
When the poore men came to him, he had them to come agayne an other daye,
When the poor men Come to him, he had them to come again an other day,
c-crq dt j n2 vvd p-acp pno31, pns31 vhd pno32 pc-acp vvi av dt j-jn n1,
(9) sermon (DIV2)
99
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1584
and so delayed the time, til at the leugth he weried poore men, & so gate somewhat of them.
and so delayed the time, till At the leugth he wearied poor men, & so gate somewhat of them.
cc av vvd dt n1, c-acp p-acp dt n1 pns31 vvd j n2, cc av n1 av pp-f pno32.
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99
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1585
Suche felowes are now in our time very good chepe: but 〈 ◊ 〉 wil not learne the second lesson.
Suche Fellows Are now in our time very good cheap: but 〈 ◊ 〉 will not Learn the second Lesson.
np1 n2 vbr av p-acp po12 n1 av j j: cc-acp 〈 sy 〉 vmb xx vvi dt ord n1.
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99
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1586
They haue red the first lesson, how Zache was a bribetaker, but they will not reade the seconde, they saye A. but they wyll not saye B. What is the seconde lesson? 〈 ◊ 〉 quem defraudaui reddam quadruplum.
They have read the First Lesson, how Zacchaeus was a Bribe-taker, but they will not read the seconde, they say A. but they will not say B. What is the seconde Lesson? 〈 ◊ 〉 Whom defraudaui reddam quadruplum.
pns32 vhb vvn dt ord n1, c-crq np1 vbds dt n1, cc-acp pns32 vmb xx vvi dt ord, pns32 vvb np1 p-acp pns32 vmb xx vvi np1 q-crq vbz dt ord n1? 〈 sy 〉 fw-la fw-la n1 n1.
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99
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1587
Yf I haue decetued any man, I wil restore it foure folde.
If I have decetued any man, I will restore it foure fold.
cs pns11 vhb vvn d n1, pns11 vmb vvi pn31 crd n1.
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99
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1588
But we maye argue that they bee not suche felowes as Zache was, for we here nothyng of restitution, they lacke right repentāce.
But we may argue that they be not such Fellows as Zacchaeus was, for we Here nothing of restitution, they lack right Repentance.
cc-acp pns12 vmb vvi cst pns32 vbb xx d n2 c-acp np1 vbds, c-acp pns12 av pix pp-f n1, pns32 vvb j-jn n1.
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99
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1589
It is a wonderful thing to see yt christen people wil liue in such an estate, wherein they know themselues to be damned:
It is a wondered thing to see that christen people will live in such an estate, wherein they know themselves to be damned:
pn31 vbz dt j n1 pc-acp vvi pn31 vvi n1 vmb vvi p-acp d dt n1, c-crq pns32 vvb px32 pc-acp vbi vvn:
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99
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1590
for whā they go to bed, they go in the name of the deuyll.
for when they go to Bed, they go in the name of the Devil.
c-acp c-crq pns32 vvb p-acp n1, pns32 vvb p-acp dt n1 pp-f dt n1.
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99
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1591
In summa, what so euer they do, they do it in his name, because they bee out of the fauour of god.
In summa, what so ever they do, they do it in his name, Because they be out of the favour of god.
p-acp fw-la, r-crq av av pns32 vdb, pns32 vdb pn31 p-acp po31 n1, c-acp pns32 vbb av pp-f dt n1 pp-f n1.
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99
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1592
God 〈 ◊ 〉 theim not:
God 〈 ◊ 〉 them not:
np1 〈 sy 〉 pno32 xx:
(9) sermon (DIV2)
99
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1593
therefore (I say) it is to be lamented, that we here nothing of restitution. S. Paule sayeth.
Therefore (I say) it is to be lamented, that we Here nothing of restitution. S. Paul Saith.
av (pns11 vvb) pn31 vbz pc-acp vbi vvn, cst pns12 av pix pp-f n1. np1 np1 vvz.
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99
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1594
Qui furabatur non amplius furetur, he that stale, let him steale no more.
Qui furabatur non Amplius furetur, he that stale, let him steal no more.
np1 fw-la fw-fr fw-la fw-la, pns31 cst vvd, vvb pno31 vvi av-dx av-dc.
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99
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1595
which wordes teache vs, that he which hath stolne or deceiued, and 〈 ◊ 〉 it, he is a stronge these,
which words teach us, that he which hath stolen or deceived, and 〈 ◊ 〉 it, he is a strong these,
r-crq n2 vvb pno12, cst pns31 r-crq vhz vvn cc vvn, cc 〈 sy 〉 pn31, pns31 vbz dt j d,
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99
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1596
so long till he restore againe the thing taken, and shall looke for no 〈 ◊ 〉 of his synnes at gods hande, till he hath restored againe suche goodes.
so long till he restore again the thing taken, and shall look for no 〈 ◊ 〉 of his Sins At God's hand, till he hath restored again such goods.
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99
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1597
There be some which say, repentance or 〈 ◊ 〉 wil serue it is enough whan I am 〈 ◊ 〉 for it.
There be Some which say, Repentance or 〈 ◊ 〉 will serve it is enough when I am 〈 ◊ 〉 for it.
pc-acp vbi d r-crq vvb, n1 cc 〈 sy 〉 vmb vvi pn31 vbz d c-crq pns11 vbm 〈 sy 〉 c-acp pn31.
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100
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1598
Those felowes can not tell what repentance meaneth. Loke vpon Zacheus, he dyd repent, but restitution by and by folowed.
Those Fellows can not tell what Repentance means. Look upon Zacchaeus, he did Repent, but restitution by and by followed.
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100
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1599
So let vs 〈 ◊ 〉 too: let vs liue vprightly and godly:
So let us 〈 ◊ 〉 too: let us live uprightly and godly:
av vvb pno12 〈 sy 〉 av: vvb pno12 vvi av-j cc j:
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1600
and when we haue done 〈 ◊ 〉 or deceiued any body, 〈 ◊ 〉 vs make 〈 ◊ 〉:
and when we have done 〈 ◊ 〉 or deceived any body, 〈 ◊ 〉 us make 〈 ◊ 〉:
cc c-crq pns12 vhb vdn 〈 sy 〉 cc vvn d n1, 〈 sy 〉 pno12 vvb 〈 sy 〉:
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100
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1601
and after beware of such 〈 ◊ 〉, of suche 〈 ◊ 〉, 〈 ◊ ◊ 〉 let vs call vpon God, and 〈 ◊ 〉 to 〈 ◊ ◊ 〉, 〈15 words〉 〈17 words〉, what it 〈 ◊ 〉 I told you.
and After beware of such 〈 ◊ 〉, of such 〈 ◊ 〉, 〈 ◊ ◊ 〉 let us call upon God, and 〈 ◊ 〉 to 〈 ◊ ◊ 〉, 〈15 words〉 〈17 words〉, what it 〈 ◊ 〉 I told you.
cc a-acp vvb pp-f d 〈 sy 〉, pp-f d 〈 sy 〉, 〈 sy sy 〉 vvb pno12 vvi p-acp np1, cc 〈 sy 〉 pc-acp 〈 sy sy 〉, n1 n1 n1 n1, r-crq pn31 〈 sy 〉 pns11 vvd pn22.
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1602
〈 ◊ ◊ 〉 I haue occasion to speake of the 〈 ◊ ◊ ◊ 〉:
〈 ◊ ◊ 〉 I have occasion to speak of the 〈 ◊ ◊ ◊ 〉:
〈 sy sy 〉 pns11 vhi n1 pc-acp vvi pp-f dt 〈 sy sy sy 〉:
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100
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1603
for I feare if I shold leue it so, som of you wold 〈 ◊ ◊ 〉 wrongfully,
for I Fear if I should leave it so, Some of you would 〈 ◊ ◊ 〉 wrongfully,
c-acp pns11 vvb cs pns11 vmd vvi pn31 av, d pp-f pn22 vmd 〈 sy sy 〉 av-j,
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100
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1604
and affirme, that all things should be 〈 ◊ 〉. I say not so.
and affirm, that all things should be 〈 ◊ 〉. I say not so.
cc vvi, cst d n2 vmd vbi 〈 sy 〉. pns11 vvb xx av.
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100
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1605
Certain it is, yt God hath 〈 ◊ 〉 proprieties of things, so that that whiche is myne, is not thine:
Certain it is, that God hath 〈 ◊ 〉 proprieties of things, so that that which is mine, is not thine:
j pn31 vbz, pn31 n1 vhz 〈 sy 〉 n2 pp-f n2, av cst d r-crq vbz png11, vbz xx png21:
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100
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1606
and what thou hast I can not take from thee.
and what thou hast I can not take from thee.
cc q-crq pns21 vh2 pns11 vmb xx vvi p-acp pno21.
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100
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1607
If all thynges were common, there could be no theft, & so this 〈 ◊ 〉 Non 〈 ◊ 〉 furtum.
If all things were Common, there could be no theft, & so this 〈 ◊ 〉 Non 〈 ◊ 〉 Furtum.
cs d n2 vbdr j, pc-acp vmd vbi dx n1, cc av d 〈 sy 〉 fw-fr 〈 sy 〉 fw-la.
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100
Page 41
1608
Thou shalt not 〈 ◊ 〉, wer in vain, butit is not so.
Thou shalt not 〈 ◊ 〉, were in vain, butit is not so.
pns21 vm2 xx 〈 sy 〉, vbdr p-acp j, j vbz xx av.
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100
Page 41
1609
The lawes of the realms make 〈 ◊ 〉 & 〈 ◊ 〉, myn and 〈 ◊ 〉.
The laws of the Realms make 〈 ◊ 〉 & 〈 ◊ 〉, mine and 〈 ◊ 〉.
dt n2 pp-f dt n2 vvb 〈 sy 〉 cc 〈 sy 〉, po11 cc 〈 sy 〉.
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100
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1610
If I haue things by those lawes, thā I haue them well. but this you must not forget that s.
If I have things by those laws, than I have them well. but this you must not forget that s.
cs pns11 vhb n2 p-acp d n2, cs pns11 vhb pno32 av. cc-acp d pn22 vmb xx vvi d n1.
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100
Page 41
1611
Paul saith Sitis necesitatibus sanctorum communicantes, Relieue the necessitie of those which haue nede.
Paul Says Sitis necesitatibus sanctorum communicantes, Relieve the necessity of those which have need.
np1 vvz fw-la fw-mi fw-la fw-la, vvb dt n1 pp-f d r-crq vhb n1.
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100
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1612
Thinges are not so cōmon, that another mā may take my good from me, for this is theft:
Things Are not so Common, that Another man may take my good from me, for this is theft:
n2 vbr xx av j, cst j-jn n1 vmb vvi po11 j p-acp pno11, c-acp d vbz n1:
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100
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1613
but they are so common that we oughte to distribute them vnto the poore, to helpe them & to comfort them with it:
but they Are so Common that we ought to distribute them unto the poor, to help them & to Comfort them with it:
cc-acp pns32 vbr av j cst pns12 vmd pc-acp vvi pno32 p-acp dt j, pc-acp vvi pno32 cc pc-acp vvi pno32 p-acp pn31:
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100
Page 41
1614
we ought one to 〈 ◊ 〉 an other: for this is a stāding sentence:
we ought one to 〈 ◊ 〉 an other: for this is a standing sentence:
pns12 vmd pi p-acp 〈 sy 〉 dt n-jn: c-acp d vbz dt j-vvg n1:
(9) sermon (DIV2)
100
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1615
Qui habue rit substantiā huius mundi, & viderit fratrē suū necessitatem habere & clauserit viscera sua ab co, quomodo 〈 ◊ 〉 Dei manet in eo? He yt hath the substance of this world,
Qui habue rit substantiam Huius mundi, & viderit fratrē suū necessitatem habere & clauserit viscera sua ab counterfeit, quomodo 〈 ◊ 〉 Dei manet in eo? He that hath the substance of this world,
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1616
& shal 〈 ◊ 〉 his brother to haue nede, & shutteth vp his entier affection frō hym,
& shall 〈 ◊ 〉 his brother to have need, & shutteth up his entire affection from him,
cc vmb 〈 sy 〉 po31 n1 pc-acp vhi n1, cc vvz a-acp po31 j n1 p-acp pno31,
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100
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1617
how dwelleth the loue of God in him?
how dwells the love of God in him?
q-crq vvz dt n1 pp-f np1 p-acp pno31?
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1618
There was a certain maner of hauing things in cōmon in the time of the apostles.
There was a certain manner of having things in Common in the time of the Apostles.
a-acp vbds dt j n1 pp-f j-vvg n2 p-acp j p-acp dt n1 pp-f dt n2.
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1621
that time intreated very ill in so much that they left all their goodes. Now such folk cam vnto the apostels for and & helpe.
that time entreated very ill in so much that they left all their goods. Now such folk cam unto the Apostles for and & help.
cst n1 vvd av av-jn p-acp av av-d cst pns32 vvd d po32 n2-j. av d n1 fw-la p-acp dt n2 p-acp cc cc vvi.
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1622
Therfore those which were faithful men, seing the pouertie of their brethren went & sold that that they had,
Therefore those which were faithful men, sing the poverty of their brothers went & sold that that they had,
av d r-crq vbdr j n2, vvg dt n1 pp-f po32 n2 vvd cc vvd d cst pns32 vhd,
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1623
& spente the 〈 ◊ 〉 amongeste such poore which were newly made christians.
& spent the 〈 ◊ 〉 amongst such poor which were newly made Christians.
cc vvn dt 〈 sy 〉 p-acp d j r-crq vbdr av-j vvn njpg2.
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1624
Amongst other whiche sold their goods, there was one Anauias & Zaphira his wife two very suttle persons:
among other which sold their goods, there was one Anauias & Zaphira his wife two very subtle Persons:
p-acp n-jn r-crq vvd po32 n2-j, pc-acp vbds pi npg1 cc np1 po31 n1 crd j j n2:
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1625
they went and sold their good so, but thei 〈 ◊ 〉 a wise part, they wold not stād in danger of the losing of al their goodes:
they went and sold their good so, but they 〈 ◊ 〉 a wise part, they would not stand in danger of the losing of all their goods:
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1626
Therfore thei agreed together, & toke the one part frō the money, & laid it vp:
Therefore they agreed together, & took the one part from the money, & laid it up:
av pns32 vvd av, cc vvd dt crd n1 p-acp dt n1, cc vvd pn31 a-acp:
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1627
with thother part thei came to Peter, affirming that to bee the whole money. For they thought in their heartes like as al vnfaithful men doo.
with tother part they Come to Peter, affirming that to be the Whole money. For they Thought in their hearts like as all unfaithful men do.
p-acp n-jn n1 pns32 vvd p-acp np1, vvg cst pc-acp vbi dt j-jn n1. p-acp pns32 vvd p-acp po32 n2 av-j p-acp d j n2 vdi.
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1628
We can not tell how long this religion shal abide: We can not tell how long this Religion shall abide:
pns12 vmb xx vvi c-crq av-j d n1 vmb vvi:
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1629
it is good to be wise, & kepe somwhat in store, what soeuer shal 〈 ◊ 〉.
it is good to be wise, & keep somewhat in store, what soever shall 〈 ◊ 〉.
pn31 vbz j pc-acp vbi j, cc vvi av p-acp n1, r-crq av vmb 〈 sy 〉.
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1630
Now Peter knowing by the holy ghost their falshoode, first 〈 ◊ 〉 him with one word, and after her too:
Now Peter knowing by the holy ghost their falsehood, First 〈 ◊ 〉 him with one word, and After her too:
av np1 vvg p-acp dt j n1 po32 n1, ord 〈 sy 〉 pno31 p-acp crd n1, cc p-acp pno31 av:
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1631
which in dede is a feareful ensample, wherby we shold be monished to beware of lies and falsehode.
which in deed is a fearful ensample, whereby we should be monished to beware of lies and falsehood.
r-crq p-acp n1 vbz dt j n1, c-crq pns12 vmd vbi vvn pc-acp vvi pp-f n2 cc n1.
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1632
For though god punish the not by and by as he did this 〈 ◊ 〉,
For though god Punish thee not by and by as he did this 〈 ◊ 〉,
p-acp cs n1 vvb pno32 xx p-acp cc p-acp c-acp pns31 vdd d 〈 sy 〉,
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1633
yet he shall fynde thee, surelye he will not forget the. Therfore 〈 ◊ 〉 here to take hede of falshad and beware of lies.
yet he shall find thee, surely he will not forget thee. Therefore 〈 ◊ 〉 Here to take heed of falshad and beware of lies.
av pns31 vmb vvi pno21, av-j pns31 vmb xx vvi pno32. av 〈 sy 〉 av pc-acp vvi n1 pp-f j cc vvb pp-f n2.
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101
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1634
For this 〈 ◊ 〉, this wilful Ananias I say, because of this wilfull lie, went to hell with his wife:
For this 〈 ◊ 〉, this wilful Ananias I say, Because of this wilful lie, went to hell with his wife:
p-acp d 〈 sy 〉, d j np1 pns11 vvb, c-acp pp-f d j n1, vvd p-acp n1 p-acp po31 n1:
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1635
and there shalbe punished world without ende. where you see what a greuous thyng it is to make a lye:
and there shall punished world without end. where you see what a grievous thing it is to make a lie:
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This 〈 ◊ 〉 neded not to sell his 〈 ◊ 〉, he had no such cōmande ment:
This 〈 ◊ 〉 needed not to fell his 〈 ◊ 〉, he had no such command meant:
d 〈 sy 〉 vvd xx pc-acp vvi po31 〈 sy 〉, pns31 vhd dx d n1 vvd:
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1637
but seyng he did so, & then came and brought but halfe the price, making a pretence as 〈 ◊ 〉 he 〈 ◊ 〉 brought all,
but sing he did so, & then Come and brought but half the price, making a pretence as 〈 ◊ 〉 he 〈 ◊ 〉 brought all,
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1638
for that he was punished so 〈 ◊ 〉. O what lyes ar made now adays in England here and there in the markets,
for that he was punished so 〈 ◊ 〉. O what lies Are made now adais in England Here and there in the Markets,
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1639
truly it is a pitifull thing that we nothyng 〈 ◊ 〉 it.
truly it is a pitiful thing that we nothing 〈 ◊ 〉 it.
av-j pn31 vbz dt j n1 cst pns12 pix 〈 sy 〉 pn31.
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This one 〈 ◊ 〉 of Ananias and 〈 ◊ 〉, their 〈 ◊ 〉 is able to 〈 ◊ 〉 the whole world.
This one 〈 ◊ 〉 of Ananias and 〈 ◊ 〉, their 〈 ◊ 〉 is able to 〈 ◊ 〉 the Whole world.
d crd 〈 sy 〉 pp-f np1 cc 〈 sy 〉, po32 〈 sy 〉 vbz j pc-acp 〈 sy 〉 dt j-jn n1.
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1641
You haue hard now how 〈 ◊ 〉 had things in cōmon in yt first 〈 ◊ ◊ 〉 s.
You have hard now how 〈 ◊ 〉 had things in Common in that First 〈 ◊ ◊ 〉 s.
pn22 vhb av-j av c-crq 〈 sy 〉 vhn n2 p-acp j p-acp pn31 ord 〈 sy sy 〉 sy.
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1642
〈 ◊ ◊ ◊ 〉 vs how things ought to be in 〈 ◊ ◊ ◊ 〉 saying, 〈 ◊ 〉 tis 〈 ◊ ◊ ◊ 〉, help the 〈 ◊ 〉 of those which be poore.
〈 ◊ ◊ ◊ 〉 us how things ought to be in 〈 ◊ ◊ ◊ 〉 saying, 〈 ◊ 〉 this 〈 ◊ ◊ ◊ 〉, help the 〈 ◊ 〉 of those which be poor.
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1643
Oure good is not so ours, that 〈 ◊ 〉 may do with it what vs 〈 ◊ 〉, 〈 ◊ 〉 we ought to 〈 ◊ 〉 it vnto them which haue neede.
Oure good is not so ours, that 〈 ◊ 〉 may do with it what us 〈 ◊ 〉, 〈 ◊ 〉 we ought to 〈 ◊ 〉 it unto them which have need.
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1644
No man (〈 ◊ 〉 I 〈 ◊ 〉 you 〈 ◊ 〉) ought to 〈 ◊ 〉 away my good 〈 ◊ ◊ 〉 but I 〈 ◊ 〉 to 〈 ◊ ◊ 〉 yt that I may spare,
No man (〈 ◊ 〉 I 〈 ◊ 〉 you 〈 ◊ 〉) ought to 〈 ◊ 〉 away my good 〈 ◊ ◊ 〉 but I 〈 ◊ 〉 to 〈 ◊ ◊ 〉 that that I may spare,
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1645
and helpe the poore 〈 ◊ 〉. 〈 ◊ ◊ 〉 saith s. Paul:
and help the poor 〈 ◊ 〉. 〈 ◊ ◊ 〉 Says s. Paul:
cc vvi dt j 〈 sy 〉. 〈 sy sy 〉 vvz zz. np1:
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distribute 〈 ◊ ◊ 〉 yt poore let 〈 ◊ ◊ ◊ 〉, 〈 ◊ 〉 help them 〈 ◊ ◊ 〉 things as you may spare.
distribute 〈 ◊ ◊ 〉 that poor let 〈 ◊ ◊ ◊ 〉, 〈 ◊ 〉 help them 〈 ◊ ◊ 〉 things as you may spare.
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1647
For so it is 〈 ◊ 〉, Cui plus datum est, plus 〈 ◊ 〉 ab illo, 〈 ◊ 〉 that 〈 ◊ 〉 much must make 〈 ◊ 〉 for much and if he haue not spent it wel, he must make the 〈 ◊ 〉 accompte:
For so it is 〈 ◊ 〉, Cui plus datum est, plus 〈 ◊ 〉 ab illo, 〈 ◊ 〉 that 〈 ◊ 〉 much must make 〈 ◊ 〉 for much and if he have not spent it well, he must make the 〈 ◊ 〉 accompt:
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1648
But I speake not this to 〈 ◊ 〉 poore 〈 ◊ ◊ 〉 labour, for we muste labour,
But I speak not this to 〈 ◊ 〉 poor 〈 ◊ ◊ 〉 labour, for we must labour,
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1649
and do the workes of our 〈 ◊ ◊ 〉 one in his calling, for so it is written, 〈 ◊ ◊ ◊ 〉 manducabis & bene tibi 〈 ◊ 〉, yu 〈 ◊ 〉 eate thy 〈 ◊ ◊ 〉,
and do the works of our 〈 ◊ ◊ 〉 one in his calling, for so it is written, 〈 ◊ ◊ ◊ 〉 manducabis & bene tibi 〈 ◊ 〉, thou 〈 ◊ 〉 eat thy 〈 ◊ ◊ 〉,
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1650
and it shal go wel with thee:
and it shall go well with thee:
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101
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1651
that is to say, euery man shal work for his 〈 ◊ 〉, & shal not be a 〈 ◊ 〉, as a great many be:
that is to say, every man shall work for his 〈 ◊ 〉, & shall not be a 〈 ◊ 〉, as a great many be:
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1652
euery man shall labour and pray, than god will send him his lyuing: s. 〈 ◊ 〉 saith:
every man shall labour and pray, than god will send him his living: s. 〈 ◊ 〉 Says:
d n1 vmb vvi cc vvb, cs n1 vmb vvi pno31 po31 j-vvg: uh. 〈 sy 〉 vvz:
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1653
Qui non laborat, nō 〈 ◊ 〉; He that laboureth not, let him not eate.
Qui non Laborat, non 〈 ◊ 〉; He that Laboureth not, let him not eat.
fw-la fw-fr j, pix 〈 sy 〉; pns31 cst vvz xx, vvb pno31 xx vvi.
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1654
Therefore those lubbers which will not labour, and might labour it is a good thyng to punish them according vnto the kings most godlye statutes.
Therefore those lubbers which will not labour, and might labour it is a good thing to Punish them according unto the Kings most godly statutes.
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1655
For god himselfe saith, In sudore vul 〈 ◊ ◊ ◊ 〉 pane 〈 ◊ 〉, in the sweate of thy face thou shalte eate thy bread.
For god himself Says, In Sudore vul 〈 ◊ ◊ ◊ 〉 pane 〈 ◊ 〉, in the sweat of thy face thou shalt eat thy bred.
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1656
Than 〈 ◊ 〉 in s. 〈 ◊ 〉 which saith.
Than 〈 ◊ 〉 in s. 〈 ◊ 〉 which Says.
cs 〈 sy 〉 p-acp sy. 〈 sy 〉 r-crq vvz.
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1657
Magis 〈 ◊ ◊ ◊ 〉 digentibus, let him labour the sorer that he may haue wher with to help the poore, & Christ himself saith.
Magis 〈 ◊ ◊ ◊ 〉 digentibus, let him labour the Sorer that he may have where with to help the poor, & christ himself Says.
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1658
Melius 〈 ◊ ◊ 〉, 〈 ◊ ◊ 〉, it is better to giue than to take.
Better 〈 ◊ ◊ 〉, 〈 ◊ ◊ 〉, it is better to give than to take.
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1659
So Christe & all his apostles, yea the whole scripture admonisheth vs euer of our neighbor to take hede of him, to be pitiful vnto him:
So Christ & all his Apostles, yea the Whole scripture Admonisheth us ever of our neighbour to take heed of him, to be pitiful unto him:
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1660
but god knoweth, there be a great many which care little for their neighbors.
but god Knoweth, there be a great many which care little for their neighbours.
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1661
They do like as 〈 ◊ 〉 did, whan god asked him, Cain, where is thy brother Abell? what? (saith he) am I my brothers keper? So these rich frāklings these couetouse felowes, they scrape al things to themselues, they thinke they should care for no body 〈 ◊ 〉, but for themselues:
They do like as 〈 ◊ 〉 did, when god asked him, Cain, where is thy brother Abel? what? (Says he) am I my Brother's keeper? So these rich franklings these covetous Fellows, they scrape all things to themselves, they think they should care for no body 〈 ◊ 〉, but for themselves:
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1662
god 〈 ◊ 〉 the poore man to labor the so 〈 ◊ 〉, to yt end that he may be able to helpe his poore neighbor how much more ought the riche to be liberall vnto them?
god 〈 ◊ 〉 the poor man to labour the so 〈 ◊ 〉, to that end that he may be able to help his poor neighbour how much more ought the rich to be liberal unto them?
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1663
But you will saye, here is a maruailous doctrine, whyche 〈 ◊ 〉 nothing but Geue, Geue,
But you will say, Here is a marvelous Doctrine, which 〈 ◊ 〉 nothing but Give, Give,
p-acp pn22 vmb vvi, av vbz dt j n1, r-crq 〈 sy 〉 pix cc-acp vvb, vvb,
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1664
if I shall folowe this doctrine, I shall 〈 ◊ 〉 so muche, that at the lengthe I shall haue nothyng lefte for my selfe.
if I shall follow this Doctrine, I shall 〈 ◊ 〉 so much, that At the length I shall have nothing left for my self.
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1665
These be wordes of 〈 ◊ 〉, he that speaketh suche woordes 〈 ◊ 〉 a 〈 ◊ 〉 manne.
These be words of 〈 ◊ 〉, he that speaks such words 〈 ◊ 〉 a 〈 ◊ 〉 man.
np1 vbb n2 pp-f 〈 sy 〉, pns31 cst vvz d n2 〈 sy 〉 dt 〈 sy 〉 n1.
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1666
And I praye you tell me, haue ye hearde of any man that came to pouertye,
And I pray you tell me, have you heard of any man that Come to poverty,
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1667
because he gaue vnto the poore? haue you herd tell of such a one? No, I am sure you haue not.
Because he gave unto the poor? have you heard tell of such a one? No, I am sure you have not.
c-acp pns31 vvd p-acp dt j? vhb pn22 n1 vvi pp-f d dt pi? uh-dx, pns11 vbm j pn22 vhb xx.
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1668
And I dare lay my hed to pledge for it, yt no mā liuing hath come, And I Dare lay my head to pledge for it, that no man living hath come,
cc pns11 vvb vvi po11 n1 pc-acp vvi p-acp pn31, pn31 av-dx n1 n1 vhz vvn,
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1669
or shall hereafter come to pouertie because he hath ben liberal in helping the poore. For God is a true god, and no liar:
or shall hereafter come to poverty Because he hath been liberal in helping the poor. For God is a true god, and no liar:
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1670
he promiseth vs in his word yt we shall haue the more by geuing to the nedie.
he promises us in his word that we shall have the more by giving to the needy.
pns31 vvz pno12 p-acp po31 n1 pn31 pns12 vmb vhi dt av-dc p-acp vvg p-acp dt j.
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1671
Therfore yt way to get is, to scatter that that you haue. Geue & you shal gain:
Therefore that Way to get is, to scatter that that you have. Give & you shall gain:
av pn31 n1 pc-acp vvi vbz, pc-acp vvi d cst pn22 vhb. vvb cc pn22 vmb vvi:
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1672
If you ask me how shal I get riches? I make yt this answer: Scatter yt that thou hast:
If you ask me how shall I get riches? I make that this answer: Scatter that that thou hast:
cs pn22 vvb pno11 c-crq vmb pns11 vvb n2? pns11 vvb pn31 d n1: vvb pn31 cst pns21 vh2:
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1673
for 〈 ◊ 〉, is gaining. But you must take hede & scatter it ac cordyng vnto gods wil & plesure:
for 〈 ◊ 〉, is gaining. But you must take heed & scatter it ac cording unto God's will & pleasure:
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1674
yt is, to relieue ye poore wtal, to scater it amongst the 〈 ◊ 〉 of Christ, who soeuer geueth so, shal surely gain.
that is, to relieve you poor wtal, to scatter it among the 〈 ◊ 〉 of christ, who soever Giveth so, shall surely gain.
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1675
for Christ saith, Date, & dabitur vobis, 〈 ◊ 〉 & it shalbe geuē vnto you.
for christ Says, Date, & dabitur vobis, 〈 ◊ 〉 & it shall given unto you.
p-acp np1 vvz, n1, cc fw-la fw-la, 〈 sy 〉 cc pn31 vmb|vbi vvn p-acp pn22.
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1676
Dabitur, it shalbe giuen vnto you. This is a swete word, we can well away with that:
Dabitur, it shall given unto you. This is a sweet word, we can well away with that:
fw-la, pn31 vmb|vbi vvn p-acp pn22. d vbz dt j n1, pns12 vmb av av p-acp d:
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1677
but how 〈 ◊ 〉 we come by it? Date, geue. This is the way to get, to releue the pore.
but how 〈 ◊ 〉 we come by it? Date, give. This is the Way to get, to relieve the poor.
cc-acp c-crq 〈 sy 〉 pns12 vvn p-acp pn31? n1, vvb. d vbz dt n1 pc-acp vvi, pc-acp vvi dt j.
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1678
Therfore this is a false and wicked 〈 ◊ 〉 to thinke that with geuyng vnto the poore we shall come to pouertie.
Therefore this is a false and wicked 〈 ◊ 〉 to think that with giving unto the poor we shall come to poverty.
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1679
What a geuer was Loth, that good man: cam he to pouertie through geuing? No, no, he was a great riche man.
What a giver was Loath, that good man: cam he to poverty through giving? No, no, he was a great rich man.
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1680
Abrahā, yt father of al beleuers, what a liberal man washe, in somuch yt he sat by his doore watching whā any body wēt by the way that he might cal him, & releue his necessitie.
Abrahā, that father of all believers, what a liberal man wash, in So much that he sat by his door watching when any body went by the Way that he might call him, & relieve his necessity.
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1681
what? came he to pouertie? No no, he died a great riche mā. Therfore let vs folow yt ensāple of Loth & Abrahā:
what? Come he to poverty? No no, he died a great rich man. Therefore let us follow that ensample of Loath & Abrahā:
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1682
let vs be liberal, & than we shal augment our stock.
let us be liberal, & than we shall augment our stock.
vvb pno12 vbi j, cc cs pns12 vmb vvi po12 n1.
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1683
For this is a most certain & true word, Date & dabitur vobis, geue, & it shalbe giuē vnto you.
For this is a most certain & true word, Date & dabitur vobis, give, & it shall given unto you.
p-acp d vbz dt av-ds j cc j n1, n1 cc fw-la fw-la, vvi, cc pn31 vmb|vbi vvn p-acp pn22.
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1684
but we beleue it not, we can not a 〈 ◊ 〉 with it. The most part of vs are more geuen to take 〈 ◊ ◊ 〉 poore,
but we believe it not, we can not a 〈 ◊ 〉 with it. The most part of us Are more given to take 〈 ◊ ◊ 〉 poor,
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1685
thā to relieue their 〈 ◊ 〉.
than to relieve their 〈 ◊ 〉.
cs pc-acp vvi po32 〈 sy 〉.
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1686
They be so careful for their childrē, yt 〈 ◊ 〉 cānot tell 〈 ◊ 〉 they be wel, 〈 ◊ 〉 purchase this house & yt hous:
They be so careful for their children, that 〈 ◊ 〉 cannot tell 〈 ◊ 〉 they be well, 〈 ◊ 〉 purchase this house & that house:
pns32 vbb av j p-acp po32 n2, pn31 〈 sy 〉 vmbx vvi 〈 sy 〉 pns32 vbb av, 〈 sy 〉 vvi d n1 cc pn31 n1:
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102
Page 42
1687
but what saith the prophet? Voe qui 〈 ◊ ◊ 〉 is 〈 ◊ ◊ 〉 wo be vnto you yt 〈 ◊ 〉 house to house, yt curse of god hangeth ouer your heads.
but what Says the Prophet? Voe qui 〈 ◊ ◊ 〉 is 〈 ◊ ◊ 〉 woe be unto you that 〈 ◊ 〉 house to house, that curse of god hangs over your Heads.
cc-acp q-crq vvz dt n1? np1 fw-la 〈 sy sy 〉 vbz 〈 sy sy 〉 uh-n vbb p-acp pn22 pn31 〈 sy 〉 n1 p-acp n1, pn31 n1 pp-f n1 vvz p-acp po22 n2.
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102
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1688
Christ saith, Qui 〈 ◊ ◊ 〉 vel 〈 ◊ 〉 vel 〈 ◊ ◊ ◊ 〉 me, 〈 ◊ 〉 est me 〈 ◊ 〉, He yt loueth his father or mother, or childrē more thā me, he is not mete for me.
christ Says, Qui 〈 ◊ ◊ 〉 vel 〈 ◊ 〉 vel 〈 ◊ ◊ ◊ 〉 me, 〈 ◊ 〉 est me 〈 ◊ 〉, He that loves his father or mother, or children more than me, he is not meet for me.
np1 vvz, fw-la 〈 sy sy 〉 uh-av 〈 sy 〉 uh-av 〈 sy sy sy 〉 pno11, 〈 sy 〉 fw-la pno11 〈 sy 〉, pns31 pn31 vvz po31 n1 cc n1, cc n2 av-dc cs pno11, pns31 vbz xx j p-acp pno11.
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102
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1689
Therfore those which 〈 ◊ 〉 & gather euer for their childrē & in yt mean season forget the poore, whom God wold haue releued, these I say) regard 〈 ◊ ◊ 〉 more then gods cōmandementes.
Therefore those which 〈 ◊ 〉 & gather ever for their children & in that mean season forget the poor, whom God would have relieved, these I say) regard 〈 ◊ ◊ 〉 more then God's Commandments.
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102
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1690
For their children must bee sette vp, and the poore miserable people is forgotten in the meane season.
For their children must be Set up, and the poor miserable people is forgotten in the mean season.
p-acp po32 n2 vmb vbi vvn a-acp, cc dt j j n1 vbz vvn p-acp dt j n1.
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102
Page 43
1691
There is a common sayeng amongst the worldlings, Happy is that childe whose father goth to the deuil:
There is a Common saying among the worldlings, Happy is that child whose father Goes to the Devil:
pc-acp vbz dt j vvg p-acp dt n2, j vbz d n1 rg-crq n1 vvz p-acp dt n1:
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102
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1692
but this is a worldly happinesse. The same is seene whā the childe can begin with.
but this is a worldly happiness. The same is seen when the child can begin with.
cc-acp d vbz dt j n1. dt d vbz vvn c-crq dt n1 vmb vvi p-acp.
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102
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1693
〈 ◊ 〉. hundred 〈 ◊ 〉 wher as his father began with nothing, it is a wicked happynesse if the father gate those goodes wyckedly.
〈 ◊ 〉. hundred 〈 ◊ 〉 where as his father began with nothing, it is a wicked happiness if the father gate those goods wickedly.
〈 sy 〉. crd 〈 sy 〉 c-crq c-acp po31 n1 vvd p-acp pix, pn31 vbz dt j n1 cs dt n1 n1 d n2-j av-j.
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102
Page 43
1694
And there is 〈 ◊ 〉 doubt but many a father gothe to the deuyll for his childes 〈 ◊ 〉, in that he neglected gods 〈 ◊ 〉, scraped for his child,
And there is 〈 ◊ 〉 doubt but many a father goth to the Devil for his child's 〈 ◊ 〉, in that he neglected God's 〈 ◊ 〉, scraped for his child,
cc pc-acp vbz 〈 sy 〉 np1-n cc-acp d dt n1 vvz p-acp dt n1 p-acp po31 ng1 〈 sy 〉, p-acp cst pns31 vvd n2 〈 sy 〉, vvn p-acp po31 n1,
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102
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1695
and forgat to relieue his poore miserable neighbor.
and forgot to relieve his poor miserable neighbour.
cc vvd pc-acp vvi po31 j j n1.
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102
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1696
We haue in Scripture, Qui 〈 ◊ 〉 pauperis, 〈 ◊ 〉 Deo, Who so euer hath pitie ouer the poore, he lendeth vnto god vpon vsurie, that is to say, God will geue it vnto him againe with increase:
We have in Scripture, Qui 〈 ◊ 〉 pauperis, 〈 ◊ 〉 God, Who so ever hath pity over the poor, he dares unto god upon Usury, that is to say, God will give it unto him again with increase:
pns12 vhb p-acp n1, fw-fr 〈 sy 〉 fw-la, 〈 sy 〉 fw-la, r-crq av av vhz n1 p-acp dt j, pns31 vvz p-acp n1 p-acp n1, cst vbz pc-acp vvi, np1 vmb vvi pn31 p-acp pno31 av p-acp n1:
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102
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1697
this is a laufull and godly vsurie. Certain it is, that vsurie was allowed by the lawes of this 〈 ◊ 〉,
this is a lawful and godly Usury. Certain it is, that Usury was allowed by the laws of this 〈 ◊ 〉,
d vbz dt j cc j n1. j pn31 vbz, cst n1 vbds vvn p-acp dt n2 pp-f d 〈 sy 〉,
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102
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1698
yet it 〈 ◊ 〉 not that vsury was godly, nor allowed before god.
yet it 〈 ◊ 〉 not that Usury was godly, nor allowed before god.
av pn31 〈 sy 〉 xx cst n1 vbds j, ccx vvn p-acp n1.
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103
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1699
For it is not a good argument, to say it is forbidden to take. x. li. of the hūdred, 〈 ◊ 〉 I may take fiue.
For it is not a good argument, to say it is forbidden to take. x. li. of the hūdred, 〈 ◊ 〉 I may take fiue.
p-acp pn31 vbz xx dt j n1, pc-acp vvi pn31 vbz vvn pc-acp vvi. crd. fw-it. pp-f dt crd, 〈 sy 〉 pns11 vmb vvi crd.
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103
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1700
Like as a thefe can not say, it is forbiddē in yt law to steale. xiii. d. ob.
Like as a thief can not say, it is forbidden in that law to steal. xiii. worser. ob.
j c-acp dt n1 vmb xx vvi, pn31 vbz vvn p-acp pn31 n1 pc-acp vvi. crd. sy. fw-la.
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103
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1701
ergo I 〈 ◊ ◊ 〉. vi. d. or. iii. d. or. ii. d. No no, this reasoning will not serue afore god. ergo I 〈 ◊ ◊ 〉. vi. worser. or. iii. worser. or. ii. worser. No no, this reasoning will not serve afore god.
fw-la pns11 〈 sy sy 〉. fw-la. sy. cc. crd. sy. cc. crd. sy. uh-dx uh-dx, d vvg vmb xx vvi p-acp n1.
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103
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1702
For though the lawe of this realme hangeth him not, if he steale. iiii. d.
For though the law of this realm hangs him not, if he steal. iiii. worser.
p-acp cs dt n1 pp-f d n1 vvz pno31 xx, cs pns31 vvi. crd. sy.
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103
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1750
as we thinke, and we had 〈 ◊ 〉 of rain.
as we think, and we had 〈 ◊ 〉 of rain.
c-acp pns12 vvb, cc pns12 vhd 〈 sy 〉 pp-f n1.
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103
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1703
yet for al that he is a thefe before god, and shalbe hanged on the fyry galowes in helle.
yet for all that he is a thief before god, and shall hanged on the fyry gallows in hell.
av p-acp d cst pns31 vbz dt n1 p-acp n1, cc vmb|vbi vvn p-acp dt j n2 p-acp n1.
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103
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1704
So he that occupieth vsurie, though by the lawes of this realme, he myght doo it without punishment (for the lawes ar not so precise) yet for all that he dothe wickedly in the sight of god.
So he that occupieth Usury, though by the laws of this realm, he might do it without punishment (for the laws Are not so precise) yet for all that he doth wickedly in the sighed of god.
av pns31 cst vvz n1, cs p-acp dt n2 pp-f d n1, pns31 vmd vdi pn31 p-acp n1 (c-acp dt n2 vbr xx av j) av p-acp d cst pns31 vdz av-j p-acp dt n1 pp-f n1.
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103
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1705
For vsurie is wicked before god, be it smal or great: like as theft is wicked.
For Usury is wicked before god, be it small or great: like as theft is wicked.
p-acp n1 vbz j p-acp n1, vbb pn31 j cc j: av-j c-acp n1 vbz j.
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103
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1706
But I wil tel you how you shalbevsurers to get muche gayne:
But I will tell you how you shalbevsurers to get much gain:
p-acp pns11 vmb vvi pn22 c-crq pn22 n2 pc-acp vvi d n1:
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103
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1707
Geue it vnto the poore, than God wyll geue it to the with gain, geue. xx. d.
Give it unto the poor, than God will give it to the with gain, give. xx. worser.
vvb pn31 p-acp dt j, cs np1 vmb vvi pn31 p-acp dt p-acp n1, vvb. n1. sy.
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103
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1708
and thou shalt haue. xl d.
and thou shalt have. xl worser.
cc pns21 vm2 vhi. crd sy.
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103
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1709
It shall come againe (thou shalt not lose it) or els God is not god. It shall come again (thou shalt not loose it) or Else God is not god.
pn31 vmb vvi av (pns21 vm2 xx vvi pn31) cc av np1 vbz xx n1.
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103
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1710
What nedeth it to vse suche deceitfulnesse & falshode to get richesse:
What needeth it to use such deceitfulness & falsehood to get richesse:
q-crq vvz pn31 pc-acp vvi d n1 cc n1 pc-acp vvi n2:
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103
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1711
Take a lauful way to get them, that is, to scatter this abrode that thou hast,
Take a lawful Way to get them, that is, to scatter this abroad that thou hast,
vvb dt j n1 pc-acp vvi pno32, cst vbz, pc-acp vvi d av cst pns21 vh2,
(9) sermon (DIV2)
103
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1712
& thā 〈 ◊ 〉 shalt haue it again with great gains, quadruplū, 4. times, saith scripture.
& than 〈 ◊ 〉 shalt have it again with great gains, quadruplū, 4. times, Says scripture.
cc cs 〈 sy 〉 vm2 vhi pn31 av p-acp j n2, fw-la, crd n2, vvz n1.
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103
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1713
Now gods word saith that I shal haue again that which I laid 〈 ◊ 〉 with vsurie, with gain.
Now God's word Says that I shall have again that which I laid 〈 ◊ 〉 with Usury, with gain.
av n2 n1 vvz cst pns11 vmb vhi av d r-crq pns11 vvd 〈 sy 〉 p-acp n1, p-acp n1.
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103
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1714
Is it true that god saithe? yes, than let me not think that geuing vnto the poore doth 〈 ◊ ◊ 〉 stock 〈 ◊ 〉 god saith the contrarie, namely that it shall increase:
Is it true that god Saith? yes, than let me not think that giving unto the poor does 〈 ◊ ◊ 〉 stock 〈 ◊ 〉 god Says the contrary, namely that it shall increase:
vbz pn31 j cst n1 vvz? uh, cs vvb pno11 xx vvi cst vvg p-acp dt j vdz 〈 sy sy 〉 n1 〈 sy 〉 n1 vvz dt n-jn, av cst pn31 vmb vvi:
(9) sermon (DIV2)
103
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1715
or els we make God a liar.
or Else we make God a liar.
cc av pns12 vvb np1 dt n1.
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103
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1716
For if I beleue not his sayings, thā by myne 〈 ◊ 〉 I make him a lyar,
For if I believe not his sayings, than by mine 〈 ◊ 〉 I make him a liar,
p-acp cs pns11 vvb xx po31 n2-vvg, cs p-acp po11 〈 sy 〉 pns11 vvi pno31 dt n1,
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103
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1717
as much as is in me.
as much as is in me.
c-acp d c-acp vbz p-acp pno11.
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103
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1718
Therfore learne here to commyt bsurie, and specially you ryche men, you must learne this lesson well,
Therefore Learn Here to commit bsurie, and specially you rich men, you must Learn this Lesson well,
av vvb av pc-acp vvi n1, cc av-j pn22 j n2, pn22 vmb vvi d n1 av,
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103
Page 43
1719
for of you it is written. Who 〈 ◊ 〉 hath muche, muste make accompt for much:
for of you it is written. Who 〈 ◊ 〉 hath much, must make account for much:
c-acp pp-f pn22 pn31 vbz vvn. r-crq 〈 sy 〉 vhz av-d, vmb vvi n1 p-acp d:
(9) sermon (DIV2)
103
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1720
and you haue much, not to that end, to do with it what you luste,
and you have much, not to that end, to do with it what you lust,
cc pn22 vhb av-d, xx p-acp d n1, pc-acp vdi p-acp pn31 r-crq pn22 n1,
(9) sermon (DIV2)
103
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1721
but you muste spende it as God appointeth 〈 ◊ 〉 in his word to do.
but you must spend it as God appoints 〈 ◊ 〉 in his word to do.
cc-acp pn22 vmb vvi pn31 p-acp np1 vvz 〈 sy 〉 p-acp po31 n1 pc-acp vdi.
(9) sermon (DIV2)
103
Page 43
1722
For no rich man can say before god, this is my owne. No, he is but an officer ouer it, an almener gods treasurer.
For no rich man can say before god, this is my own. No, he is but an officer over it, an almener God's treasurer.
p-acp dx j n1 vmb vvi p-acp n1, d vbz po11 d. uh-dx, pns31 vbz p-acp dt n1 p-acp pn31, dt n1 n2 n1.
(9) sermon (DIV2)
103
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1723
Our sauior saith, Omnis qui reliquerit agrū &c. centuplum accipiet. Who soeuer shall leaue his fielde, shall receiue it agayne an hundred folde.
Our Saviour Says, Omnis qui reliquerit agrū etc. Centuplum Accipiet. Who soever shall leave his field, shall receive it again an hundred fold.
po12 n1 vvz, fw-la fw-la fw-la fw-la av n1 j-jn. r-crq av vmb vvi po31 n1, vmb vvi pn31 av dt crd n1.
(9) sermon (DIV2)
103
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1724
As if I should bee examined now of the papistes, if they should aske me, beleue you in the masse? I say No, according vnto gods word and my conscience, it is naught, it is but deceiptfulnesse, it is the 〈 ◊ 〉 doctrine.
As if I should be examined now of the Papists, if they should ask me, believe you in the mass? I say No, according unto God's word and my conscience, it is nought, it is but deceiptfulnesse, it is the 〈 ◊ 〉 Doctrine.
p-acp cs pns11 vmd vbi vvn av pp-f dt njp2, cs pns32 vmd vvi pno11, vvb pn22 p-acp dt n1? pns11 vvb av-dx, vvg p-acp ng1 n1 cc po11 n1, pn31 vbz pix, pn31 vbz p-acp n1, pn31 vbz dt 〈 sy 〉 n1.
(9) sermon (DIV2)
103
Page 43
1725
Now I must go to prison, I leaue al thynges behynde me, wife and children, good and land, and all my frendes:
Now I must go to prison, I leave all things behind me, wife and children, good and land, and all my Friends:
av pns11 vmb vvi p-acp n1, pns11 vvb d n2 p-acp pno11, n1 cc n2, j cc n1, cc d po11 n2:
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1726
I leaue them for Christes sake, in his quarell.
I leave them for Christ's sake, in his quarrel.
pns11 vvb pno32 p-acp npg1 n1, p-acp po31 n1.
(9) sermon (DIV2)
103
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1727
What saith our sauior vnto it, Centuplum accipiet, I shall haue an hundred tymes so much.
What Says our Saviour unto it, Centuplum Accipiet, I shall have an hundred times so much.
q-crq vvz po12 n1 p-acp pn31, n1 j-jn, pns11 vmb vhi dt crd n2 av av-d.
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103
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1728
Now though this be spoken in such wise, yet it may be vnderstanden of almes giuing to.
Now though this be spoken in such wise, yet it may be understanden of alms giving to.
av cs d vbb vvn p-acp d j, av pn31 vmb vbi vvi pp-f n2 vvg p-acp.
(9) sermon (DIV2)
103
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1729
For that mā or womā that can find in their hertes for gods sake to leaue. r. s. or. r. li. they shal haue an hundred fold again in this life, & in the world 〈 ◊ 〉 come life euerlasting.
For that man or woman that can find in their herts for God's sake to leave. r. s. or. r. li. they shall have an hundred fold again in this life, & in the world 〈 ◊ 〉 come life everlasting.
p-acp d n1 cc n1 cst vmb vvi p-acp po32 n2 p-acp ng1 n1 pc-acp vvi. sy. sy. cc. sy. zz. pns32 vmb vhi dt crd n1 av p-acp d n1, cc p-acp dt n1 〈 sy 〉 vvb n1 j.
(9) sermon (DIV2)
103
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1730
If this will 〈 ◊ 〉 moue our hertes, than they are more than stome and slintie,
If this will 〈 ◊ 〉 move our herts, than they Are more than stome and slintie,
cs d vmb 〈 sy 〉 vvi po12 n2, cs pns32 vbr dc cs n1 cc j,
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103
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1731
then our 〈 ◊ 〉 is iust and wel deserued.
then our 〈 ◊ 〉 is just and well deserved.
cs po12 〈 sy 〉 vbz j cc av vvn.
(9) sermon (DIV2)
103
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1732
For to geue almes it is like as whan a man cometh vnto me, & desireth an emptie purse of me: For to give alms it is like as when a man comes unto me, & Desires an empty purse of me:
c-acp pc-acp vvi n2 pn31 vbz j c-acp c-crq dt n1 vvz p-acp pno11, cc vvz dt j n1 pp-f pno11:
(9) sermon (DIV2)
103
Page 43
1733
I lend him the purs he cometh by and by and 〈 ◊ 〉 it full of money, & geueth it me:
I lend him the purs he comes by and by and 〈 ◊ 〉 it full of money, & Giveth it me:
pns11 vvb pno31 dt n1 pns31 vvz p-acp cc p-acp cc 〈 sy 〉 pn31 j pp-f n1, cc vvz pn31 pno11:
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103
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1734
So that I haue now my purse again, & the money to.
So that I have now my purse again, & the money to.
av cst pns11 vhb av po11 n1 av, cc dt n1 p-acp.
(9) sermon (DIV2)
103
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1735
So it is to geue almes, we lend an emptie purse, and take a ful purse for it.
So it is to give alms, we lend an empty purse, and take a full purse for it.
av pn31 vbz pc-acp vvi n2, pns12 vvb dt j n1, cc vvb dt j n1 p-acp pn31.
(9) sermon (DIV2)
103
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1736
Therfore let vs persuade our selues in our heartes, that to geue for gods sake, is no 〈 ◊ 〉 vnto vs but great gaine.
Therefore let us persuade our selves in our hearts, that to give for God's sake, is no 〈 ◊ 〉 unto us but great gain.
av vvb pno12 vvi po12 n2 p-acp po12 n2, cst pc-acp vvi p-acp ng1 n1, vbz dx 〈 sy 〉 p-acp pno12 p-acp j n1.
(9) sermon (DIV2)
103
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1737
And truly the poore man doth more for the rich man, in taking thinges of him,
And truly the poor man does more for the rich man, in taking things of him,
cc av-j dt j n1 vdz n1 p-acp dt j n1, p-acp vvg n2 pp-f pno31,
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1738
than the riche doothe for the 〈 ◊ 〉 in geuing them. For the rich giueth but only 〈 ◊ 〉 goods:
than the rich doth for the 〈 ◊ 〉 in giving them. For the rich gives but only 〈 ◊ 〉 goods:
cs dt j vdz p-acp dt 〈 sy 〉 p-acp vvg pno32. p-acp dt j vvz p-acp j 〈 sy 〉 n2-j:
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103
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1739
but the poore geueth him by the promise of god al 〈 ◊ 〉. Quotidianū, Daily.
but the poor Giveth him by the promise of god all 〈 ◊ 〉. Quotidian, Daily.
cc-acp dt j vvz pno31 p-acp dt n1 pp-f n1 av-d 〈 sy 〉. n1, av-j.
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103
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1740
here we learne to caste awaye all carefulnesse, and to come to this storehouse of god, where we shall haue all things competent both for our soules and bodies.
Here we Learn to cast away all carefulness, and to come to this storehouse of god, where we shall have all things competent both for our Souls and bodies.
av pns12 vvb pc-acp vvn av d n1, cc pc-acp vvi p-acp d n1 pp-f n1, c-crq pns12 vmb vhi d n2 j av-d p-acp po12 n2 cc n2.
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1741
Further in this petition we desire that god will feede not onely our bodies but also our soules:
Further in this petition we desire that god will feed not only our bodies but also our Souls:
av-jc p-acp d n1 pns12 vvb d n1 vmb vvi xx av-j po12 n2 p-acp av po12 n2:
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1742
and so we praye for the 〈 ◊ 〉 of preaching. For lyke as the body must be fedde daily with meate:
and so we pray for the 〈 ◊ 〉 of preaching. For like as the body must be fed daily with meat:
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so the soule requireth her meate, which is the word of god.
so the soul requires her meat, which is the word of god.
av dt n1 vvz po31 n1, r-crq vbz dt n1 pp-f n1.
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Therfore we pray here for all the clergie, that they may doo their dueties, and fede vs with the worde of god according to their calling.
Therefore we pray Here for all the Clergy, that they may do their duties, and fede us with the word of god according to their calling.
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1745
Nowe I haue troubled you long, therfore I will make an end: I desire you remembre to resort to this storehouse:
Now I have troubled you long, Therefore I will make an end: I desire you Remember to resort to this storehouse:
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1746
whatsoeuer ye haue nede of, come hither, here are all things necessarie for your soule and body, only desire them.
whatsoever you have need of, come hither, Here Are all things necessary for your soul and body, only desire them.
r-crq pn22 vhb n1 pp-f, vvb av, av vbr d n2 j p-acp po22 n1 cc n1, av-j vvb pno32.
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1747
But you haue hearde how you must be apparelled, you must labor and do your dueties,
But you have heard how you must be appareled, you must labour and do your duties,
p-acp pn22 vhb vvn c-crq pn22 vmb vbb vvn, pn22 vmb vvi cc vdb po22 n2,
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1748
and than come & you shall find all things necessarie for you:
and than come & you shall find all things necessary for you:
cc cs vvn cc pn22 vmb vvi d n2 j p-acp pn22:
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1749
And specially now at this time let vs resort vnto god, for it is a great brought,
And specially now At this time let us resort unto god, for it is a great brought,
cc av-j av p-acp d n1 vvb pno12 vvi p-acp n1, c-acp pn31 vbz dt j vvn,
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1751
Let vs ther fore resort vnto our louing father, which promiseth, that whā we call vpon him with a faithfull heart, he wil heare vs. Let vs therfore desire him to rule yt matter so, that we may haue our bodily 〈 ◊ 〉.
Let us there before resort unto our loving father, which promises, that when we call upon him with a faithful heart, he will hear us Let us Therefore desire him to Rule that matter so, that we may have our bodily 〈 ◊ 〉.
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1752
we haue the ensāple of Elias, whose praier god heard:
we have the ensample of Elias, whose prayer god herd:
pns12 vhb dt n1 pp-f np1, rg-crq n1 n1 vvd:
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1753
therfore let vs pray this 〈 ◊ 〉, which our sauior and redemer Jesus Christ himself taught vs, saying:
Therefore let us pray this 〈 ◊ 〉, which our Saviour and redeemer jesus christ himself taught us, saying:
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1754
Our father which art in heauen. &c. Amen.
Our father which art in heaven. etc. Amen.
po12 n1 r-crq n1 p-acp n1. av uh-n.
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1755
The. vi. Sermon vpon the Lordes praier made by mayster Hugh Latymer.
The. vi. Sermon upon the lords prayer made by master Hugh Latimer.
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ET remitte nobis debita nostra sicut & nos re mittimus debitoribus nostris, And forgeue vs our trespasses as we forgeue them that trespasse againste vs. This is a very good prayer if it be said in faithe with the whole hert.
ET remit nobis Debita nostra sicut & nos re mittimus debitoribus nostris, And forgive us our Trespasses as we forgive them that trespass against us This is a very good prayer if it be said in faith with the Whole heart.
fw-la vvi fw-la fw-la fw-la fw-la cc fw-la zz fw-la fw-la fw-la, cc vvi pno12 po12 n2 c-acp pns12 vvi pno32 d n1 p-acp pno12 d vbz dt av j n1 cs pn31 vbb vvn p-acp n1 p-acp dt j-jn n1.
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1757
There was neuer none that did say it with the heart, but̄ he had forgeuenes, and his trespasses, and al his sinnes were pardoned & taken from him.
There was never none that did say it with the heart, but he had forgiveness, and his Trespasses, and all his Sins were pardoned & taken from him.
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1758
As touching yt former petitions, I told you yt many thin ges wer cōteined in thē, which you may perceue 〈 ◊ 〉 by yt yt I haue said, 〈 ◊ 〉 partly by 〈 ◊ 〉 & 〈 ◊ 〉.
As touching that former petitions, I told you that many thin ges were contained in them, which you may perceive 〈 ◊ 〉 by that that I have said, 〈 ◊ 〉 partly by 〈 ◊ 〉 & 〈 ◊ 〉.
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1759
Truly ther is a great doctrin in it, yet we 〈 ◊ 〉 it to be but a light matter to vnderstand the lordes prayer,
Truly there is a great Doctrine in it, yet we 〈 ◊ 〉 it to be but a Light matter to understand the Lords prayer,
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1760
but it is a great thyng. Therfore I would haue you to marke it well.
but it is a great thing. Therefore I would have you to mark it well.
cc-acp pn31 vbz dt j n1. av pns11 vmd vhi pn22 pc-acp vvi pn31 av.
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1761
But spccially keepe in your remembraunce how our sauiour teacheth vs to know the liberalitie of god,
But spccially keep in your remembrance how our Saviour Teaches us to know the liberality of god,
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1762
how god hath determined to helpe vs, in so much that we shall lacke nothyng,
how god hath determined to help us, in so much that we shall lack nothing,
q-crq n1 vhz vvn pc-acp vvi pno12, p-acp av av-d cst pns12 vmb vvi pix,
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1763
if we come to his treasor house, where is locked vp all 〈 ◊ 〉 necessarye for oure soules and bodies.
if we come to his treasor house, where is locked up all 〈 ◊ 〉 necessary for our Souls and bodies.
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1764
Further consider by the same petition that we be but beggers all together. For the beste of vs hath neede to say dayly:
Further Consider by the same petition that we be but beggars all together. For the best of us hath need to say daily:
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1765
Our father, giue vs this day our dayly breade. Our father, give us this day our daily bread.
po12 n1, vvb pno12 d n1 po12 j n1.
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1766
I would these proude and lofty fellowes would consider this, namelye that they be but beggers as S. Paule sayth. Quid habes, quod nō accepisti:
I would these proud and lofty Fellows would Consider this, namely that they be but beggars as S. Paul say. Quid habes, quod nō accepisti:
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1767
what haue ye yt you haue not goten with begging.
what have you that you have not goten with begging.
r-crq vhb pn22 pn31 pn22 vhb xx vvn p-acp vvg.
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1768
Yet moste aboue all thinges, I would haue you to consider this woorde Our, for in that woord ar conteyned great misteries, and much learning.
Yet most above all things, I would have you to Consider this word Our, for in that word Are contained great Mysteres, and much learning.
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1769
All those that pray this prayer (that is to saye, all Christen people) helpe me to get my lyuyng at gods hand:
All those that pray this prayer (that is to say, all christian people) help me to get my living At God's hand:
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1770
and therfore (as I tolde you before) they oughte to be partakers of my substance, seeyng they helpe to get my lyuyng at goddes hande:
and Therefore (as I told you before) they ought to be partakers of my substance, seeing they help to get my living At God's hand:
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1772
Agayne 〈 ◊ 〉 the remedy against carefulnes, which is, to truste in god, to hange vppon hym, to come to his treasure house,
Again 〈 ◊ 〉 the remedy against carefulness, which is, to trust in god, to hang upon him, to come to his treasure house,
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1773
and then to labour, and to do the workes of our vocati on: then vndoutedly God wyll prouide for vs, we shall not lacke.
and then to labour, and to do the works of our vocati on: then undoubtedly God will provide for us, we shall not lack.
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1774
Therfore learne to trust vpon the lorde, and leaue this wicked 〈 ◊ 〉, wherof our 〈 ◊ 〉 monisheth vs. Specially I wold haue you to consider what a wicked 〈 ◊ 〉ō this is, to fantasy yt geuing to the poore is a diminishing of our goods.
Therefore Learn to trust upon the lord, and leave this wicked 〈 ◊ 〉, whereof our 〈 ◊ 〉 monisheth us Specially I would have you to Consider what a wicked 〈 ◊ 〉on this is, to fantasy that giving to the poor is a diminishing of our goods.
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1775
I tolde you of late of the proprieties of thynges how things 〈 ◊ 〉, and how 〈 ◊ 〉 be not ours;
I told you of late of the proprieties of things how things 〈 ◊ 〉, and how 〈 ◊ 〉 be not ours;
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1776
al those thinges which we haue eyther by laboar or by inheritance, or els by giftes,
all those things which we have either by laboar or by inheritance, or Else by Gifts,
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1777
or els by bying all those thyngs which we haue by suche tytles be oure owne:
or Else by buying all those things which we have by such titles be our own:
cc av p-acp vvg d d n2 r-crq pns12 vhb p-acp d n2 vbb po12 d:
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1778
but yet not so, that we may spend them accordyng to our owne pleasure.
but yet not so, that we may spend them according to our own pleasure.
cc-acp av xx av, cst pns12 vmb vvi pno32 vvg p-acp po12 d n1.
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1779
They be ours vpon yt condicion that we shall spende them to the honor of god, and 〈 ◊ 〉 of our neighbors.
They be ours upon that condition that we shall spend them to the honour of god, and 〈 ◊ 〉 of our neighbours.
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1780
And here I spake of 〈 ◊ 〉, howe we ought to make amendes vnto that man, 〈 ◊ 〉 we haue deceiued,
And Here I spoke of 〈 ◊ 〉, how we ought to make amends unto that man, 〈 ◊ 〉 we have deceived,
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1781
or taken good wrongfully from him.
or taken good wrongfully from him.
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1782
Ther be some men which thinke there is no other thefte but onely taking purses and killing men by the waye, or stealyng other mens good: Those men are much deceiued:
There be Some men which think there is no other theft but only taking purses and killing men by the Way, or stealing other men's good: Those men Are much deceived:
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1783
For there be 〈 ◊ 〉 genera furti, a greate number of theues.
For there be 〈 ◊ 〉 genera furti, a great number of thieves.
c-acp pc-acp vbi 〈 sy 〉 fw-la fw-la, dt j n1 pp-f n2.
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1784
What was thys but a 〈 ◊ 〉 whan Esay saith, principes tui infideles so 〈 ◊ 〉 furum, Thy princes are 〈 ◊ 〉 and are companions with theues.
What was this but a 〈 ◊ 〉 when Isaiah Says, Princes tui infideles so 〈 ◊ 〉 furum, Thy Princes Are 〈 ◊ 〉 and Are Sodales with thieves.
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1785
This was a theft, but it was not a common theft, it was a 〈 ◊ 〉 thefte:
This was a theft, but it was not a Common theft, it was a 〈 ◊ 〉 theft:
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1786
they coulde tell howe to weary men, and so to take 〈 ◊ 〉 of them.
they could tell how to weary men, and so to take 〈 ◊ 〉 of them.
pns32 vmd vvi c-crq p-acp j n2, cc av pc-acp vvi 〈 sy 〉 pp-f pno32.
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1787
Such 〈 ◊ 〉 was Zachei, he robbed not mē by the high way, but he was an oppresser,
Such 〈 ◊ 〉 was Zachary, he robbed not men by the high Way, but he was an oppresser,
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1788
& forced men to pay more than they ought to pay:
& forced men to pay more than they ought to pay:
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1789
which his so doyng, was as well a thefte, as if he had robbed men by the highe waye.
which his so doing, was as well a theft, as if he had robbed men by the high Way.
r-crq po31 av vdg, vbds a-acp av dt n1, c-acp cs pns31 vhd vvn n2 p-acp dt j n1.
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1790
There be many which folow Zachee in his yllnes, but there be but fewe, or none at all, which will folow him in his good ness.
There be many which follow Zaccheus in his yllnes, but there be but few, or none At all, which will follow him in his good ness.
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1791
Siquem 〈 ◊ 〉 reddam quadruplum, Yf I haue deceiued any man, I wyll pay it agayne foure folde.
Siquem 〈 ◊ 〉 reddam quadruplum, If I have deceived any man, I will pay it again foure fold.
fw-la 〈 sy 〉 n1 n1, cs pns11 vhb vvn d n1, pns11 vmb vvi pn31 av crd n1.
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1792
I woulde wishe that al bribers 〈 ◊ 〉 false tollers would folowe his 〈 ◊ 〉.
I would wish that all bribers 〈 ◊ 〉 false tollers would follow his 〈 ◊ 〉.
pns11 vmd vvi cst d n2 〈 sy 〉 j n2 vmd vvi po31 〈 sy 〉.
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1903
& in the scholes but it was 〈 ◊ 〉 treason against Christ, for in him onely,
& in the Schools but it was 〈 ◊ 〉 treason against christ, for in him only,
cc p-acp dt n2 p-acp pn31 vbds 〈 sy 〉 n1 p-acp np1, c-acp p-acp pno31 av-j,
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1793
But I tell you without restitution, there is no salua tion. This is a certayn sentence, allowed and approued, first by the holy scripture.
But I tell you without restitution, there is no salua cion. This is a certain sentence, allowed and approved, First by the holy scripture.
p-acp pns11 vvb pn22 p-acp n1, pc-acp vbz dx fw-la n1. d vbz dt j n1, vvn cc j-vvn, ord p-acp dt j n1.
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1794
〈 ◊ 〉 by all the writers that euer wrote vpon scripture, yea the very scholedertors, (as bad as they were) yet they neuer 〈 ◊ 〉 in that,
〈 ◊ 〉 by all the writers that ever wrote upon scripture, yea the very scholedertors, (as bad as they were) yet they never 〈 ◊ 〉 in that,
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1795
but said 〈 ◊ 〉 famae 〈 ◊ ◊ 〉 sunt opera debita, We oughte to make 〈 ◊ 〉 of a 〈 ◊ 〉 good name,
but said 〈 ◊ 〉 Famae 〈 ◊ ◊ 〉 sunt opera Debita, We ought to make 〈 ◊ 〉 of a 〈 ◊ 〉 good name,
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1796
and of his goods takē from him wrongfully:
and of his goods taken from him wrongfully:
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1797
that is to say, whan we haue 〈 ◊ 〉 any body, we oughte to 〈 ◊ 〉 him amende 〈 ◊ 〉 whan we haue taken any mannes good wrongfully, we oughte to make hym 〈 ◊ 〉, els we shal neuer be sauch,
that is to say, when we have 〈 ◊ 〉 any body, we ought to 〈 ◊ 〉 him amend 〈 ◊ 〉 when we have taken any Man's good wrongfully, we ought to make him 〈 ◊ 〉, Else we shall never be sauch,
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1798
for god abhorreth me, and al things that I 〈 ◊ 〉, 〈 ◊ ◊ 〉 before hym.
for god abhorreth me, and all things that I 〈 ◊ 〉, 〈 ◊ ◊ 〉 before him.
p-acp n1 vvz pno11, cc d n2 cst pns11 〈 sy 〉, 〈 sy sy 〉 a-acp pno31.
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1799
Remitte, who is in this world which hath not nede to say, Lord forgeue me? No mā huing, nor neuer was:
Remit, who is in this world which hath not need to say, Lord forgive me? No man huing, nor never was:
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1800
nor shalbe, (our 〈 ◊ 〉 only excepted) he was agn { us } immaculat { us },
nor shall, (our 〈 ◊ 〉 only excepted) he was agn { us } immaculate { us },
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1801
an vnde 〈 ◊ ◊ 〉. I 〈 ◊ 〉 a versc which I lerned almost 4c. yeres ago, which is this, Saepe praecor 〈 ◊ 〉, mortem { que } deprecor idem.
an vnde 〈 ◊ ◊ 〉. I 〈 ◊ 〉 a versc which I learned almost 4c. Years ago, which is this, Saepe praecor 〈 ◊ 〉, mortem { que } deprecor idem.
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1802
I pray many times for 〈 ◊ 〉 to coure: and again I pray that he shall not com.
I pray many times for 〈 ◊ 〉 to coure: and again I pray that he shall not come.
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1803
This verse put 〈 ◊ 〉 in Precor and deprecor.
This verse put 〈 ◊ 〉 in Precor and deprecor.
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1804
Precor, is when I wold same haue a thing, deprecor, is whan I would auoide it.
Precor, is when I would same have a thing, deprecor, is when I would avoid it.
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1805
Like as Elias the prophete whan Iezabel had killed the prophetes of the lord, Elias beeyng in a hole in the mounte, desyred of god to dye, and this is precor.
Like as Elias the Prophet when Jezebel had killed the Prophets of the lord, Elias being in a hold in the mount, desired of god to die, and this is precor.
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1806
Now deprecor is his contrarium, when I woulde auoyde the thyng then I vse deprecor.
Now deprecor is his Contrary, when I would avoid the thing then I use deprecor.
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1807
Now in the lorde praier till hither we haue bene in precor that is to say, we haue desyred thynges at gods haude.
Now in the lord prayer till hither we have be in precor that is to say, we have desired things At God's haude.
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1808
Now 〈 ◊ 〉 deprecor, I desyre him now to remoue such thinges whiche may 〈 ◊ 〉 me 〈 ◊ 〉, as 〈 ◊ 〉 whiche dothe harme,
Now 〈 ◊ 〉 deprecor, I desire him now to remove such things which may 〈 ◊ 〉 me 〈 ◊ 〉, as 〈 ◊ 〉 which doth harm,
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1809
therfore I would haue him to take away my trespasses.
Therefore I would have him to take away my Trespasses.
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1810
Now who is in the worlde or euer hath bene, which hath nor nede to say this deprecor, to desire god to take from him sinnes, to forgeue him his tres passes.
Now who is in the world or ever hath be, which hath nor need to say this deprecor, to desire god to take from him Sins, to forgive him his tres passes.
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1811
Truly no saint in heauē, be they as holy as euer they will, yet they haue had neede of this deprecor, they haue had neede to say, lord forgiue vs our trespasses.
Truly no saint in heaven, be they as holy as ever they will, yet they have had need of this deprecor, they have had need to say, lord forgive us our Trespasses.
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1812
Nowe you aske wherein standeth our rightuousnes? Answer. In that that god forgiueth vnto vs our vnrightuousnes.
Now you ask wherein Stands our righteousness? Answer. In that that god forgives unto us our unrighteousness.
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1813
Wherein standeth our goodnes? In that that god taketh away oure ylnes, so that our goodnes standeth in his goodnes.
Wherein Stands our Goodness? In that that god Takes away our ylnes, so that our Goodness Stands in his Goodness.
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1814
In the other petition we desyre al things 〈 ◊ 〉 for our bodily life, as long as we be here in this world.
In the other petition we desire all things 〈 ◊ 〉 for our bodily life, as long as we be Here in this world.
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1815
Vnusquis { que } enimtempus certum haber predefinitum à domino.
Vnusquis { que } enimtempus certum haber predefinitum à domino.
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1816
For euery man hath a certain time apointed him of god, and god hideth yt same tyme from vs:
For every man hath a certain time appointed him of god, and god Hideth that same time from us:
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1817
for some die in yong age, some in olde age, according as it pleaseth him:
for Some die in young age, Some in old age, according as it Pleases him:
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1818
he hathe not manifested to vs the tyme, because he would haue vs at all times redy:
he hath not manifested to us the time, Because he would have us At all times ready:
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1819
els if I knew the time, I would presume vpon it, and so should be worse.
Else if I knew the time, I would presume upon it, and so should be Worse.
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1820
But he would haue vs redy at al times and therefore he hideth the tyme of our death from vs. And it is a com mon 〈 ◊ 〉:
But he would have us ready At all times and Therefore he Hideth the time of our death from us And it is a come mon 〈 ◊ 〉:
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1821
there do come as many skinnes of calues to the market as do of bulles or kyen.
there do come as many skins of calves to the market as doe of Bulls or kyen.
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1822
But of that we may be sure there shall not fall one heare from our head without his wil,
But of that we may be sure there shall not fallen one hear from our head without his will,
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1823
& we shal not die before yt time that god hath apointed vnto vs, which is a comfortable thing, specially in time of sicknes or warrs.
& we shall not die before that time that god hath appointed unto us, which is a comfortable thing, specially in time of sickness or wars.
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1824
For there be many men which are afraid to go to war, & to do the king seruice,
For there be many men which Are afraid to go to war, & to do the King service,
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1825
for they feare euer they shalbee 〈 ◊ 〉.
for they Fear ever they shalbe 〈 ◊ 〉.
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1826
Itē 〈 ◊ 〉 & persons be afraid when there commeth a sicknes in yt toune therfore they wer wont cōmonly 〈 ◊ 〉 gette 〈 ◊ 〉 out of yt way,
Iten 〈 ◊ 〉 & Persons be afraid when there comes a sickness in that town Therefore they were wont commonly 〈 ◊ 〉 get 〈 ◊ 〉 out of that Way,
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1827
& sēd a fryer thither, which did nothig els but rob and spoile thē:
& send a fryer thither, which did nothing Else but rob and spoil them:
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1828
which doings of the vicar was dānable, for it was a diffidence & a mistrust in god.
which doings of the vicar was damnable, for it was a diffidence & a mistrust in god.
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1829
Therfore ye 〈 ◊ 〉, persons, or curates, what name so euer you beare, whā there cōmeth any sicknes in your toune, leaue not your flock 〈 ◊ 〉 a pastor,
Therefore you 〈 ◊ 〉, Persons, or Curates, what name so ever you bear, when there comes any sickness in your town, leave not your flock 〈 ◊ 〉 a pastor,
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1830
but comfort thē in their distresse, and beleue certainly yt with your wel doinges you cannot shorten your liues.
but Comfort them in their distress, and believe Certainly that with your well doings you cannot shorten your lives.
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1831
Like wise thou subiect, whan yt art commaunded by the king, or his officers, to go to war, to fight against the kings enemies, go wt a good heart and courage:
Like wise thou Subject, when that art commanded by the King, or his Officers, to go to war, to fight against the Kings enemies, go with a good heart and courage:
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1832
not douting but yt god will preserue thee, and that yu canst not shortē thy life wt weldoing.
not doubting but that god will preserve thee, and that thou Canst not shorten thy life with welldoing.
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1833
Peraduēture god hath apointed thee to dye there, or to be slain: Happy art thou when thon diest in gods quarel.
Peradventure god hath appointed thee to die there, or to be slave: Happy art thou when thon Dies in God's quarrel.
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1834
For to fight against the kings enemies, being called vnto it by the magistrates, it is gods seruice:
For to fight against the Kings enemies, being called unto it by the Magistrates, it is God's service:
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1836
There be some which say, whan their friendes are slain in battail, O if he had taried at home, he shoulde not haue loste his life: these sayings are nought.
There be Some which say, when their Friends Are slave in battle, Oh if he had tarried At home, he should not have lost his life: these sayings Are nought.
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1837
For god hath apointed euery man his time.
For god hath appointed every man his time.
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1838
To go to war in presumptiousnes wtout an ordinary calling, such going to war I allow not:
To go to war in presumptiousnes without an ordinary calling, such going to war I allow not:
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1839
but whā yu art called, go in yt name of yt lord, and be wel assured in thy heart, that thon 〈 ◊ 〉 not shorten thy lyfe with wel doing.
but when thou art called, go in that name of that lord, and be well assured in thy heart, that thon 〈 ◊ 〉 not shorten thy life with well doing.
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1840
〈 ◊ 〉 forgeue vs, Here we sue for our parden: and so we acknowledge our selues to be offenders.
〈 ◊ 〉 forgive us, Here we sue for our parden: and so we acknowledge our selves to be offenders.
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1841
For the vngilty nedeth no pardon.
For the unguilty needeth no pardon.
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1842
This pardon or remission of sinnes is so ne cessary, yt no man can be saued wtout it.
This pardon or remission of Sins is so ne cessary, that no man can be saved without it.
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1843
Therfore of remissiō stādeth the christian mans lyfe: for so sayth Dauid: Beati quo rum remissae sunt 〈 ◊ 〉 & quorū recta 〈 ◊ 〉 peccata.
Therefore of remission Stands the christian men life: for so say David: Beati quo rum remissae sunt 〈 ◊ 〉 & quorū Recta 〈 ◊ 〉 Peccata.
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1844
Who is 〈 ◊ 〉 of god: Marry he whose iniquities are forgiuen, & whose synnes ar couered. He sayth not:
Who is 〈 ◊ 〉 of god: Marry he whose iniquities Are forgiven, & whose Sins Are covered. He say not:
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1845
blessed be they whiche haue neuer sinned.
blessed be they which have never sinned.
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1846
For where dwell such fellowes, whi che neuer sinned? Marry no where, they are not to be gotten.
For where dwell such Fellows, whi i never sinned? Marry no where, they Are not to be got.
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1847
Here the Prophet signified that all we be sinners: for he 〈 ◊ 〉, quorum peccata sūr remissa, whose sinnes are pardoned:
Here the Prophet signified that all we be Sinners: for he 〈 ◊ 〉, quorum Peccata sunr Remission, whose Sins Are pardoned:
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1848
And here we be painted out in our colors, els we would be proud, & so he saith in yt gospel. Cum sitis mali.
And Here we be painted out in our colours, Else we would be proud, & so he Says in that gospel. Cum sitis mali.
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1849
There he geneth vs our own title and name, calling vs wicked and yll.
There he geneth us our own title and name, calling us wicked and ill.
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1850
There is neither man nor woman that can say they haue no sinne, for we be al sinners.
There is neither man nor woman that can say they have no sin, for we be all Sinners.
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1851
But how can we hide our sinnes? Marie the blood of our sauior Jesus Christ hideth our sinnes and washeth thom away.
But how can we hide our Sins? Marie the blood of our Saviour jesus christ Hideth our Sins and washes Tom away.
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1852
And though 〈 ◊ 〉 man had done all the worldes synnes, sens Adams time, yet he may be remedied by the blood of Jesus Christ:
And though 〈 ◊ 〉 man had done all the world's Sins, sens Adams time, yet he may be remedied by the blood of jesus christ:
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1853
if he beleue in him, he shal be clensed from all his sinnes: Therfore all our comfort 〈 ◊ 〉 in hym, in his loue and kyndnesse. For Sainct Paule saithe:
if he believe in him, he shall be cleansed from all his Sins: Therefore all our Comfort 〈 ◊ 〉 in him, in his love and kindness. For Saint Paul Saith:
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1854
Charitas operit multitudinem 〈 ◊ 〉. So dooth in 〈 ◊ 〉 the loue of our Sauior Jesu Christ:
Charitas operit multitudinem 〈 ◊ 〉. So doth in 〈 ◊ 〉 the love of our Saviour Jesu christ:
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1855
His loue towardes vs, couereth and taketh away all our 〈 ◊ 〉:
His love towards us, Covereth and Takes away all our 〈 ◊ 〉:
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1856
in so much that the almighty God shall not condemne vs, nor the deuil shal not preuaile against vs. Our nature is euer to hide sinne, and to cloke synne:
in so much that the almighty God shall not condemn us, nor the Devil shall not prevail against us Our nature is ever to hide sin, and to cloak sin:
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1857
but this is a wicked hidyng, and this hiding wil not serue.
but this is a wicked hiding, and this hiding will not serve.
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1858
Videt & requiret, he seeth our wickednes, and he will punishe them, therfore our hiding can not serue vs. But if you be disposed to hide your synnes, I will tell you howe you shall hide 〈 ◊ 〉.
Videt & requiret, he sees our wickedness, and he will Punish them, Therefore our hiding can not serve us But if you be disposed to hide your Sins, I will tell you how you shall hide 〈 ◊ 〉.
fw-la cc fw-la, pns31 vvz po12 n1, cc pns31 vmb vvi pno32, av po12 vvg vmb xx vvi pno12 p-acp cs pn22 vbb vvn pc-acp vvi po22 n2, pns11 vmb vvi pn22 c-crq pn22 vmb vvi 〈 sy 〉.
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112
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1859
Firste acknowleage theim, and than beleue in our sauior Christ, put him in trust withall:
First acknowledge them, and than believe in our Saviour christ, put him in trust withal:
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1860
he will 〈 ◊ 〉 his father, for to that ende he came into the worlde, to saue synners.
he will 〈 ◊ 〉 his father, for to that end he Come into the world, to save Sinners.
pns31 vmb 〈 sy 〉 po31 n1, c-acp p-acp d n1 pns31 vvd p-acp dt n1, pc-acp vvi n2.
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112
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1861
This is the righte waye to hide sinnes, not to go and excuse them, or to make them no synnes.
This is the right Way to hide Sins, not to go and excuse them, or to make them no Sins.
d vbz dt j-jn n1 pc-acp vvi n2, xx pc-acp vvi cc vvi pno32, cc pc-acp vvi pno32 dx n2.
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112
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1862
No no, the 〈 ◊ 〉 saith:
No no, the 〈 ◊ 〉 Says:
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1863
Beatus vir cui dominus non imputat iniquitatem, Blessed is that man to whom the Lorde imputeth not his sinnes:
Beatus vir cui dominus non imputat iniquitatem, Blessed is that man to whom the Lord imputeth not his Sins:
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1864
He saith not, Blessed is he that dyd neuer sinne: but blessed is he, to whom sinne is not imputed.
He Says not, Blessed is he that did never sin: but blessed is he, to whom sin is not imputed.
pns31 vvz xx, vvn vbz pns31 cst vdd av-x n1: cc-acp vvn vbz pns31, p-acp ro-crq n1 vbz xx vvn.
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1865
And so here in this petition we praye for remission of oure sinnes:
And so Here in this petition we pray for remission of our Sins:
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1866
which is so requisite to the beginnyng of the spirituall life that no man can come therto,
which is so requisite to the beginning of the spiritual life that no man can come thereto,
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1867
except he pray for remission of his sinnes, which standeth in Christ our redemer: he hath washen and clensed our sinns, by hym we shalbe clean.
except he pray for remission of his Sins, which Stands in christ our redeemer: he hath washen and cleansed our Sins, by him we shall clean.
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113
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1868
But how shall we come to Christ? how shall we haue hym? I heare that he is beneficiall,
But how shall we come to christ? how shall we have him? I hear that he is beneficial,
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1869
as scripture witnesseth, 〈 ◊ 〉 est a pud Deum redemptio. There is full and plentuous redemption by him.
as scripture Witnesseth, 〈 ◊ 〉 est a pud God redemptio. There is full and plenteous redemption by him.
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1870
But howe shall I get that? How shall I come vnto it? Mary by faith:
But how shall I get that? How shall I come unto it? Mary by faith:
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113
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1871
Faith is the hande wherwith we 〈 ◊ 〉 his benefites, therfore we must nedes haue faith.
Faith is the hand wherewith we 〈 ◊ 〉 his benefits, Therefore we must needs have faith.
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1872
But howe shall we obteine faith? Faithe in deede bringeth Christe, and Christe bringeth remission of sinnes,
But how shall we obtain faith? Faith in deed brings Christ, and Christ brings remission of Sins,
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1873
but howe shal we obtain faith? Answere S:
but how shall we obtain faith? Answer S:
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1874
Paul teacheth vs this, saying, 〈 ◊ 〉 ex 〈 ◊ 〉, Faithe commeth by hearyng of goddes worde.
Paul Teaches us this, saying, 〈 ◊ 〉 ex 〈 ◊ 〉, Faith comes by hearing of God's word.
np1 vvz pno12 d, vvg, 〈 sy 〉 fw-la 〈 sy 〉, n1 vvz p-acp vvg pp-f n2 n1.
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1875
Then if we will come to faith, we must heare goddes worde:
Then if we will come to faith, we must hear God's word:
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1876
yf we must heare gods word, than we must haue prea chers which be able to tell vs gods worde.
if we must hear God's word, than we must have Prey chers which be able to tell us God's word.
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1877
And so it appereth that in this petition we pray for preachers:
And so it appeareth that in this petition we pray for Preachers:
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113
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1878
we pray vnto god that he wil send men amongest vs, which maye teache vs the way of euerlasting life.
we pray unto god that he will send men amongst us, which may teach us the Way of everlasting life.
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1879
Truly it is a pitifull thing to see scho les so neglected, scholers not mainteined, euery true christian ought to lament the same.
Truly it is a pitiful thing to see scho les so neglected, Scholars not maintained, every true christian ought to lament the same.
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1880
But I haue good hope, synce God hath done greater thinges in taking away and extirping out all popery, that he will send vs a remedy for this matter to.
But I have good hope, since God hath done greater things in taking away and extirping out all popery, that he will send us a remedy for this matter to.
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1881
I hope he wil put into the magistrates hearte, to consider those thinges: for by this office of preachyng GOD sendeth faith.
I hope he will put into the Magistrates heart, to Consider those things: for by this office of preaching GOD sends faith.
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1882
This office is the office of saluation:
This office is the office of salvation:
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1883
for it hath pleased God, per stultitiam predicationis saluos facere credentes, by the foolishnes of preaching to saue the beleuers.
for it hath pleased God, per stultitiam predicationis saluos facere Believers, by the foolishness of preaching to save the believers.
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113
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1884
So (I saye) we pray for this office whiche bringeth faithe: faithe bringeth to Christ, Christ bringeth remission of sinnes, remission of synnes bringeth euerlasting life.
So (I say) we pray for this office which brings faith: faith brings to christ, christ brings remission of Sins, remission of Sins brings everlasting life.
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113
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1885
O this is a godly praier, whiche we ought at all tymes to say, for we sinne dayly,
Oh this is a godly prayer, which we ought At all times to say, for we sin daily,
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114
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1886
therfore we had nede to say daily, forgeue vs our trespasses, and as Dauid saith,
Therefore we had need to say daily, forgive us our Trespasses, and as David Says,
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114
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1887
Ne intres in iudi cium cum seruo 〈 ◊ 〉, lord enter not into iudgement with thy seruant,
Ne intres in Jude cium cum seruo 〈 ◊ 〉, lord enter not into judgement with thy servant,
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114
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1888
for we be not able to abyde hys iudgement, if it wer not for this pardon, which we haue in our sauiour Jesu Christ we shold al perish eternally.
for we be not able to abide his judgement, if it were not for this pardon, which we have in our Saviour Jesu christ we should all perish eternally.
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114
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1889
For when this worde Remitte, was spoken with a good faithe, and with a penitent hearte, there was neuer man but he was heard.
For when this word Remit, was spoken with a good faith, and with a penitent heart, there was never man but he was herd.
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114
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1890
If Iudas (that traytour) had sayd it with a good faith, it should haue saued hym:
If Iudas (that traitor) had said it with a good faith, it should have saved him:
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1891
but he forgot that pointe, he was taught it in dede, our sauiour himselfe taught hym to praye so, but he forgot it agayne.
but he forgotten that point, he was taught it in deed, our Saviour himself taught him to pray so, but he forgotten it again.
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114
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1892
〈 ◊ 〉 he remembred that pointe, he 〈 ◊ 〉 Remitte, Lord forgiue me and so he obteyued his pardon, and so shall we do:
〈 ◊ 〉 he remembered that point, he 〈 ◊ 〉 Remit, Lord forgive me and so he obteyued his pardon, and so shall we do:
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114
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1893
for we be euer in that case, that we haue nede to say Remitte lord forgiue vs, for we euer do amysse.
for we be ever in that case, that we have need to say Remit lord forgive us, for we ever do amiss.
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114
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1894
But here is one addition, one hanger on.
But Here is one addition, one hanger on.
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115
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1895
As we forgeue 〈 ◊ 〉 〈 ◊ 〉 trespasse againste vs. What 〈 ◊ 〉 this:
As we forgive 〈 ◊ 〉 〈 ◊ 〉 trespass against us What 〈 ◊ 〉 this:
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115
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1896
In dede it 〈 ◊ 〉 after the words, as though we might or should me rite remission of our sinnes with our 〈 ◊ 〉: as for an ensample.
In deed it 〈 ◊ 〉 After the words, as though we might or should me rite remission of our Sins with our 〈 ◊ 〉: as for an ensample.
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115
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1897
That man hath dene vnto me a foule turne, he hath wronged me:
That man hath dene unto me a foul turn, he hath wronged me:
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1898
at the length he 〈 ◊ 〉 his 〈 ◊ 〉, and commeth to me, and 〈 ◊ 〉 me to 〈 ◊ 〉 him, I forgeue 〈 ◊ 〉.
At the length he 〈 ◊ 〉 his 〈 ◊ 〉, and comes to me, and 〈 ◊ 〉 me to 〈 ◊ 〉 him, I forgive 〈 ◊ 〉.
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115
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1899
Do I now in 〈 ◊ ◊ 〉 neighbour his sinnes whiche he hath done 〈 ◊ ◊ 〉, 〈 ◊ 〉 I (I say) 〈 ◊ 〉 or 〈 ◊ 〉 at gods hande 〈 ◊ 〉 of my 〈 ◊ ◊ 〉? No, no, god 〈 ◊ 〉; 〈 ◊ 〉:
Do I now in 〈 ◊ ◊ 〉 neighbour his Sins which he hath done 〈 ◊ ◊ 〉, 〈 ◊ 〉 I (I say) 〈 ◊ 〉 or 〈 ◊ 〉 At God's hand 〈 ◊ 〉 of my 〈 ◊ ◊ 〉? No, no, god 〈 ◊ 〉; 〈 ◊ 〉:
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1900
for yf this shold 〈 ◊ 〉 so, thē 〈 ◊ 〉 wel Christe, it 〈 ◊ 〉 him cleane away, it diminisheth his honor,
for if this should 〈 ◊ 〉 so, them 〈 ◊ 〉 well Christ, it 〈 ◊ 〉 him clean away, it diminisheth his honour,
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115
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1901
and it is 〈 ◊ ◊ 〉 wroughte againste Christ.
and it is 〈 ◊ ◊ 〉 wrought against christ.
cc pn31 vbz 〈 sy sy 〉 vvn p-acp np1.
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115
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1904
and in nothyng els, neither in 〈 ◊ 〉 nor in earthe, is 〈 ◊ ◊ 〉:
and in nothing Else, neither in 〈 ◊ 〉 nor in earth, is 〈 ◊ ◊ 〉:
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1905
vnto hym onely pertayneth thys honor.
unto him only pertaineth this honour.
p-acp pno31 av-j vvz d n1.
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1906
For remission of sinnes, wherin consisteth 〈 ◊ ◊ 〉, is such a treasure, that passeth all 〈 ◊ ◊ 〉, it must not be our merites that shal 〈 ◊ 〉 but his:
For remission of Sins, wherein Consisteth 〈 ◊ ◊ 〉, is such a treasure, that passes all 〈 ◊ ◊ 〉, it must not be our merits that shall 〈 ◊ 〉 but his:
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1907
he is our comfort, it is the 〈 ◊ 〉 of Christe and his bloud shedding that cleanseth vs from our sinnes.
he is our Comfort, it is the 〈 ◊ 〉 of Christ and his blood shedding that Cleanseth us from our Sins.
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1908
Therfore whosoeuer is mynded contrarie vnto this he robbeth 〈 ◊ 〉 of his maiestye:
Therefore whosoever is minded contrary unto this he robbeth 〈 ◊ 〉 of his majesty:
av r-crq vbz vvn j-jn p-acp d pns31 vvz 〈 sy 〉 pp-f po31 n1:
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115
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1909
Factus est reus lesae 〈 ◊ 〉, and so 〈 ◊ 〉 himself into euerlastyng 〈 ◊ 〉.
Factus est Rhesus lesae 〈 ◊ 〉, and so 〈 ◊ 〉 himself into everlasting 〈 ◊ 〉.
fw-la fw-la fw-la fw-la 〈 sy 〉, cc av 〈 sy 〉 px31 p-acp j 〈 sy 〉.
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115
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1910
For though the workes whi che we do be good outwardly, and god be pleased 〈 ◊ ◊ 〉,
For though the works whi i we doe be good outwardly, and god be pleased 〈 ◊ ◊ 〉,
p-acp cs dt n2 q-crq pns11 zz n1 vbi j av-j, cc n1 vbb j-vvn 〈 sy sy 〉,
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1911
yet they be not perfect, for we beleue vnperfectly we loue vnper fectly, we suffer vnperfectly notas we ought to 〈 ◊ 〉,
yet they be not perfect, for we believe unperfectly we love vnper fectly, we suffer unperfectly notas we ought to 〈 ◊ 〉,
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115
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1912
& so al thi ges that we do ar done imperfectly.
& so all thy ges that we do Are done imperfectly.
cc av d po21 n1 cst pns12 vdb vbr vdn av-j.
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115
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1913
But our sauior, he hath so 〈 ◊ 〉 the matter, and taken away oure vnperfectnes so, that they be counted nowe before God moste perfecte and holy, not for our owne sake, but for his sake:
But our Saviour, he hath so 〈 ◊ 〉 the matter, and taken away our unperfectness so, that they be counted now before God most perfect and holy, not for our own sake, but for his sake:
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115
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1914
and though they be not perfect, yet they be taken for perfect: And so we come to perfectnes by hym.
and though they be not perfect, yet they be taken for perfect: And so we come to perfectness by him.
cc cs pns32 vbb xx j, av pns32 vbb vvn p-acp j: cc av pns12 vvb p-acp n1 p-acp pno31.
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1915
So you see as touching our saluacion we must not go to working, to thinke to get euerlasting 〈 ◊ 〉 with oure owne doinges.
So you see as touching our salvation we must not go to working, to think to get everlasting 〈 ◊ 〉 with our own doings.
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1916
No, this were to denye Christe. Saluacion, and remission of sinnes, is his gifte, his owne and free 〈 ◊ 〉.
No, this were to deny Christ. Salvation, and remission of Sins, is his gift, his own and free 〈 ◊ 〉.
uh-dx, d vbdr pc-acp vvi np1. n1, cc n1 pp-f n2, vbz po31 n1, po31 d cc vvi 〈 sy 〉.
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1917
As touchyng oure good woorkes whyche we 〈 ◊ 〉, GOD wyll rewarde theym in heauen,
As touching our good works which we 〈 ◊ 〉, GOD will reward them in heaven,
p-acp j-vvg po12 j n2 r-crq pns12 〈 sy 〉, np1 vmb vvi pno32 p-acp n1,
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1918
but they canne not gette heauen. Therfore 〈 ◊ 〉 euery man do well, for it he shalbee well rewarded:
but they can not get heaven. Therefore 〈 ◊ 〉 every man do well, for it he shalbe well rewarded:
cc-acp pns32 vmb xx vvi n1. av 〈 sy 〉 d n1 vdb av, p-acp pn31 pns31 vmb av vvn:
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1919
but lette theym not thinke that they with their doinges may get heauen, for so doyng, is a robbing of Christe.
but let them not think that they with their doings may get heaven, for so doing, is a robbing of Christ.
cc-acp vvb pno32 xx vvi cst pns32 p-acp po32 n2-vdg vmb vvb n1, c-acp av vdg, vbz dt n-vvg pp-f np1.
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1920
What shall we learne nowe by this addition, where we saye.
What shall we Learn now by this addition, where we say.
q-crq vmb pns12 vvi av p-acp d n1, c-crq pns12 vvb.
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1921
As we forgeue theym that trespasse againste vs, I 〈 ◊ 〉 you this addition is putte vnto it, not without greate cause,
As we forgive them that trespass against us, I 〈 ◊ 〉 you this addition is put unto it, not without great cause,
c-acp pns12 vvi pno32 d n1 p-acp pno12, pns11 〈 sy 〉 pn22 d n1 vbz vvn p-acp pn31, xx p-acp j n1,
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1922
for our sauior beyng a wise and perfect 〈 ◊ 〉 would speake no woordes in vayne.
for our Saviour being a wise and perfect 〈 ◊ 〉 would speak no words in vain.
p-acp po12 n1 vbg dt j cc j 〈 sy 〉 vmd vvi dx n2 p-acp j.
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1923
This addicion is putte vnto it, as to bee a certayne and sure token vnto vs,
This addition is put unto it, as to be a certain and sure token unto us,
d n1 vbz vvn p-acp pn31, c-acp pc-acp vbi dt j cc j n1 p-acp pno12,
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1924
whether we haue the 〈 ◊ 〉 saith in our heartes or no.
whither we have the 〈 ◊ 〉 Says in our hearts or no.
cs pns12 vhb dt 〈 sy 〉 vvz p-acp po12 n2 cc uh-dx.
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1925
For saith, the righte 〈 ◊ 〉 I saye, cōsisteth not in the knowledge of the stories, to beleue the stories 〈 ◊ 〉 in the new and olde 〈 ◊ 〉, that is not the lyuely faith, whiche bringeth saluation with her.
For Says, the right 〈 ◊ 〉 I say, Consisteth not in the knowledge of the stories, to believe the stories 〈 ◊ 〉 in the new and old 〈 ◊ 〉, that is not the lively faith, which brings salvation with her.
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1926
For the deuill himselfe beleueth the stories, and yet is and shalbe damned world without end.
For the Devil himself Believeth the stories, and yet is and shall damned world without end.
p-acp dt n1 px31 vvz dt n2, cc av vbz cc vmb|vbi j-vvn n1 p-acp n1.
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1927
Therfore we must haue the right faith, the liuely faith, the faith that bringeth saluation, whiche consisteth in beleuing that Christe died for my synnes sake.
Therefore we must have the right faith, the lively faith, the faith that brings salvation, which Consisteth in believing that Christ died for my Sins sake.
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1928
With suche a faith I draw him vnto me, with all his 〈 ◊ 〉. I must not stande in generalities, as to beleue yt Christ suffred vnder Poncius Pilate,
With such a faith I draw him unto me, with all his 〈 ◊ 〉. I must not stand in Generalities, as to believe that christ suffered under Poncius Pilate,
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1929
but I must 〈 ◊ 〉 that that 〈 ◊ 〉 done for my sake, to redeme with his pas sion 〈 ◊ 〉 sinnes, and 〈 ◊ 〉 theyrs which beleue and trust in him, 〈 ◊ 〉 I 〈 ◊ 〉 so,
but I must 〈 ◊ 〉 that that 〈 ◊ 〉 done for my sake, to Redeem with his pass sion 〈 ◊ 〉 Sins, and 〈 ◊ 〉 theirs which believe and trust in him, 〈 ◊ 〉 I 〈 ◊ 〉 so,
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1930
then I shall not be deceiued.
then I shall not be deceived.
cs pns11 vmb xx vbi vvn.
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1931
But this 〈 ◊ 〉 is a harde thing to be had, and many a man thinketh himselfe to haue that faith,
But this 〈 ◊ 〉 is a harden thing to be had, and many a man Thinketh himself to have that faith,
p-acp d 〈 sy 〉 vbz dt j n1 pc-acp vbi vhn, cc d dt n1 vvz px31 pc-acp vhi d n1,
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1932
when he hath nothing 〈 ◊ 〉.
when he hath nothing 〈 ◊ 〉.
c-crq pns31 vhz pix 〈 sy 〉.
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1933
Therfore I wyll tell you how you shall 〈 ◊ 〉 whether you haue yt right 〈 ◊ 〉 or no,
Therefore I will tell you how you shall 〈 ◊ 〉 whither you have that right 〈 ◊ 〉 or no,
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1934
lest you be 〈 ◊ ◊ 〉 a 〈 ◊ 〉 of faith, as many be,
lest you be 〈 ◊ ◊ 〉 a 〈 ◊ 〉 of faith, as many be,
cs pn22 vbb 〈 sy sy 〉 dt 〈 sy 〉 pp-f n1, c-acp d vbb,
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1935
therfore proue thy selfe on this wise, here is a 〈 ◊ 〉 which hath 〈 ◊ 〉 me 〈 ◊ ◊ 〉 takē away my 〈 ◊ 〉 or my 〈 ◊ 〉 name, he hath 〈 ◊ 〉 me, or otherwise hurt me.
Therefore prove thy self on this wise, Here is a 〈 ◊ 〉 which hath 〈 ◊ 〉 me 〈 ◊ ◊ 〉 taken away my 〈 ◊ 〉 or my 〈 ◊ 〉 name, he hath 〈 ◊ 〉 me, or otherwise hurt me.
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1936
〈 ◊ 〉 at the lengthe he 〈 ◊ 〉 vnto me, and acknowlegeth his fautes and 〈 ◊ 〉;
〈 ◊ 〉 At the length he 〈 ◊ 〉 unto me, and acknowledgeth his Faults and 〈 ◊ 〉;
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1937
& desireth me to forgeue him:
& Desires me to forgive him:
cc vvz pno11 pc-acp vvi pno31:
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1938
if I now 〈 ◊ 〉 my 〈 ◊ ◊ 〉 & wylling to forgeue hym frō & bottome of 〈 ◊ ◊ 〉, 〈 ◊ ◊ 〉 that he hath done 〈 ◊ ◊ 〉,
if I now 〈 ◊ 〉 my 〈 ◊ ◊ 〉 & willing to forgive him from & bottom of 〈 ◊ ◊ 〉, 〈 ◊ ◊ 〉 that he hath done 〈 ◊ ◊ 〉,
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Page 48
1939
then I may 〈 ◊ ◊ 〉 that I haue & 〈 ◊ 〉 faith:
then I may 〈 ◊ ◊ 〉 that I have & 〈 ◊ 〉 faith:
cs pns11 vmb 〈 sy sy 〉 cst pns11 vhb cc 〈 sy 〉 uh-n:
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Page 48
1940
yea, I may be 〈 ◊ 〉 yt god will 〈 ◊ ◊ 〉 me my sinnes for Christs his sonnes 〈 ◊ 〉:
yea, I may be 〈 ◊ 〉 that god will 〈 ◊ ◊ 〉 me my Sins for Christ his Sons 〈 ◊ 〉:
uh, pns11 vmb vbi 〈 sy 〉 pn31 n1 vmb 〈 sy sy 〉 pno11 po11 n2 p-acp npg1 po31 ng1 〈 sy 〉:
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116
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1941
but whā my neighbor 〈 ◊ 〉 vnto me confessing his 〈 ◊ 〉, & desiring 〈 ◊ 〉:
but when my neighbour 〈 ◊ 〉 unto me confessing his 〈 ◊ 〉, & desiring 〈 ◊ 〉:
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1942
if I thā be sturdy and proude, my hearte is flyntye, and my stomacke 〈 ◊ ◊ 〉 him, in so muche that I refuse his request,
if I thā be sturdy and proud, my heart is flyntye, and my stomach 〈 ◊ ◊ 〉 him, in so much that I refuse his request,
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1943
and haue an appetite to bee auenged vppon 〈 ◊ 〉 I haue suche a 〈 ◊ 〉 stomacke,
and have an appetite to be avenged upon 〈 ◊ 〉 I have such a 〈 ◊ 〉 stomach,
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116
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1944
then I maye pronounce 〈 ◊ 〉 my selfe, that I haue not that liuely faith in 〈 ◊ ◊ ◊ ◊ ◊ 〉.
then I may pronounce 〈 ◊ 〉 my self, that I have not that lively faith in 〈 ◊ ◊ ◊ ◊ ◊ 〉.
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1945
It is a sure token that I am not 〈 ◊ 〉 the 〈 ◊ 〉 of the 〈 ◊ 〉 of god as long as I abyde in this 〈 ◊ 〉.
It is a sure token that I am not 〈 ◊ 〉 the 〈 ◊ 〉 of the 〈 ◊ 〉 of god as long as I abide in this 〈 ◊ 〉.
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116
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1946
There is no good body but he is 〈 ◊ 〉 or 〈 ◊ 〉 by 〈 ◊ 〉 mean or other,
There is no good body but he is 〈 ◊ 〉 or 〈 ◊ 〉 by 〈 ◊ 〉 mean or other,
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117
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1947
& commenly it is 〈 ◊ 〉, yt those which line most godly, haue in this world the 〈 ◊ ◊ 〉, they 〈 ◊ ◊ 〉 〈 ◊ 〉 & backbitten,
& commonly it is 〈 ◊ 〉, that those which line most godly, have in this world the 〈 ◊ ◊ 〉, they 〈 ◊ ◊ 〉 〈 ◊ 〉 & backbitten,
cc av-j pn31 vbz 〈 sy 〉, pn31 d r-crq n1 ds j, vhb p-acp d n1 dt 〈 sy sy 〉, pns32 〈 sy sy 〉 〈 sy 〉 cc vvn,
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1948
& diuers waies vexed of the wicked.
& diverse ways vexed of the wicked.
cc j n2 vvn pp-f dt j.
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117
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1949
Therfore thou (whosoeuer thou art) that sufferest such wronges, either in thy good and substance or in thy good name & fame ex amine thy self, go into thy heart,
Therefore thou (whosoever thou art) that sufferest such wrongs, either in thy good and substance or in thy good name & fame ex amine thy self, go into thy heart,
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117
Page 48
1950
and if thou caust fynd in thy heart to forgeue all thy enemies what soeuer they haue done against thee,
and if thou caused find in thy heart to forgive all thy enemies what soever they have done against thee,
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1951
than thou maiest be sure that thou art one of the flock of god:
than thou Mayest be sure that thou art one of the flock of god:
cs pns21 vm2 vbi j cst pns21 vb2r crd pp-f dt n1 pp-f n1:
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1952
yet thou must beware (as I said before) that thou thinke not to got heauen by such remitting of thy neighbors yl doynges.
yet thou must beware (as I said before) that thou think not to god heaven by such remitting of thy neighbours ill doings.
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1953
But by such forgeuyng, or not 〈 ◊ 〉, thou shalt knowe whether thou haue faith or no.
But by such forgeuyng, or not 〈 ◊ 〉, thou shalt know whither thou have faith or no.
p-acp p-acp d j-vvg, cc xx 〈 sy 〉, pns21 vm2 vvi cs pns21 vhb n1 cc uh-dx.
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1954
Therefore yf we haue a rebellious stomacke, and a flyntye hearte against oure neighbour, so that we are mynded to auenge our selues vpon him,
Therefore if we have a rebellious stomach, and a flyntye heart against our neighbour, so that we Are minded to avenge our selves upon him,
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117
Page 48
1955
and so take vpon vs gods office, which sayeth:
and so take upon us God's office, which Saith:
cc av vvb p-acp pno12 n2 n1, r-crq vvz:
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1956
Mihi vindictam ego retribuam, yelde vnto me the vengeaunce, and I shall recompence them (as I tolde you) we be not of the flocke of Christ. For it is written.
Mihi vindictam ego retribuam, yield unto me the vengeance, and I shall recompense them (as I told you) we be not of the flock of christ. For it is written.
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1957
Si quis dixerit quoniam diligo de 〈 ◊ 〉 & odio habet 〈 ◊ 〉 suum, mendax est, whosoeuer saith I loue god,
Si quis dixerit quoniam diligo de 〈 ◊ 〉 & odio habet 〈 ◊ 〉 suum, mendax est, whosoever Says I love god,
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1958
and hateth his brother, that man or woman is a lyer. For it is impossible for me to loue god & hate my neigh bour.
and hates his brother, that man or woman is a liar. For it is impossible for me to love god & hate my neigh bour.
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117
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1959
And our sauiour saith, Si orauetitis remittite, whā you will pray, forgeue first, els it is to no purpose, you gette nothyng by your prayer.
And our Saviour Says, Si orauetitis Remit, when you will pray, forgive First, Else it is to no purpose, you get nothing by your prayer.
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1960
Like wise we see in the parable of that king which called his seruauntes to make an accompte, and pay their dettes:
Like wise we see in the parable of that King which called his Servants to make an accompt, and pay their debts:
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1961
where he remitteth one of them a great sum of money.
where he remitteth one of them a great sum of money.
c-crq pns31 vvz crd pp-f pno32 dt j n1 pp-f n1.
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1962
Now that same fellow, whom the lord pardoned, wente out and toke one of his felow seruauntes by the necke,
Now that same fellow, whom the lord pardoned, went out and took one of his fellow Servants by the neck,
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1963
and handled him moste cruelly, sayeng: giue me my money. He had forgotten belike that his lord had forgiuen him.
and handled him most cruelly, saying: give me my money. He had forgotten belike that his lord had forgiven him.
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1964
Now the other seruants, seyng his cruelnes, came vnto the kyng, and told him how that man vsed himselfe so cruelly to his felow:
Now the other Servants, sing his cruelness, Come unto the King, and told him how that man used himself so cruelly to his fellow:
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1965
The lord called him again, & after great 〈 ◊ 〉 caste him in prison, there to lye tyll he had paied the least farthing.
The lord called him again, & After great 〈 ◊ 〉 cast him in prison, there to lie till he had paid the least farthing.
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1966
Upon that our sauiour saith Sic & pater meus coelestis faciet vobis si non remiseritis vnusquis { que } fiatri suo de cordibus 〈 ◊ 〉, Upon that our Saviour Says Sic & pater meus coelestis faciet vobis si non Remiss vnusquis { que } fiatri Sue de cordibus 〈 ◊ 〉,
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1967
Thus will my heauenly father also do vnto you, yf ye forgeue not euery one his brother euen from your heartes.
Thus will my heavenly father also do unto you, if you forgive not every one his brother even from your hearts.
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1968
Therfore let vs take hede by that wicked seruant which woulde not forgeue his felowe seruaunt when he desyred of him forgeuenes, saying:
Therefore let us take heed by that wicked servant which would not forgive his fellow servant when he desired of him forgiveness, saying:
av vvb pno12 vvi n1 p-acp d j n1 r-crq vmd xx vvi po31 n1 n1 c-crq pns31 vvn pp-f pno31 n1, vvg:
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1969
patientiam habe in me, & omnia red 〈 ◊ 〉, haue pacience with me, saith he,
patientiam habe in me, & omnia read 〈 ◊ 〉, have patience with me, Says he,
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1970
and I will pay thee all my dettes. But we can not say so vnto god, we must onelye call for pardon.
and I will pay thee all my debts. But we can not say so unto god, we must only call for pardon.
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1971
There be many folke which whan they be sicke they say:
There be many folk which when they be sick they say:
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1972
O yt I mighte liue but one yere longer, to make amendes for my sinnes, which saying is very noughte, and vngodly.
Oh that I might live but one year longer, to make amends for my Sins, which saying is very nought, and ungodly.
uh pn31 pns11 vmd vvi p-acp crd n1 av-jc, pc-acp vvi n2 p-acp po11 n2, r-crq vvg vbz j pix, cc j.
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1973
For we are not able to make amendes for our synnes: only Christ, he is the lambe of god which taketh away our synnes.
For we Are not able to make amends for our Sins: only christ, he is the lamb of god which Takes away our Sins.
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Page 49
1974
Therfore whan we be sicke we should say:
Therefore when we be sick we should say:
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Page 49
1975
Lord god, Thy wilbe done, if I can do any thing to thy honour and glorye, Lord, suffer me to liue longer, but thy wilbe done.
Lord god, Thy will done, if I can do any thing to thy honour and glory, Lord, suffer me to live longer, but thy will done.
n1 n1, po21 vmb|vbi vdi, cs pns11 vmb vdi d n1 p-acp po21 n1 cc n1, n1, vvb pno11 pc-acp vvi av-jc, cc-acp po21 vmb|vbi vdn.
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119
Page 49
1976
As for satisfaction, we can not do the leaste piece of it.
As for satisfaction, we can not do the jest piece of it.
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119
Page 49
1977
You haue heard nowe howe we ought to be willing to forgeue our neighbours their sinnes, which is a very token that we be children of god:
You have herd now how we ought to be willing to forgive our neighbours their Sins, which is a very token that we be children of god:
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1978
to this oure sauiour also exhorteth vs, saying:
to this our Saviour also exhorteth us, saying:
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Page 49
1979
Si frater 〈 ◊ 〉 habet aliquid 〈 ◊ 〉 te, relinque &c. If thou offerest therfore thy gift before the aultare,
Si frater 〈 ◊ 〉 habet Aliquid 〈 ◊ 〉 te, relinque etc. If thou offerest Therefore thy gift before the altar,
fw-mi fw-la 〈 sy 〉 fw-la j 〈 sy 〉 fw-la, fw-la av cs pns21 vv2 av po21 n1 p-acp dt n1,
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1980
and there remembrest that thy brother hath somewhat against thee, leaue thou thy gifte there before the aultare,
and there Rememberest that thy brother hath somewhat against thee, leave thou thy gift there before the altar,
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120
Page 49
1981
and go first, and be reconciled vnto thy brother.
and go First, and be reconciled unto thy brother.
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1982
Leaue it there (saith our sauiour) yf thy brother haue any thing against thee:
Leave it there (Says our Saviour) if thy brother have any thing against thee:
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1983
go not about to sacrifice to me, but firste aboue all thinges goe and reconcile thy self vnto thy brother.
go not about to sacrifice to me, but First above all things go and reconcile thy self unto thy brother.
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1984
On suche wise saint Paule also exhorteth vs, saying: Volo viros orare 〈 ◊ 〉; ira & disceptatione, I wold haue men to pray without angre & disceptation.
On such wise saint Paul also exhorteth us, saying: Volo viros orare 〈 ◊ 〉; ira & disceptatione, I would have men to pray without anger & disceptation.
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120
Page 49
1985
There be many wranglers and braulers now a days, whiche do not well:
There be many wranglers and braulers now a days, which do not well:
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120
Page 49
1986
they shall well knowe that they be not in the fauour of god, god is displeased with them:
they shall well know that they be not in the favour of god, god is displeased with them:
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120
Page 49
1987
let vs therfore giue vs our 〈 ◊ 〉 to 〈 ◊ 〉, so that we may loue god and our neighbour.
let us Therefore give us our 〈 ◊ 〉 to 〈 ◊ 〉, so that we may love god and our neighbour.
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120
Page 49
1988
It is a very godly prayer, to say:
It is a very godly prayer, to say:
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Page 49
1989
Lord forgiue vs our trespas ses, as we forgiue them that trespasse against vs. But there be peraduenture some of you, which wil say.
Lord forgive us our trespass ses, as we forgive them that trespass against us But there be Peradventure Some of you, which will say.
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1990
The priest can absolue me, and forgeue me my sinnes.
The priest can absolve me, and forgive me my Sins.
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1991
Syr I tell thee, the priest or minister (cal him what you wil) he hath power giuē vnto him from our sauiour, to absolue in suche wise as he is commaunded by him:
Sir I tell thee, the priest or minister (call him what you will) he hath power given unto him from our Saviour, to absolve in such wise as he is commanded by him:
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Page 49
1992
but I thinke ministers be not greatly troubled therewith:
but I think Ministers be not greatly troubled therewith:
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1993
for the people seke their carnal liberties, which in dede is not wel, & a thing which misliketh god.
for the people seek their carnal Liberties, which in deed is not well, & a thing which misliketh god.
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Page 49
1994
For I would haue them that are greeued in conscience, to goe to some godly man which is able to minister gods word,
For I would have them that Are grieved in conscience, to go to Some godly man which is able to minister God's word,
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Page 49
1995
& there to fetch his absolucion, if he canne not be 〈 ◊ 〉 inthe publike sermon, it wer truly a thing which wold do much good.
& there to fetch his absolution, if he can not be 〈 ◊ 〉 Inthe public sermon, it were truly a thing which would do much good.
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1996
But to say the truth, there is a great faulte in the priestes, for they (for the most part) be vnlearned: & wicked:
But to say the truth, there is a great fault in the Priests, for they (for the most part) be unlearned: & wicked:
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Page 49
1997
& seeke rather meanes & waies to wickednes than to godlines.
& seek rather means & ways to wickedness than to godliness.
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Page 49
1998
but a godly minister, which is instruct in the word of god, can & may absolue in opē preaching, not of his owne authority,
but a godly minister, which is instruct in the word of god, can & may absolve in open preaching, not of his own Authority,
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Page 49
1999
but in the name of god: for god saith:
but in the name of god: for god Says:
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Page 49
2000
Ego su qui deleo 〈 ◊ 〉, I am he (saith god) that clense thy sinnes.
Ego sum qui deleo 〈 ◊ 〉, I am he (Says god) that cleanse thy Sins.
fw-la n1 fw-la n1 〈 sy 〉, pns11 vbm pns31 (vvz n1) cst vvb po21 n2.
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2001
But I may absolue you as an officer of Christ, in the 〈 ◊ 〉 pulpet in this 〈 ◊ 〉.
But I may absolve you as an officer of christ, in the 〈 ◊ 〉 pulpit in this 〈 ◊ 〉.
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2002
As in any as 〈 ◊ 〉 their sinnes vnto god, acknowleging 〈 ◊ ◊ 〉 to be sinners,
As in any as 〈 ◊ 〉 their Sins unto god, acknowledging 〈 ◊ ◊ 〉 to be Sinners,
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2003
& beleue yt our 〈 ◊ ◊ ◊ ◊ 〉 hath take away their sins,
& believe that our 〈 ◊ ◊ ◊ ◊ 〉 hath take away their Sins,
cc vvi pn31 po12 〈 sy sy sy sy 〉 vhz vvn av po32 n2,
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2004
& haue an 〈 ◊ ◊ 〉 to 〈 ◊ 〉 sin, as many (I say) as be so 〈 ◊ 〉, 〈 ◊ ◊ 〉.
& have an 〈 ◊ ◊ 〉 to 〈 ◊ 〉 since, as many (I say) as be so 〈 ◊ 〉, 〈 ◊ ◊ 〉.
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2005
as an officer of Christ, as his tresurer, 〈 ◊ 〉 you in his 〈 ◊ 〉.
as an officer of christ, as his treasurer, 〈 ◊ 〉 you in his 〈 ◊ 〉.
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2006
This is the 〈 ◊ 〉 yt I cā make by 〈 ◊ 〉 word.
This is the 〈 ◊ 〉 that I can make by 〈 ◊ 〉 word.
d vbz dt 〈 sy 〉 pn31 pns11 vmb vvi p-acp 〈 sy 〉 n1.
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2007
Again, as many as wil 〈 ◊ 〉 in defence of their 〈 ◊ 〉 will not acknowledge them,
Again, as many as will 〈 ◊ 〉 in defence of their 〈 ◊ 〉 will not acknowledge them,
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2008
nor purpose to leaue them, and so 〈 ◊ 〉 no 〈 ◊ 〉 in our sauiour to be saued by him 〈 ◊ 〉 his 〈 ◊ 〉:
nor purpose to leave them, and so 〈 ◊ 〉 no 〈 ◊ 〉 in our Saviour to be saved by him 〈 ◊ 〉 his 〈 ◊ 〉:
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2009
to them I say, Ego ligo 〈 ◊ 〉, I 〈 ◊ 〉 you: and I 〈 ◊ 〉 not 〈 ◊ 〉 they shalbe bounde in heauen.
to them I say, Ego ligo 〈 ◊ 〉, I 〈 ◊ 〉 you: and I 〈 ◊ 〉 not 〈 ◊ 〉 they shall bound in heaven.
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Page 49
2010
Forthey be the 〈 ◊ 〉 of 〈 ◊ 〉 deuyl as long as they be in such 〈 ◊ 〉 and purpose to sin.
Forthey be the 〈 ◊ 〉 of 〈 ◊ 〉 Devil as long as they be in such 〈 ◊ 〉 and purpose to since.
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2011
〈 ◊ 〉 you see how, and in what wise, a preacher may absolue 〈 ◊ 〉:
〈 ◊ 〉 you see how, and in what wise, a preacher may absolve 〈 ◊ 〉:
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Page 49
2012
but he can not do it of 〈 ◊ 〉 or 〈 ◊ ◊ 〉. 〈 ◊ 〉 in 〈 ◊ 〉 wyse:
but he can not do it of 〈 ◊ 〉 or 〈 ◊ ◊ 〉. 〈 ◊ 〉 in 〈 ◊ 〉 wise:
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2013
he mast do it according as Christe 〈 ◊ ◊ 〉 him.
he mast do it according as Christ 〈 ◊ ◊ 〉 him.
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Page 50
2014
Yf god nowe commaund to forgiue him, qui 〈 ◊ 〉 contra me, that sinneth against me,
If god now command to forgive him, qui 〈 ◊ 〉 contra me, that Sinneth against me,
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2015
how muche more must I be reconciled to him, whome I haue offended:
how much more must I be reconciled to him, whom I have offended:
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Page 50
2016
I must go vnto him, and desire him to forgeue me, I must acknowledge my fault,
I must go unto him, and desire him to forgive me, I must acknowledge my fault,
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2017
& so humble my self before him. Here a man mighte aske a question, saying: What yf a man haue offended me greuously, and hathe hurte me in my good,
& so humble my self before him. Here a man might ask a question, saying: What if a man have offended me grievously, and hath hurt me in my good,
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2018
or slaundred me, and is 〈 ◊ 〉 in it, standeth in defence of himself and his owne wickednesse, he wyll not acknowledge hymselfe:
or slandered me, and is 〈 ◊ 〉 in it, Stands in defence of himself and his own wickedness, he will not acknowledge himself:
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2019
shall I forgeue hym? Aunswere.
shall I forgive him? Answer.
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2020
Forsothe GOD hymselfe dothe not so, he forgeueth not synnes, excepte the sinner acknowledge himself, confesse his wickednes, and cry him mer cye.
Forsooth GOD himself doth not so, he forgiveth not Sins, except the sinner acknowledge himself, confess his wickedness, and cry him mere cye.
uh np1 px31 vdz xx av, pns31 vvz xx n2, c-acp dt n1 vvb px31, vvb po31 n1, cc vvb pno31 n1 n1.
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2021
Nowe I am sure, god requireth no more at our handes, than he doth himselfe. Therfore I wil say this:
Now I am sure, god requires no more At our hands, than he does himself. Therefore I will say this:
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2022
yf thy neighbour, or any man hath done against thee, and will not 〈 ◊ 〉 his faultes,
if thy neighbour, or any man hath done against thee, and will not 〈 ◊ 〉 his Faults,
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2023
but wickedly defendeth the same, I for my owne discharge muste putte awaye all rancour and malyce oute of my hearte,
but wickedly defendeth the same, I for my own discharge must put away all rancour and malice out of my heart,
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2024
and bee redye as farre foorthe as I am able, to helpe hym: yf I doo so, I am discharged afore god, but so is not he.
and be ready as Far forth as I am able, to help him: if I do so, I am discharged afore god, but so is not he.
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2025
For truely that sturdye fellow shall make a heauy counte afore the rightuous iudge. Here I haue occasion to speake agaynst the Nouatians, whiche denye remission of synnes:
For truly that sturdy fellow shall make a heavy count afore the righteous judge. Here I have occasion to speak against the Novatians, which deny remission of Sins:
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2026
theyr opinion is, that he whyche commeth once to Christ, and hath receiued the holy 〈 ◊ 〉,
their opinion is, that he which comes once to christ, and hath received the holy 〈 ◊ 〉,
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2027
and after that, synneth agayne, he shall neuer come to Chryste agayne, his synne s shall neuer bee forgeuen hym:
and After that, Sinneth again, he shall never come to Christ again, his sin s shall never be forgiven him:
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2028
whiche opinion is moste erronious and wycked: yea and cleane agaynste Scripture. For yf it should be so, there should no body be saued:
which opinion is most erroneous and wicked: yea and clean against Scripture. For if it should be so, there should not body be saved:
r-crq n1 vbz av-ds j cc j: uh cc av-j p-acp n1. p-acp cs pn31 vmd vbi av, pc-acp vmd xx n1 vbi vvn:
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2029
for there is no man but he synneth daylye.
for there is no man but he Sinneth daily.
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2030
I told you howe you shoulde vnderstande those two places of Scripture, which seeme to bee verye harde.
I told you how you should understand those two places of Scripture, which seem to be very harden.
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2031
Non est 〈 ◊ 〉. &c. As concerning the sin against the holy ghost we cānot iudge aforehād,
Non est 〈 ◊ 〉. etc. As Concerning the since against the holy ghost we cannot judge aforehand,
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but after I know now yt Iudashad sinned against ye holy ghost, also Nero, Pharao,
but After I know now that Iudashad sinned against you holy ghost, also Nero, Pharaoh,
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& one Frāciscus Spera, which mā had 〈 ◊ 〉 popery, & done very boldly in gods quarel:
& one Frāciscus Spera, which man had 〈 ◊ 〉 popery, & done very boldly in God's quarrel:
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at the length he was complained of, the holy ghost moued him in his hart to stick vnto it, & 〈 ◊ 〉 to forsake gods word:
At the length he was complained of, the holy ghost moved him in his heart to stick unto it, & 〈 ◊ 〉 to forsake God's word:
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he contrary to that admonition of the holy ghost denied the word of god, & so finally died in desperation:
he contrary to that admonition of the holy ghost denied the word of god, & so finally died in desperation:
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him I may pronoūce to haue sinned yt sin against yt holy ghost. But I wil shew you a remedy for yt sin agaist yt holy ghost.
him I may pronounce to have sinned that since against that holy ghost. But I will show you a remedy for that since aghast that holy ghost.
pno31 pns11 vmb vvi pc-acp vhi vvn pn31 n1 p-acp pn31 j n1. p-acp pns11 vmb vvi pn22 dt n1 p-acp pn31 n1 vvn pn31 j n1.
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Ask re 〈 ◊ 〉 of sin in yt name of Christ, & thē I ascertain you, yt you sin not against the holy gost.
Ask re 〈 ◊ 〉 of since in that name of christ, & them I ascertain you, that you since not against the holy ghost.
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For, gratia 〈 ◊ 〉 supra pecca tū yt mercy of god sar excedeth our sins.
For, Gratia 〈 ◊ 〉 supra pecca tū that mercy of god sar exceedeth our Sins.
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I haue heard tel of som which whā they said this petitiō, they perceiued yt they asked of god forgeuenes,
I have herd tell of Some which when they said this petition, they perceived that they asked of god forgiveness,
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like as they thēselues forgeue their neigh bors, & again perceiuing themselues so vnapt to forgiue their neighbors fautes, came to yt point, yt they would not say this praier at al:
like as they themselves forgive their neigh bors, & again perceiving themselves so unapt to forgive their neighbours Faults, Come to that point, that they would not say this prayer At all:
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but toke our ladies psalter in hand and such foolries, thinking they mighte than doe vnto their neighboar a soule turne with a better conscience,
but took our ladies psalter in hand and such fooleries, thinking they might than do unto their neighboar a soul turn with a better conscience,
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than if they shoulde saye this patition:
than if they should say this patition:
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for here they wishe themselues the vengeaunce of god vpon their heades, if they beare grudge in their hearts and say this petition.
for Here they wish themselves the vengeance of god upon their Heads, if they bear grudge in their hearts and say this petition.
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But if we wil be right christians, let vs set asyde all hatered and malice, let vs liue godly and forgeue our enemy:
But if we will be right Christians, let us Set aside all hatered and malice, let us live godly and forgive our enemy:
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so that we may from the bottom of our heart say. Our father which art in heauen, forgiue vs our trespasses.
so that we may from the bottom of our heart say. Our father which art in heaven, forgive us our Trespasses.
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&c There be som when thei say, Forgeue vs our trespasses, they think yt god wil forgeue culpā only,
etc. There be Some when they say, Forgive us our Trespasses, they think that god will forgive Fault only,
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sed nō poenā, giltines, & not yt pain:
sed nō poenā, guiltiness, & not that pain:
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& therfore they beleue they shal go into purgatory & ther to be clensed frō their sinnes, which thing is not so:
& Therefore they believe they shall go into purgatory & there to be cleansed from their Sins, which thing is not so:
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they be lyers which teach such doctrine. For god forgiueth vs both yt pain & the giltines of sinnes.
they be liars which teach such Doctrine. For god forgives us both that pain & the guiltiness of Sins.
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Like as it appered in Da uid, whē he repēted, Nathā said vnto him:
Like as it appeared in Dam Lid, when he repented, Nathā said unto him:
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abstulit dn̄s iniqui tatē tuā, yt lord (saith he) hath takē away thy wickednes. But they wil say:
abstulit dnns iniqui tatē tuā, that lord (Says he) hath taken away thy wickedness. But they will say:
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god toke away the giltines of his sins, but not yt pain for he punished him afterward.
god took away the guiltiness of his Sins, but not that pain for he punished him afterwards.
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Sir, yt must vnderstand, yt god punished him, but not to yt end that he shold make satis factiō & amēds for his sins:
Sir, that must understand, that god punished him, but not to that end that he should make satis faction & amends for his Sins:
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but for a warning god wold geue him a Caue, therefore he punished him.
but for a warning god would give him a Cave, Therefore he punished him.
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So likewise whosoeuer is a repentāt sinner, as Dauid was, & beleueth in Christ, he is cleane à poena & a culpa, both from the payne and giltines of his sinnes:
So likewise whosoever is a repentant sinner, as David was, & Believeth in christ, he is clean à poena & a culpa, both from the pain and guiltiness of his Sins:
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yet god punisheth synnes, to make vs to remember and to beware of synnes. Now to make an ende:
yet god Punisheth Sins, to make us to Remember and to beware of Sins. Now to make an end:
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you haue hearde 〈 ◊ 〉 needeful it is for vs to crye vnto god, for forgiuenes of our sinnes:
you have heard 〈 ◊ 〉 needful it is for us to cry unto god, for forgiveness of our Sins:
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where you haue heard wherein forgeuenes of our synnes standeth, namely in Christ the sonne of the lyuing god:
where you have herd wherein forgiveness of our Sins Stands, namely in christ the son of the living god:
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Agayne I told you how you should come to Christ, namely by faith, & faithe commeth thorough hearyng the worde of god.
Again I told you how you should come to christ, namely by faith, & faith comes through hearing the word of god.
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Remember then this additiō, As we forgiue them that trespas against vs:
remember then this addition, As we forgive them that trespass against us:
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which is a sure token wherby we may know whether we haue the true faith in Christ or no.
which is a sure token whereby we may know whither we have the true faith in christ or no.
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And here you learne that it is a good thyng to haue an enemy, for we maye vse him to our great commodity, thorough him or by him we may proue our selues whether we haue the true faith or no.
And Here you Learn that it is a good thing to have an enemy, for we may use him to our great commodity, through him or by him we may prove our selves whither we have the true faith or no.
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Now I shall desire you yet agayne, to praye vnto almightye god that he will sende suche water, wherby the fruites of the fielde may increase,
Now I shall desire you yet again, to pray unto almighty god that he will send such water, whereby the fruits of the field may increase,
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for we thynke we haue neede of rain.
for we think we have need of rain.
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Let vs therfore call vpon him, which knoweth what is beste for vs. Therfore say with me the lordes praier as he himselfe hath taught vs. Our father which. &c.
Let us Therefore call upon him, which Knoweth what is best for us Therefore say with me the Lords prayer as he himself hath taught us Our father which. etc.
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The vii. sermon vpon the Lordes praier made by the righte reuerend Father in God, M. Doctour Latyiner.
The vii. sermon upon the lords prayer made by the right reverend Father in God, M. Doctor Latiner.
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ET ne nos inducas in tentationē, sed li bera nos à malo. In the petition afore where we say, Forgiue vs our trespasses:
ET ne nos Inducas in tentationē, sed li bera nos à Malo. In the petition afore where we say, Forgive us our Trespasses:
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there we fetche remedies for sinnes paste, for we muste needes haue forgeuenes, we can not remedy the matter of oure selues, our synnes muste be remedied by pardon, by remission: other rightuousnes we haue not.
there we fetch remedies for Sins past, for we must needs have forgiveness, we can not remedy the matter of our selves, our Sins must be remedied by pardon, by remission: other righteousness we have not.
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but forgeuyng of our vnrightuousnes, our goodnes standeth in forgeuing of our ylnes.
but forgeuyng of our unrighteousness, our Goodness Stands in forgiving of our ylnes.
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All mankynd must crye, Pardon, and acknowledge themselues to be sinners, except our sauiour, which was cleane withoute spot of sinne.
All mankind must cry, Pardon, and acknowledge themselves to be Sinners, except our Saviour, which was clean without spot of sin.
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Therfore whā we feele our sinnes, we must wt a penitēt heart resort hither & say:
Therefore when we feel our Sins, we must with a penitent heart resort hither & say:
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Our father which art in 〈 ◊ 〉 forgiue vs our trespasses as we forgeue them that trespas against vs. Mark wel this addition (as we forgeue them yt tres passe) for our sauiour putteth yt same vnto it, not to that end that we shoulde merite anye thing by it:
Our father which art in 〈 ◊ 〉 forgive us our Trespasses as we forgive them that trespass against us Mark well this addition (as we forgive them that tres pass) for our Saviour putteth that same unto it, not to that end that we should merit any thing by it:
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but rather to proue our 〈 ◊ 〉. Whether we be of the faithfull flocke of god, or no.
but rather to prove our 〈 ◊ 〉. Whither we be of the faithful flock of god, or no.
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For the righte faith abideth not in that man, that is disposed 〈 ◊ 〉 to sin, to hate his 〈 ◊ ◊ 〉,
For the right faith Abideth not in that man, that is disposed 〈 ◊ 〉 to since, to hate his 〈 ◊ ◊ 〉,
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or to do other maner of sinnes.
or to do other manner of Sins.
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For so Saincte Paule commaūdeth vs, saying: Noli vinci à malo, be not ouercome of the wicked.
For so Saint Paul commandeth us, saying: Noli Vinci à Malo, be not overcome of the wicked.
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For whosoeuer purposely sinneth contra conscien tiam, against his cōscience, he hath lost yt holy ghost, the 〈 ◊ 〉 siō of sinnes, & finally Christ himself.
For whosoever purposely Sinneth contra Conscience tiam, against his conscience, he hath lost that holy ghost, the 〈 ◊ 〉 sion of Sins, & finally christ himself.
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But whā we ar falle so we must fetche them again at goos hand by this praier, whiche is a storehouse, here we shal fynd remission of our sinnes.
But when we Are fall so we must fetch them again At goose hand by this prayer, which is a storehouse, Here we shall find remission of our Sins.
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And though we be risen neuer so well, yet when we fall again, when we 〈 ◊ 〉 again, what remedy than? What 〈 ◊ 〉 leth it me to be risen once,
And though we be risen never so well, yet when we fallen again, when we 〈 ◊ 〉 again, what remedy than? What 〈 ◊ 〉 leth it me to be risen once,
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and fall by & by into the self same sinne againe? which is a renouation of the other sinnes.
and fallen by & by into the self same sin again? which is a renovation of the other Sins.
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For whosoeuer hath done wickedly an act against god, & afterward is sory for it, crieth god mercy,
For whosoever hath done wickedly an act against god, & afterwards is sorry for it, cries god mercy,
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& so cōmeth to forgeuenes of the same sinne, but by & by willingly & wittingly doth the self same sin again:
& so comes to forgiveness of the same sin, but by & by willingly & wittingly does the self same since again:
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he renouateth by so doyng al those sin nes which before times were forgiuen him.
he renovate by so doing all those since nes which before times were forgiven him.
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Which thing apeareth by the lord that toke rekening of his seruants, where he found one which ought him a great summe of money, the lord 〈 ◊ 〉 him and remitted him al the dets.
Which thing appeareth by the lord that took reckoning of his Servants, where he found one which ought him a great sum of money, the lord 〈 ◊ 〉 him and remitted him all the debts.
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Now that same man afterward shewed himself vnthankfull & wicked, therfore the lord called him,
Now that same man afterwards showed himself unthankful & wicked, Therefore the lord called him,
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and caste him into prison, there to lye till he had paied the vttermost far thing, not withstanding that he had forgeuen him afore. &c.
and cast him into prison, there to lie till he had paid the uttermost Far thing, not withstanding that he had forgiven him afore. etc.
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So we see that the 〈 ◊ 〉 of the former sinnes turne agayne, whan we do the same synnes again.
So we see that the 〈 ◊ 〉 of the former Sins turn again, when we do the same Sins again.
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Seing then that it is so daungerous a thing to fall into sinne againe, than we had nede to haue some remedy, some helpe, that we might auoide sinne, and not fall therto again.
Sing then that it is so dangerous a thing to fallen into sin again, than we had need to have Some remedy, Some help, that we might avoid sin, and not fallen thereto again.
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Therfore here foloweth this petition, Leade vs not into temptation.
Therefore Here Followeth this petition, Lead us not into temptation.
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Here we haue a remedye, here we desyre god that he will preserue vs from falling into sinne.
Here we have a remedy, Here we desire god that he will preserve us from falling into sin.
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Our sauior (that 〈 ◊ 〉 scholemaster) knew wherof we had nede, therfore he teacheth vs to beg a preseruation of god, that we fall not. Leade vs not, it.
Our Saviour (that 〈 ◊ 〉 Schoolmaster) knew whereof we had need, Therefore he Teaches us to beg a preservation of god, that we fallen not. Lead us not, it.
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that is to say, lord god, leade vs not 〈 ◊ 〉 trial, for we shal 〈 ◊ 〉 be ouercome,
that is to say, lord god, lead us not 〈 ◊ 〉 trial, for we shall 〈 ◊ 〉 be overcome,
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but preserue vs, suffer vs not to sinne again, let vs not fal, help vs yt sinne get not the victory ouer vs. And this is a necessary praier:
but preserve us, suffer us not to sin again, let us not fall, help us that sin get not the victory over us And this is a necessary prayer:
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for what is it that we ran do:
for what is it that we ran doe:
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Nothing at all but sin, & therfore we haue nede to praye vnto god, yt he wil preserue and kepe vs in the right way,
Nothing At all but since, & Therefore we have need to pray unto god, that he will preserve and keep us in the right Way,
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For when we go about to set our myndes vpon 〈 ◊ 〉 world, vpon ryches,
For when we go about to Set our minds upon 〈 ◊ 〉 world, upon riches,
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for our enemye the deuill is an vnquiet spirit, euer lying in the way, seking occasion how to bring vs to vngodlines.
for our enemy the Devil is an unquiet Spirit, ever lying in the Way, seeking occasion how to bring us to ungodliness.
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Therfore it appereth how much we haue nede of the help of 〈 ◊ 〉:
Therefore it appeareth how much we have need of the help of 〈 ◊ 〉:
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for the deuil is an old enemie, a felow of great antiquity, he hath indured this fiue thousand and 52. yeres, in which space he hath learned al artes & cunningcs, he is a great practiser, there is no suttelty, but he knoweth the same. for the Devil is an old enemy, a fellow of great antiquity, he hath endured this fiue thousand and 52. Years, in which Molle he hath learned all arts & cunningcs, he is a great practiser, there is no subtlety, but he Knoweth the same.
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Like as an ar tificer that is cunning & expert in his craft & knoweth how to go to worke,
Like as an Are tificer that is cunning & expert in his craft & Knoweth how to go to work,
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how to do his busines the rediest way:
how to do his business the Readiest Way:
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so the de uyll knoweth all waies how to tempt vs, & to geue vs an ouerthrow:
so the de uyll Knoweth all ways how to tempt us, & to give us an overthrow:
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in so much that we can beginne nor do nothing, but he is at our heeles,
in so much that we can begin nor doe nothing, but he is At our heals,
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and worketh some mischief, whether we be in prosperity or aduersitie, whether we be in helth or sicknes, life or death, he knoweth how to vse the same to hys purpose. As for an ensaumple:
and works Some mischief, whither we be in Prosperity or adversity, whither we be in health or sickness, life or death, he Knoweth how to use the same to his purpose. As for an ensample:
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Whan aman is riche and of great substance, he by & by setteth vpon him with his crafts, intending to bring him to mischief.
When amam is rich and of great substance, he by & by sets upon him with his crafts, intending to bring him to mischief.
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And so he moueth him to despise and contemne god, to make his riches his god.
And so he moves him to despise and contemn god, to make his riches his god.
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Yea he can put suche pride into the ryche mans hearte, that he thinketh himselfe able to bryng all things to passe,
Yea he can put such pride into the rich men heart, that he Thinketh himself able to bring all things to pass,
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and so beginneth to oppresse his neighbor wt his riches.
and so begins to oppress his neighbour with his riches.
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But god by his ho ly word warneth vs, & armeth vs against such crafts & suttel ties of yt deuil, saying:
But god by his ho lie word warneth us, & armeth us against such crafts & suttel ties of that Devil, saying:
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Diuitiae si affluāt 〈 ◊ 〉 cor apponere, If riches come vpō you, set not your hearts vpō thē.
Diuitiae si affluant 〈 ◊ 〉 cor apponere, If riches come upon you, Set not your hearts upon them.
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He com maūdeth vs not to cast thē away, but not to set our herts vpō thē as wicked men do.
He come mandeth us not to cast them away, but not to Set our herts upon them as wicked men do.
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For to be rich 〈 ◊ 〉 a gift of god, if riches be rightly vsed:
For to be rich 〈 ◊ 〉 a gift of god, if riches be rightly used:
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but yt deuil is so wliy, he 〈 ◊ 〉 vp 〈 ◊ 〉 hearts to abuse thē.
but that Devil is so wliy, he 〈 ◊ 〉 up 〈 ◊ 〉 hearts to abuse them.
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Again, whā a mā falleth into pouerty, so yt he lacketh thīgs necessary to yt 〈 ◊ 〉 of this bodily life:
Again, when a man falls into poverty, so that he lacketh things necessary to that 〈 ◊ 〉 of this bodily life:
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loe yt deuil is euē redy at hād to take 〈 ◊ 〉 by yt 〈 ◊ 〉, to bring him to mischief.
lo that Devil is even ready At hand to take 〈 ◊ 〉 by that 〈 ◊ 〉, to bring him to mischief.
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For he 〈 ◊ ◊ 〉 & stirre vp the heart of yt 〈 ◊ 〉, yt is in pouerty, not to labor & calling vpō god but rather to stealyng & robbyng, notwithstanding that God forbiddeth such sinnes in his lawes,
For he 〈 ◊ ◊ 〉 & stir up the heart of that 〈 ◊ 〉, that is in poverty, not to labour & calling upon god but rather to stealing & robbing, notwithstanding that God forbiddeth such Sins in his laws,
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Here by this petitiō whā we say, Leade vs not into tēptation, we learne to know our own impossibilitie and infirmitie,
Here by this petition when we say, Lead us not into temptation, we Learn to know our own impossibility and infirmity,
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or els at the least he will bring him to vse deceyte and 〈 ◊ 〉 with his neighbor, 〈 ◊ 〉 that way to bring him to euerlastyng destruction.
or Else At the least he will bring him to use deceit and 〈 ◊ 〉 with his neighbour, 〈 ◊ 〉 that Way to bring him to everlasting destruction.
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Further whan a man is in honor and dignity, and in great estimatiō, this serpent slepeth not,
Further when a man is in honour and dignity, and in great estimation, this serpent Sleepeth not,
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but is redy to geue him an ouerthrow.
but is ready to give him an overthrow.
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For though honor be good vnto thē whiche come laufully by it, & though it be a gift of god,
For though honour be good unto them which come lawfully by it, & though it be a gift of god,
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yet the deuyll wyll moue yt that mans heart, which hath honour, to abuse his honor.
yet the Devil will move that that men heart, which hath honour, to abuse his honour.
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for he will make him lofty, and high mynded, and fyll his hearte full of ambitions,
for he will make him lofty, and high minded, and fill his heart full of ambitions,
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so that he shall haue a desyre euer to come higher and higher:
so that he shall have a desire ever to come higher and higher:
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and all those whiche will withstand him, they shalbe hated, or yl intreated at his hand:
and all those which will withstand him, they shall hated, or ill entreated At his hand:
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and at the length he shal be so poisoned wt this ambition, yt he shal forget all humanitye and godlines,
and At the length he shall be so poisoned with this ambition, that he shall forget all humanity and godliness,
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& consequently fall in the feareful handes of god, such a felow is the deuill that old doctour.
& consequently fallen in the fearful hands of god, such a fellow is the Devil that old Doctor.
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If it commeth to passe that a man fall into open ignominy and shame, so that he shall bee nothyng regarded before the worlde:
If it comes to pass that a man fallen into open ignominy and shame, so that he shall be nothing regarded before the world:
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then the deuill is at hande, mouing and styrryng his heart to 〈 ◊ 〉, and at the length to desperation.
then the Devil is At hand, moving and stirring his heart to 〈 ◊ 〉, and At the length to desperation.
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If he be yong and 〈 ◊ 〉, the deuil wil put in his heart, & say to him:
If he be young and 〈 ◊ 〉, the Devil will put in his heart, & say to him:
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What? thou art in thy floures man, take thy plesure, make mery with thy companions, remember the old prouerb yong saits, old deuils:
What? thou art in thy flowers man, take thy pleasure, make merry with thy Sodales, Remember the old proverb young saits, old Devils:
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which prouerb in very dede is naught and deceitfull, and the deuils own inuention, which woulde haue parentes negligent in bringing vp their childrē in good nes:
which proverb in very deed is nought and deceitful, and the Devils own invention, which would have Parents negligent in bringing up their children in good nes:
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he would rather see them to be brought vp in ylnes, and wickednes, therfore he found out such a prouerb, to make thē carelesse for these children.
he would rather see them to be brought up in ylnes, and wickedness, Therefore he found out such a proverb, to make them careless for these children.
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But (as I said afore) this prouerbe is nought:
But (as I said afore) this proverb is nought:
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for looke commenly where childrē are brought vp in wickednes, thei wilbe wicked al their liues after:
for look commonly where children Are brought up in wickedness, they will wicked all their lives After:
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& therfore we may say thus, yong diuel, old diuel, yong saints, old saintes. Quo semel imbuta est recen s seruabit odorem testa 〈 ◊ 〉.
& Therefore we may say thus, young Devil, old Devil, young Saints, old Saints. Quo semel imbuta est recen s seruabit odorem testa 〈 ◊ 〉.
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The erthen pot wil long sauor of that licoure that is first put into it.
The earthen pot will long savour of that Liquor that is First put into it.
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And here appereth how the deuill can vse the youth of a young man to his destruction, in exhorting him to folow yt fonde lustes of that age.
And Here appeareth how the Devil can use the youth of a young man to his destruction, in exhorting him to follow that fond lusts of that age.
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namely that we bee not able of our owne selues to withstand this great and mightye enemye the deuill.
namely that we be not able of our own selves to withstand this great and mighty enemy the Devil.
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Likewise whan a man commeth to age, that olde serpent will not leaue him, but is euer styrring him from one 〈 ◊ 〉 vnto thother, from one wickednes to another:
Likewise when a man comes to age, that old serpent will not leave him, but is ever stirring him from one 〈 ◊ 〉 unto tother, from one wickedness to Another:
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& commonlye he moueth olde folkes to auarice and couetousnes: for then old folk wil commonly say, by yt inspira tion of the deuil.
& commonly he moves old folks to avarice and covetousness: for then old folk will commonly say, by that inspira cion of the Devil.
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Nowe it is time, for me to lay vp, to kepe in store somewhat for me, yt I may haue 〈 ◊ 〉 to liue whan I shalbe a crippell:
Now it is time, for me to lay up, to keep in store somewhat for me, that I may have 〈 ◊ 〉 to live when I shall a crippell:
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& so vnder this colour they set al theyr heartes & myndes onely vpon this worlde, forgetting their poore neighbor, which god would haue relieued by them.
& so under this colour they Set all their hearts & minds only upon this world, forgetting their poor neighbour, which god would have relieved by them.
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But (as I tolde you before) this is the deuils inuention & suttelty, which blyndeth their 〈 ◊ 〉 so,
But (as I told you before) this is the Devils invention & subtlety, which blinds their 〈 ◊ 〉 so,
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& withdraweth their hearts so far from god that it is scant possible for some to be brought again:
& withdraweth their hearts so Far from god that it is scant possible for Some to be brought again:
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for they haue set al their hartes and phantasies in such wise vpon their goods, that they cannot suffer any body to occupye their goods,
for they have Set all their hearts and fantasies in such wise upon their goods, that they cannot suffer any body to occupy their goods,
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nor they themselues vse it not: to the verifiyng of thys common sentence.
nor they themselves use it not: to the verifying of this Common sentence.
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Auarus caret quod habet, aeque 〈 ◊ 〉 quòd nō habet, the couetuous man lacketh as wel those thinges which he hath as those things which he hath not.
Avarus caret quod habet, aeque 〈 ◊ 〉 quòd nō habet, the covetous man lacketh as well those things which he hath as those things which he hath not.
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So like wise whan we be in helth, yt deuil moueth vs to al wickednes & naughti nes:
So like wise when we be in health, that Devil moves us to all wickedness & naughti nes:
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to horedom, lechery, theft, and other horrible fautes, put ting cleane out of our 〈 ◊ 〉 the remembrance of god and his iudgementes, in so much that we forget that we shall dye.
to horedom, lechery, theft, and other horrible Faults, put ting clean out of our 〈 ◊ 〉 the remembrance of god and his Judgments, in so much that we forget that we shall die.
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Agayne, whan we be in sicknes, he goeth about lyke a Lyon, to moue and sturre vs to impatiency and murmuryng against god:
Again, when we be in sickness, he Goes about like a lion, to move and stir us to impatiency and murmuring against god:
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or cls he maketh our synnes so horrible before vs that we fall into desperation.
or cls he makes our Sins so horrible before us that we fallen into desperation.
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And so it appeareth that there is nothing either so high or so lowe, so great or smal,
And so it appears that there is nothing either so high or so low, so great or small,
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but the deuill can vse that selfe same thing, as a weapon to fighte against vs withall, lyke as with a sworde.
but the Devil can use that self same thing, as a weapon to fight against us withal, like as with a sword.
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Therfore our sauiour, knowyng the craftes & suttelties of our enemy the deuyl how he goeth about day and night 〈 ◊ 〉 intermission to seke our destruction teacheth vs here to cry vnto god our heauen ly father for aid & helpe,
Therefore our Saviour, knowing the crafts & subtleties of our enemy the Devil how he Goes about day and night 〈 ◊ 〉 intermission to seek our destruction Teaches us Here to cry unto god our heaven lie father for aid & help,
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for a subsidie against this strong and mighty enemy, against yt prince of this world,
for a subsidy against this strong and mighty enemy, against that Prince of this world,
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as saint Paul 〈 ◊ 〉 not to call him, for he knewe his power and suttle 〈 ◊ 〉. belyke s.
as saint Paul 〈 ◊ 〉 not to call him, for he knew his power and subtle 〈 ◊ 〉. belike s.
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Paule had some experience of him.
Paul had Some experience of him.
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& again he wil reward vs, we shal haue 〈 ◊ 〉 vitae, euerlasting life.
& again he will reward us, we shall have 〈 ◊ 〉 vitae, everlasting life.
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Therfore here we resorte to god, desyring him to helpe and defend vs, whose power passeth the strength of the deuill.
Therefore Here we resort to god, desiring him to help and defend us, whose power passes the strength of the Devil.
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So it appeareth yt this is a most needefull petition, for whan the deuyl is busy about vs,
So it appears that this is a most needful petition, for when the Devil is busy about us,
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and moueth vs to doo against god & his holy lawes, and cōmandementes, euer we should haue in remēmbrāce whither to go,
and moves us to do against god & his holy laws, and Commandments, ever we should have in rememmbrance whither to go,
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namely to god, aknowleging our weaknes that we be not able to withstand yt enemie.
namely to god, acknowledging our weakness that we be not able to withstand that enemy.
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Therfore we ought euer to say, Our Father which art in heauen, Leade vs not into temptation.
Therefore we ought ever to say, Our Father which art in heaven, Lead us not into temptation.
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This petition (Leade vs not into tentation) the meaning of it is, Almighty God we desire thy holy maiestie for to stand by & with vs with thy holy spirit,
This petition (Lead us not into tentation) the meaning of it is, Almighty God we desire thy holy majesty for to stand by & with us with thy holy Spirit,
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so that tentation ouercome vs not, but that we through thy goodnes and helpe, may vanquishe and get the victory ouer it,
so that tentation overcome us not, but that we through thy Goodness and help, may vanquish and get the victory over it,
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for it is not in our power to do it, thou O god, must helpe vs to scriue and fight.
for it is not in our power to do it, thou O god, must help us to scribe and fight.
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It is with this petition, Leade vs not 〈 ◊ 〉 temptation, euen as much as saint Paule saith, Ne 〈 ◊ 〉 igitur 〈 ◊ 〉 in vestro mortali corpore, Let not syn reigne in your corruptible body, saith S. Paule, be doth not require that we shall haue no synne,
It is with this petition, Lead us not 〈 ◊ 〉 temptation, even as much as saint Paul Says, Ne 〈 ◊ 〉 igitur 〈 ◊ 〉 in Vestro mortali corpore, Let not sin Reign in your corruptible body, Says S. Paul, be does not require that we shall have no sin,
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for that is impossible vnto vs, but he 〈 ◊ 〉 that we be not seruants vnto sin, that we giue not place vnto it, that sinne rule not in vs. And this is a commendement, we are commanded to forsake and hate synne,
for that is impossible unto us, but he 〈 ◊ 〉 that we be not Servants unto since, that we give not place unto it, that sin Rule not in us And this is a commendement, we Are commanded to forsake and hate sin,
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so that it may haue no power ouer vs. Nowe we shall turne this commaundement into a prayer,
so that it may have no power over us Now we shall turn this Commandment into a prayer,
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and desire of god that he will keepe vs, that he wyll not leade vs into tentation, that is to say, that he wyll not suffre sinne to haue the rule and gouernance ouer vs,
and desire of god that he will keep us, that he will not lead us into tentation, that is to say, that he will not suffer sin to have the Rule and governance over us,
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and so we shall saye with the Prophet, Domine dirige gressus meos, Lorde rule and gouerne thou me in the right waie,
and so we shall say with the Prophet, Domine dirige gressus meos, Lord Rule and govern thou me in the right Way,
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and so we shal turne Goddes commaundemente into a praier, to desire of hym helpe to do his wyll and pleasure.
and so we shall turn Goddess Commandment into a prayer, to desire of him help to do his will and pleasure.
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like as S. Augustine saith, Da quod iubes, et iube quod vis, Giue that thou commaundest,
like as S. Augustine Says, Dam quod iubes, et iube quod vis, Give that thou Commandest,
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and then commaunde what thou wilte.
and then command what thou wilt.
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As who saye, if thou wilte commaund onely, and not giue, than we 〈 ◊ ◊ 〉, we shall perish Therfore we muste desyre him to rule and gouerne all our thoughtes, wordes, 〈 ◊ ◊ 〉, 〈 ◊ 〉 that no sinnes beare rule in vs:
As who say, if thou wilt command only, and not give, than we 〈 ◊ ◊ 〉, we shall perish Therefore we must desire him to Rule and govern all our thoughts, words, 〈 ◊ ◊ 〉, 〈 ◊ 〉 that no Sins bear Rule in us:
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we must require him to put his helping 〈 ◊ 〉 to vs, that we may ouercome temptation,
we must require him to put his helping 〈 ◊ 〉 to us, that we may overcome temptation,
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or keepe vs from euerlastyng felicitye. As for an 〈 ◊ 〉:
or keep us from everlasting felicity. As for an 〈 ◊ 〉:
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and not temptation vs. This I would haue you to consider, that euery morning whan you rise from your bed, you wold saye these 〈 ◊ 〉 with a faithfull hearte and earnest mynde Domine gressus meos 〈 ◊ 〉 ne dominetur peccatum in 〈 ◊ 〉 〈 ◊ 〉 corpore, Lord rule and gouern me so, 〈 ◊ 〉 my wais so, that sinne gette not the victorye of me, that sinne rule me not,
and not temptation us This I would have you to Consider, that every morning when you rise from your Bed, you would say these 〈 ◊ 〉 with a faithful heart and earnest mind Domine gressus meos 〈 ◊ 〉 ne dominetur peccatum in 〈 ◊ 〉 〈 ◊ 〉 corpore, Lord Rule and govern me so, 〈 ◊ 〉 my ways so, that sin get not the victory of me, that sin Rule me not,
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but lette thy holy ghost inhabite my hearte. And specially whan any mā goeth about a dangerous busines, let hym euer say:
but let thy holy ghost inhabit my heart. And specially when any man Goes about a dangerous business, let him ever say:
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domine dirige grossus 〈 ◊ 〉, Lorde rule thou me, kepe me in thy custody. So this is the first point, which you 〈 ◊ 〉 note in this petition,
domine dirige Grossus 〈 ◊ 〉, Lord Rule thou me, keep me in thy custody. So this is the First point, which you 〈 ◊ 〉 note in this petition,
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namely, to turne 〈 ◊ 〉 commaundementes of god into a praier, he commandeth vs to leaue sinnes, to 〈 ◊ 〉 them, to hate them, to kepe our heart cleane from them:
namely, to turn 〈 ◊ 〉 Commandments of god into a prayer, he commands us to leave Sins, to 〈 ◊ 〉 them, to hate them, to keep our heart clean from them:
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then lette vs turne his commaundement into a prayer and say, Lord leade vs not into 〈 ◊ 〉, that is to 〈 ◊ 〉 Lord kepe vs that the deuill 〈 ◊ 〉 not against vs, that wickednes gette not the victory 〈 ◊ 〉 vs. You shall not thinke that it is an 〈 ◊ 〉 to be tempted, 〈 ◊ ◊ 〉 into temptations.
then let us turn his Commandment into a prayer and say, Lord lead us not into 〈 ◊ 〉, that is to 〈 ◊ 〉 Lord keep us that the Devil 〈 ◊ 〉 not against us, that wickedness get not the victory 〈 ◊ 〉 us You shall not think that it is an 〈 ◊ 〉 to be tempted, 〈 ◊ ◊ 〉 into temptations.
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No, for it is a good thing, and scripture commendeth it, and we shalbe rewarded for it.
No, for it is a good thing, and scripture commends it, and we shall rewarded for it.
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For S, Iames 〈 ◊ 〉, Beatus 〈 ◊ 〉 suffert 〈 ◊ 〉, Blessed 〈 ◊ 〉 that man that suffreth temptations, paciently.
For S, James 〈 ◊ 〉, Beatus 〈 ◊ 〉 suffert 〈 ◊ 〉, Blessed 〈 ◊ 〉 that man that suffers temptations, patiently.
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Blessed is he that suffreth, not he that 〈 ◊ 〉, not he that is led by thē, and foloweth the motions therof.
Blessed is he that suffers, not he that 〈 ◊ 〉, not he that is led by them, and Followeth the motions thereof.
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The deuill moueth me to do this thing and that, which is against god, to cōmit 〈 ◊ 〉 dome,
The Devil moves me to do this thing and that, which is against god, to commit 〈 ◊ 〉 dome,
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or lecherye, or such lyke thynges. Now this is a good thing:
or lechery, or such like things. Now this is a good thing:
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for yf I withstand his motions, and more regard god thā his suggestions, happy am I,
for if I withstand his motions, and more regard god than his suggestions, happy am I,
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& I shalbe rewarded for it in heauen.
& I shall rewarded for it in heaven.
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Some thinke that 〈 ◊ 〉 Paule wold haue 〈 ◊ ◊ 〉 without suche temptations,
some think that 〈 ◊ 〉 Paul would have 〈 ◊ ◊ 〉 without such temptations,
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but GOD would not graunte his requeste.
but GOD would not grant his request.
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〈 ◊ 〉 tibi gratia mea, Paule, 〈 ◊ 〉 content Paule to haue my fauour.
〈 ◊ 〉 tibi Gratia mea, Paul, 〈 ◊ 〉 content Paul to have my favour.
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For temptations be a declaratiō of gods fauour and myghte:
For temptations be a declaration of God's favour and might:
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for though we be moste weake and feable, yet thorough oure weakenes GOD vanquisheth the greate strengthe and myghte of the deuyll.
for though we be most weak and feeble, yet through our weakness GOD vanquisheth the great strength and might of the Devil.
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And afterwarde he promiseth vs that we shal haue Coronam vitae, the croune of lyfe, that is to saye we shalbee rewarded in euerlastyng lyfe.
And afterward he promises us that we shall have crown vitae, the crown of life, that is to say we shalbe rewarded in everlasting life.
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but all suche are the chyldren of the 〈 ◊ 〉, they are not Goddes 〈 ◊ 〉:
but all such Are the children of the 〈 ◊ 〉, they Are not God's 〈 ◊ 〉:
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To whome did GOD promise 〈 ◊ ◊ 〉, euer lastyng lyfe? Marye diligentibus se, sayeth 〈 ◊ 〉 Iames,
To whom did GOD promise 〈 ◊ ◊ 〉, ever lasting life? Marye diligentibus se, Saith 〈 ◊ 〉 James,
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vnto thē that loue him, not vnto them yt loue the selues & folow their own affections, 〈 ◊ 〉 se, it is an Amphibologia and therfore Erasmus turneth it into latin with such words, A quibus dilectus est Deus, non diligentibus se, Not they that loue them selues,
unto them that love him, not unto them that love the selves & follow their own affections, 〈 ◊ 〉 se, it is an Amphibologia and Therefore Erasmus turns it into latin with such words, A quibus Beloved est Deus, non diligentibus se, Not they that love them selves,
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but they of whome god is beloued: for selfe loue is the roote of all mischiefe and wickednesse.
but they of whom god is Beloved: for self love is the root of all mischief and wickedness.
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Here you may 〈 ◊ 〉 who are those whiche loue GOD, namely they that fight against temptations and assaultes of the deuill.
Here you may 〈 ◊ 〉 who Are those which love GOD, namely they that fight against temptations and assaults of the Devil.
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For this life is a warfare, as S. Job saith, Militia est vita hominis super terram, The life of man is but a warfare:
For this life is a warfare, as S. Job Says, Militia est vita hominis super terram, The life of man is but a warfare:
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not that we should fyght and braule one with an other.
not that we should fight and braule one with an other.
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No not so, but we shold fight against these 〈 ◊ 〉 that are within vs. We may not fyght one with an other, to auenge our selues,
No not so, but we should fight against these 〈 ◊ 〉 that Are within us We may not fight one with an other, to avenge our selves,
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and to satisfie our 〈 ◊ 〉:
and to satisfy our 〈 ◊ 〉:
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but we shold fyght against the yll motions which rise vp in our hearts against the lawe of God.
but we should fight against the ill motions which rise up in our hearts against the law of God.
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Therfore remembre that our life is a warfare, let vs be contented to be tempted.
Therefore Remember that our life is a warfare, let us be contented to be tempted.
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There be some whan they fall into temptations, they be so yrkesom that they geue place they wyll fight no more.
There be Some when they fallen into temptations, they be so yrkesom that they give place they will fight no more.
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Agayn, there be some so wery, that they ryd them selues out of this life, but this is not well done:
Again, there be Some so weary, that they rid them selves out of this life, but this is not well done:
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they doo not after saint James mynde, for he saith: Blessed is he that suffreth temptation, and taketh it 〈 ◊ 〉.
they do not After saint James mind, for he Says: Blessed is he that suffers temptation, and Takes it 〈 ◊ 〉.
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Now if he be blessed that suffreth tentatiō, than it foloweth, that he that curseth & murmureth against God, beyng tempted, that that man is cursed in the syght of God,
Now if he be blessed that suffers tentation, than it Followeth, that he that Curseth & murmureth against God, being tempted, that that man is cursed in the sight of God,
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and so shall not enioy coronam vitae, euerlastyng lyfe. Further it is a necessary thyng to be tempted of God:
and so shall not enjoy Crown vitae, everlasting life. Further it is a necessary thing to be tempted of God:
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for how shold we know whether we haue the loue of God in our heartes or no,
for how should we know whither we have the love of God in our hearts or no,
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except we be tryed, except God tempt & proue 〈 ◊ 〉. Therfore the prophete Dauid sayth:
except we be tried, except God tempt & prove 〈 ◊ 〉. Therefore the Prophet David say:
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Proba me Domine & renta me, Lorde (sayth he) proue me and tempt me.
Proba me Domine & renta me, Lord (say he) prove me and tempt me.
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This prophete knew that to be tempted of God is a good thynge. For temptations minister to vs occasion to runne to god and to begge his helpe.
This Prophet knew that to be tempted of God is a good thing. For temptations minister to us occasion to run to god and to beg his help.
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Therfore Dauid was desirous to haue some thing wherby he mighte exercise his faith.
Therefore David was desirous to have Some thing whereby he might exercise his faith.
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For ther is nothing so dangerous in the world, as to be without trouble without temptation:
For there is nothing so dangerous in the world, as to be without trouble without temptation:
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for looke when we be beste at ease, whā all thinges go with vs according vnto our will and pleasure,
for look when we be best At ease, when all things go with us according unto our will and pleasure,
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then we ar commenlye most farthest of from God.
then we Are commonly most farthest of from God.
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For oure nature is so feble that we can not beare tranquilitie, we forgette god by and by:
For our nature is so feeble that we can not bear tranquillity, we forget god by and by:
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therfore we should say, proba me, Lord proue and tempt me. I haue red ones a storie of a good bishop, which rode by the waye,
Therefore we should say, proba me, Lord prove and tempt me. I have read ones a story of a good bishop, which road by the Way,
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and was werie, being yet far of frō any toun:
and was weary, being yet Far of from any town:
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therfore seyng a faire house, a great mans house, he went thither and was verie well and honorably receiued:
Therefore sing a fair house, a great men house, he went thither and was very well and honorably received:
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there was great preparations made for him, and a great banket, all thinge was plentie.
there was great preparations made for him, and a great banquet, all thing was plenty.
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Then the man of the house, set out his prosperitie, and told the bishop what richesse he had, in what honour and dignities he was,
Then the man of the house, Set out his Prosperity, and told the bishop what richesse he had, in what honour and dignities he was,
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how many faire children he had, what a vertuouse wife god had prouided for hym,
how many fair children he had, what a virtuous wife god had provided for him,
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so that he hadde no lacke of any maner of thing, he had no trouble nor verations, neither inward nor outward.
so that he had no lack of any manner of thing, he had no trouble nor verations, neither inward nor outward.
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Now this holy man hering the good estate of that man, called one of his seruantes,
Now this holy man hearing the good estate of that man, called one of his Servants,
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and commanded him to make ready the horses:
and commanded him to make ready the Horses:
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for the bishop thought that God was not in that house, because there was no tempta tion there:
for the bishop Thought that God was not in that house, Because there was no tempta cion there:
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he toke his leaue and went his 〈 ◊ 〉.
he took his leave and went his 〈 ◊ 〉.
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Now whan he came a two or thre mile of, he remembred his boke which he had left behynde him:
Now when he Come a two or Three mile of, he remembered his book which he had left behind him:
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he sent his man back again to fetche that booke, and whan the seruant came again, the house was sonkē,
he sent his man back again to fetch that book, and when the servant Come again, the house was sonken,
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and al that was in it Here it appereth, that it is a good thyng to haue temptation.
and all that was in it Here it appeareth, that it is a good thing to have temptation.
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This man thought himself a toly felow, because all thinges went with him: But he knew not S. James lesson:
This man Thought himself a toly fellow, Because all things went with him: But he knew not S. James Lesson:
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Beatus qui 〈 ◊ ◊ 〉.
Beatus qui 〈 ◊ ◊ 〉.
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Let vs therfore learne here, not to be 〈 ◊ 〉 whan God lateth his erosse vpon vs. Let vs not despaire, but call vpon hym:
Let us Therefore Learn Here, not to be 〈 ◊ 〉 when God lateth his erosse upon us Let us not despair, but call upon him:
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let vs think we be ordeined vnto it. For truely we shall neuer haue done:
let us think we be ordained unto it. For truly we shall never have done:
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we shall haue one 〈 ◊ 〉 or other, as long as we be in this world.
we shall have one 〈 ◊ 〉 or other, as long as we be in this world.
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But we haue a great comfort, which is this:
But we have a great Comfort, which is this:
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Fidelis 〈 ◊ 〉 deus 〈 ◊ 〉 non 〈 ◊ 〉 nos tentari 〈 ◊ 〉 quàm 〈 ◊ ◊ 〉,
Fidelis 〈 ◊ 〉 deus 〈 ◊ 〉 non 〈 ◊ 〉 nos tentari 〈 ◊ 〉 quàm 〈 ◊ ◊ 〉,
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If we mystrust God, than we make him a lyar:
If we mistrust God, than we make him a liar:
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for God will not suffre vs to 〈 ◊ 〉 further thā we shalbe able to beare:
for God will not suffer us to 〈 ◊ 〉 further than we shall able to bear:
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If we cōsider this, & pōder it in our harts, wherfore shold we be troubled? Let euery man whan he is in trouble, call vpon God with a faithfull and 〈 ◊ ◊ 〉:
If we Consider this, & ponder it in our hearts, Wherefore should we be troubled? Let every man when he is in trouble, call upon God with a faithful and 〈 ◊ ◊ 〉:
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Lord let me not be tempted further then thou shalt make me able to 〈 ◊ 〉.
Lord let me not be tempted further then thou shalt make me able to 〈 ◊ 〉.
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And this is 〈 ◊ 〉 of 〈 ◊ 〉 christen man:
And this is 〈 ◊ 〉 of 〈 ◊ 〉 christian man:
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and loke 〈 ◊ 〉 no better chere as long as thou art in this world:
and look 〈 ◊ 〉 no better cheer as long as thou art in this world:
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but trouble and verations thou shalt haue Vsque ad 〈 ◊ 〉, thy bellie full. And therfore our sauiour beyng vpon the mount Oliuete, knowyng what shuld come vpon hym,
but trouble and verations thou shalt have Vsque ad 〈 ◊ 〉, thy belly full. And Therefore our Saviour being upon the mount Olivete, knowing what should come upon him,
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and how his disciples wold forsake him, and mistrust him, taught them to fight against iētation, saying:
and how his Disciples would forsake him, and mistrust him, taught them to fight against ientation, saying:
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Vigilate & orate, As who say, I tell you what you shall doo:
Vigilate & orate, As who say, I tell you what you shall do:
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resort to God, seke comfort at him, cal vpon him in my name, and this shal be the way 〈 ◊ 〉 to escape tentations without your perill and losse.
resort to God, seek Comfort At him, call upon him in my name, and this shall be the Way 〈 ◊ 〉 to escape tentations without your peril and loss.
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Now 〈 ◊ 〉 vs folow that rule whiche our Sauiour 〈 ◊ 〉 vnto his disciples.
Now 〈 ◊ 〉 us follow that Rule which our Saviour 〈 ◊ 〉 unto his Disciples.
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Let vs watch and pray, that is to say, let vs be ernest and feruent in calling vpon hym, and in desyryng his help:
Let us watch and pray, that is to say, let us be earnest and fervent in calling upon him, and in desiring his help:
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and no doute he will order the matter so with vs, that 〈 ◊ 〉 shall not hurt vs,
and no doubt he will order the matter so with us, that 〈 ◊ 〉 shall not hurt us,
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but shall be rather a furtherance, and not an impediment to euerlastyng 〈 ◊ 〉.
but shall be rather a furtherance, and not an impediment to everlasting 〈 ◊ 〉.
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And this is our onely 〈 ◊ 〉 to 〈 ◊ 〉 helpe at his handes.
And this is our only 〈 ◊ 〉 to 〈 ◊ 〉 help At his hands.
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Let vs therfore watche and pray, lette not temptations beare 〈 ◊ 〉 in vs, or gouerue vs.
Let us Therefore watch and pray, let not temptations bear 〈 ◊ 〉 in us, or gouerue us
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Nowe yeraduenture there be some amongst the ignorant vnlearned sort, which wyll say vnto me: You speake much of temptations:
Now yeraduenture there be Some among the ignorant unlearned sort, which will say unto me: You speak much of temptations:
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I praye you tell vs, howe shall we knowe whan we be tempted? Answere.
I pray you tell us, how shall we know when we be tempted? Answer.
pns11 vvb pn22 vvb pno12, q-crq vmb pns12 vvi c-crq pns12 vbb vvn? n1.
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Whan you feele in youre selues (in your heartes) some concupiscence or lust towardes any thing that is agaynst the law of god, rise vp in your hertes, that same is a temptyng.
When you feel in your selves (in your hearts) Some concupiscence or lust towards any thing that is against the law of god, rise up in your herts, that same is a tempting.
c-crq pn22 vvb p-acp po22 n2 (p-acp po22 n2) d n1 cc n1 p-acp d n1 cst vbz p-acp dt n1 pp-f n1, vvb a-acp p-acp po22 n2, cst d vbz dt j-vvg.
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For all maner of 〈 ◊ 〉 motions to wyckednesse are 〈 ◊ 〉.
For all manner of 〈 ◊ 〉 motions to wickedness Are 〈 ◊ 〉.
p-acp d n1 pp-f 〈 sy 〉 n2 p-acp n1 vbr 〈 sy 〉.
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And we be tempted most commonly two maner of waies, A 〈 ◊ 〉 & à 〈 ◊ 〉, on the right hand, and on the lefte hand.
And we be tempted most commonly two manner of ways, A 〈 ◊ 〉 & à 〈 ◊ 〉, on the right hand, and on the left hand.
cc pns12 vbb vvn av-ds av-j crd n1 pp-f n2, dt 〈 sy 〉 cc fw-fr 〈 sy 〉, p-acp dt j-jn n1, cc p-acp dt j n1.
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Whensoeuer we be in honours, wealth, and presperityes, then we be tempted on the righte hands.
Whensoever we be in honours, wealth, and presperityes, then we be tempted on the right hands.
c-crq pns12 vbb p-acp n2, n1, cc n2, cs pns12 vbb vvn p-acp dt j-jn n2.
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But when we bee in open shame, outelawes, or in greate extreeme 〈 ◊ 〉 and penuries,
But when we be in open shame, outelawes, or in great extreme 〈 ◊ 〉 and penuries,
p-acp c-crq pns12 vbb p-acp j n1, n2, cc p-acp j j-jn 〈 sy 〉 cc n2,
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then that is on the left hande.
then that is on the left hand.
av cst vbz p-acp dt j n1.
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for god loueth not 〈 ◊ 〉 nor contentions: he is a god of vnitye and concorde:
for god loves not 〈 ◊ 〉 nor contentions: he is a god of unity and concord:
p-acp n1 vvz xx 〈 sy 〉 ccx n2: pns31 vbz dt n1 pp-f n1 cc n1:
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There hath bene many that whenne they haue ben tempted à 〈 ◊ 〉, on the left hande, that is, with aduersities and al kynde of myscries, they haue bene hardye,
There hath be many that when they have been tempted à 〈 ◊ 〉, on the left hand, that is, with adversities and all kind of myscries, they have be hardy,
pc-acp vhz vbn d cst c-crq pns32 vhb vbn vvn fw-fr 〈 sy 〉, p-acp dt j n1, cst vbz, p-acp n2 cc d n1 pp-f vvz, pns32 vhb vbn j,
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and moste godlye haue suffered such calamyties, 〈 ◊ 〉 GOD thankes 〈 ◊ 〉 all their troubles:
and most godly have suffered such calamyties, 〈 ◊ 〉 GOD thanks 〈 ◊ 〉 all their Troubles:
cc av-ds j vhb vvn d n2, 〈 sy 〉 np1 n2 〈 sy 〉 d po32 n2:
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and there hathe bene many whyche haue written most godlye bookes in the tyme of their temptations and miseries.
and there hath be many which have written most godly books in the time of their temptations and misery's.
cc pc-acp vhz vbn d r-crq vhb vvn av-ds j n2 p-acp dt n1 pp-f po32 n2 cc n2.
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Some also there were whiche stoode heartilye, and godlye 〈 ◊ 〉 temptations, as long as they were in trouble:
some also there were which stood heartily, and godly 〈 ◊ 〉 temptations, as long as they were in trouble:
d av a-acp vbdr r-crq vvd av-j, cc j 〈 sy 〉 n2, c-acp av-j c-acp pns32 vbdr p-acp n1:
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but afterwarde when they came to reste, they could not stande so well as before in their trouble:
but afterward when they Come to rest, they could not stand so well as before in their trouble:
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yea the moste parte goe, and take out a new 〈 ◊ 〉 of discretion, to slatter theimselues & the world withall:
yea the most part go, and take out a new 〈 ◊ 〉 of discretion, to slatter themselves & the world withal:
uh dt av-ds n1 vvi, cc vvb av dt j 〈 sy 〉 pp-f n1, pc-acp vvi px32 cc dt n1 av:
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and so they verify that saying: Honores mutant 〈 ◊ 〉.
and so they verify that saying: Honores mutant 〈 ◊ 〉.
cc av pns32 vvb cst vvg: fw-la fw-fr 〈 sy 〉.
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For they can fynde in their heartes to approue that thing now which before time they reproued.
For they can find in their hearts to approve that thing now which before time they reproved.
p-acp pns32 vmb vvi p-acp po32 n2 pc-acp vvi d n1 av r-crq p-acp n1 pns32 vvd.
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Afore time they sought the honour of GOD: now they seeke their own plesure. Like as the rich man did, saying:
Afore time they sought the honour of GOD: now they seek their own pleasure. Like as the rich man did, saying:
p-acp n1 pns32 vvd dt n1 pp-f np1: av pns32 vvb po32 d n1. j c-acp dt j n1 vdd, vvg:
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〈 ◊ 〉, 〈 ◊ 〉 ede, 〈 ◊ 〉 &c But it foloweth, Stulte, Thou foole.
〈 ◊ 〉, 〈 ◊ 〉 ede, 〈 ◊ 〉 etc. But it Followeth, Stulte, Thou fool.
〈 sy 〉, 〈 sy 〉 zz, 〈 sy 〉 av p-acp pn31 vvz, n1, pns21 n1.
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Therfore lette men beware of the right hande, for they are gone by and by, 〈 ◊ 〉 god with his 〈 ◊ 〉 illuminate theyr heartes.
Therefore let men beware of the right hand, for they Are gone by and by, 〈 ◊ 〉 god with his 〈 ◊ 〉 illuminate their hearts.
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I wold such men would begynne to say with Dauid, Proba 〈 ◊ 〉 domine, Lord proue me, spurre me forwarde, sende me somewhat that I forgette not thee.
I would such men would begin to say with David, Proba 〈 ◊ 〉 domine, Lord prove me, spur me forward, send me somewhat that I forget not thee.
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So it appereth, that a Christē mās lyfe is a 〈 ◊ 〉, a warrefare:
So it appeareth, that a Christian men life is a 〈 ◊ 〉, a warfare:
av pn31 vvz, cst dt jp ng1 n1 vbz dt 〈 sy 〉, dt n1:
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but we shall ouercome all our enemies, yet not by our own power, but thorough god, which is able to defende vs. Truth it is that god tempteth.
but we shall overcome all our enemies, yet not by our own power, but through god, which is able to defend us Truth it is that god tempts.
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Almightye 〈 ◊ ◊ 〉 to our commodities, to dot vs good withall: the 〈 ◊ 〉 tempteth to our euerlastyng desiruction.
Almighty 〈 ◊ ◊ 〉 to our commodities, to dot us good withal: the 〈 ◊ 〉 tempts to our everlasting desiruction.
np1 〈 sy sy 〉 p-acp po12 n2, pc-acp vvi pno12 j av: dt 〈 sy 〉 vvz p-acp po12 j n1.
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God 〈 ◊ 〉 vs for 〈 ◊ 〉 sake, that we should not 〈 ◊ ◊ 〉,
God 〈 ◊ 〉 us for 〈 ◊ 〉 sake, that we should not 〈 ◊ ◊ 〉,
np1 〈 sy 〉 pno12 c-acp 〈 sy 〉 n1, cst pns12 vmd xx 〈 sy sy 〉,
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therfore he pro 〈 ◊ 〉 vs diuersly.
Therefore he Pro 〈 ◊ 〉 us diversely.
av pns31 fw-la 〈 sy 〉 pno12 av-j.
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〈 ◊ 〉 had 〈 ◊ 〉 to 〈 ◊ 〉 this prayer, Lord leade vs not into 〈 ◊ 〉,
〈 ◊ 〉 had 〈 ◊ 〉 to 〈 ◊ 〉 this prayer, Lord lead us not into 〈 ◊ 〉,
〈 sy 〉 vhn 〈 sy 〉 pc-acp 〈 sy 〉 d n1, n1 vvb pno12 xx p-acp 〈 sy 〉,
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whā we ryse vp in a morning or whatsoeuer we do, whan we 〈 ◊ 〉 the 〈 ◊ 〉 busy aboute vs, we shoulde call vpon god.
when we rise up in a morning or whatsoever we do, when we 〈 ◊ 〉 the 〈 ◊ 〉 busy about us, we should call upon god.
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The 〈 ◊ 〉 of the 〈 ◊ 〉 shold make 〈 ◊ 〉 watchful, 〈 ◊ 〉 we 〈 ◊ 〉 with what 〈 ◊ ◊ 〉 he applieth his busines.
The 〈 ◊ 〉 of the 〈 ◊ 〉 should make 〈 ◊ 〉 watchful, 〈 ◊ 〉 we 〈 ◊ 〉 with what 〈 ◊ ◊ 〉 he Applieth his business.
dt 〈 sy 〉 pp-f dt 〈 sy 〉 vmd vvb 〈 sy 〉 j, 〈 sy 〉 pns12 〈 sy 〉 p-acp q-crq 〈 sy sy 〉 pns31 vvz po31 n1.
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〈 ◊ ◊ 〉 sleepeth not, he 〈 ◊ 〉 not, he 〈 ◊ 〉 bys owne busynesse, he is 〈 ◊ 〉, and 〈 ◊ 〉 mynde of 〈 ◊ 〉 matters.
〈 ◊ ◊ 〉 Sleepeth not, he 〈 ◊ 〉 not, he 〈 ◊ 〉 bys own business, he is 〈 ◊ 〉, and 〈 ◊ 〉 mind of 〈 ◊ 〉 matters.
〈 sy sy 〉 vvz xx, pns31 〈 sy 〉 xx, pns31 〈 sy 〉 n2-an d n1, pns31 vbz 〈 sy 〉, cc 〈 sy 〉 n1 pp-f 〈 sy 〉 n2.
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To what ende is he so 〈 ◊ 〉, 〈 ◊ 〉 and searchyng lyke a hunter? 〈 ◊ 〉 to take 〈 ◊ 〉 at a vauntage.
To what end is he so 〈 ◊ 〉, 〈 ◊ 〉 and searching like a hunter? 〈 ◊ 〉 to take 〈 ◊ 〉 At a vantage.
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〈 ◊ ◊ 〉 calleth hym a 〈 ◊ 〉 Lyon: 〈 ◊ 〉 is 〈 ◊ ◊ 〉 power:
〈 ◊ ◊ 〉 calls him a 〈 ◊ 〉 lion: 〈 ◊ 〉 is 〈 ◊ ◊ 〉 power:
〈 sy sy 〉 vvz pno31 dt 〈 sy 〉 n1: 〈 sy 〉 vbz 〈 sy sy 〉 n1:
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for you knowe the Lyon is the 〈 ◊ 〉 of all 〈 ◊ 〉 beastes.
for you know the lion is the 〈 ◊ 〉 of all 〈 ◊ 〉 beasts.
c-acp pn22 vvb dt n1 vbz dt 〈 sy 〉 pp-f av-d 〈 sy 〉 ng2.
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〈 ◊ 〉, he goeth aboute. Here is 〈 ◊ 〉 〈 ◊ 〉. Nō est potestas &c. There is no power to be likened vnto his power:
〈 ◊ 〉, he Goes about. Here is 〈 ◊ 〉 〈 ◊ 〉. Nō est potestas etc. There is no power to be likened unto his power:
〈 sy 〉, pns31 vvz p-acp. av vbz 〈 sy 〉 〈 sy 〉. fw-fr fw-fr fw-la av pc-acp vbz dx n1 pc-acp vbi vvn p-acp po31 n1:
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yet our hope is in god, for as strong as he is oure hope is in god, he cannot hurte or slay vs without the permission of god.
yet our hope is in god, for as strong as he is our hope is in god, he cannot hurt or slay us without the permission of god.
av po12 n1 vbz p-acp n1, c-acp c-acp j c-acp pns31 vbz po12 n1 vbz p-acp n1, pns31 vmbx vvi cc vvi pno12 p-acp dt n1 pp-f n1.
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therfore let vs resort vnto god, and desire him, that he wyll able vs to fight against him.
Therefore let us resort unto god, and desire him, that he will able us to fight against him.
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Further his 〈 ◊ 〉 is expressed by this worde, serpent:
Further his 〈 ◊ 〉 is expressed by this word, serpent:
jc po31 〈 sy 〉 vbz vvn p-acp d n1, n1:
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he is of a swift nature, he hath such compasses, such fetches, that he passeth all thinges in the world.
he is of a swift nature, he hath such compasses, such Fetches, that he passes all things in the world.
pns31 vbz pp-f dt j n1, pns31 vhz d n2, d n2, cst pns31 vvz d n2 p-acp dt n1.
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Again consider how long he hathe bene a practicioner:
Again Consider how long he hath be a practitioner:
av vvb c-crq av-j pns31 vhz vbn dt n1:
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you muste consider what Satan is, what 〈 ◊ 〉 he hath, so yt we are not able to match with him.
you must Consider what Satan is, what 〈 ◊ 〉 he hath, so that we Are not able to match with him.
pn22 vmb vvi r-crq np1 vbz, q-crq 〈 sy 〉 pns31 vhz, av pn31 pns12 vbr xx j pc-acp vvi p-acp pno31.
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O how feruentlie oughte we to crye vnto god, considering what danger and peril we be in:
O how fervently ought we to cry unto god, considering what danger and peril we be in:
sy c-crq av-j vmd pns12 pc-acp vvi p-acp n1, vvg r-crq n1 cc n1 pns12 vbb p-acp:
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and not onlye for our selues we oughte to pray, but also for al other, for we ought to loue our neighbout as our selues.
and not only for our selves we ought to pray, but also for all other, for we ought to love our neighbout as our selves.
cc xx av-j p-acp po12 n2 pns12 vmd pc-acp vvi, cc-acp av c-acp d n-jn, c-acp pns12 vmd pc-acp vvi po12 n1 p-acp po12 n2.
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Seing then that we haue such an enemy, resist, for so it is nedefull:
Sing then that we have such an enemy, resist, for so it is needful:
vvb av cst pns12 vhb d dt n1, vvb, c-acp av pn31 vbz j:
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for I think that now in this hall, amongst this audi ence, there be manie thousand deuilles, which go about to let vs of the hearyng of the word of god, to make hardnes in our hearts & to sturre vp such like mischiefe within vs. But what remedy? Resistite, withstand, withstand his motiōs,
for I think that now in this hall, among this audi ence, there be many thousand Devils, which go about to let us of the hearing of the word of god, to make hardness in our hearts & to stir up such like mischief within us But what remedy? Resistite, withstand, withstand his motions,
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and this must be done at the first.
and this must be done At the First.
cc d vmb vbi vdn p-acp dt ord.
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For as strong as he is, whan he is resisted at the firste, he is the weakest:
For as strong as he is, when he is resisted At the First, he is the Weakest:
p-acp p-acp j c-acp pns31 vbz, c-crq pns31 vbz vvn p-acp dt ord, pns31 vbz dt js:
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but yf we suffer him to come into our hearts, than he cannot be driuen out, without great labour and trauaile.
but if we suffer him to come into our hearts, than he cannot be driven out, without great labour and travail.
cc-acp cs pns12 vvb pno31 pc-acp vvi p-acp po12 n2, cs pns31 vmbx vbi vvn av, p-acp j n1 cc n1.
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As for an ensample, I see a fayre woman, I like her very wel, I wish in my heart to haue her.
As for an ensample, I see a fair woman, I like her very well, I wish in my heart to have her.
p-acp p-acp dt n1, pns11 vvb dt j n1, pns11 vvb pno31 av av, pns11 vvb p-acp po11 n1 pc-acp vhi pno31.
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Now withstand, this is a temptation.
Now withstand, this is a temptation.
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Shal I folow my affec tions? No, no, call to remembraunce what the deuill is:
Shall I follow my affec Actions? No, no, call to remembrance what the Devil is:
vmb pns11 vvi po11 fw-la n2? uh-dx, uh-dx, vvb p-acp n1 r-crq dt n1 vbz:
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call god to remembraunce and his lawes, consider what he hath commanded thee: say vnto god:
call god to remembrance and his laws, Consider what he hath commanded thee: say unto god:
vvb n1 p-acp n1 cc po31 n2, vvb r-crq pns31 vhz vvn pno21: vvb p-acp n1:
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Lord leade vs not into 〈 ◊ 〉, but deliuer vs from euyll.
Lord lead us not into 〈 ◊ 〉, but deliver us from evil.
n1 vvb pno12 xx p-acp 〈 sy 〉, cc-acp vvb pno12 p-acp n-jn.
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For I tell the, when he is entred once, it wilbee hard to get hym out againe:
For I tell thee, when he is entered once, it wilbee heard to get him out again:
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therfore suffer him not to long, giue him no mansion in thy heart, but strike him with the worde of god,
Therefore suffer him not to long, give him no mansion in thy heart, but strike him with the word of god,
av vvb pno31 xx pc-acp vvi, vvb pno31 dx n1 p-acp po21 n1, cc-acp vvb pno31 p-acp dt n1 pp-f n1,
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and he is gone, he wil not abide. An other ensample.
and he is gone, he will not abide. an other ensample.
cc pns31 vbz vvn, pns31 vmb xx vvi. dt j-jn n1.
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There is aman that hath done me wrong, taken awai my liuing, or hurt me of my good name:
There is amam that hath done me wrong, taken Away my living, or hurt me of my good name:
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the deuill stirreth me against him, to acquite him, to doe him an other foule turne, to auenge my self vpon him.
the Devil stirs me against him, to acquit him, to do him an other foul turn, to avenge my self upon him.
dt n1 vvz pno11 p-acp pno31, pc-acp vvi pno31, pc-acp vdi pno31 dt j-jn j n1, pc-acp vvi po11 n1 p-acp pno31.
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Now whā there rise vppe such motions in my hearte, I muste resiste, I must stryue, I must consider what god saith:
Now when there rise up such motions in my heart, I must resist, I must strive, I must Consider what god Says:
av c-crq pc-acp vvi a-acp d n2 p-acp po11 n1, pns11 vmb vvi, pns11 vmb vvi, pns11 vmb vvi r-crq n1 vvz:
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Mibi vindictā, let me haue the vengeaunce. Ego 〈 ◊ 〉, I wyll punishe him for his yll doynges.
Mibi vindictā, let me have the vengeance. Ego 〈 ◊ 〉, I will Punish him for his ill doings.
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In suche wise we muste fighte with Satan, we must kill him with the worde of god, Resistite, away thou Satan, thou mouest me to that, which god forbiddeth, god wyll defende me:
In such wise we must fight with Satan, we must kill him with the word of god, Resistite, away thou Satan, thou movest me to that, which god forbiddeth, god will defend me:
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I will not speake yl of my neighbour, I wyll do him no harme: so you must fighte with hym.
I will not speak ill of my neighbour, I will do him no harm: so you must fight with him.
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And further remember what S. Paule saith: If thy enemye bee hungrye, lette him haue meate:
And further Remember what S. Paul Says: If thy enemy be hungry, let him have meat:
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this is the shroude turne that scripture alloweth vs to doe to oure enemies, and so we shall cast hoate 〈 ◊ 〉 vpon his head:
this is the shroud turn that scripture alloweth us to do to our enemies, and so we shall cast hot 〈 ◊ 〉 upon his head:
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which is a 〈 ◊ ◊ 〉 speche: 〈 ◊ 〉 ye may vnderstand it, take an ensāple.
which is a 〈 ◊ ◊ 〉 speech: 〈 ◊ 〉 you may understand it, take an ensample.
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This man hath done harme vnto thee, make him warme with thy benefites, beare patiētly the iniuries done vnto thee 〈 ◊ 〉 him, and do for him in his necessities,
This man hath done harm unto thee, make him warm with thy benefits, bear patiently the injuries done unto thee 〈 ◊ 〉 him, and do for him in his necessities,
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then thou shalt heat him, for he is in coldenes of charitie: at the length he shall remember himself, and say:
then thou shalt heat him, for he is in coldness of charity: At the length he shall Remember himself, and say:
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what a man am I? This man hath euer ben frendly and good vnto me:
what a man am I? This man hath ever been friendly and good unto me:
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he hath born paciently al my wickednes, truely I am muche bound vnto him: I will leaue of from my wrong doings, I wil no more trouble hym.
he hath born patiently all my wickedness, truly I am much bound unto him: I will leave of from my wrong doings, I will no more trouble him.
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And so you 〈 ◊ 〉 yt this is the way to make our enemy good, to bryng hym to reformation.
And so you 〈 ◊ 〉 that this is the Way to make our enemy good, to bring him to Reformation.
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But there be some, that when they bee hurte, they wyll doe a foule turne agayne:
But there be Some, that when they be hurt, they will do a foul turn again:
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but this is not as GOD woulde haue it. Sainct Paule commaundeth vs to poure hoate coales vppon our enemies heade:
but this is not as GOD would have it. Saint Paul commandeth us to pour hot coals upon our enemies head:
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that is to saye, yf he hurte thee, doe hym good, make him amends with weldoyng, geue him meate and drynke, whereby is vnderstande all thynges:
that is to say, if he hurt thee, do him good, make him amends with welldoing, give him meat and drink, whereby is understand all things:
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when he hathe neede of councell, helpe hym, or whatsoeuer it is, that he hathe neede of, lette hym haue it.
when he hath need of council, help him, or whatsoever it is, that he hath need of, let him have it.
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And thys is the righte way to reforme our enemie, to amend hym, and bryng hym to goodnesse.
And this is the right Way to reform our enemy, to amend him, and bring him to Goodness.
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For when I am aboute to doe my enemye a 〈 ◊ 〉 turne, then he hathe gotten the victorye ouer me, hee hath made me as wycked as he hymselfe is.
For when I am about to do my enemy a 〈 ◊ 〉 turn, then he hath got the victory over me, he hath made me as wicked as he himself is.
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But we oughte to ouercome the yll, with goodnes, we should ouercome our enemy with well doyng.
But we ought to overcome the ill, with Goodness, we should overcome our enemy with well doing.
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When I was in Cambridge, Maister George Stafforde red a lecture, there I heard him:
When I was in Cambridge, Master George Stafford read a lecture, there I herd him:
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and in expounding the 〈 ◊ 〉 to the Romains, comming to that place, where S. Paule sayth, that we shall ouercome our enemy with welding,
and in expounding the 〈 ◊ 〉 to the Romans, coming to that place, where S. Paul say, that we shall overcome our enemy with welding,
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and so heape vphoate coales vpō his head. Now in expounding of that place, he brought in an ensample:
and so heap vphoate coals upon his head. Now in expounding of that place, he brought in an ensample:
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saying, that he knewe in London a great riche merchaunte, whiche merchant had a very poore neighbour,
saying, that he knew in London a great rich Merchant, which merchant had a very poor neighbour,
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yet for all his pouertye, he loued hym very well, and lente him money at his neede,
yet for all his poverty, he loved him very well, and lent him money At his need,
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and lette him to come to his table whansoeuer he would.
and let him to come to his table Whosoever he would.
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It was euen at that time, when Doctour 〈 ◊ 〉 was in trouble, and should haue bene burnt,
It was even At that time, when Doctor 〈 ◊ 〉 was in trouble, and should have bene burned,
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yf GOD had not turned the kinges hearte to the contrarye.
if GOD had not turned the Kings heart to the contrary.
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Nowe the richeman beganne to be a 〈 ◊ 〉 man, he beganne to smell the gospell, the poore man was a papiste still.
Now the richeman began to be a 〈 ◊ 〉 man, he began to smell the gospel, the poor man was a papist still.
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It 〈 ◊ 〉 on a tyme, when the riche manne talked of the gospell sittyng at hys table, where he reproued popery, and suche kynde of thinges:
It 〈 ◊ 〉 on a time, when the rich man talked of the gospel sitting At his table, where he reproved popery, and such kind of things:
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the poore man beyng then presente, toke a greate displeasure againste the richeman:
the poor man being then present, took a great displeasure against the richeman:
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in so muche, that he woulde come no 〈 ◊ 〉 to his house, he woulde borow no money of him,
in so much, that he would come no 〈 ◊ 〉 to his house, he would borrow no money of him,
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as he was wonte to do before tymes:
as he was wont to do before times:
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yea and conceiued suche hatered and malice against him, that he went and accused hym before the bishops.
yea and conceived such hatered and malice against him, that he went and accused him before the Bishops.
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Now the rych man, not knowyng any such displesure, offred many times to talke with him: Now the rich man, not knowing any such displeasure, offered many times to talk with him:
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& to set him at 〈 ◊ 〉, it woulde not bee, the poore man had suche 〈 ◊ 〉 stomacke, that he woulde not vouchesafe to speake with hym:
& to Set him At 〈 ◊ 〉, it would not be, the poor man had such 〈 ◊ 〉 stomach, that he would not vouchsafe to speak with him:
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yf he mette the ryche man in the streete, he woulde 〈 ◊ 〉 out of his waye. One tyme it happened that he mette him so in a narrowe streete, that he coulde not auoyde,
if he met the rich man in the street, he would 〈 ◊ 〉 out of his Way. One time it happened that he met him so in a narrow street, that he could not avoid,
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but come 〈 ◊ 〉 him:
but come 〈 ◊ 〉 him:
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yet for all that thys poore 〈 ◊ 〉 had suche a stomacke againste the ryche man I saye, that he was mynded to goe forwarde,
yet for all that this poor 〈 ◊ 〉 had such a stomach against the rich man I say, that he was minded to go forward,
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and not to speake wyth hym. The ryche man perceiuyng that, catcheth hym by the hande, and asked hym faying:
and not to speak with him. The rich man perceiving that, Catches him by the hand, and asked him faying:
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therfore to auoyde all contentions, we ought to set our thynges in good order.
Therefore to avoid all contentions, we ought to Set our things in good order.
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Neighbour, what is come into your hearte, to take suche displeasure wyth me? what haue I done agaynste you? tell me,
Neighbour, what is come into your heart, to take such displeasure with me? what have I done against you? tell me,
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and I will bee redye at all tymes to make you amendes.
and I will be ready At all times to make you amends.
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Final ye, he spake so gentelye, so charitablye, so louynglye, and friendlye, that it wroughte so in the poore mannes hearte, that by and by he fell downe vppon hys knees: and asked hym forgeuenes:
Final you, he spoke so gently, so charitably, so lovingly, and friendly, that it wrought so in the poor Man's heart, that by and by he fell down upon his knees: and asked him forgiveness:
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the ryche man forgaue him, and so toke him agayn to his fauour, & they loued as well as euer they did afore.
the rich man forgave him, and so took him again to his favour, & they loved as well as ever they did afore.
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Many one would haue said, set him in the 〈 ◊ 〉, lette hym haue bread of affliction, and water of tribulation:
Many one would have said, Set him in the 〈 ◊ 〉, let him have bred of affliction, and water of tribulation:
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but this man did not so. And here you see an ensample of the practise of gods word:
but this man did not so. And Here you see an ensample of the practice of God's word:
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in such sorte that poore man bearyng greate hatered and malice agaynst the ryche man, was brought thorough the 〈 ◊ 〉 and 〈 ◊ 〉 of the ryche man from his errour and wickednes, to the knowledge of goddes worde.
in such sort that poor man bearing great hatered and malice against the rich man, was brought through the 〈 ◊ 〉 and 〈 ◊ 〉 of the rich man from his error and wickedness, to the knowledge of God's word.
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I would you would consider this ensample well, and 〈 ◊ 〉 it. Leade vs not into temptation.
I would you would Consider this ensample well, and 〈 ◊ 〉 it. Lead us not into temptation.
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Certain it is, that 〈 ◊ 〉 sinners, haue but small temptations:
Certain it is, that 〈 ◊ 〉 Sinners, have but small temptations:
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for the deuill 〈 ◊ 〉 them alone, because they be his already, he hath them in bondage, they be his slaues.
for the Devil 〈 ◊ 〉 them alone, Because they be his already, he hath them in bondage, they be his slaves.
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But whan there is any good man abrode) that intendeth to leaue 〈 ◊ 〉 & wickednes, and abhorreth the same:
But when there is any good man abroad) that intends to leave 〈 ◊ 〉 & wickedness, and abhorreth the same:
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yt mā shalbe tempted, the 〈 ◊ 〉 goeth aboute to vse all 〈 ◊ 〉 to destroye that man,
that man shall tempted, the 〈 ◊ 〉 Goes about to use all 〈 ◊ 〉 to destroy that man,
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and to lette hym of his forwardnes.
and to let him of his forwardness.
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Therefore all those which haue suche temptations, resorte hither for ayde and helpe, and withstande betymes:
Therefore all those which have such temptations, resort hither for aid and help, and withstand betimes:
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for I tell thee, yf thou withstandest and fightest agaynst hym betymes, certaynely thou shalt fynde him most 〈 ◊ 〉:
for I tell thee, if thou withstandest and fightest against him betimes, Certainly thou shalt find him most 〈 ◊ 〉:
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but yf thou suffrest hym to enter into thy hearte, and hast a delyte in his motions, Tunc actum est,
but if thou sufferest him to enter into thy heart, and hast a delight in his motions, Tunc Acts est,
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then thou art vndoone, then he hath 〈 ◊ 〉 the victory ouer the.
then thou art undone, then he hath 〈 ◊ 〉 the victory over thee.
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And here it is to bee noted, that the deuyll hath no further power than GOD wyll allowe hym, the deuyll can goe no 〈 ◊ 〉 then god 〈 ◊ 〉 hym to doe:
And Here it is to be noted, that the Devil hath no further power than GOD will allow him, the Devil can go no 〈 ◊ 〉 then god 〈 ◊ 〉 him to do:
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which thing shall strengthen oure 〈 ◊ 〉, in so muche that we shalbee sure to ouercome hym.
which thing shall strengthen our 〈 ◊ 〉, in so much that we shalbe sure to overcome him.
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〈 ◊ 〉 Paule that excellent instrument of GOD sayeth:
〈 ◊ 〉 Paul that excellent Instrument of GOD Saith:
〈 sy 〉 np1 cst j n1 pp-f np1 vvz:
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〈 ◊ 〉 volunt ditescere, 〈 ◊ ◊ ◊ ◊ 〉, 〈 ◊ 〉 that go about to get 〈 ◊ 〉 they shall fall in many teptations: 〈 ◊ 〉 volunt ditescere, 〈 ◊ ◊ ◊ ◊ 〉, 〈 ◊ 〉 that go about to get 〈 ◊ 〉 they shall fallen in many teptations:
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〈 ◊ 〉 which words S. Paule doeth teach vs to beware.
〈 ◊ 〉 which words S. Paul doth teach us to beware.
〈 sy 〉 r-crq n2 np1 np1 vdz vvi pno12 pc-acp vvi.
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then the deuill wyll haue a 〈 ◊ 〉 at vs. 〈 ◊ ◊ 〉 lette vs not lette oure 〈 ◊ 〉 vppon the 〈 ◊ 〉 of this worlde,
then the Devil will have a 〈 ◊ 〉 At us 〈 ◊ ◊ 〉 let us not let our 〈 ◊ 〉 upon the 〈 ◊ 〉 of this world,
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but rather lette vs labour for oure 〈 ◊ 〉: and 〈 ◊ 〉 lette vs vse prayer:
but rather let us labour for our 〈 ◊ 〉: and 〈 ◊ 〉 let us use prayer:
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then we may be certayne of our 〈 ◊ 〉. Though we haue not riches, yet a man may liue without great ryches:
then we may be certain of our 〈 ◊ 〉. Though we have not riches, yet a man may live without great riches:
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Habentes victum & vestitum. &c. Whan we haue meate and drynke, and clothing, let vs be content, let vs not gape for riches:
Habentes victum & vestitum. etc. When we have meat and drink, and clothing, let us be content, let us not gape for riches:
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for I tell you, it is a daungerous thyng to haue riches: and they that haue riches, must make a great accompt for them:
for I tell you, it is a dangerous thing to have riches: and they that have riches, must make a great account for them:
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yea, and the most part of the rich mē vse their riches so naughtely, and so wickedly, that they shall not be able to make an acompt for them.
yea, and the most part of the rich men use their riches so naughtily, and so wickedly, that they shall not be able to make an accompt for them.
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And so you may perceiue how the deuill vseth the good creatures of god, to 〈 ◊ 〉 own 〈 ◊ 〉.
And so you may perceive how the Devil uses the good creatures of god, to 〈 ◊ 〉 own 〈 ◊ 〉.
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for riches are good creatures of god, but you see daily how men abuse them, how they set their heartes vpon them:
for riches Are good creatures of god, but you see daily how men abuse them, how they Set their hearts upon them:
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forgetting god and their own saluation.
forgetting god and their own salvation.
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Therfore (as I said before) let not this affectō take place in your hartes, to be ryche:
Therefore (as I said before) let not this affection take place in your hearts, to be rich:
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labour for thy lyuing, and praye to god: then he wil send thee thinges necessary: though he sende not great riches, yet thou must be cōtent withall:
labour for thy living, and pray to god: then he will send thee things necessary: though he send not great riches, yet thou must be content withal:
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for it is better to haue a sufficient lyuing, then to haue great riches.
for it is better to have a sufficient living, then to have great riches.
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Therfore Salomon that wise king desired of god that he would send him neyther to much, nor to little:
Therefore Solomon that wise King desired of god that he would send him neither to much, nor to little:
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not to much, least he shuld fall into proudenesse, and so despise God:
not to much, lest he should fallen into proudenesse, and so despise God:
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Not to litle, leaste he should fall to stealyng, and so 〈 ◊ 〉 the law of God.
Not to little, jest he should fallen to stealing, and so 〈 ◊ 〉 the law of God.
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Sed libera nos à malo, But delyuer vs frome euyll. This euyll, the writers take it for the diuel:
said Libera nos à Malo, But deliver us from evil. This evil, the writers take it for the Devil:
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for the deuili is the instrument of all yl:
for the deuili is the Instrument of all ill:
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lyke as god is the fountain of al goodnes, so the deuill is the originall roote of all wickednes.
like as god is the fountain of all Goodness, so the Devil is the original root of all wickedness.
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〈 ◊ 〉 when we say, Delyuer vs from 〈 ◊ 〉, we desire God that he wyll delyuer vs from the deuill,
〈 ◊ 〉 when we say, Deliver us from 〈 ◊ 〉, we desire God that he will deliver us from the Devil,
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and all hys craftes, suttelties, and inuentions, where wyth he intendeth to hurte vs. And we of our owne selues know not what might let or stop vs from euerlastyng lyfe:
and all his crafts, subtleties, and Inventions, where with he intends to hurt us And we of our own selves know not what might let or stop us from everlasting life:
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therefore we desyre hym that he will 〈 ◊ 〉 vs from all yll:
Therefore we desire him that he will 〈 ◊ 〉 us from all ill:
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that is to saye, that he will sende vs nothing that mighte bee a lette or impediment vnto vs,
that is to say, that he will send us nothing that might be a let or impediment unto us,
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There bee many whiche whan they bee 〈 ◊ 〉, they 〈 ◊ 〉 of GOD, to haue theyr healthe,
There be many which when they be 〈 ◊ 〉, they 〈 ◊ 〉 of GOD, to have their health,
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for they thinke yf they mighte haue their healthe, they woulde doe muche good, they woulde lyue godlye and 〈 ◊ 〉.
for they think if they might have their health, they would do much good, they would live godly and 〈 ◊ 〉.
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Now god sendeth them their helth, but they by and by forget all their promises made vnto god before, and 〈 ◊ 〉 vnto al wickednes,
Now god sends them their health, but they by and by forget all their promises made unto god before, and 〈 ◊ 〉 unto all wickedness,
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and horrible 〈 ◊ 〉, So that it had ben a thousand times better, for them to haue 〈 ◊ 〉 sicke 〈 ◊ 〉,
and horrible 〈 ◊ 〉, So that it had been a thousand times better, for them to have 〈 ◊ 〉 sick 〈 ◊ 〉,
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then to haue their health For whanne 〈 ◊ 〉 were in sicknes, and 〈 ◊ 〉, they called vppon god, they feared him:
then to have their health For when 〈 ◊ 〉 were in sickness, and 〈 ◊ 〉, they called upon god, they feared him:
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but now they care not for him, they 〈 ◊ 〉 and mocke him.
but now they care not for him, they 〈 ◊ 〉 and mock him.
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Now therfore least any such thing 〈 ◊ 〉 happen vnto vs, we desyre him to delyuer vs 〈 ◊ 〉 euill:
Now Therefore lest any such thing 〈 ◊ 〉 happen unto us, we desire him to deliver us 〈 ◊ 〉 evil:
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that is to say, to sende vs such thinges which may be a furtherance vnto vs to eternall felicitie, and 〈 ◊ 〉 awaye such thinges which might leade vs from the same.
that is to say, to send us such things which may be a furtherance unto us to Eternal felicity, and 〈 ◊ 〉 away such things which might lead us from the same.
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There be some which thinke it is a gay thing to auoide pouerty, to be in wealth, and to liue pleasauntly:
There be Some which think it is a gay thing to avoid poverty, to be in wealth, and to live pleasantly:
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〈 ◊ 〉 some tymes we se that such an easy lyfe geueth vs occasion to committe all wickednes:
〈 ◊ 〉 Some times we see that such an easy life Giveth us occasion to commit all wickedness:
〈 sy 〉 d n2 pns12 vvb cst d dt j n1 vvz pno12 n1 pc-acp vvi d n1:
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and so is an instrument of our damnation.
and so is an Instrument of our damnation.
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Nowe therfore whan we say this praier, we require god, that he wil be our louyng father,
Now Therefore when we say this prayer, we require god, that he will be our loving father,
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and giue vs such thinges which may be a furtherance to our 〈 ◊ 〉, and take away those thynges which may let vs from the same.
and give us such things which may be a furtherance to our 〈 ◊ 〉, and take away those things which may let us from the same.
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Now you haue hearde the Lordes praier, which is (as I told you) the abridgement of al other praiers,
Now you have heard the lords prayer, which is (as I told you) the abridgement of all other Prayers,
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& it is the store house of god.
& it is the store house of god.
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For 〈 ◊ 〉 we shall fynde all thinges necessary both for our soules and bodies.
For 〈 ◊ 〉 we shall find all things necessary both for our Souls and bodies.
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Therfore I desire you most hartelye to resorte hither to this storehouse of God, seeke here what you lacke,
Therefore I desire you most heartily to resort hither to this storehouse of God, seek Here what you lack,
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and no doute you shall fynde thinges necessary for your wealthe. In the gospel of Mathew there be added these wordes:
and no doubt you shall find things necessary for your wealth. In the gospel of Matthew there be added these words:
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〈 ◊ ◊ 〉 est regnum, & potentia, & gloria in secula seculorum. for thyne is the kingdome, the power, and the glorye worlde without ende. Amen.
〈 ◊ ◊ 〉 est Kingdom, & potentia, & gloria in secula seculorum. for thine is the Kingdom, the power, and the glory world without end. Amen.
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These wordes are added, not withoute cause: for like as we say, in yt beginning: Our father, signifieng that he wil fulfill our requeste:
These words Are added, not without cause: for like as we say, in that beginning: Our father, signifying that he will fulfil our request:
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so at the ende we conclude saying:
so At the end we conclude saying:
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thine is the power &c. signifieng that he is able to help vs in our distresse and to graūt our requests.
thine is the power etc. signifying that he is able to help us in our distress and to grant our requests.
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And though these 〈 ◊ 〉 great thyngs, yet we nede not to dispaire, but consider that he is lord ouer heauen and earth that he is able to do for vs,
And though these 〈 ◊ 〉 great things, yet we need not to despair, but Consider that he is lord over heaven and earth that he is able to do for us,
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& that he wil do so, 〈 ◊ 〉 our father, and being lord and king ouer all thinges.
& that he will do so, 〈 ◊ 〉 our father, and being lord and King over all things.
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Therfore let vs often resorte hither, and call vpon 〈 ◊ 〉 with this prayer, in our Christes name:
Therefore let us often resort hither, and call upon 〈 ◊ 〉 with this prayer, in our Christ's name:
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for he loueth Christ and all those which are in Christ, for so he saith:
for he loves christ and all those which Are in christ, for so he Says:
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〈 ◊ 〉 est 〈 ◊ ◊ 〉 dilectus in quo mihi bene complacitū est, This is my welbeloued son, in whom I haue pleasure. 〈 ◊ 〉 est 〈 ◊ ◊ 〉 Beloved in quo mihi bene complacitū est, This is my well-beloved son, in whom I have pleasure.
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Seing then that god hath pleasure in him, he hath pleasure in yt praier that he hath made:
Sing then that god hath pleasure in him, he hath pleasure in that prayer that he hath made:
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& so when we say this praier in his name with a faithful penitent heart, it is not possible but be wil heare vs and graunt vs our requests.
& so when we say this prayer in his name with a faithful penitent heart, it is not possible but be will hear us and grant us our requests.
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And truly it is the greatest comfort in the world, to talke with god, to call vpon him, in this praier, that Christ himself hath taught vs:
And truly it is the greatest Comfort in the world, to talk with god, to call upon him, in this prayer, that christ himself hath taught us:
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for it taketh away the bitternes of all afflictions.
for it Takes away the bitterness of all afflictions.
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Thorow praier we receiue the holy ghost, which strēgthneth and comforteth vs at all tymes, in all trouble and perill.
Thorough prayer we receive the holy ghost, which strengtheneth and comforts us At all times, in all trouble and peril.
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Quia tuam est regnum, & potentia, & gloria: For thyne is kingdome, the power, and the glorye.
Quia tuam est Kingdom, & potentia, & gloria: For thine is Kingdom, the power, and the glory.
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The kingdom of god is generall thoroughout al the world: Heauen and earth are vnder his dominion.
The Kingdom of god is general throughout all the world: Heaven and earth Are under his dominion.
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As for the other kynges, they are kings in dede, but to godward they be but deputies, but officers:
As for the other Kings, they Are Kings in deed, but to godward they be but deputies, but Officers:
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he only is the right king, vnto him onely must and shal all creatures in heauen and earth obey, and 〈 ◊ ◊ 〉 his maiestie.
he only is the right King, unto him only must and shall all creatures in heaven and earth obey, and 〈 ◊ ◊ 〉 his majesty.
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Therfore haue euer this in your hearts, what trouble & calamities so euer shall fal vpon you for gods words sake:
Therefore have ever this in your hearts, what trouble & calamities so ever shall fall upon you for God's words sake:
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if you be put in prisō, or lose your goods, euer say in your hear tes, Tuum est regnum, Lord god thou only art ruler and gouernour, thou only 〈 ◊ 〉 and will helpe and deliuer vs from al trouble,
if you be put in prison, or loose your goods, ever say in your hear tes, Tuum est Kingdom, Lord god thou only art ruler and governor, thou only 〈 ◊ 〉 and will help and deliver us from all trouble,
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whan it pleaseth 〈 ◊ 〉 thou art the king to whō 〈 ◊ 〉 things obey.
when it Pleases 〈 ◊ 〉 thou art the King to whom 〈 ◊ 〉 things obey.
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For (as I said before) all thother kings 〈 ◊ ◊ 〉 him, and thorough him, as scripture 〈 ◊ 〉:
For (as I said before) all tother Kings 〈 ◊ ◊ 〉 him, and through him, as scripture 〈 ◊ 〉:
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per me reges regnant, thorough me kings rule.
per me reges regnant, through me Kings Rule.
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〈 ◊ 〉 say this prayer wt good faith and penitent 〈 ◊ 〉, is a 〈 ◊ 〉 laudis, a sacrifice of thankes geuing.
〈 ◊ 〉 say this prayer with good faith and penitent 〈 ◊ 〉, is a 〈 ◊ 〉 laudis, a sacrifice of thanks giving.
〈 sy 〉 vvb d n1 p-acp j n1 cc n-jn 〈 sy 〉, vbz dt 〈 sy 〉 fw-la, dt n1 pp-f n2 vvg.
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¶ Here endeth the sermons vpon the Lordes 〈 ◊ 〉 made by the right reuerend father in god, 〈 ◊ 〉 ster Doctour 〈 ◊ 〉,
¶ Here Endeth the Sermons upon the lords 〈 ◊ 〉 made by the right reverend father in god, 〈 ◊ 〉 ster Doctor 〈 ◊ 〉,
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We were wont to haue 〈 ◊ 〉 〈 ◊ 〉, the 〈 ◊ 〉 of the masse, which was the most horrible blasphemy, that could be deuised,
We were wont to have 〈 ◊ 〉 〈 ◊ 〉, thee 〈 ◊ 〉 of the mass, which was the most horrible blasphemy, that could be devised,
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for it was against the dignity of Christ, & his passiō:
for it was against the dignity of christ, & his passion:
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but this sacrifice of 〈 ◊ 〉 euery one may make that calleth with a faithful heart, vpon god, in the name of Christ.
but this sacrifice of 〈 ◊ 〉 every one may make that calls with a faithful heart, upon god, in the name of christ.
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Therfore let vs at al times wtout intermission offer vnto god the sacrifice of thanke 〈 ◊ 〉:
Therefore let us At all times without intermission offer unto god the sacrifice of thank 〈 ◊ 〉:
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yt is to say, let vs at al times cal vpon him, & glorifye 〈 ◊ ◊ 〉 in al our liuings:
that is to say, let us At all times call upon him, & Glorify 〈 ◊ ◊ 〉 in all our livings:
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whā we go to 〈 ◊ 〉 let vs cal vpō him, whan we rise, lette vs do like wise.
when we go to 〈 ◊ 〉 let us call upon him, when we rise, let us do like wise.
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Item whan we go to our meate and drinke, let vs not go vnto it like swine and beasts:
Item when we go to our meat and drink, let us not go unto it like Swine and beasts:
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but let vs remember god and be thankful vnto him for al his gifts.
but let us Remember god and be thankful unto him for all his Gifts.
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But aboue al things we must see, that we haue a 〈 ◊ 〉 heart, els it is to no purpose: for it is written:
But above all things we must see, that we have a 〈 ◊ 〉 heart, Else it is to no purpose: for it is written:
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Nō 〈 ◊ ◊ ◊ 〉 in 〈 ◊ 〉 peccatoris, god will not be praised of a wicked man.
Non 〈 ◊ ◊ ◊ 〉 in 〈 ◊ 〉 Sinners, god will not be praised of a wicked man.
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Therfore let vs repent from the bottom of our hartes:
Therefore let us Repent from the bottom of our hearts:
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let vs forsake al 〈 ◊ 〉, so that we may say this praier to the honor of god, and our commodities.
let us forsake all 〈 ◊ 〉, so that we may say this prayer to the honour of god, and our commodities.
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And as I tolde you before, we may say this praier whole, or by parts, according as we shall see occasion.
And as I told you before, we may say this prayer Whole, or by parts, according as we shall see occasion.
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For when we see gods name 〈 ◊ 〉, we may say: Our father, halowed be thy name.
For when we see God's name 〈 ◊ 〉, we may say: Our father, hallowed be thy name.
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When we see the deuil rule, we may say, Our father, Thy kingdom come:
When we see the Devil Rule, we may say, Our father, Thy Kingdom come:
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when we see the worlde inclyned to wickednes, we may say, Our father, thy wil be done.
when we see the world inclined to wickedness, we may say, Our father, thy will be done.
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Item whā we lacke necessary thinges, either for our bodies or soules, we may say: Our father which art in heauen, 〈 ◊ 〉 vs this days our dayly bread.
Item when we lack necessary things, either for our bodies or Souls, we may say: Our father which art in heaven, 〈 ◊ 〉 us this days our daily bred.
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Item whē I feele my sinnes, and they trouble me, and 〈 ◊ 〉 me, than I may say:
Item when I feel my Sins, and they trouble me, and 〈 ◊ 〉 me, than I may say:
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Our father which art in heauen, forgiue vs our trespasses.
Our father which art in heaven, forgive us our Trespasses.
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Finally whan we wil be preserued from all temptations, that they shal not haue the victorye ouer vs,
Finally when we will be preserved from all temptations, that they shall not have the victory over us,
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nor that the deuil shal not deuoure vs, we may say:
nor that the Devil shall not devour us, we may say:
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Our father which art in heauen, leade vs not into temptation, but delyuer vs from euill:
Our father which art in heaven, lead us not into temptation, but deliver us from evil:
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For thine is the kingdom, the power, and glory, for 〈 ◊ 〉 and euer, world without end. Amen.
For thine is the Kingdom, the power, and glory, for 〈 ◊ 〉 and ever, world without end. Amen.
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vnto you, that you may heare it fruitefully, to the edification of your soules:
unto you, that you may hear it fruitfully, to the edification of your Souls:
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before the righte vertuous and honorable Lady Katherine Duchesse of 〈 ◊ 〉, at 〈 ◊ 〉, the yere of our Lord. 1552. Exceptae per me Augustinum Bernerum Heluetium.
before the right virtuous and honourable Lady Katherine Duchess of 〈 ◊ 〉, At 〈 ◊ 〉, the year of our Lord. 1552. Exceptae per me Augustinum Bernerum Heluetium.
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Certayn other Sermons preached by the right reuerende father in God, master 〈 ◊ 〉 Latymer in Lincolneshyre, the yere of our Lord. 1553. Collected and gathered by Augustine Bernherre an Heluetian:
Certain other Sermons preached by the right reverend father in God, master 〈 ◊ 〉 Latimer in Lincolnshire, the year of our Lord. 1553. Collected and gathered by Augustine Bernherre an Helvetian:
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and albeit not so fully and perfectly gathered as they were vttered:
and albeit not so Fully and perfectly gathered as they were uttered:
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yet neuertheles truly, to the singuler cōmoditie and profite of the simple 〈 ◊ 〉, who with seruent 〈 ◊ 〉 and diligent redyng, desyre to be better taught and instructed.
yet nevertheless truly, to the singular commodity and profit of the simple 〈 ◊ 〉, who with servent 〈 ◊ 〉 and diligent Reading, desire to be better taught and instructed.
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The firste Sermon.
The First Sermon.
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SImile factum est regnum 〈 ◊ 〉 homini regi qui 〈 ◊ 〉 nuptias filio suo, The kyngdome of heauen is lyke vnto a certaine king which maried his sonne:
SImile factum est Kingdom 〈 ◊ 〉 Homini King qui 〈 ◊ 〉 Nuptias filio Sue, The Kingdom of heaven is like unto a certain King which married his son:
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And sent forth his seruauntes to call them that. &c. This is a gospell that conteineth very much matter:
And sent forth his Servants to call them that. etc. This is a gospel that Containeth very much matter:
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And there is an other like vnto this in ye. 14. of 〈 ◊ 〉, but they be both one in effect,
And there is an other like unto this in you. 14. of 〈 ◊ 〉, but they be both one in Effect,
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for they 〈 ◊ 〉 bothe one thyng:
for they 〈 ◊ 〉 both one thing:
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And therfore I wyll take them both in hand together, because they tende to one purpose. Mathew sayth:
And Therefore I will take them both in hand together, Because they tend to one purpose. Matthew say:
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The kyngdome of heauen is lyke vnto a certain kyng, which maried his sonne. Luke saith:
The Kingdom of heaven is like unto a certain King, which married his son. Luke Says:
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A certain 〈 ◊ ◊ 〉 a great supper, but there is no difference in yt very substance of the matter, for 〈 ◊ ◊ 〉 to one purpose.
A certain 〈 ◊ ◊ 〉 a great supper, but there is no difference in that very substance of the matter, for 〈 ◊ ◊ 〉 to one purpose.
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Here is made mention of a feast maker, therefore we must cōsider, who was this feast maker: secōdarily who was his sonne:
Here is made mention of a feast maker, Therefore we must Consider, who was this feast maker: secondarily who was his son:
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thirdly we must consider to whome he was maried: who were they that called the 〈 ◊ 〉:
Thirdly we must Consider to whom he was married: who were they that called the 〈 ◊ 〉:
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fourthly, who 〈 ◊ 〉 the gests. And than we must know how the gest callers behaued thē selues:
fourthly, who 〈 ◊ 〉 the gests. And than we must know how the gest callers behaved them selves:
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and then howe the gestes behaued themselues towardes them that called them.
and then how the gests behaved themselves towards them that called them.
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Whan all these circumstances he considered, we shall synde 〈 ◊ 〉 good matters couered and hydde in this Gospell.
When all these Circumstances he considered, we shall synde 〈 ◊ 〉 good matters covered and hid in this Gospel.
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Now that I may so handle these matters that it may turne to the 〈 ◊ 〉 of your soules,
Now that I may so handle these matters that it may turn to the 〈 ◊ 〉 of your Souls,
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and to the discharge of my office, I wyll moste instantely desyre you, to 〈 ◊ 〉 vp youre hearts vnto God:
and to the discharge of my office, I will most instantly desire you, to 〈 ◊ 〉 up your hearts unto God:
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and desyre his diuine maiestie in the name of his only begotten sonne our sauior Iesus Christ, that he wil geue vnto vs his holy ghost:
and desire his divine majesty in the name of his only begotten son our Saviour Iesus christ, that he will give unto us his holy ghost:
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vnto me, that I may speke the woorde of God, and teache you to vnderstande the same:
unto me, that I may speak the word of God, and teach you to understand the same:
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so that you may be edified through it, & youre lyues reformed and amended, so that his honour and glorie may increase dayly amongost vs. And therfore I shall desire you to saye with me. Our father. &c.
so that you may be edified through it, & your lives reformed and amended, so that his honour and glory may increase daily amongost us And Therefore I shall desire you to say with me. Our father. etc.
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DERELY beloued in the Lord, the gospell that is redde this day is a parable, a similitude, or comparison.
DEARLY Beloved in the Lord, the gospel that is red this day is a parable, a similitude, or comparison.
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For our sauiour compared the kyngdom of GOD vnto a man, that made a mariage for his sonne. And here was a mariage.
For our Saviour compared the Kingdom of GOD unto a man, that made a marriage for his son. And Here was a marriage.
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At a mariage you knowe there is commonly great feastynges.
At a marriage you know there is commonly great feastings.
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Nowe you must know who was this feast maker, and who was his sonne, and to whom he was maried,
Now you must know who was this feast maker, and who was his son, and to whom he was married,
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and who were these that should be called, and who were the callers, 〈 ◊ 〉 they behaued them selues,
and who were these that should be called, and who were the callers, 〈 ◊ 〉 they behaved them selves,
cc r-crq vbdr d cst vmd vbi vvn, cc r-crq vbdr dt n2, 〈 sy 〉 pns32 vvd pno32 n2,
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and how the gestes behaued them selues towardes them that called them. Now this mariage maker, or feast maker, is almighty god.
and how the gests behaved them selves towards them that called them. Now this marriage maker, or feast maker, is almighty god.
cc c-crq dt n2 vvd pno32 n2 p-acp pno32 cst vvd pno32. av d n1 n1, cc vvi n1, vbz j-jn n1.
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Luke the Euangelist calleth him a man, saying: A certayne man ordeined a great supper: Luke the Evangelist calls him a man, saying: A certain man ordained a great supper:
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He called him a mā, not that he was 〈 ◊ 〉, or hath taken our 〈 ◊ 〉 vpon him, no not so,
He called him a man, not that he was 〈 ◊ 〉, or hath taken our 〈 ◊ 〉 upon him, no not so,
pns31 vvd pno31 dt n1, xx cst pns31 vbds 〈 sy 〉, cc vhz vvn po12 〈 sy 〉 p-acp pno31, uh-dx xx av,
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for you must vnderstand that there be thre persons in the 〈 ◊ 〉, God the father, god the sonne, and god the holy ghost.
for you must understand that there be Three Persons in the 〈 ◊ 〉, God the father, god the son, and god the holy ghost.
c-acp pn22 vmb vvi cst pc-acp vbi crd n2 p-acp dt 〈 sy 〉, np1 dt n1, n1 dt n1, cc n1 dt j n1.
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And these three personnes 〈 ◊ 〉 the sonne with manhode:
And these three personnes 〈 ◊ 〉 the son with manhood:
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so that neither the father, neither the holy ghost, toke flesh vpō them, but onely the sonne:
so that neither the father, neither the holy ghost, took Flesh upon them, but only the son:
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he tooke 〈 ◊ 〉 flesh vpon him, taking 〈 ◊ 〉 of the vyrgin Mary.
he took 〈 ◊ 〉 Flesh upon him, taking 〈 ◊ 〉 of the Virgin Marry.
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But Luke called god the father a man, not because he toke 〈 ◊ 〉 vpon him,
But Luke called god the father a man, not Because he took 〈 ◊ 〉 upon him,
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but onely compared 〈 ◊ 〉 vnto a man, not yt he wyll affirme him to be man.
but only compared 〈 ◊ 〉 unto a man, not that he will affirm him to be man.
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Who was he now that was maried? who was the 〈 ◊ 〉? Mary that was our sauiour 〈 ◊ 〉 Christ, the second person in the destie, the eternall sonne of god.
Who was he now that was married? who was the 〈 ◊ 〉? Mary that was our Saviour 〈 ◊ 〉 christ, the second person in the destie, the Eternal son of god.
r-crq vbds pns31 av cst vbds vvn? q-crq vbds dt 〈 sy 〉? np1 cst vbds po12 n1 〈 sy 〉 np1, dt ord n1 p-acp dt n1, dt j n1 pp-f n1.
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who should be his spouse? to 〈 ◊ 〉 was he maried? Mary to his churche and congregation:
who should be his spouse? to 〈 ◊ 〉 was he married? Mary to his Church and congregation:
q-crq vmd vbi po31 n1? pc-acp 〈 sy 〉 vbds pns31 vvn? np1 p-acp po31 n1 cc n1:
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for he woulde haue all the worlde, to 〈 ◊ 〉 vnto him, and to be maried vnto him:
for he would have all the world, to 〈 ◊ 〉 unto him, and to be married unto him:
c-acp pns31 vmd vhi d dt n1, pc-acp 〈 sy 〉 p-acp pno31, cc pc-acp vbi vvn p-acp pno31:
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but we see by dayly experience, that the moste 〈 ◊ 〉 refuse this 〈 ◊ 〉.
but we see by daily experience, that the most 〈 ◊ 〉 refuse this 〈 ◊ 〉.
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But here is shewed the state of yt church of God: for this mariage, this 〈 ◊ 〉 was begunne at the beginnyng of the worlde,
But Here is showed the state of that Church of God: for this marriage, this 〈 ◊ 〉 was begun At the beginning of the world,
p-acp av vbz vvn dt n1 pp-f pn31 n1 pp-f np1: c-acp d n1, d 〈 sy 〉 vbds vvn p-acp dt n1 pp-f dt n1,
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and shall endure to the ende of the same: yet for all that, the most part refused it:
and shall endure to the end of the same: yet for all that, the most part refused it:
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for at the very beginning of ye world, euer the most part refused to com.
for At the very beginning of the world, ever the most part refused to come.
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And so it appereth at this our tyme, how little a numbre 〈 ◊ 〉 to this weddyng and feast:
And so it appeareth At this our time, how little a numbered 〈 ◊ 〉 to this wedding and feast:
cc av pn31 vvz p-acp d po12 n1, c-crq j dt j-vvn 〈 sy 〉 pc-acp d n1 cc n1:
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though we haue many callers, 〈 ◊ ◊ 〉 be but fewe of those that come.
though we have many callers, 〈 ◊ ◊ 〉 be but few of those that come.
cs pns12 vhb d n2, 〈 sy sy 〉 vbi cc-acp d pp-f d cst vvb.
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So ye heare that 〈 ◊ 〉 is the 〈 ◊ 〉: the bridegrome is Christ, his sonne 〈 ◊ 〉 Sauior: the bride is the congregation.
So you hear that 〈 ◊ 〉 is thee 〈 ◊ 〉: the bridegroom is christ, his son 〈 ◊ 〉 Saviour: the bride is the congregation.
av pn22 vvb cst 〈 sy 〉 vbz pno32 〈 sy 〉: dt n1 vbz np1, po31 n1 〈 sy 〉 n1: dt n1 vbz dt n1.
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Nowe what maner of meate was prepared at this 〈 ◊ ◊ 〉? For ye know it is commonly seene, 〈 ◊ 〉 at a 〈 ◊ 〉 the 〈 ◊ 〉 meate is prepared that can be gotten.
Now what manner of meat was prepared At this 〈 ◊ ◊ 〉? For you know it is commonly seen, 〈 ◊ 〉 At a 〈 ◊ 〉 the 〈 ◊ 〉 meat is prepared that can be got.
av r-crq n1 pp-f n1 vbds vvn p-acp d 〈 sy sy 〉? p-acp pn22 vvb pn31 vbz av-j vvn, 〈 sy 〉 p-acp sy 〈 sy 〉 dt 〈 sy 〉 n1 vbz vvn cst vmb vbi vvn.
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What was the chiefest dysh at this great 〈 ◊ 〉? what was the 〈 ◊ ◊ 〉? Mary it was the bridegrome hymselfe:
What was the chiefest dish At this great 〈 ◊ 〉? what was the 〈 ◊ ◊ 〉? Mary it was the bridegroom himself:
q-crq vbds dt js-jn n1 p-acp d j 〈 sy 〉? q-crq vbds dt 〈 sy sy 〉? np1 pn31 vbds dt n1 px31:
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for the father, the feast maker, prepared none other 〈 ◊ 〉 of meate for the geastes but the body and blood of his owne naturall sonne.
for the father, the feast maker, prepared none other 〈 ◊ 〉 of meat for the guests but the body and blood of his own natural son.
p-acp dt n1, dt n1 n1, vvd pix j-jn 〈 sy 〉 pp-f n1 p-acp dt n2 p-acp dt n1 cc n1 pp-f po31 d j n1.
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And this is the chiefest dyshe at this banket:
And this is the chiefest dish At this banquet:
cc d vbz dt js-jn n1 p-acp d n1:
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〈 ◊ 〉 truely is a meruaylous thyng that the father offereth his sonne to be eaten.
〈 ◊ 〉 truly is a marvelous thing that the father Offereth his son to be eaten.
〈 sy 〉 av-j vbz dt j n1 cst dt n1 vvz po31 n1 pc-acp vbi vvn.
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Uerily I thynke that no man hath hearde the lyke.
Verily I think that no man hath heard the like.
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And trewely there was neuer suche kynde of feastynges as this is, where the father wyll haue his sonne to be eaten,
And truly there was never such kind of feastings as this is, where the father will have his son to be eaten,
cc av-j a-acp vbds av-x d n1 pp-f n2-vvg p-acp d vbz, c-crq dt n1 vmb vhi po31 n1 pc-acp vbi vvn,
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and his blood to be dronke.
and his blood to be drunk.
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We reade in a storye, that a certayne man had eaten hys sonne, but it was done vnwares:
We read in a story, that a certain man had eaten his son, but it was done unwares:
pns12 vvb p-acp dt n1, cst dt j n1 vhd vvn po31 n1, cc-acp pn31 vbds vdn av-j:
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he knewe not that it was his sonne, elles no doubte he woulde not haue eaten hym. The storye is this:
he knew not that it was his son, Else no doubt he would not have eaten him. The story is this:
pns31 vvd xx cst pn31 vbds po31 n1, av dx n1 pns31 vmd xx vhi vvn pno31. dt n1 vbz d:
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There was a kynge named Astyages, whyche had hearde by a Prophecye, that one Cyrus shoulde haue the rule and dominion ouer his realme, after his departure:
There was a King nam Astyages, which had heard by a Prophecy, that one Cyrus should have the Rule and dominion over his realm, After his departure:
pc-acp vbds dt n1 vvn np1, r-crq vhd vvn p-acp dt n1, cst crd np1 vmd vhi dt n1 cc n1 p-acp po31 n1, p-acp po31 n1:
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whyche thyng troubled the sayde kyng very sore, and therfore sought all the ways and meanes howe to gette the sayde Cyrus out of the waye,
which thing troubled the said King very soar, and Therefore sought all the ways and means how to get the said Cyrus out of the Way,
r-crq n1 vvd dt j-vvn n1 av av-j, cc av vvd d dt n2 cc n2 c-crq pc-acp vvi dt j-vvn np1 av pp-f dt n1,
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howe to kyll hym, so that he shoulde not be kyng after hym.
how to kill him, so that he should not be King After him.
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Nowe he had a noble man in his house named Harpagus, whom he appoynted to destroye the 〈 ◊ 〉 Cyrus:
Now he had a noble man in his house nam Harpagus, whom he appointed to destroy the 〈 ◊ 〉 Cyrus:
av pns31 vhd dt j n1 p-acp po31 n1 vvn np1, ro-crq pns31 vvd pc-acp vvi dt 〈 sy 〉 npg1:
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but howe soeuer the matter went, Cyrus was preserued and kept alyue, contrary 〈 ◊ 〉 the kynges mynde.
but how soever the matter went, Cyrus was preserved and kept alive, contrary 〈 ◊ 〉 the Kings mind.
cc-acp c-crq av dt n1 vvd, np1 vbds vvn cc vvd j, j-jn 〈 sy 〉 dt ng1 n1.
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Whyche thyng whan 〈 ◊ 〉 hearde, what 〈 ◊ 〉 he? Mary this.
Which thing when 〈 ◊ 〉 heard, what 〈 ◊ 〉 he? Mary this.
r-crq n1 c-crq 〈 sy 〉 vvd, r-crq 〈 sy 〉 pns31? np1 d.
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Harpagus that noble man which was put in trust to kyl Cyrus, had a sonne 〈 ◊ 〉 the court, whom the king commanded to be taken, his head, handes, 〈 ◊ 〉 to be cut of,
Harpagus that noble man which was put in trust to kill Cyrus, had a son 〈 ◊ 〉 the court, whom the King commanded to be taken, his head, hands, 〈 ◊ 〉 to be Cut of,
np1 cst j n1 r-crq vbds vvn p-acp n1 pc-acp vvi np1, vhd dt n1 〈 sy 〉 dt n1, ro-crq dt n1 vvd pc-acp vbi vvn, po31 n1, n2, 〈 sy 〉 pc-acp vbi vvn pp-f,
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and his body to be prepared, rosted or sodden, of the beste maner as coulde be 〈 ◊ 〉.
and his body to be prepared, roasted or sodden, of the best manner as could be 〈 ◊ 〉.
cc po31 n1 pc-acp vbi vvn, vvn cc vvn, pp-f dt js n1 c-acp vmd vbb 〈 sy 〉.
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He eateth with the mouth of his soule, and digested with the stomacke of his soule, the body of Christ.
He Eateth with the Mouth of his soul, and digested with the stomach of his soul, the body of christ.
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After that, he byddeth Harpagus to come and eate with him, where ther was 〈 ◊ ◊ 〉, one dyshe commynge after an other:
After that, he biddeth Harpagus to come and eat with him, where there was 〈 ◊ ◊ 〉, one dish coming After an other:
p-acp d, pns31 vvz np1 pc-acp vvi cc vvi p-acp pno31, c-crq pc-acp vbds 〈 sy sy 〉, crd n1 vvg p-acp dt n-jn:
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At lengthe the kyng asked him, Syr, how liketh you your fare? Harpagus thanketh the king with muche praisyng the kinges banket.
At length the King asked him, Sir, how liketh you your fare? Harpagus thanketh the King with much praising the Kings banquet.
p-acp n1 dt n1 vvd pno31, n1, q-crq vvz pn22 po22 n1? np1 vvz dt n1 p-acp d vvg dt ng1 n1.
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Now the kyng perceyuyng 〈 ◊ 〉 to be merily disposed, 〈 ◊ 〉 one of his seruauntes to bryng in the head, 〈 ◊ 〉,
Now the King perceiving 〈 ◊ 〉 to be merrily disposed, 〈 ◊ 〉 one of his Servants to bring in the head, 〈 ◊ 〉,
av dt n1 vvg 〈 sy 〉 pc-acp vbi av-j vvn, 〈 sy 〉 pi pp-f po31 n2 pc-acp vvi p-acp dt n1, 〈 sy 〉,
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and feete of Harpagus sonne, whiche whan it was doone, the kyng shewed hym what 〈 ◊ 〉 of meate he had eaten, askyng hym howe it lyketh hym.
and feet of Harpagus son, which when it was done, the King showed him what 〈 ◊ 〉 of meat he had eaten, asking him how it liketh him.
cc n2 pp-f np1 n1, r-crq c-crq pn31 vbds vdn, dt n1 vvd pno31 r-crq 〈 sy 〉 pp-f n1 pns31 vhd vvn, vvg pno31 c-crq pn31 vvz pno31.
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Harpagus made answere though with an 〈 ◊ 〉 hearte, Quod Regi placet, id 〈 ◊ 〉 quo { que } placet, Whatsoeuer pleaseth the kyng, that also pleaseth me.
Harpagus made answer though with an 〈 ◊ 〉 heart, Quod King placet, id 〈 ◊ 〉 quo { que } placet, Whatsoever Pleases the King, that also Pleases me.
np1 vvd n1 cs p-acp dt 〈 sy 〉 n1, fw-la fw-la fw-la, fw-la 〈 sy 〉 fw-la { fw-fr } fw-la, r-crq vvz dt n1, cst av vvz pno11.
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And here we haue an ensample of a flatterer or dissembler: for this Harpagus spake againste his owne heart and conscience.
And Here we have an ensample of a flatterer or dissembler: for this Harpagus spoke against his own heart and conscience.
cc av pns12 vhb dt n1 pp-f dt n1 cc n1: c-acp d np1 vvd p-acp po31 d n1 cc n1.
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Surely 〈 ◊ ◊ ◊ 〉 ther be a great many of flatterers in our time also, which will not bee ashamed to speake against their owne heart & 〈 ◊ 〉,
Surely 〈 ◊ ◊ ◊ 〉 there be a great many of Flatterers in our time also, which will not be ashamed to speak against their own heart & 〈 ◊ 〉,
np1 〈 sy sy sy 〉 a-acp vbi dt j d pp-f n2 p-acp po12 n1 av, r-crq vmb xx vbi j pc-acp vvi p-acp po32 d n1 cc 〈 sy 〉,
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like as this Harpagus did, which had no dout a 〈 ◊ 〉 hearte, & in his 〈 ◊ 〉 the act of the kyng 〈 ◊ 〉 hym:
like as this Harpagus did, which had no doubt a 〈 ◊ 〉 heart, & in his 〈 ◊ 〉 the act of the King 〈 ◊ 〉 him:
av-j c-acp d np1 vdd, r-crq vhd dx n1 dt 〈 sy 〉 n1, cc p-acp po31 〈 sy 〉 dt n1 pp-f dt n1 〈 sy 〉 pno31:
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yet for all that, with his tong he praised the same.
yet for all that, with his tonge he praised the same.
av c-acp d d, p-acp po31 n1 pns31 vvd dt d.
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So I say, we rede not in any storie, that at any tyme any father had 〈 ◊ 〉 his 〈 ◊ 〉 willingly & wittingly.
So I say, we rede not in any story, that At any time any father had 〈 ◊ 〉 his 〈 ◊ 〉 willingly & wittingly.
av pns11 vvb, pns12 vvb xx p-acp d n1, cst p-acp d n1 d n1 vhd 〈 sy 〉 po31 〈 sy 〉 av-vvg cc av-j.
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And this Harpagus, of whom I rehersed the storie, did it vnwares.
And this Harpagus, of whom I rehearsed the story, did it unwares.
cc d np1, pp-f ro-crq pns11 vvd dt n1, vdd pn31 av-j.
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But the almightie god which prepared this feast for all the world, for all those that will come vnto it, he 〈 ◊ 〉 his only sonne to be eaten,
But the almighty god which prepared this feast for all the world, for all those that will come unto it, he 〈 ◊ 〉 his only son to be eaten,
p-acp dt j-jn n1 r-crq vvd d n1 p-acp d dt n1, p-acp d d cst vmb vvi p-acp pn31, pns31 〈 sy 〉 po31 av-j n1 pc-acp vbi vvn,
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and his blood to be dronken:
and his blood to be drunken:
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〈 ◊ 〉 he loued his 〈 ◊ 〉 well, because he 〈 ◊ 〉 them with so costly a dish.
〈 ◊ 〉 he loved his 〈 ◊ 〉 well, Because he 〈 ◊ 〉 them with so costly a dish.
〈 sy 〉 pns31 vvd po31 〈 sy 〉 uh-av, c-acp pns31 〈 sy 〉 pno32 p-acp av j dt n1.
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Again, our sauior the bride grome offreth him self at his last supper, which he had with his disciples, his body to he eaten and his blood to be dronke.
Again, our Saviour the bride grome Offereth him self At his last supper, which he had with his Disciples, his body to he eaten and his blood to be drunk.
av, po12 n1 dt n1 n1 vvz pno31 n1 p-acp po31 ord n1, r-crq pns31 vhd p-acp po31 n2, po31 n1 p-acp pns31 vvn cc po31 n1 pc-acp vbi vvn.
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And to the intent that 〈 ◊ 〉 should be doone to oure greate comforte, and than agayne to take away all cruelty, 〈 ◊ 〉, and horriblenes:
And to the intent that 〈 ◊ 〉 should be done to our great Comfort, and than again to take away all cruelty, 〈 ◊ 〉, and horribleness:
cc p-acp dt n1 cst 〈 sy 〉 vmd vbi vdn p-acp po12 j n1, cc cs av pc-acp vvi av d n1, 〈 sy 〉, cc n1:
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he sheweth vnto vs how we shall 〈 ◊ 〉 him, in what maner and forme, 〈 ◊ 〉 spiritually, to our greate comfort:
he shows unto us how we shall 〈 ◊ 〉 him, in what manner and Form, 〈 ◊ 〉 spiritually, to our great Comfort:
pns31 vvz p-acp pno12 c-crq pns12 vmb 〈 sy 〉 pno31, p-acp r-crq n1 cc n1, 〈 sy 〉 av-j, p-acp po12 j n1:
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so that who so euer eateth the mysticall bread, and drinketh the 〈 ◊ ◊ 〉 worthily, according to 〈 ◊ ◊ 〉 of Christ, he receiueth surely the very body and blood of Christ spiritually,
so that who so ever Eateth the mystical bred, and Drinketh the 〈 ◊ ◊ 〉 worthily, according to 〈 ◊ ◊ 〉 of christ, he receiveth surely the very body and blood of christ spiritually,
av cst r-crq av av vvz dt j n1, cc vvz dt 〈 sy sy 〉 av-jn, vvg pc-acp 〈 sy sy 〉 pp-f np1, pns31 vvz av-j dt j n1 cc n1 pp-f np1 av-j,
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as it shalbe most cōfortable vnto his soule.
as it shall most comfortable unto his soul.
c-acp pn31 vmb av-ds j p-acp po31 n1.
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and come to the Lordes table.
and come to the lords table.
cc vvb p-acp dt ng1 n1.
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And to be short, who soeuer beleueth in Christ, putteth his hope, 〈 ◊ 〉, and confidence in him, he eateth and 〈 ◊ 〉 him:
And to be short, who soever Believeth in christ, putteth his hope, 〈 ◊ 〉, and confidence in him, he Eateth and 〈 ◊ 〉 him:
cc pc-acp vbi j, r-crq av vvz p-acp np1, vvz po31 n1, 〈 sy 〉, cc n1 p-acp pno31, pns31 vvz cc 〈 sy 〉 pno31:
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for the spirituall eating, is the right catyng to euerlastyng lyfe, not the 〈 ◊ 〉:
for the spiritual eating, is the right catyng to everlasting life, not the 〈 ◊ 〉:
c-acp dt j n-vvg, vbz dt n-jn vvg p-acp j n1, xx dt 〈 sy 〉:
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all eating, as the 〈 ◊ 〉 vnderstode it.
all eating, as the 〈 ◊ 〉 understood it.
d vvg, c-acp dt 〈 sy 〉 vvd pn31.
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for that same corporall 〈 ◊ 〉, on which they set their myndes, 〈 ◊ 〉 no commodities at all, it is a spirituall meate that 〈 ◊ 〉 oure soules.
for that same corporal 〈 ◊ 〉, on which they Set their minds, 〈 ◊ 〉 no commodities At all, it is a spiritual meat that 〈 ◊ 〉 our Souls.
p-acp cst d j 〈 sy 〉, p-acp r-crq pns32 vvd po32 n2, 〈 sy 〉 dx n2 p-acp d, pn31 vbz dt j n1 cst 〈 sy 〉 po12 n2.
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But I 〈 ◊ 〉 you, how muche is this supper of Christ 〈 ◊ 〉 amongest vs:
But I 〈 ◊ 〉 you, how much is this supper of christ 〈 ◊ 〉 amongst us:
p-acp pns11 〈 sy 〉 pn22, c-crq d vbz d n1 pp-f np1 〈 sy 〉 p-acp pno12:
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where he himself 〈 ◊ 〉 vnto vs his bodye and bloud. How much I say is it regarded:
where he himself 〈 ◊ 〉 unto us his body and blood. How much I say is it regarded:
c-crq pns31 px31 〈 sy 〉 p-acp pno12 po31 n1 cc n1. c-crq av-d pns11 vvb vbz pn31 vvn:
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how many receiue it with the curate or minister:
how many receive it with the curate or minister:
c-crq d vvb pn31 p-acp dt n1 cc n1:
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O Lord, how blynde and dull are we to such thinges, which 〈 ◊ 〉 to our saluation? But I pray you wherfore was it ordayned principally? Answere.
Oh Lord, how blind and dull Are we to such things, which 〈 ◊ 〉 to our salvation? But I pray you Wherefore was it ordained principally? Answer.
uh n1, c-crq j cc j vbr pns12 p-acp d n2, r-crq 〈 sy 〉 pc-acp po12 n1? p-acp pns11 vvb pn22 c-crq vbds pn31 vvn av-j? n1.
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It was ordeyned for our helpe, to helpe our memorye withal, to put vs in mynde of the great goodnes of god, in redemyng vs from euerlasting death, by the bloud of our 〈 ◊ 〉 Christe,
It was ordained for our help, to help our memory withal, to put us in mind of the great Goodness of god, in redeeming us from everlasting death, by the blood of our 〈 ◊ 〉 Christ,
pn31 vbds vvn p-acp po12 n1, pc-acp vvi po12 n1 av, pc-acp vvi pno12 p-acp n1 pp-f dt j n1 pp-f n1, p-acp vvg pno12 p-acp j n1, p-acp dt n1 pp-f po12 〈 sy 〉 np1,
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yea and to signifye vnto vs, that his bodye and bloud is our meate and drynke for oure soules, to feede them to euerlastyng life:
yea and to signify unto us, that his body and blood is our meat and drink for our Souls, to feed them to everlasting life:
uh cc pc-acp vvi p-acp pno12, cst po31 n1 cc n1 vbz po12 n1 cc vvi p-acp po12 n2, pc-acp vvi pno32 p-acp j n1:
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yf we were now so perfect as we oughte to be, we shoulde not haue neede of it,
if we were now so perfect as we ought to be, we should not have need of it,
cs pns12 vbdr av av j c-acp pns12 vmd pc-acp vbi, pns12 vmd xx vhi n1 pp-f pn31,
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but to helpe our imperfectnes it was ordeyned of Christ:
but to help our imperfectness it was ordained of christ:
cc-acp pc-acp vvi po12 n1 pn31 vbds vvn pp-f np1:
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for we be so forgetfull whē we be not pricked for warde, we haue soone forgotten all hys benefites.
for we be so forgetful when we be not pricked for ward, we have soon forgotten all his benefits.
c-acp pns12 vbb av j c-crq pns12 vbb xx vvn p-acp n1, pns12 vhb av vvn d po31 n2.
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Therefore to the intent that we might better keepe it in memory, and to remedy this our slouthfulnes, our sauiour hath ordeyned this his supper for vs, whereby we should remember his great goodnes his bitter passion and death, and so strengthen our faith:
Therefore to the intent that we might better keep it in memory, and to remedy this our slothfulness, our Saviour hath ordained this his supper for us, whereby we should Remember his great Goodness his bitter passion and death, and so strengthen our faith:
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so that he 〈 ◊ 〉 this Supper for our sake, to make vs to kepe in freshe memorye his 〈 ◊ 〉 ble beuefites.
so that he 〈 ◊ 〉 this Supper for our sake, to make us to keep in fresh memory his 〈 ◊ 〉 ble beuefites.
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But as I said before, it is in a maner nothyng regarded amongest vs, we care not for it, we will not come vnto it:
But as I said before, it is in a manner nothing regarded amongst us, we care not for it, we will not come unto it:
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how many be 〈 ◊ 〉 think ye, which regard this supper of the lorde, as much as a testorne? but verye few no dout of it:
how many be 〈 ◊ 〉 think you, which regard this supper of the lord, as much as a Testorn? but very few no doubt of it:
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And I will proue that they regarde it not so muche:
And I will prove that they regard it not so much:
cc pns11 vmb vvi cst pns32 vvi pn31 xx av av-d:
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if there were a proclamation made in this toune, that whosoeuer would come vnto the churche at such an houre,
if there were a proclamation made in this town, that whosoever would come unto the Church At such an hour,
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Now ye haue heard what shall be the chiefest dishe at this mariage, namely the body and blood of Christ.
Now you have herd what shall be the chiefest dish At this marriage, namely the body and blood of christ.
av pn22 vhb vvn r-crq vmb vbi dt js-jn n1 p-acp d n1, av dt n1 cc n1 pp-f np1.
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And there go to the communion with the curate, should haue a 〈 ◊ 〉, whan suche a proclamation were made, I thynke truely all the towne would come and celebrate the Communion to get a testorne.
And there go to the communion with the curate, should have a 〈 ◊ 〉, when such a proclamation were made, I think truly all the town would come and celebrate the Communion to get a Testorn.
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But they will not come to receyue the bodye and bloud of Christ, the foode and nourishment of their soules:
But they will not come to receive the body and blood of christ, the food and nourishment of their Souls:
p-acp pns32 vmb xx vvi pc-acp vvi dt n1 cc n1 pp-f np1, dt n1 cc n1 pp-f po32 n2:
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to the augmentation, and strength of their faithe? Doe they not more regarde nowe a testorne then Christe? But the canse which lettes vs from the celebratyng of the Lords supper, is this:
to the augmentation, and strength of their faith? Do they not more regard now a Testorn then Christ? But the cause which lets us from the celebrating of the lords supper, is this:
p-acp dt n1, cc n1 pp-f po32 n1? vdb pns32 xx dc n1 av dt zz av np1? p-acp dt n1 r-crq vvz pno12 p-acp dt vvg pp-f dt n2 n1, vbz d:
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we haue no mynde nor purpose to leaue sinne, and wickednes:
we have no mind nor purpose to leave sin, and wickedness:
pns12 vhb dx n1 ccx n1 pc-acp vvi n1, cc n1:
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which maketh vs not to come to this supper, because we be not redy nor meete to receiue it. which makes us not to come to this supper, Because we be not ready nor meet to receive it.
r-crq vv2 pno12 xx pc-acp vvi p-acp d n1, c-acp pns12 vbb xx j ccx j pc-acp vvi pn31.
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But I require you in gods behalfe leaue your wickednesse, that ye maye receiue it worthely according to his institution.
But I require you in God's behalf leave your wickedness, that you may receive it worthily according to his Institution.
p-acp pns11 vvb pn22 p-acp ng1 n1 vvb po22 n1, cst pn22 vmb vvi pn31 av-j vvg p-acp po31 n1.
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For this supper is ordeyned, as I told you before, for our sake, to our profites and commodities:
For this supper is ordained, as I told you before, for our sake, to our profits and commodities:
p-acp d n1 vbz vvn, c-acp pns11 vvd pn22 a-acp, p-acp po12 n1, p-acp po12 n2 cc n2:
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for yf we were perfect, we should not 〈 ◊ 〉 this outward sacrament:
for if we were perfect, we should not 〈 ◊ 〉 this outward sacrament:
c-acp cs pns12 vbdr j, pns12 vmd xx 〈 sy 〉 d j n1:
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but oure sauiour knowyng our weakenes and forgetfulnes, ordeyned this supper, to the augmentation of our faith:
but our Saviour knowing our weakness and forgetfulness, ordained this supper, to the augmentation of our faith:
cc-acp po12 n1 vvg po12 n1 cc n1, vvd d n1, p-acp dt n1 pp-f po12 n1:
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And to put vs in remembraunce of his benefites. But we will not come: there come no mo;
And to put us in remembrance of his benefits. But we will not come: there come no more;
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e at ones, but suche as 〈 ◊ 〉 the holy loues, from house to house, whiche folow rather the custome than any thyng els.
e At ones, but such as 〈 ◊ 〉 the holy loves, from house to house, which follow rather the custom than any thing Else.
uh p-acp pi2, cc-acp d c-acp 〈 sy 〉 dt j n2, p-acp n1 p-acp n1, r-crq vvi av-c dt n1 cs d n1 av.
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Our sauioure Christ sayth in the gospell of saint John, Ego sum panis viuas, qui de coelo descendi, I am the liuyng breade, whiche came downe from heauen.
Our Saviour christ say in the gospel of saint John, Ego sum Paris viuas, qui de coelo descendi, I am the living bread, which Come down from heaven.
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Therefore who 〈 ◊ 〉 feedeth of our sauiour Christ, he shall not 〈 ◊ 〉, deathe shall not 〈 ◊ 〉 agaynst him, his soule shall depart out of his body,
Therefore who 〈 ◊ 〉 feeds of our Saviour christ, he shall not 〈 ◊ 〉, death shall not 〈 ◊ 〉 against him, his soul shall depart out of his body,
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yet death shal not get the 〈 ◊ 〉 ouer hym: he shal not be damned:
yet death shall not get the 〈 ◊ 〉 over him: he shall not be damned:
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he that commeth to that mariage, to that banket, deathe shalbe vnto him but an entrāce,
he that comes to that marriage, to that banquet, death shall unto him but an Entrance,
pns31 cst vvz p-acp d n1, p-acp d n1, n1 vmb|vbi p-acp pno31 p-acp dt n1,
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or a doore to euerlasting life.
or a door to everlasting life.
cc dt n1 p-acp j n1.
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Panis quem ego dabo caro mea est, The breade that I will geue, is my fleshe, which I wil geue for the life of the world.
Panis Whom ego Dabo Caro mea est, The bread that I will give, is my Flesh, which I will give for the life of the world.
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As many as will fede vpon him, shall attaine to euerlasting lyfe: they shall neuer die, they shall preuayle agaynst deathe:
As many as will fede upon him, shall attain to everlasting life: they shall never die, they shall prevail against death:
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death shall not hurt them, because he hath 〈 ◊ 〉 his strengthe: death shall not hurt them, Because he hath 〈 ◊ 〉 his strength:
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if we wold consider this, no doubt we would be more desyrous to come to the 〈 ◊ 〉 than we be:
if we would Consider this, no doubt we would be more desirous to come to the 〈 ◊ 〉 than we be:
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we would not be so cold, we wold be content to leaue our naughtle 〈 ◊ 〉,
we would not be so cold, we would be content to leave our naughtle 〈 ◊ 〉,
pns12 vmd xx vbi av j-jn, pns12 vmd vbi j pc-acp vvi po12 j 〈 sy 〉,
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But nowe there be other dishes, whiche bc sequeles or hangynges on, wherwith the chief dishe is poudred:
But now there be other Dishes, which bc sequels or hangings on, wherewith the chief dish is powdered:
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that is, 〈 ◊ 〉 of synnes. Item the holy gost which ruleth and gouerneth our hertes:
that is, 〈 ◊ 〉 of Sins. Item the holy ghost which Ruleth and Governs our herts:
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Item the merites of Christ, whiche are made ours:
Item the merits of christ, which Are made ours:
n1 dt n2 pp-f np1, r-crq vbr vvn png12:
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for whan we 〈 ◊ 〉 vpon this dishe worthily, than we shall haue 〈 ◊ 〉 of our synnes, we shall 〈 ◊ 〉 the holy ghost:
for when we 〈 ◊ 〉 upon this dish worthily, than we shall have 〈 ◊ 〉 of our Sins, we shall 〈 ◊ 〉 the holy ghost:
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〈 ◊ 〉 all the merites of Christ are ours, his fulfylling of the 〈 ◊ 〉 is ours,
〈 ◊ 〉 all the merits of christ Are ours, his fulfilling of the 〈 ◊ 〉 is ours,
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and so we be 〈 ◊ 〉 before God: and finally attayn to euerlasting life. As many therfore as fede worthily of this 〈 ◊ 〉.
and so we be 〈 ◊ 〉 before God: and finally attain to everlasting life. As many Therefore as fede worthily of this 〈 ◊ 〉.
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shall haue all these thynges with it, and in the ends euerlastyngelyse. S. Baule saithe:
shall have all these things with it, and in the ends euerlastyngelyse. S. Bawl Saith:
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〈 ◊ 〉 proprio filio suo non pepercir, sed pro nobis omnibus tradidit illum, 〈 ◊ 〉 non 〈 ◊ 〉 cum 〈 ◊ 〉 omnia 〈 ◊ 〉 donabit? He which spared not his owne son,
〈 ◊ 〉 Properly filio Sue non pepercir, sed Pro nobis omnibus tradidit Ilum, 〈 ◊ 〉 non 〈 ◊ 〉 cum 〈 ◊ 〉 omnia 〈 ◊ 〉 donabit? He which spared not his own son,
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but gaue hym for vs all:
but gave him for us all:
cc-acp vvd pno31 p-acp pno12 d:
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how shall he not with hym geue vs all things also? Therfore they that be in Christ, are partakers of all his 〈 ◊ 〉 and benefites of 〈 ◊ 〉 life, & of 〈 ◊ 〉:
how shall he not with him give us all things also? Therefore they that be in christ, Are partakers of all his 〈 ◊ 〉 and benefits of 〈 ◊ 〉 life, & of 〈 ◊ 〉:
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He that hath Christ, hath al things that are Christs:
He that hath christ, hath all things that Are Christ:
pns31 cst vhz np1, vhz d n2 cst vbr npg1:
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He is our preseruation from damna tion, he is our comfort, be is our helpe, our remedie.
He is our preservation from Damna cion, he is our Comfort, be is our help, our remedy.
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〈 ◊ 〉 we fede vpon hym, than we shall haue remission of our synnes:
〈 ◊ 〉 we fede upon him, than we shall have remission of our Sins:
〈 sy 〉 pns12 fw-la p-acp pno31, cs pns12 vmb vhi n1 pp-f po12 n2:
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the same remission of 〈 ◊ 〉 is the greatest and most cōfortable thing that can be in the world.
the same remission of 〈 ◊ 〉 is the greatest and most comfortable thing that can be in the world.
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O what a cōfortable thing is this, whan Christ 〈 ◊ 〉: Remittuntur 〈 ◊ 〉 peccata, Thy sinnes ar forgeuen vnto the.
O what a comfortable thing is this, when christ 〈 ◊ 〉: Remittuntur 〈 ◊ 〉 Peccata, Thy Sins Are forgiven unto thee.
sy r-crq dt j n1 vbz d, c-crq np1 〈 sy 〉: fw-la 〈 sy 〉 n1, po21 n2 vbr vvn p-acp pno32.
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And this is a standing sentence, it was not spoken onely to that same man, but it is a generall proclamation vnto al vs:
And this is a standing sentence, it was not spoken only to that same man, but it is a general proclamation unto all us:
cc d vbz dt j-vvg n1, pn31 vbds xx vvn av-j p-acp cst d n1, cc-acp pn31 vbz dt j n1 p-acp d pno12:
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all and euery one that 〈 ◊ 〉 in 〈 ◊ 〉, shall haue forgeuenesse of their sins.
all and every one that 〈 ◊ 〉 in 〈 ◊ 〉, shall have forgiveness of their Sins.
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And this proclamatiō is 〈 ◊ 〉 out daily by his ministers 〈 ◊ 〉 preachers:
And this proclamation is 〈 ◊ 〉 out daily by his Ministers 〈 ◊ 〉 Preachers:
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〈 ◊ 〉 proclamation is the word of grace, 〈 ◊ 〉 worde of 〈 ◊ 〉 & consolation.
〈 ◊ 〉 proclamation is the word of grace, 〈 ◊ 〉 word of 〈 ◊ 〉 & consolation.
〈 sy 〉 n1 vbz dt n1 pp-f n1, 〈 sy 〉 n1 pp-f 〈 sy 〉 cc n1.
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For like as synne is the most 〈 ◊ 〉 & the 〈 ◊ ◊ 〉 est thyng in heauen and in earth:
For like as sin is the most 〈 ◊ 〉 & thee 〈 ◊ ◊ 〉 est thing in heaven and in earth:
p-acp av-j c-acp n1 vbz dt av-ds 〈 sy 〉 cc pno32 〈 sy sy 〉 fw-la n1 p-acp n1 cc p-acp n1:
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So the moste 〈 ◊ 〉 thyng is the remedy agaynst synne: which remedy is declared & offred vnto vs in this word of 〈 ◊ 〉:
So the most 〈 ◊ 〉 thing is the remedy against sin: which remedy is declared & offered unto us in this word of 〈 ◊ 〉:
av dt ds 〈 sy 〉 n1 vbz dt n1 p-acp n1: r-crq n1 vbz vvn cc vvn p-acp pno12 p-acp d n1 pp-f 〈 sy 〉:
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no doubt that man or 〈 ◊ 〉 who soeuer they be, shal be saued:
no doubt that man or 〈 ◊ 〉 who soever they be, shall be saved:
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& the power to distribute this remedy against sinnes, he hath geuē vnto 〈 ◊ ◊ 〉, which be gods treasorers, distributers of 〈 ◊ 〉 word of god:
& the power to distribute this remedy against Sins, he hath given unto 〈 ◊ ◊ 〉, which be God's treasurers, distributers of 〈 ◊ 〉 word of god:
cc dt n1 pc-acp vvi d n1 p-acp n2, pns31 vhz vvn p-acp 〈 sy sy 〉, r-crq vbb n2 n2, n2 pp-f 〈 sy 〉 n1 pp-f n1:
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for now he speaketh by me, he calleth you to this wedding by 〈 ◊ 〉, being but a poore man,
for now he speaks by me, he calls you to this wedding by 〈 ◊ 〉, being but a poor man,
c-acp av pns31 vvz p-acp pno11, pns31 vvz pn22 p-acp d n1 p-acp 〈 sy 〉, vbg p-acp dt j n1,
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yet he hath sent me to call you. And though he be the author of the word:
yet he hath sent me to call you. And though he be the author of the word:
av pns31 vhz vvn pno11 pc-acp vvi pn22. cc cs pns31 vbb dt n1 pp-f dt n1:
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yet he will haue men to be called through his ministers to that word. Therfore let vs geue 〈 ◊ 〉 vnto the minister whan he speaketh gods worde,
yet he will have men to be called through his Ministers to that word. Therefore let us give 〈 ◊ 〉 unto the minister when he speaks God's word,
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yea rather let vs credite God whan he speaketh by his ministers, and offreth vs 〈 ◊ 〉 of our sinnes by his woorde.
yea rather let us credit God when he speaks by his Ministers, and Offereth us 〈 ◊ 〉 of our Sins by his word.
uh av-c vvb pno12 n1 np1 c-crq pns31 vvz p-acp po31 n2, cc vvz pno12 〈 sy 〉 pp-f po12 n2 p-acp po31 n1.
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For there is no sinne so great in this world, but it is pardonable as long as we be in 〈 ◊ 〉 worlde, & call for mercie:
For there is no sin so great in this world, but it is pardonable as long as we be in 〈 ◊ 〉 world, & call for mercy:
p-acp pc-acp vbz dx n1 av j p-acp d n1, cc-acp pn31 vbz j c-acp j c-acp pns12 vbb p-acp 〈 sy 〉 n1, cc vvb p-acp n1:
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for here is the tyme of mercie, here we may com to forgeuenes of our sinnes.
for Here is the time of mercy, Here we may come to forgiveness of our Sins.
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but if we ones die in sinne & 〈 ◊ 〉, so that we be 〈 ◊ 〉, let vs not looke for remission 〈 ◊ 〉:
but if we ones die in sin & 〈 ◊ 〉, so that we be 〈 ◊ 〉, let us not look for remission 〈 ◊ 〉:
cc-acp cs pns12 pig n1 p-acp n1 cc 〈 sy 〉, av cst pns12 vbb 〈 sy 〉, vvb pno12 xx vvi p-acp n1 〈 sy 〉:
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for the state after this life is vnchangeable: but as long as we bc here, we may 〈 ◊ 〉 for mercy.
for the state After this life is unchangeable: but as long as we bc Here, we may 〈 ◊ 〉 for mercy.
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Therefore let vs not dispaire, let vs amend our 〈 ◊ 〉, and crte vnto god for forgeuenes of our sinnes:
Therefore let us not despair, let us amend our 〈 ◊ 〉, and crte unto god for forgiveness of our Sins:
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and than no doubt we shall obtain remission, if we call with a faithfull heat vpon him,
and than no doubt we shall obtain remission, if we call with a faithful heat upon him,
cc cs dx n1 pns12 vmb vvi n1, cs pns12 vvb p-acp dt j n1 p-acp pno31,
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for so he hath promised 〈 ◊ 〉 vs in his most holy worde.
for so he hath promised 〈 ◊ 〉 us in his most holy word.
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The holy scripture maketh mention of a sinne agaynst the holy ghost, which sin can not be forgeuē neither in this world nor in the world to com:
The holy scripture makes mention of a sin against the holy ghost, which since can not be forgiven neither in this world nor in the world to come:
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And this maketh many 〈 ◊ 〉 vnquiet in their heartes & consciences:
And this makes many 〈 ◊ 〉 unquiet in their hearts & Consciences:
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for some there be which euer be afraide least they haue cōmitted that same sinne agaynst the holy gost, which is irremissible.
for Some there be which ever be afraid lest they have committed that same sin against the holy ghost, which is irremissible.
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Therfore som say, I cannot tel whether I haue sinned against the holy ghoste or not:
Therefore Some say, I cannot tell whither I have sinned against the holy ghost or not:
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if 〈 ◊ 〉 haue cōmitted that sinne, I know I shalbe damned. But I tel you what ye shal do, despaire not of the mercy of god, for it is immeasurable.
if 〈 ◊ 〉 have committed that sin, I know I shall damned. But I tell you what you shall do, despair not of the mercy of god, for it is immeasurable.
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I can not denye but there is a sin against the holy ghost which is 〈 ◊ 〉,
I can not deny but there is a since against the holy ghost which is 〈 ◊ 〉,
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but we can not iudge of it 〈 ◊ 〉 hand, we can not tell which man hath 〈 ◊ 〉 yt sinne or not,
but we can not judge of it 〈 ◊ 〉 hand, we can not tell which man hath 〈 ◊ 〉 that sin or not,
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as long as he is 〈 ◊ 〉:
as long as he is 〈 ◊ 〉:
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but whan he is oues gone, thā I can iudge whether he sinned against the holy ghost or not.
but when he is oues gone, than I can judge whither he sinned against the holy ghost or not.
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Is there anye man that wyll seede vppon me, that wyll eate my 〈 ◊ 〉,
Is there any man that will seed upon me, that will eat my 〈 ◊ 〉,
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As now I can iudge that Nero, Saul, and Iubas and such like, that died in 〈 ◊ 〉 and wickednes, didde committe this syn against the holy ghost:
As now I can judge that Nero, Saul, and Iubas and such like, that died in 〈 ◊ 〉 and wickedness, did commit this sin against the holy ghost:
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for they were wicked & continued in their wickednes still to the 〈 ◊ 〉 ende, they made an end in their 〈 ◊ 〉:
for they were wicked & continued in their wickedness still to the 〈 ◊ 〉 end, they made an end in their 〈 ◊ 〉:
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but we can not iudge whether one of vs sin this sinne against the holy ghost or not:
but we can not judge whither one of us sin this sin against the holy ghost or not:
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for though a man be wicked at this time, yet he may 〈 ◊ 〉 & leue his wickednes, to morow,
for though a man be wicked At this time, yet he may 〈 ◊ 〉 & leave his wickedness, to morrow,
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and so not commit that syn against the holy ghost.
and so not commit that sin against the holy ghost.
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Our 〈 ◊ 〉 Christ pronounced against the scribes and phariseis, that they had committed that synne againste the holye ghost:
Our 〈 ◊ 〉 christ pronounced against the Scribes and Pharisees, that they had committed that sin against the holy ghost:
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because he knew their heartes, he knew that thei wold still abide in their wickednesse, to the very end of their liues.
Because he knew their hearts, he knew that they would still abide in their wickedness, to the very end of their lives.
c-acp pns31 vvd po32 n2, pns31 vvd cst pns32 vmd av vvi p-acp po32 n1, p-acp dt j n1 pp-f po32 n2.
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But we can not pronounce this sentence againste any man, for we know not the heartes of men:
But we can not pronounce this sentence against any man, for we know not the hearts of men:
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he that synned nowe, peraduenture shall be turned to morowe, and leaue his synnes, and so be saued.
he that sinned now, Peradventure shall be turned to morrow, and leave his Sins, and so be saved.
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Further, the promyses of Christ 〈 ◊ 〉 sauiour are generall, they pertayne to all mankynd:
Further, the promises of christ 〈 ◊ 〉 Saviour Are general, they pertain to all mankind:
av-jc, dt n2 pp-f np1 〈 sy 〉 n1 vbr j, pns32 vvi p-acp d n1:
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he made a generall proclamation, sayenge:
he made a general proclamation, saying:
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Qui credit in me, habet vitam aeternam, Who so euer beleueth in me, hathe euerlastyng lyfe. Lykewise sainct Paule saythe:
Qui credit in me, habet vitam aeternam, Who so ever Believeth in me, hath everlasting life. Likewise saint Paul say:
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Gratia 〈 ◊ 〉 supta peccatum, The grace and 〈 ◊ 〉 of God excedeth far our synnes.
Gratia 〈 ◊ 〉 supta peccatum, The grace and 〈 ◊ 〉 of God exceedeth Far our Sins.
fw-la 〈 sy 〉 fw-la fw-la, dt n1 cc 〈 sy 〉 pp-f np1 vvz av-j po12 n2.
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Therfore let vs euer thynke and beleue that the grace of God his mercye and goodnesse excedeth our sinnes.
Therefore let us ever think and believe that the grace of God his mercy and Goodness exceedeth our Sins.
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Ite consider what Christ saith with his owne mouth:
Item Consider what christ Says with his own Mouth:
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Venite ad me omnes qui laboratis. &c. Come to me all ye that labor & are laden, & I will ease you. Mark here he sayth: Come all ye:
Venite ad me omnes qui laboratis. etc. Come to me all you that labour & Are laden, & I will ease you. Mark Here he say: Come all you:
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wherfore than should any body despaire, or 〈 ◊ 〉 out him self from these promises of Christ which be generall and pertaine to the hole world? For he saith, Come all vnto me,
Wherefore than should any body despair, or 〈 ◊ 〉 out him self from these promises of christ which be general and pertain to the hold world? For he Says, Come all unto me,
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And then againe he saith, Refocillabo vos, I will 〈 ◊ 〉 youyou shall be 〈 ◊ 〉 from the burthens of your sinnes.
And then again he Says, Refocillabo vos, I will 〈 ◊ 〉 youyou shall be 〈 ◊ 〉 from the burdens of your Sins.
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Therfore as I sayde before, he that is blasphemous and obstinate wicked, and abydeth in his wickednesse 〈 ◊ 〉 to the very end, he synneth against the holy ghost,
Therefore as I said before, he that is blasphemous and obstinate wicked, and Abideth in his wickedness 〈 ◊ 〉 to the very end, he Sinneth against the holy ghost,
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as S. Augustine and all other godly writers doo affirme:
as S. Augustine and all other godly writers do affirm:
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but he that leaueth his wickednesse and synnes, is content to amende his lyfe, and than beleuyng in Christ, seketh saluation and euerlastyng life by hym:
but he that Leaveth his wickedness and Sins, is content to amend his life, and than believing in christ, seeketh salvation and everlasting life by him:
cc-acp pns31 cst vvz po31 n1 cc n2, vbz j pc-acp vvi po31 n1, cc cs vvg p-acp np1, vvz n1 cc j n1 p-acp pno31:
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for they feede vpon Christ, vpon that meate that God the Father, this feast maker, hath prepared for all his gestes.
for they feed upon christ, upon that meat that God the Father, this feast maker, hath prepared for all his gests.
c-acp pns32 vvb p-acp np1, p-acp d n1 cst np1 dt n1, d n1 n1, vhz vvn p-acp d po31 n2.
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You haue heard now who is the maker of this feast or ban ket:
You have herd now who is the maker of this feast or ban ket:
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and agayn you haue hearde what meate is prepared for the gestes, what a costly dy she the housefather hath ordeyned at the wedding of his 〈 ◊ 〉.
and again you have heard what meat is prepared for the gests, what a costly die she the housefather hath ordained At the wedding of his 〈 ◊ 〉.
cc av pn22 vhb vvn r-crq n1 vbz vvn p-acp dt n2, r-crq dt j n1 pns31 dt n1 vhz vvn p-acp dt n1 pp-f po31 〈 sy 〉.
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But nowe ye know that where there be great dyshes and delicate fare:
But now you know that where there be great Dishes and delicate fare:
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there be cōmonly prepared certain sauses, whiche shall geue men a great 〈 ◊ 〉 and appetite to their 〈 ◊ 〉,
there be commonly prepared certain sauses, which shall give men a great 〈 ◊ 〉 and appetite to their 〈 ◊ 〉,
pc-acp vbi av-j vvn j n2, r-crq vmb vvi n2 dt j 〈 sy 〉 cc n1 p-acp po32 〈 sy 〉,
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as mustard, viniger, and 〈 ◊ ◊ 〉 sauses. So this feast, this costely dishe, hath his sauses: what be they:
as mustard, vinager, and 〈 ◊ ◊ 〉 sauses. So this feast, this costly dish, hath his sauses: what be they:
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Mary the crosse, affliction, tribulation, persecution, & all maner of 〈 ◊ 〉:
Marry the cross, affliction, tribulation, persecution, & all manner of 〈 ◊ 〉:
uh dt n1, n1, n1, n1, cc d n1 pp-f 〈 sy 〉:
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for like as sauses make 〈 ◊ 〉 the stomacke, to receiue meate, so affliction styrreth vp in vs a desire to Christe.
for like as sauses make 〈 ◊ 〉 the stomach, to receive meat, so affliction stirreth up in us a desire to Christ.
p-acp av-j c-acp n2 vvb 〈 sy 〉 dt n1, pc-acp vvi n1, av n1 vvz a-acp p-acp pno12 dt n1 p-acp np1.
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For whan we be in 〈 ◊ 〉 we are not hun gry, we care not for Christe:
For when we be in 〈 ◊ 〉 we Are not hun gry, we care not for Christ:
p-acp c-crq pns12 vbb p-acp 〈 sy 〉 pns12 vbr xx zz j, pns12 vvb xx p-acp np1:
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but whan we be in tribulation, and cast in prison thā we haue a desyre to him:
but when we be in tribulation, and cast in prison than we have a desire to him:
cc-acp c-crq pns12 vbb p-acp n1, cc vvd p-acp n1 cs pns12 vhb dt n1 p-acp pno31:
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thā we learn to call vpon him: than we hunger and thurst after hym, than we are desyrous to fede vpon him:
than we Learn to call upon him: than we hunger and thirst After him, than we Are desirous to fede upon him:
cs pns12 vvb pc-acp vvi p-acp pno31: cs pns12 n1 cc n1 p-acp pno31, cs pns12 vbr j pc-acp vvi p-acp pno31:
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as long as we be in health and prosperity, we care not for him:
as long as we be in health and Prosperity, we care not for him:
c-acp av-j c-acp pns12 vbb p-acp n1 cc n1, pns12 vvb xx p-acp pno31:
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we be slouthful, we haue no stomacke at all, and therfore these sauses are verye necessary for vs:
we be slothful, we have no stomach At all, and Therefore these sauses Are very necessary for us:
pns12 vbb j, pns12 vhb dx n1 p-acp d, cc av d n2 vbr av j p-acp pno12:
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we haue a common saying amongest vs, whā we see a felow sturdy, lofty, and proude, men say, this is a sausye felowe:
we have a Common saying amongst us, when we see a fellow sturdy, lofty, and proud, men say, this is a sausye fellow:
pns12 vhb dt j n-vvg p-acp pno12, c-crq pns12 vvb dt n1 j, j, cc j, n2 vvb, d vbz dt j n1:
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signifying him to be a highmynded felowe, which taketh 〈 ◊ 〉 vpon him then he aught to doe,
signifying him to be a highmynded fellow, which Takes 〈 ◊ 〉 upon him then he aught to doe,
vvg pno31 pc-acp vbi dt vvn n1, r-crq vvz 〈 sy 〉 p-acp pno31 cs pns31 pi p-acp n1,
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or his estate 〈 ◊ 〉: which thing no doute is naughte and yll: for euery one ought to be haue himselfe accordyng vnto his callyng and estate:
or his estate 〈 ◊ 〉: which thing no doubt is naught and ill: for every one ought to be have himself according unto his calling and estate:
cc po31 n1 〈 sy 〉: r-crq n1 dx n1 vbz pix cc j-jn: c-acp d pi vmd pc-acp vbi n1 px31 vvg p-acp po31 n-vvg cc n1:
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but he that wilbe a christen man, that intēdeth to come to heauen, must be a sausye felow:
but he that will a christian man, that intends to come to heaven, must be a sausye fellow:
cc-acp pns31 cst vmb|vbi dt jp n1, cst vvz pc-acp vvi p-acp n1, vmb vbi dt j n1:
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he must be well poudered with the sause of affliction, and tribulation, not with proude nes and stoutenes, but with miseries and calamities:
he must be well powdered with the sauce of affliction, and tribulation, not with proud nes and stoutenes, but with misery's and calamities:
pns31 vmb vbi av vvn p-acp dt n1 pp-f n1, cc n1, xx p-acp j zz cc n1, cc-acp p-acp n2 cc n2:
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for so it is written, omnes qui ple volunt, 〈 ◊ 〉 in Christo persecutionem patientur, whosoeuer will liue godly in Christ, he shal haue persecution and miseries, he shall haue sause enough to his meate.
for so it is written, omnes qui ple volunt, 〈 ◊ 〉 in Christ persecutionem patientur, whosoever will live godly in christ, he shall have persecution and misery's, he shall have sauce enough to his meat.
c-acp av pn31 vbz vvn, fw-la fw-la n1 fw-la, 〈 sy 〉 p-acp fw-la fw-la fw-la, r-crq vmb vvi j p-acp np1, pns31 vmb vhi n1 cc n2, pns31 vmb vhi n1 av-d p-acp po31 n1.
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Agayn our sauiour saith, qui vult meus esse discipulus, abnegat semetipsum & tollat crucem suam & 〈 ◊ 〉 me:
Again our Saviour Says, qui vult meus esse discipulus, abnegate semetipsum & Tollat crucem suam & 〈 ◊ 〉 me:
av po12 n1 vvz, fw-la fw-la fw-la fw-la fw-la, vvd fw-la cc n1 fw-la fw-la cc 〈 sy 〉 pno11:
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He that will be my disciple must deny himselfe, and take his crosse vpon hym, and followe me.
He that will be my disciple must deny himself, and take his cross upon him, and follow me.
pns31 cst vmb vbi po11 n1 vmb vvi px31, cc vvi po31 n1 p-acp pno31, cc vvb pno11.
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and drynke my bloude? Abnegat semetipsum, Lette hym forsake hymselfe. O thys is a greate matter, thys is a bytyng thynge:
and drink my blood? Abnegate semetipsum, Let him forsake himself. O this is a great matter, this is a biting thing:
cc vvi po11 n1? n1 fw-la, vvb pno31 vvi px31. sy d vbz dt j n1, d vbz dt j-vvg n1:
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the deniyng of my owne wyll. As for an ensaumple.
the denying of my own will. As for an ensample.
dt vvg pp-f po11 d n1. p-acp p-acp dt n1.
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I see a faire woman, and 〈 ◊ 〉 in my hearte an yll appetite to commit lecherye with her.
I see a fair woman, and 〈 ◊ 〉 in my heart an ill appetite to commit lechery with her.
pns11 vvb dt j n1, cc 〈 sy 〉 p-acp po11 n1 dt j-jn n1 pc-acp vvi n1 p-acp pno31.
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I desyre to fulfyll my wanton luste wyth her. Here is my aypetite, my luste, my wyll:
I desire to fulfil my wanton lust with her. Here is my aypetite, my lust, my will:
pns11 vvi pc-acp vvi po11 j-jn n1 p-acp pno31. av vbz po11 n1, po11 n1, po11 n1:
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but what muste I doe? Marye I muste denye my self and folow Christ.
but what must I do? Marye I must deny my self and follow christ.
cc-acp q-crq vmb pns11 vdi? np1 pns11 vmb vvi po11 n1 cc vvi np1.
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What is that? I must not followe my owne desyre, but the wyll and pleasure of Christe.
What is that? I must not follow my own desire, but the will and pleasure of Christ.
q-crq vbz d? pns11 vmb xx vvi po11 d n1, cc-acp dt n1 cc n1 pp-f np1.
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Nowe what sayeth he? Non fornicaberis, non adulte raberis, Thou shalt not be a hoore 〈 ◊ 〉:
Now what Saith he? Non fornicaberis, non adulte raberis, Thou shalt not be a hoore 〈 ◊ 〉:
av q-crq vvz pns31? np1 fw-la, fw-fr n1 fw-la, pns21 vm2 xx vbi dt zz 〈 sy 〉:
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Thou shalt not be a wedlock 〈 ◊ 〉 ker.
Thou shalt not be a wedlock 〈 ◊ 〉 ker.
pns21 vm2 xx vbi dt n1 〈 sy 〉 jc-jn.
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Here I must 〈 ◊ 〉 my self, and my wyll and geue place vnto his wil, abhorre and hate my own wil,
Here I must 〈 ◊ 〉 my self, and my will and give place unto his will, abhor and hate my own will,
av pns11 vmb 〈 sy 〉 po11 n1, cc po11 n1 cc vvi n1 p-acp po31 n1, vvb cc vvb po11 d n1,
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yea and further more I must ernestly cal vpō him, that he wil geue me grace to withstande my owne luste and appetite, in all maner of thynges, whyche maye 〈 ◊ 〉 agaynste 〈 ◊ 〉 wyll:
yea and further more I must earnestly call upon him, that he will give me grace to withstand my own lust and appetite, in all manner of things, which may 〈 ◊ 〉 against 〈 ◊ 〉 will:
uh cc jc n1 pns11 vmb av-j vvi p-acp pno31, cst pns31 vmb vvi pno11 n1 pc-acp vvi po11 d n1 cc n1, p-acp d n1 pp-f n2, r-crq vmb 〈 sy 〉 p-acp 〈 sy 〉 vmb:
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as when a manne do the me wronge, taketh my lyuyng from me, or hurteth me in my good name and fame, my wyll is to auenge my selfe vpon hym, to doe hym a foule turne agayn:
as when a man do the me wrong, Takes my living from me, or hurteth me in my good name and fame, my will is to avenge my self upon him, to do him a foul turn again:
c-acp c-crq dt n1 vdb dt pno11 vvi, vvz po11 n-vvg p-acp pno11, cc vvz pno11 p-acp po11 j n1 cc n1, po11 n1 vbz pc-acp vvi po11 n1 p-acp pno31, pc-acp vdi pno31 dt j n1 av:
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but what sayeth god? 〈 ◊ 〉 vindictam ego retribuam, Unto me (saith god) belongeth vengeance, I wyl recompence tho same.
but what Saith god? 〈 ◊ 〉 vindictam ego retribuam, Unto me (Says god) belongeth vengeance, I will recompense though same.
cc-acp q-crq vvz n1? 〈 sy 〉 fw-la fw-la fw-la, p-acp pno11 (vvz n1) vvz n1, pns11 vmb vvi cs d.
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Nowe here I muste geue ouer my owne wyll and pleasure and obey hys wyll, thys I muste doe,
Now Here I must give over my own will and pleasure and obey his will, this I must do,
av av pns11 vmb vvi p-acp po11 d n1 cc n1 cc vvi po31 n1, d pns11 vmb vdi,
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yf I wyll feede vppon hym, yf I wyll come to heauen: but thys is a bytter thynge, a soure sause, a sharpe sause: Thys sause maketh a stomacke:
if I will feed upon him, if I will come to heaven: but this is a bitter thing, a sour sauce, a sharp sauce: This sauce makes a stomach:
cs pns11 vmb vvi p-acp pno31, cs pns11 vmb vvi p-acp n1: cc-acp d vbz dt j n1, dt j n1, dt j n1: d n1 vvz dt n1:
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for when I am 〈 ◊ 〉 or wronged, or am in other tribulation, then I haue a greate desyre for hym, to feede vpon him, to be deliuered from trouble,
for when I am 〈 ◊ 〉 or wronged, or am in other tribulation, then I have a great desire for him, to feed upon him, to be Delivered from trouble,
c-acp c-crq pns11 vbm 〈 sy 〉 cc j-vvn, cc vbm p-acp j-jn n1, cs pns11 vhb dt j n1 p-acp pno31, pc-acp vvi p-acp pno31, pc-acp vbi vvn p-acp n1,
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and to attayne to 〈 ◊ 〉 and ioye. There is a learned man whiche hathe a saying, whiche is moste true, he sayeth:
and to attain to 〈 ◊ 〉 and joy. There is a learned man which hath a saying, which is most true, he Saith:
cc pc-acp vvi pc-acp 〈 sy 〉 cc n1. pc-acp vbz dt j n1 r-crq vhz dt n-vvg, r-crq vbz av-ds j, pns31 vvz:
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Plus crux quam 〈 ◊ ◊ 〉 ad Christum, The crosse and persecution brynge vs 〈 ◊ 〉 to Christe then prosperitie and wealthe. Therfore Saint Peter sayeth:
Plus crux quam 〈 ◊ ◊ 〉 ad Christ, The cross and persecution bring us 〈 ◊ 〉 to Christ then Prosperity and wealth. Therefore Saint Peter Saith:
fw-fr fw-la fw-la 〈 sy sy 〉 fw-la np1, dt n1 cc n1 vvb pno12 〈 sy 〉 pc-acp np1 av n1 cc n1. av n1 np1 vvz:
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〈 ◊ 〉 sub 〈 ◊ 〉 manum Dei, Humble your selues vnder the myghtye hande of GOD:
〈 ◊ 〉 sub 〈 ◊ 〉 manum Dei, Humble your selves under the mighty hand of GOD:
〈 sy 〉 fw-la 〈 sy 〉 fw-la fw-la, vvb po22 n2 p-acp dt j n1 pp-f np1:
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Looke what GOD layeth vppon you beare, it wyllyngly and humblye.
Look what GOD Layeth upon you bear, it willingly and humbly.
vvb r-crq np1 vvz p-acp pn22 vvb, pn31 av-j cc av-j.
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But you wyll saye, I praye you tell me what is my 〈 ◊ 〉 Aunswere.
But you will say, I pray you tell me what is my 〈 ◊ 〉 Answer.
p-acp pn22 vmb vvi, pns11 vvb pn22 vvb pno11 q-crq vbz po11 〈 sy 〉 n1.
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This that God layeth vppon you that same is your crosse: not that whiche you of your owne wylfulnesse laye vpon your selues.
This that God Layeth upon you that same is your cross: not that which you of your own wylfulnesse say upon your selves.
d cst np1 vvz p-acp pn22 cst d vbz po22 n1: xx d r-crq pn22 pp-f po22 d n1 vvd p-acp po22 n2.
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As there was a certayne secte whyche were called Flagellarii, whyche scourged themselues wyth whyppes, tyll the bloude ranne from their bodies:
As there was a certain sect which were called Flagellarii, which scourged themselves with whyppes, till the blood ran from their bodies:
p-acp a-acp vbds dt j n1 r-crq vbdr vvn np1, r-crq vvd px32 p-acp n2, p-acp dt n1 vvd p-acp po32 n2:
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thys was a crosse, but it was not the crosse of God, No no, he layde not that crosse vpon theym, they 〈 ◊ 〉 it of theyr owne heade.
this was a cross, but it was not the cross of God, No no, he laid not that cross upon them, they 〈 ◊ 〉 it of their own head.
d vbds dt n1, cc-acp pn31 vbds xx dt n1 pp-f np1, av-dx uh-dx, pns31 vvd xx d n1 p-acp pno32, pns32 〈 sy 〉 pn31 pp-f po32 d n1.
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Therfore looke what God layeth vppon me that 〈 ◊ 〉 is my crosse, whiche I oughte to take in good parte,
Therefore look what God Layeth upon me that 〈 ◊ 〉 is my cross, which I ought to take in good part,
av vvb r-crq np1 vvz p-acp pno11 cst 〈 sy 〉 vbz po11 n1, r-crq pns11 vmd pc-acp vvi p-acp j n1,
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as when I fall in pouertye, or in miseries, I oughte to bee contente withall:
as when I fallen in poverty, or in misery's, I ought to be content withal:
c-acp c-crq pns11 vvb p-acp n1, cc p-acp n2, pns11 vmd pc-acp vbi j av:
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whan my neighbour doth me wronge, taketh a waye my goods, robbeth me of my good name and fame, I shall beare it wyllynglye, considerynge that it is Goddes crosse,
when my neighbour does me wrong, Takes a Way my goods, robbeth me of my good name and fame, I shall bear it willingly, considering that it is Goddess cross,
c-crq po11 n1 vdz pno11 n-jn, vvz dt n1 po11 n2-j, vvz pno11 pp-f po11 j n1 cc n1, pns11 vmb vvi pn31 av-j, vvg cst pn31 vbz npg1 n1,
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and that nothynge canne bee doone agaynste me wythoute hys permission. There falleth neuer a sparrow to the grounde withoute his permission:
and that nothing can be done against me without his permission. There falls never a sparrow to the ground without his permission:
cc cst pix vmb vbi vdn p-acp pno11 p-acp po31 n1. pc-acp vvz av dt n1 p-acp dt n1 p-acp po31 n1:
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yea not a heare falleth from oure heade withoute hys wyll, Sceyng then that there is nothyng done wythoute hys wil, I oughte to beare this crosse whyche he layeth vppon me, wyllynglye withoute anye 〈 ◊ 〉 or grudgynge.
yea not a hear falls from our head without his will, Sceyng then that there is nothing done without his will, I ought to bear this cross which he Layeth upon me, willingly without any 〈 ◊ 〉 or grudging.
uh xx dt n1 vvz p-acp po12 n1 p-acp po31 n1, vbg av cst pc-acp vbz pix vdn p-acp po31 n1, pns11 vmd pc-acp vvi d n1 r-crq pns31 vvz p-acp pno11, av-j p-acp d 〈 sy 〉 cc j-vvg.
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But I praye you consider these woordes of Saincte Peter well: Humiliamini sub potenti manum Dei, Humble your selfes vnder the mighty hande of GOD.
But I pray you Consider these words of Saint Peter well: Be humble sub potenti manum Dei, Humble your selves under the mighty hand of GOD.
p-acp pns11 vvb pn22 vvb d n2 pp-f n1 np1 av: np1 fw-la fw-la fw-la fw-la, vvb po22 n2 p-acp dt j n1 pp-f np1.
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Here Sainct Peter signified vnto vs that GOD is a mighty GOD, which can take awaye the crosse from vs whan it 〈 ◊ 〉 hym good yea and he canne sende patience in the myddes of all trouble and miseries.
Here Saint Peter signified unto us that GOD is a mighty GOD, which can take away the cross from us when it 〈 ◊ 〉 him good yea and he can send patience in the mids of all trouble and misery's.
av n1 np1 vvd p-acp pno12 d np1 vbz dt j np1, r-crq vmb vvi av dt n1 p-acp pno12 c-crq pn31 〈 sy 〉 pno31 j uh cc pns31 vmb vvi n1 p-acp dt n2-jn pp-f d n1 cc n2.
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Saincte Paule that electe instrumente of God shewed a reason wherefore GOD layeth afflictions vpon vs saying:
Saint Paul that elect Instrument of God showed a reason Wherefore GOD Layeth afflictions upon us saying:
n1 np1 cst vvi n1 pp-f np1 vvd dt n1 c-crq np1 vvz n2 p-acp pno12 n1:
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Corripimut à domino ne cum mundo condemnemur, We are chastened of the Lorde leaste we should bee condemned wyth the worlde:
Corripimut à domino ne cum mundo condemnemur, We Are chastened of the Lord jest we should be condemned with the world:
n1 fw-fr fw-la fw-fr fw-la fw-la fw-la, pns12 vbr vvn pp-f dt n1 n1 pns12 vmd vbi vvn p-acp dt n1:
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for you see by daylye experience that the moste parte of wycked menne are luckye in thys worlde:
for you see by daily experience that the most part of wicked men Are lucky in this world:
c-acp pn22 vvb p-acp av-j n1 cst dt av-ds n1 pp-f j n2 vbr j p-acp d n1:
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2709
they beare the swynge, all thynges goeth after theyr myndes, for GOD letteth them haue theyr pleasures here.
they bear the swing, all things Goes After their minds, for GOD lets them have their pleasures Here.
pns32 vvb dt n1, d n2 vvz p-acp po32 n2, c-acp np1 vvz pno32 vhi po32 n2 av.
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And therfore there is a common sayinge, The more 〈 ◊ 〉, the more lucky: but they that pertayne to God, that shall inherite euerlastyng lyfe:
And Therefore there is a Common saying, The more 〈 ◊ 〉, the more lucky: but they that pertain to God, that shall inherit everlasting life:
cc av pc-acp vbz dt j n-vvg, dt av-dc 〈 sy 〉, dt av-dc j: cc-acp pns32 cst vvi p-acp np1, cst vmb vvi j n1:
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they must goe to the potte, they muste suffer here accordyng to that scripture:
they must go to the pot, they must suffer Here according to that scripture:
pns32 vmb vvi p-acp dt n1, pns32 vmb vvi av vvg p-acp d n1:
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2712
Iuditium à domo 〈 ◊ 〉 incipit, the iudgemente of god beginneth at the house of God:
Iuditium à domo 〈 ◊ 〉 incipit, the judgement of god begins At the house of God:
fw-la fw-fr fw-la 〈 sy 〉 fw-la, dt n1 pp-f n1 vvz p-acp dt n1 pp-f np1:
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2713
therefore it commeth of the goodnes of god whan we bee put to taste the sause of tribulation:
Therefore it comes of the Goodness of god when we be put to taste the sauce of tribulation:
av pn31 vvz pp-f dt n1 pp-f n1 c-crq pns12 vbb vvn pc-acp vvi dt n1 pp-f n1:
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for he doth it to a good end, namely that we should not be cōdēned with this wicked world:
for he does it to a good end, namely that we should not be condemned with this wicked world:
c-acp pns31 vdz pn31 p-acp dt j n1, av cst pns12 vmd xx vbi vvn p-acp d j n1:
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so 〈 ◊ 〉 we come to this diner, to this weddyng, and feede vpon Christ,
so 〈 ◊ 〉 we come to this dinner, to this wedding, and feed upon christ,
av 〈 sy 〉 pns12 vvn p-acp d n1, p-acp d n1, cc vvi p-acp np1,
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for these sauses are very good for vs, for they make vs more hūgry & lusty tocome to Christ and fede vpon him.
for these sauses Are very good for us, for they make us more hungry & lusty tocome to christ and fede upon him.
c-acp d n2 vbr av j p-acp pno12, c-acp pns32 vvb pno12 dc j cc j n-jn p-acp np1 cc fw-la p-acp pno31.
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And truely when it goeth well with vs, we forget Christ, our hearts and mindes are not vppon him:
And truly when it Goes well with us, we forget christ, our hearts and minds Are not upon him:
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therfore it is better to haue affliction then to be in prosperity. for ther is a comon 〈 ◊ 〉, Vexatio dat intellectum, vexation geueth vnderstanding. Therefore it is better to have affliction then to be in Prosperity. for there is a Common 〈 ◊ 〉, Vexation that Intellectum, vexation Giveth understanding.
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Dauid that excellent king and Prophet saith, Bonum est mihi quod 〈 ◊ 〉 me domine Lord saith he, it is good for me that thou hast pulled doune my stomake, that thou hast hūbled 〈 ◊ 〉.
David that excellent King and Prophet Says, Bonum est mihi quod 〈 ◊ 〉 me domine Lord Says he, it is good for me that thou hast pulled down my stomach, that thou hast humbled 〈 ◊ 〉.
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But I pray you, what sause had Dauid? how was he humbled? Mary this, his owne 〈 ◊ 〉 〈 ◊ 〉 his daughter.
But I pray you, what sauce had David? how was he humbled? Mary this, his own 〈 ◊ 〉 〈 ◊ 〉 his daughter.
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After that, Absalon one other of his 〈 ◊ 〉 killed his owne brother.
After that, Absalom one other of his 〈 ◊ 〉 killed his own brother.
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And this was not inough, but his own sonne rose vp against him, and traiterously cast him out of his kingdome, and 〈 ◊ 〉 his wife in the syght of all the people.
And this was not enough, but his own son rose up against him, and traitorously cast him out of his Kingdom, and 〈 ◊ 〉 his wife in the sight of all the people.
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Was not he vered? had he not sausses? Yes yes, yet for all that he cryeth not out agaynst God, he murmured not, but saith:
Was not he vered? had he not sausses? Yes yes, yet for all that he Cries not out against God, he murmured not, but Says:
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Bonum est mihi quod humiliasti me, Lorde it is good for me that thou haste humbled me, that thou haste brought me lowe:
Bonum est mihi quod humiliasti me, Lord it is good for me that thou haste humbled me, that thou haste brought me low:
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therfore whan we bee in trouble, let vs be of good comfort, knowyng that God doothe it for the best.
Therefore when we be in trouble, let us be of good Comfort, knowing that God doth it for the best.
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But for all that, the deuyll that olde serpent, the ennemye of mankynde doothe what he can daie and nyghte to bryng vs to this sause, to caste vs into persecution,
But for all that, the Devil that old serpent, the enemy of mankind doth what he can day and night to bring us to this sauce, to cast us into persecution,
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or other myseries, as it appered in the Gospell of Mathew, where oure Sauiour castyng hym oute of a manne, seyng that he coulde doo no more harme, he desyred Christ to geue hym leaue to goe into the swyne:
or other miseries, as it appeared in the Gospel of Matthew, where our Saviour casting him out of a man, sing that he could do no more harm, he desired christ to give him leave to go into the Swine:
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and so he caste theim all into the sea.
and so he cast them all into the sea.
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Where it appeareth, that the deuyll studieth and seekethe all maner of wayes to hurte vs, eyther in soule, or 〈 ◊ ◊ 〉 bodye:
Where it appears, that the Devil studieth and seeketh all manner of ways to hurt us, either in soul, or 〈 ◊ ◊ 〉 body:
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But for all that, lette vs not despaire, but rather lyfte vp our heartes vnto GOD, desyryng his 〈 ◊ 〉 and comforte,
But for all that, let us not despair, but rather lift up our hearts unto GOD, desiring his 〈 ◊ 〉 and Comfort,
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and no doubte whan we dooe so, he wyll healpe, he wyll eyther take awaye the calamities,
and no doubt when we do so, he will help, he will either take away the calamities,
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or els mitigate them, or at the leaste wyse sende pacience into oure heartes, that we maye beare it wyllyngly.
or Else mitigate them, or At the jest wise send patience into our hearts, that we may bear it willingly.
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Nowe you know at a great feast whan there is made a delicate dyner, and the gueste fare well:
Now you know At a great feast when there is made a delicate dinner, and the guest fare well:
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at the end of the diner they haue 〈 ◊ 〉. certain 〈 ◊ 〉, custardes swete, & delicate things;
At the end of the dinner they have 〈 ◊ 〉. certain 〈 ◊ 〉, custards sweet, & delicate things;
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at the ende commeth the sweete meate, what is that? Mary remission of synnes and euerlastyng lyfe, suche ioy that no tonge can expresse, nor heart can thynke:
At the end comes the sweet meat, what is that? Mary remission of Sins and everlasting life, such joy that no tongue can express, nor heart can think:
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whiche God hath prepared for all them that come to this diner, and fede vppon his sonne, and 〈 ◊ 〉 of his sauses.
which God hath prepared for all them that come to this dinner, and fede upon his son, and 〈 ◊ 〉 of his sauses.
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And this is the end of this banket.
And this is the end of this banquet.
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This banket or mariage diner was made at the very beginnyng of the world, God made this mariage in paradise,
This banquet or marriage dinner was made At the very beginning of the world, God made this marriage in paradise,
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& called the hole worlde vnto it, saying:
& called the hold world unto it, saying:
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Semen multeris conteret caput 〈 ◊ 〉, The seede of the woman shal vanquishe the head of the serpent: this was the first callyng. Semen multeris Conteret caput 〈 ◊ 〉, The seed of the woman shall vanquish the head of the serpent: this was the First calling.
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And this calling stode vnto the faithful in as good stede as it doth vnto vs, which haue a more 〈 ◊ 〉 callyng.
And this calling stood unto the faithful in as good stead as it does unto us, which have a more 〈 ◊ 〉 calling.
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Afterwarde, almightie God called agayn with these wordes, speakyng to Abraham, Ego ero Deus tuus & seminis tui post te, I will be thy God, and thy seedes of thee.
Afterward, almighty God called again with these words, speaking to Abraham, Ego Ero Deus Thy & seminis tui post te, I will be thy God, and thy seeds of thee.
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Nowe what is it to be our God? Mary to be our defender, our comforter, our delyuerer and helper:
Now what is it to be our God? Mary to be our defender, our comforter, our deliverer and helper:
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who was Abrahams sede? Mary Christ the sonne of God, he was Abrahams seede:
who was Abrahams seed? Mary christ the son of God, he was Abrahams seed:
r-crq vbds npg1 n1? np1 np1 dt n1 pp-f np1, pns31 vbds npg1 n1:
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in hym and thorough hym, all the worlde shall be blessed, all that beleue in hym, al that come to this dyner and fede vpon hym.
in him and through him, all the world shall be blessed, all that believe in him, all that come to this dinner and fede upon him.
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After that, all the prophetes their onely intent was to call the people to this weddyng.
After that, all the Prophets their only intent was to call the people to this wedding.
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Nowe after the tyme was expired, which God had apointed, he said: Venite, parata sunt omnia, Come, all thinges are ready.
Now After the time was expired, which God had appointed, he said: Venite, parata sunt omnia, Come, all things Are ready.
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But who are these callers? The first was Iohn Baptiste, whyche not onely called with his mouthe,
But who Are these callers? The First was John Baptiste, which not only called with his Mouth,
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but also shewed with his fynger, that meate whyche GOD had prepared for the whole worlde. He sayth:
but also showed with his finger, that meat which GOD had prepared for the Whole world. He say:
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Ecce agnus Dei qui tollit peccata mundi, Lo the Lambe of GOD that taketh away the synnes of the world.
Ecce agnus Dei qui Tollit Peccata mundi, Lo the Lamb of GOD that Takes away the Sins of the world.
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Item, Christ hym selfe called, sayinge: Venite ad me omnes qui laboratis, Comme to me all ye that trauayle and laboure, and I wyll refresshe you.
Item, christ him self called, saying: Venite ad me omnes qui laboratis, Comme to me all you that travail and labour, and I will refresh you.
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Lykewise the Apostles cryed and called all the whole worlde, as it is written: Exiuit sonus eotum per vniuersam terram, Theyr sounde is gone thorough out all the worlde.
Likewise the Apostles cried and called all the Whole world, as it is written: Exiuit Sound eotum per vniuersam terram, Their sound is gone through out all the world.
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But I praye you what thankes hadde they far theyr callynge? for theyr labour? Mary this, Iohn Baptiste was headed:
But I pray you what thanks had they Far their calling? for their labour? Mary this, John Baptiste was headed:
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Christe was 〈 ◊ 〉 the Apostles were killed, this was their rewarde for their labours.
Christ was 〈 ◊ 〉 the Apostles were killed, this was their reward for their labours.
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which thing is an ensample for vs to take 〈 ◊ 〉, that we transgresse not the law of the Sabboth day:
which thing is an ensample for us to take 〈 ◊ 〉, that we transgress not the law of the Sabbath day:
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So all the preachers shall looke for none other rewarde: for no 〈 ◊ 〉 they must be suffrers, they must taste of these sauses:
So all the Preachers shall look for none other reward: for no 〈 ◊ 〉 they must be sufferers, they must taste of these sauses:
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their office is, Arguere mundum de peccato, to rebuke the world of synne, whiche no doubte is a thankles occupation.
their office is, Arguere Mundum de Peccato, to rebuke the world of sin, which no doubt is a thankless occupation.
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〈 ◊ 〉 audiant montes 〈 ◊ 〉 domini, That the high hilles, that is, greate 〈 ◊ 〉 and lordes may heare the iudgementes of the Lorde:
〈 ◊ 〉 Audient montes 〈 ◊ 〉 domini, That the high hills, that is, great 〈 ◊ 〉 and Lords may hear the Judgments of the Lord:
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they muste spare no bodye, they must rebuke high and low whan they doo amisse, they must stryke 〈 ◊ 〉 with the swoorde of Goddes woorde:
they must spare no body, they must rebuke high and low when they do amiss, they must strike 〈 ◊ 〉 with the sword of Goddess word:
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which no doubte is a thanklesse ocupation: yet it muste be doone, for GOD will haue it so.
which no doubt is a thankless ocupation: yet it must be done, for GOD will have it so.
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There be many men which be not so cruell as to persecute or to kyl the preachers of Gods worde:
There be many men which be not so cruel as to persecute or to kill the Preachers of God's word:
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but whan they be called to 〈 ◊ 〉 vpon Christ, to come to this banket, to leaue their wicked liuings,
but when they be called to 〈 ◊ 〉 upon christ, to come to this banquet, to leave their wicked livings,
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than they begin to make their excuses, as it appeered here in this gospell:
than they begin to make their excuses, as it appeared Here in this gospel:
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Where the 〈 ◊ 〉 sayd, I haue bought a 〈 ◊ 〉, and I must nedes go and see it, I praye thee haue me excused. An other sayd:
Where the 〈 ◊ 〉 said, I have bought a 〈 ◊ 〉, and I must needs go and see it, I pray thee have me excused. an other said:
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I haue bought fiue yoke of 〈 ◊ 〉, and I goe to proue theym, I pray thee haue me excused.
I have bought fiue yoke of 〈 ◊ 〉, and I go to prove them, I pray thee have me excused.
pns11 vhb vvn crd n1 pp-f 〈 sy 〉, cc pns11 vvb pc-acp vvi pno32, pns11 vvb pno21 vhi pno11 vvn.
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The thirde sayde, I haue maried a wyfe, and therfore I can not comme: and these were their excuses.
The Third said, I have married a wife, and Therefore I can not comme: and these were their excuses.
dt ord vvd, pns11 vhb vvn dt n1, cc av pns11 vmb xx vvi: cc d vbdr po32 n2.
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You muste take hede that you mystake not this text:
You must take heed that you mystake not this text:
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for after ye 〈 ◊ 〉 letter, it semeth as though no husbandman, no byer or seller, nor maryed man, shall enter into the kyngdom of God:
for After you 〈 ◊ 〉 Letter, it Seemeth as though no husbandman, no buyer or seller, nor married man, shall enter into the Kingdom of God:
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Therfore ye muste take heede, that ye vnderstande it aright.
Therefore you must take heed, that you understand it aright.
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For to be a husbandmanne, to 〈 ◊ 〉 a byer or seller, to bee a maryed manne, is a good thynge, and allowed of GOD:
For to be a husbandman, to 〈 ◊ 〉 a buyer or seller, to be a married man, is a good thing, and allowed of GOD:
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but the abuse of suche thynges is reproued husbandmanne, and maryed man euery one in his callynge, maye vse and doo the woorkes of his callynge:
but the abuse of such things is reproved husbandman, and married man every one in his calling, may use and do the works of his calling:
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the husbande manne may goe to ploughe: they maye bye and sell. Item, menne may marye, but they may not sette theyr heartes vpon it.
the husband man may go to plough: they may buy and fell. Item, men may mary, but they may not Set their hearts upon it.
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The husbandman maye not so applye his husbandrye, to sette asyde the hearynge of the woorde of GOD:
The husbandman may not so apply his Husbandry, to Set aside the hearing of the word of GOD:
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for whanne he doothe so, he synneth damnably: for he more regardeth his 〈 ◊ 〉, than GOD and his woorde:
for when he doth so, he Sinneth damnably: for he more Regardeth his 〈 ◊ 〉, than GOD and his word:
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He hathe all luste and 〈 ◊ 〉 in his husbandrye, whyche pleasure is 〈 ◊ 〉.
He hath all lust and 〈 ◊ 〉 in his Husbandry, which pleasure is 〈 ◊ 〉.
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As there be many husbandmē, which wil not come to 〈 ◊ 〉, they make their excuses that they haue other 〈 ◊ 〉,
As there be many husbandmen, which will not come to 〈 ◊ 〉, they make their excuses that they have other 〈 ◊ 〉,
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for cōmonly they go about wicked matters, and yet they wold excuse them self, to make them selfes 〈 ◊ 〉,
for commonly they go about wicked matters, and yet they would excuse them self, to make them selves 〈 ◊ 〉,
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or at the least way, they 〈 ◊ ◊ 〉 their 〈 ◊ 〉. Which thing it self is a great wickednes:
or At the least Way, they 〈 ◊ ◊ 〉 their 〈 ◊ 〉. Which thing it self is a great wickedness:
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to do wickedly, & than 〈 ◊ 〉 that same wickednesse:
to do wickedly, & than 〈 ◊ 〉 that same wickedness:
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to neglect and despise Gods word, & thā to excuse such doings, like as these men do here in this gospell.
to neglect and despise God's word, & than to excuse such doings, like as these men do Here in this gospel.
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The husbandman saith, I haue bought a ferme, 〈 ◊ 〉 haue me excused:
The husbandman Says, I have bought a ferme, 〈 ◊ 〉 have me excused:
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thother saith, I haue bought fiue yoake of 〈 ◊ 〉, I pray the 〈 ◊ 〉 me excused:
tother Says, I have bought fiue yoke of 〈 ◊ 〉, I pray the 〈 ◊ 〉 me excused:
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Now whā he cometh to the maried man:
Now when he comes to the married man:
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that same felow saith not, haue me excused, as the other say, but he onely saith, I cannot come.
that same fellow Says not, have me excused, as the other say, but he only Says, I cannot come.
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Where it is to be noted, that the affections of 〈 ◊ 〉 lustes & concupiscence are the strongest aboue all the other:
Where it is to be noted, that the affections of 〈 ◊ 〉 lusts & concupiscence Are the Strongest above all the other:
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for there be some men whyche set al their heartes vpon voluptuousnes: they regard nothing els, neyther God nor his word:
for there be Some men which Set all their hearts upon voluptuousness: they regard nothing Else, neither God nor his word:
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And therfore this maried man saith: I can not come:
And Therefore this married man Says: I can not come:
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because his affections are more 〈 ◊ 〉 and more vehement thā the other mens were:
Because his affections Are more 〈 ◊ 〉 and more vehement than the other men's were:
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but what shall bee 〈 ◊ 〉 rewarde whyche refuse to come? The housefather sayth:
but what shall be 〈 ◊ 〉 reward which refuse to come? The housefather say:
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I say vnto you, that none of those men whiche were bydden, shall tast of my supper.
I say unto you, that none of those men which were bidden, shall taste of my supper.
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With these wordes Christ our sauior teacheth vs, that all those that loue better worldly thynges than GOD and his worde, shall bee shutte out from his supper, that is to say, from euerlastyng ioy and 〈 ◊ 〉:
With these words christ our Saviour Teaches us, that all those that love better worldly things than GOD and his word, shall be shut out from his supper, that is to say, from everlasting joy and 〈 ◊ 〉:
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〈 ◊ 〉 it is a great matter to despyse Gods woorde, or the mynister of the same:
〈 ◊ 〉 it is a great matter to despise God's word, or the minister of the same:
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for the office of preachynge is the office of saluation, it hathe warrantes in Scripture, it is grounded vpon Gods worde.
for the office of preaching is the office of salvation, it hath warrants in Scripture, it is grounded upon God's word.
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〈 ◊ 〉 Paule to the Romaines maketh a gradation of suche wyse:
〈 ◊ 〉 Paul to the Romans makes a gradation of such wise:
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Omnis quicun { que } 〈 ◊ 〉 no men domini saluabitur, quomodo ergo inuocabunt in quem nō 〈 ◊ 〉, 〈 ◊ 〉 quomodo credent 〈 ◊ 〉 quem non 〈 ◊ 〉? That is to say, who soeuer shall 〈 ◊ 〉 on the name of the Lord shalbe saued:
Omnis quicun { que } 〈 ◊ 〉 no men domini saluabitur, quomodo ergo inuocabunt in Whom nō 〈 ◊ 〉, 〈 ◊ 〉 quomodo credent 〈 ◊ 〉 Whom non 〈 ◊ 〉? That is to say, who soever shall 〈 ◊ 〉 on the name of the Lord shall saved:
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but how shal they call vpon hym, in whom they beleue not? how shal they beleue on him of whom they haue not herd? How shal thei heare without a 〈 ◊ 〉? And how shal they 〈 ◊ 〉 except they be set? At the length be concludeth sayeng, Fi les ex 〈 ◊ 〉 faith commeth by hearyng:
but how shall they call upon him, in whom they believe not? how shall they believe on him of whom they have not heard? How shall they hear without a 〈 ◊ 〉? And how shall they 〈 ◊ 〉 except they be Set? At the length be Concludeth saying, Fi les ex 〈 ◊ 〉 faith comes by hearing:
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where ye may perceiue how necessarye a thyng it is, to heare gods word, and how needefull a thing it is to haue preachers, which may teach vs the worde of god:
where you may perceive how necessary a thing it is, to hear God's word, and how needful a thing it is to have Preachers, which may teach us the word of god:
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for by 〈 ◊ 〉 we must come to faith, thorough faithe we must bee instified. And therfore Christe saieth himselfe:
for by 〈 ◊ 〉 we must come to faith, thorough faith we must be instified. And Therefore Christ Saith himself:
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Qui credit in me, habet vitam aeternam, he that beleueth in me hath eucrla styng lyfe.
Qui credit in me, habet vitam aeternam, he that Believeth in me hath eucrla sting life.
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When we heare gods worde by the preacher, and beleue that same, then we shall be saued: for s. Paule sayeth.
When we hear God's word by the preacher, and believe that same, then we shall be saved: for s. Paul Saith.
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Euangelium est potentia dei ad salutem omm credenti, the gospel is the power of god vnto saluation, to all that beleue:
Evangelium est potentia dei ad salutem omm Credenti, the gospel is the power of god unto salvation, to all that believe:
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the gospel preached is gods power to the saluation of all beleuers:
the gospel preached is God's power to the salvation of all believers:
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this is a greate commendation of this 〈 ◊ 〉 of preachyng, therfore we ought not to despise it, or little regarde it: this is a great commendation of this 〈 ◊ 〉 of preaching, Therefore we ought not to despise it, or little regard it:
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for it is gods instrument whereby he worketh faith in oure heartes. Our Sauiour saith to Nicodeme:
for it is God's Instrument whereby he works faith in our hearts. Our Saviour Says to Nicodemus:
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Nisi quis renatus fuerit, except a man be borne a new, he can not see the kingdome of god.
Nisi quis renatus fuerit, except a man be born a new, he can not see the Kingdom of god.
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But how commeth this regeneration? by hearyng and beleuyng of the worde of god: for so saith s.
But how comes this regeneration? by hearing and believing of the word of god: for so Says s.
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Peter Renati non ex semine mortali corruptibili, we are borne a newe, not of mortall seede,
Peter Renati non ex Seed mortali corruptibili, we Are born a new, not of Mortal seed,
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but of immortall by the word of god. Likewise Paule sayth in an other place:
but of immortal by the word of god. Likewise Paul say in an other place:
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Visum est deo per 〈 ◊ 〉 predicationis saluos facore 〈 ◊ 〉, It pleased god to saue the beleuers thorough the foolishnes of preachyng. But peraduenture you will say.
Visum est God per 〈 ◊ 〉 predicationis saluos facore 〈 ◊ 〉, It pleased god to save the believers through the foolishness of preaching. But Peradventure you will say.
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What? shall a preacher teach foolishnes? No not so, the preacher when he is a right preacher, he preacheth not foolishnes,
What? shall a preacher teach foolishness? No not so, the preacher when he is a right preacher, he Preacheth not foolishness,
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but he preacheth the word of god: but it is taken for foolishnes, the worlde estemeth it for a trifyll:
but he Preacheth the word of god: but it is taken for foolishness, the world esteemeth it for a trifyll:
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but howsoeuer the world estemeth it, S. Paule sayeth that god will saue hys thorough it.
but howsoever the world esteemeth it, S. Paul Saith that god will save his thorough it.
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Here I myghte take occasion to inueigh agaynste those whiche little regarde the office of preachyng which are wont to say, what nede we such prechings euery day? Haue I not syue wyttes, I know as well what is good or yll, as he doth that preacheth.
Here I might take occasion to inveigh against those which little regard the office of preaching which Are wont to say, what need we such preachings every day? Have I not syue wits, I know as well what is good or ill, as he does that Preacheth.
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But I tel thee my friende:
But I tell thee my friend:
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be not to hasty, for whā thou hast nothyng to follow but thy syue wyttes, thou shalte goe to the deuyll wyth them:
be not to hasty, for when thou hast nothing to follow but thy syue wits, thou shalt go to the Devil with them:
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Dauid that holye Prophete saide not so, he trusted not his fiue wittes, but he said.
David that holy Prophet said not so, he trusted not his fiue wits, but he said.
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Oure sauiour dyd not onely sende out his apostles 〈 ◊ 〉 preache and teache the people,
Oure Saviour did not only send out his Apostles 〈 ◊ 〉 preach and teach the people,
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Lucerna pedibus meis verbum tuum domine, Lord thy word is a candell vnto my feete: here we learne not to despise the worde of god, but highly to esteme it, and reuerently to heare it:
Lucerne pedibus meis verbum tuum domine, Lord thy word is a candle unto my feet: Here we Learn not to despise the word of god, but highly to esteem it, and reverently to hear it:
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for yt holy day is ordeined, & apointed to none other thing, but yt we should at that day, heare the word of god,
for that holy day is ordained, & appointed to none other thing, but that we should At that day, hear the word of god,
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& exercyse our selues in al godlines: but there be some which think that this day is ordeyned only for feastyng, drinking,
& exercise our selves in all godliness: but there be Some which think that this day is ordained only for feasting, drinking,
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or gaming, or such foolishnes, but they be much deceiued:
or gaming, or such foolishness, but they be much deceived:
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this daye was apointed of god, that we should heare his worde, and learne his lawes, and so serue him:
this day was appointed of god, that we should hear his word, and Learn his laws, and so serve him:
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but I dare say, the deuyll hathe no dayes so muche seruice as vpon sondayes or holye dayes, which sondaies are apointed to preaching,
but I Dare say, the Devil hath no days so much service as upon Sundays or holy days, which sundays Are appointed to preaching,
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and to heare gods most holy worde: therfore god saith not only in his commaū dements that we shall abstayne from working,
and to hear God's most holy word: Therefore god Says not only in his command dements that we shall abstain from working,
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but he sayth, sanctificabis, thou shalt halow:
but he say, sanctificabis, thou shalt hallow:
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so that holyday keping is nothing els, but to abstein from good workes, and to do better workes, that is to come together,
so that holiday keeping is nothing Else, but to abstain from good works, and to do better works, that is to come together,
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and celebrate the communion together, and visite the sicke bodies, these are holy dais workes:
and celebrate the communion together, and visit the sick bodies, these Are holy dais works:
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And for that ende god commaunded vs, to abstayne frō bodily works, yt we might be more mete & apt to do those workes, which he hath apointed vnto vs,
And for that end god commanded us, to abstain from bodily works, that we might be more meet & apt to do those works, which he hath appointed unto us,
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namely to fede our soules with his worde, to remember his benefites, & to geue him thankes, and to cal vpon him.
namely to fede our Souls with his word, to Remember his benefits, & to give him thanks, and to call upon him.
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So that the holy day may be called a mariage daye wherein we are maried vnto god, which day is very nedeful to be kept.
So that the holy day may be called a marriage day wherein we Are married unto god, which day is very needful to be kept.
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The foolishe common people, thinketh it to be a belly 〈 ◊ 〉 day, and so they make it a 〈 ◊ 〉 daye:
The foolish Common people, Thinketh it to be a belly 〈 ◊ 〉 day, and so they make it a 〈 ◊ 〉 day:
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there is no wickednes, no rebellion, no 〈 ◊ 〉, but she hath most commonly her beginning vpō the holy day.
there is no wickedness, no rebellion, no 〈 ◊ 〉, but she hath most commonly her beginning upon the holy day.
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We read a story in the 15. chapiter of the booke of yt Numbers, That there was a 〈 ◊ 〉 which gathered sticks vpō the Sabboth day, he was a 〈 ◊ 〉 of gods ordinances and lawes:
We read a story in the 15. chapter of the book of that Numbers, That there was a 〈 ◊ 〉 which gathered sticks upon the Sabbath day, he was a 〈 ◊ 〉 of God's ordinances and laws:
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like as they that now a dayes, go about other busines, whan they should heare the worde of God,
like as they that now a days, go about other business, when they should hear the word of God,
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and come to the common prayer, whiche felowes truelye haue nede of sauce, to be made more lustier to come and fede vpon Christ than they be.
and come to the Common prayer, which Fellows truly have need of sauce, to be made more lustier to come and fede upon christ than they be.
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Now Moses and the people consulted with the lord, what they should do, how thei should punish that felow which had so transgressed the Saboth day: he shall dye sayth god.
Now Moses and the people consulted with the lord, what they should do, how they should Punish that fellow which had so transgressed the Sabbath day: he shall die say god.
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for though God punish vs not by and by, as this man was punished, yet he is the very self same god, that he was before:
for though God Punish us not by and by, as this man was punished, yet he is the very self same god, that he was before:
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and wil punish one day eyther here, or els in the other worlde: where the punishment shalbe euerlasting.
and will Punish one day either Here, or Else in the other world: where the punishment shall everlasting.
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Likewise in the 17. chapiter of the prophet Hieremy, god threateneth his fearefull wrath & anger vnto those which do 〈 ◊ 〉 his sabboth day.
Likewise in the 17. chapter of the Prophet Jeremiah, god threateneth his fearful wrath & anger unto those which do 〈 ◊ 〉 his Sabbath day.
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Again he promiseth his fauour, and all prosperity to them that will kepe the holy dayes, sayeng:
Again he promises his favour, and all Prosperity to them that will keep the holy days, saying:
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princes and kynges shal go thorough thy gates, that is to say: thou shalt be in prosperity in wealth and greate estimation amongest thy neighbours.
Princes and Kings shall go through thy gates, that is to say: thou shalt be in Prosperity in wealth and great estimation amongst thy neighbours.
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Agayn, yf ye will not kepe my sabboth day, I will kyndell a fyre in your gates, that is to saye:
Again, if you will not keep my Sabbath day, I will kyndell a fire in your gates, that is to say:
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I will destroy you, I wyll bryng you to naught, and burne your cities with fire.
I will destroy you, I will bring you to nought, and burn your cities with fire.
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These wordes pertain as well vnto vs at this tyme, as they pertained to them at their tyme:
These words pertain as well unto us At this time, as they pertained to them At their time:
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for god hateth the dishallowyng of the Saboth, as wel now as then: for he is and remaineth stil the old god:
for god hates the dishallowyng of the Sabbath, as well now as then: for he is and remains still the old god:
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he wil haue vs to kepe his Saboth, as well now as then: for vpon the Saboth day goddes sede plough goeth:
he will have us to keep his Sabbath, as well now as then: for upon the Sabbath day God's seed plough Goes:
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that is to say, yt ministery of his word is executed, for the ministryng of gods worde is gods plough. that is to say, that Ministry of his word is executed, for the ministering of God's word is God's plough.
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Now vpon sondaies god sendeth his husbandinen to come and tyll, he 〈 ◊ 〉 his callers, to come and cal to the wedding, to bydde the gestes, that is, all the world to come to that supper.
Now upon sundays god sends his husbandinen to come and till, he 〈 ◊ 〉 his callers, to come and call to the wedding, to bid the gests, that is, all the world to come to that supper.
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Therfore for the reuerence of god consider these things, consider who calleth, namely god:
Therefore for the Reverence of god Consider these things, Consider who calls, namely god:
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consider againe who be the gestes, all ye? Therfore I cal you in gods name, com to this supper, halow yt saboth day:
Consider again who be the gests, all you? Therefore I call you in God's name, come to this supper, hallow that Sabbath day:
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that is, do your holy day work, com to 〈 ◊ 〉 supper, for this day was 〈 ◊ 〉 of god to that ende that his word should be taught and heard:
that is, do your holy day work, come to 〈 ◊ 〉 supper, for this day was 〈 ◊ 〉 of god to that end that his word should be taught and herd:
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preferre not your owne busines therfore before the hearing of the worde of god. Remember the story of that man which gathered stickes vpon the holye day:
prefer not your own business Therefore before the hearing of the word of god. remember the story of that man which gathered sticks upon the holy day:
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and was put to death by the consente of god: where god shewed himselfe not a cruell god:
and was put to death by the consent of god: where god showed himself not a cruel god:
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but he woulde geue a warnyng vnto the whole worlde by that man, that all the world should kepe holy his Saboth day.
but he would give a warning unto the Whole world by that man, that all the world should keep holy his Sabbath day.
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The almighty euerliuyng god geue vs grace to liue so in this miserable worlde, that we maye at the ende come to the great Sabboth day, where there shalbe euerlastyng ioye and gladnes. Amen.
The almighty everliving god give us grace to live so in this miserable world, that we may At the end come to the great Sabbath day, where there shall everlasting joy and gladness. Amen.
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The seconde Sermon of Maister Latymers. Math. 5.
The seconde Sermon of Master Latimers. Math. 5.
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VIdens autem Iesus turbas ascendit in montem & cum 〈 ◊ 〉. &c. When Jesus saw the people he went vp into a mountaine,
VIdens autem Iesus turbas ascendit in montem & cum 〈 ◊ 〉. etc. When jesus saw the people he went up into a mountain,
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and whan he was sette downe, his disciples came vnto him, and he opened his mouthe, and taughte them saying:
and when he was Set down, his Disciples Come unto him, and he opened his Mouth, and taught them saying:
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Blessed are the poore in spirite.
Blessed Are the poor in Spirit.
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Derely beloued in our sauiour Christ, I haue to tel you at this present tyme of a certaine pylgrimage, which maye bee called the christen mans pylgrimage:
Dearly Beloved in our Saviour christ, I have to tell you At this present time of a certain pilgrimage, which may be called the christian men pilgrimage:
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but ye shall not thinke that I wyl speke of the popish pilgrimage, whiche we were wont to vse in times past:
but you shall not think that I will speak of the popish pilgrimage, which we were wont to use in times past:
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in running hither & thither to M. John Shorne, or to our lady of 〈 ◊ 〉.
in running hither & thither to M. John Shorne, or to our lady of 〈 ◊ 〉.
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No no, I wil not speak of such 〈 ◊ 〉, but I wil speake of such a pylgri mage, which our sauiour Christ himself taughte vs, beyng here present wt vs, with his owne mouth.
No no, I will not speak of such 〈 ◊ 〉, but I will speak of such a pylgri mage, which our Saviour christ himself taught us, being Here present with us, with his own Mouth.
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Therfore whosoeuer wil come to the eternal 〈 ◊ 〉 must go that pilgrimage, els he shal neuer attaine thervnto.
Therefore whosoever will come to the Eternal 〈 ◊ 〉 must go that pilgrimage, Else he shall never attain thereunto.
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Cum vidisset autem 〈 ◊ 〉. When he saw the people.
Cum vidisset autem 〈 ◊ 〉. When he saw the people.
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It apeared by thend of the 4. of Math. that our sauiour had walked thoroughout all Galilee: & had don many miracles:
It appeared by The end of the 4. of Math. that our Saviour had walked throughout all Galilee: & had dONE many Miracles:
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so that the same of him wēt tho roughout al the 〈 ◊ 〉: And there gathered a great nūber of people together to here him:
so that the same of him went though roughout all the 〈 ◊ 〉: And there gathered a great number of people together to hear him:
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he seyng the people how hungry they were, conueied himselfe into a 〈 ◊ 〉 place:
he sing the people how hungry they were, conveyed himself into a 〈 ◊ 〉 place:
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& his disciples came vnto him, and he taught 〈 ◊ 〉, but not only yt disciples but also the whole people. For Luke saith:
& his Disciples Come unto him, and he taught 〈 ◊ 〉, but not only that Disciples but also the Whole people. For Luke Says:
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docebat audiēte populo, he preached yt people hering it.
docebat audiente populo, he preached that people hearing it.
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〈 ◊ 〉 & turba admirabitur 〈 ◊ 〉 doctrina illi, and yt people meruailed because of his doctrine:
〈 ◊ 〉 & turba admirabitur 〈 ◊ 〉 Doctrina illi, and that people marveled Because of his Doctrine:
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how could they maruel if they had not heard it.
how could they marvel if they had not herd it.
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So it appeareth that Christe made his sermon not onelye to his disciples, but also to the whole people,
So it appears that Christ made his sermon not only to his Disciples, but also to the Whole people,
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yet speciallye he taught his disciples, to that end that they might teach afterwardes to others,
yet specially he taught his Disciples, to that end that they might teach afterwards to Others,
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for he taught them such doctrin whiche he would haue taught al the whole worlde, therfore he so diligently taughte them for though he made many sermons, yet these. ii. sermons, the one in Mathew, and the other in John ought to be regarded moste aboue all others:
for he taught them such Doctrine which he would have taught all the Whole world, Therefore he so diligently taught them for though he made many Sermons, yet these. ii. Sermons, the one in Matthew, and the other in John ought to be regarded most above all Others:
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for they conteyne the summe of a christian mans lyfe. Nowe our sauiour seyng them so hungry, what dothe he? The Euangelist saith:
for they contain the sum of a christian men life. Now our Saviour sing them so hungry, what doth he? The Evangelist Says:
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A peruit os suum, he opened his mouth and taught them:
A peruit os suum, he opened his Mouth and taught them:
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but also he opened his owne mouth, and taught the people his owne selfe. Which acte of our sautor, is to the reproch of our lordly prelates:
but also he opened his own Mouth, and taught the people his own self. Which act of our sautor, is to the reproach of our lordly Prelates:
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which in a maner disdaine to preache theym selues, in their owne persons, but they thynke it to be ynough to haue one or two pertainyng vnto them, whiche preache in 〈 ◊ 〉 drioces, they them selues beyng occupied in worldly busynesse:
which in a manner disdain to preach them selves, in their own Persons, but they think it to be enough to have one or two pertaining unto them, which preach in 〈 ◊ 〉 drioces, they them selves being occupied in worldly business:
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our Sauiour dyd not so, he opened his owne mouthe, and taughte the people.
our Saviour did not so, he opened his own Mouth, and taught the people.
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Certainly this ensample of our Sauiour ought better to be considered of our prelates than it is:
Certainly this ensample of our Saviour ought better to be considered of our Prelates than it is:
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for they be not better than Christ was. Christ hath sent them, and giuē vnto them a Commission to preache:
for they be not better than christ was. christ hath sent them, and given unto them a Commission to preach:
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wherfore disdain they than to open their mouth, and teache the people? seing that our sauiour hym self taught:
Wherefore disdain they than to open their Mouth, and teach the people? sing that our Saviour him self taught:
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how will they be excused 〈 ◊ 〉 they shall make accompt for their doynges? What shall be their reward for their slouthfulnesse? No doubt euerlasting damnation hangeth ouer their heades.
how will they be excused 〈 ◊ 〉 they shall make account for their doings? What shall be their reward for their slothfulness? No doubt everlasting damnation hangs over their Heads.
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Nowe our sauiour openyng his mouthe, what taught he them? Mary he taught them a pilgremage, the christen mās pilgremage:
Now our Saviour opening his Mouth, what taught he them? Mary he taught them a pilgrimage, the christian men pilgrimage:
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And this is a good and true pilgremage that he taught, for this pilgremage standeth not in runnyng hither and thither:
And this is a good and true pilgrimage that he taught, for this pilgrimage Stands not in running hither and thither:
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No no, this is a right pilgremage, but there is strange geare in it 〈 ◊ 〉 such geare, that yf I should say it of my owne head, you would not beleue me, you wold saye I lye:
No no, this is a right pilgrimage, but there is strange gear in it 〈 ◊ 〉 such gear, that if I should say it of my own head, you would not believe me, you would say I lie:
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for it agreeth not with oure mother witte, we can not compasse this geare with our naturall wit:
for it agreeth not with our mother wit, we can not compass this gear with our natural wit:
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therfore we must consider who speaketh it, and so captiuate oure reason and witte, to the wisedom of God.
Therefore we must Consider who speaks it, and so captivate our reason and wit, to the Wisdom of God.
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Now Christ the eternall son of God, he teacheth vs this pilgremage: Of which god the father him selfe saythe:
Now christ the Eternal son of God, he Teaches us this pilgrimage: Of which god the father him self say:
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Hic est 〈 ◊ 〉 meus dilectus, in quo mihi bene complacitum est, ipsum audite: This is my well beloued sonne, in whome I am pleased, heare hym.
Hic est 〈 ◊ 〉 meus Beloved, in quo mihi bene complacitum est, ipsum audite: This is my well Beloved son, in whom I am pleased, hear him.
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Seyng than that the almightye god commaunded vs to heare hym, we ought not to regarde his doctrine litle, to esteeme and value it for nothyng:
Sing than that the almighty god commanded us to hear him, we ought not to regard his Doctrine little, to esteem and valve it for nothing:
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but most highly esteme it as the vnfallible worde of god.
but most highly esteem it as the unfallible word of god.
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Now what saith he? Beati 〈 ◊ 〉 spititu quoniam ipsorum est regnum coelorum, Blessed be the poore in the spirite,
Now what Says he? Beati 〈 ◊ 〉 spititu quoniam Ipsorum est Kingdom Coelorum, Blessed be the poor in the Spirit,
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for theirs is the kyngdome of heauen. &c. I entend to be very short, els I could not haue time to go thorow all thynges that partayne to thys pilgremage.
for theirs is the Kingdom of heaven. etc. I intend to be very short, Else I could not have time to go thorough all things that partayne to this pilgrimage.
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This is a pilgremage of viii. myles or of. viii. dayes iournies, al thinges that partayne vnto it are comprehended in viii. pointes.
This is a pilgrimage of viii. miles or of. viii. days journeys, all things that partayne unto it Are comprehended in viii. points.
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Our sauiour sayth, Beati pauperis, Blessed be the poore, this is contrarye to oure reason: for who would thynke pouertye to be a blessednes:
Our Saviour say, Beati pauperis, Blessed be the poor, this is contrary to our reason: for who would think poverty to be a blessedness:
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who is that wold not rather be ryche than poore? to be riche is a blessednes in our eies, to be poore is an vnhappines in our myndes:
who is that would not rather be rich than poor? to be rich is a blessedness in our eyes, to be poor is an unhappiness in our minds:
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but we must subdue our iudgementes. We esteme it to be a cursednes to be poore:
but we must subdue our Judgments. We esteem it to be a cursedness to be poor:
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wel, our sautour sayeth Blessed are the poore: Luke hath no more but these wordes, Mathew addeth Spiritu in yt spirit. These viii.
well, our Savior Saith Blessed Are the poor: Lycia hath no more but these words, Matthew adds Spiritu in that Spirit. These viii.
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miles, or dais 〈 ◊ 〉, may be called Paradoxa that is to say, 〈 ◊ 〉, incredible, & vnbeleuable sayinges: miles, or dais 〈 ◊ 〉, may be called Paradox that is to say, 〈 ◊ 〉, incredible, & vnbeleuable sayings:
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for if Christ had not spoken it hymself, who should haue beleued it? for we see dayly before our eyes, what a miserable thyng is pouerty therfore oure nature is euer giuen to auoide pouerty, and to come to ryches.
for if christ had not spoken it himself, who should have believed it? for we see daily before our eyes, what a miserable thing is poverty Therefore our nature is ever given to avoid poverty, and to come to riches.
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But Christ saith, Beati pauperes, Blessed bee the poore in spirit, for the kingdom of heauen is theirs.
But christ Says, Beati Paupers, Blessed be the poor in Spirit, for the Kingdom of heaven is theirs.
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The kyngdome of heauen is taken sometymes for the 〈 ◊ 〉 〈 ◊ 〉 of preaching,
The Kingdom of heaven is taken sometimes for the 〈 ◊ 〉 〈 ◊ 〉 of preaching,
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as when he compared the kingdom of heauen to a net that catched good & bad fyshes, there he meaneth the office of preachyng:
as when he compared the Kingdom of heaven to a net that catched good & bad fishes, there he means the office of preaching:
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somtimes it is taken for eternal 〈 ◊ 〉, which Christ our sauiour merited for vs. When John Baptist sendeth his disciples vnto Christe to aske him whether he be Christe or not, he tolde them what miracles he had done,
sometimes it is taken for Eternal 〈 ◊ 〉, which christ our Saviour merited for us When John Baptist sends his Disciples unto Christ to ask him whither he be Christ or not, he told them what Miracles he had done,
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and amongest other thinges he said, Pauperes 〈 ◊ 〉 the poore heare the gospel, meanyng that the poore be more wylling to heare the gospel:
and amongst other things he said, Paupers 〈 ◊ 〉 the poor hear the gospel, meaning that the poor be more willing to hear the gospel:
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they take more pain in hea ring gods worde then the ryche doe, for the riche commonlye leste regarde the gospel.
they take more pain in Heap ring God's word then the rich doe, for the rich commonly lest regard the gospel.
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Looke thoroughout al England, and pou shall fynde it so.
Look throughout all England, and pou shall find it so.
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Lykewise he sayeth by the Prophete, 〈 ◊ 〉, Euangelizandum pauperibus misit me, He hathe sente me is preache the Gospell vnto the poore,
Likewise he Saith by the Prophet, 〈 ◊ 〉, Euangelizandum pauperibus misit me, He hath sent me is preach the Gospel unto the poor,
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because the poore hath more pleasure in it: the riche men cōmonly regard it for nothing:
Because the poor hath more pleasure in it: the rich men commonly regard it for nothing:
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therfore it is a wonderful thing that such terrible thinges are written of rich men,
Therefore it is a wondered thing that such terrible things Are written of rich men,
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and yet we seke al to be riche, & cal them blessed & happy that be so.
and yet we seek all to be rich, & call them blessed & happy that be so.
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But ye herd vpon sonday last was, howe that these riche fermers made their excuses:
But you heard upon Sunday last was, how that these rich fermers made their excuses:
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So ye heare how that we maye not auenge oure selues when anye man doeth vs wrong:
So you hear how that we may not avenge our selves when any man doth us wrong:
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they would not come to the banquet which God had prepared for them, because their richesse dyd lette them:
they would not come to the banquet which God had prepared for them, Because their richesse did let them:
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therefor rychesse are called 〈 ◊ 〉 in scripture. As for an ensample:
Therefore richesse Are called 〈 ◊ 〉 in scripture. As for an ensample:
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There be two wais to a town, the one is playn and straight, thother is full of thornes.
There be two ways to a town, the one is plain and straight, tother is full of thorns.
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Nowe he that 〈 ◊ 〉 the plain way shall sooner come to his 〈 ◊ 〉 ende,
Now he that 〈 ◊ 〉 the plain Way shall sooner come to his 〈 ◊ 〉 end,
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than be that goeth the thorny way: So it is more easyer without ryches to come to hauen than with riches:
than be that Goes the thorny Way: So it is more Easier without riches to come to Haven than with riches:
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but our nature is so corrupt that we euer desire that thing that may do vs harme.
but our nature is so corrupt that we ever desire that thing that may do us harm.
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I wyll not say but men may haue riches, & many good men haue had great richesse,
I will not say but men may have riches, & many good men have had great richesse,
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yet riches must be had cum tremore, with feare: for it is a dangerous thing to haue them:
yet riches must be had cum tremore, with Fear: for it is a dangerous thing to have them:
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they be but burthens, they that haue them be but 〈 ◊ 〉 and 〈 ◊ 〉 ouer the, they must make accompte for them.
they be but burdens, they that have them be but 〈 ◊ 〉 and 〈 ◊ 〉 over thee, they must make accompt for them.
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And therefore aboue all thynges ryche men must haue in 〈 ◊ 〉 memorie this scripture:
And Therefore above all things rich men must have in 〈 ◊ 〉 memory this scripture:
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〈 ◊ 〉 si affluant nolite cor apponere, Whan riches come vpon you, set not your hartes vpon them:
〈 ◊ 〉 si affluant nolite cor apponere, When riches come upon you, Set not your hearts upon them:
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vse them to such ende as God hath appointed: with your copie helpe the 〈 ◊ 〉 of the poore miserable people:
use them to such end as God hath appointed: with your copy help the 〈 ◊ 〉 of the poor miserable people:
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and this is our 〈 ◊ 〉 to do.
and this is our 〈 ◊ 〉 to do.
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For he that hath riches and helpeth not the pore withall, but layeth them vp for him self:
For he that hath riches and Helpeth not the poor withal, but Layeth them up for him self:
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he is a thefe before god, though he do come rightly and 〈 ◊ 〉 by his goodes:
he is a thief before god, though he do come rightly and 〈 ◊ 〉 by his goods:
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for he doth not his 〈 ◊ 〉:
for he does not his 〈 ◊ 〉:
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he withdraweth that from the poore that 〈 ◊ 〉 vnto them, for god requireth of the riche to releue and helpe the poore with his richesse:
he withdraweth that from the poor that 〈 ◊ 〉 unto them, for god requires of the rich to relieve and help the poor with his richesse:
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when he nowe dooth it not, the writers call him a thefe.
when he now doth it not, the writers call him a thief.
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Here ye se what a burthen it is to haue riches, therfore let vs not be so gredy ouer them:
Here you see what a burden it is to have riches, Therefore let us not be so greedy over them:
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and when we haue them, 〈 ◊ 〉 vs remembre that we bee but gods stuardes and 〈 ◊ 〉 of his treasures.
and when we have them, 〈 ◊ 〉 us Remember that we be but God's Stewards and 〈 ◊ 〉 of his treasures.
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You must mark here, that our 〈 ◊ 〉 whan he saith, Blessed 〈 ◊ ◊ ◊ 〉:
You must mark Here, that our 〈 ◊ 〉 when he Says, Blessed 〈 ◊ ◊ ◊ 〉:
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he 〈 ◊ 〉 not the friers pouertie, that same wilfull pouertie: but if you be come to pouertie for confessing of Christ, than thou art blessed.
he 〈 ◊ 〉 not the Friars poverty, that same wilful poverty: but if you be come to poverty for confessing of christ, than thou art blessed.
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Againe, I am a ryche man, the fire cometh & taketh away my riches.
Again, I am a rich man, the fire comes & Takes away my riches.
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As Job was a rich man, but what hapned? his enemy came & toke away altogither:
As Job was a rich man, but what happened? his enemy Come & took away altogether:
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so we may this day be rich, and to morow we may be beggers: for the riches be chāccable vnto vs, but not vnto god:
so we may this day be rich, and to morrow we may be beggars: for the riches be chanccable unto us, but not unto god:
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for God knoweth whā & to whō he wil geue thē or take them away again.
for God Knoweth when & to whom he will give them or take them away again.
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Now whan I come to 〈 ◊ 〉 by chāce, so that god sendeth pouertie vnto me:
Now when I come to 〈 ◊ 〉 by chance, so that god sends poverty unto me:
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thā I am blessed whā I take pouertie wel without grndging.
than I am blessed when I take poverty well without grndging.
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And therfore he added Spirita, in spirite, yt is, to take it in good part with a faithful 〈 ◊ 〉, knowing that god sendeth yt same vnto 〈 ◊ 〉:
And Therefore he added Spirita, in Spirit, that is, to take it in good part with a faithful 〈 ◊ 〉, knowing that god sends that same unto 〈 ◊ 〉:
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so that whā we come to 〈 ◊ 〉 by suche chaunces, or by persecutions,
so that when we come to 〈 ◊ 〉 by such chances, or by persecutions,
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so that I 〈 ◊ 〉 not awaye my goodes wilfully as the 〈 ◊ ◊ 〉) which was a leauing of riches deuised by their own min des:
so that I 〈 ◊ 〉 not away my goods wilfully as the 〈 ◊ ◊ 〉) which was a leaving of riches devised by their own min des:
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but els he that dothe his busines accordyng vnto his 〈 ◊ 〉, and than god 〈 ◊ 〉 him with pouertie, let him take it with ioy and gladnes:
but Else he that doth his business according unto his 〈 ◊ 〉, and than god 〈 ◊ 〉 him with poverty, let him take it with joy and gladness:
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for these blessings which Christ promised vnto vs here in this gospel, shall light vpon him,
for these blessings which christ promised unto us Here in this gospel, shall Light upon him,
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therfore take it so, that pouertie is a blessyng whan she is taken with a faithfull hert, 〈 ◊ 〉 in dede it is to no purpose,
Therefore take it so, that poverty is a blessing when she is taken with a faithful heart, 〈 ◊ 〉 in deed it is to no purpose,
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except it procede out of faith.
except it proceed out of faith.
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Be not egre therfore to haue riches, and when ye haue them, that god sendeth them, set not to muche by them. For Christ saith:
Be not egre Therefore to have riches, and when you have them, that god sends them, Set not to much by them. For christ Says:
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it is hard for a rich man to come to heauen, speaking of those which set their herts vpon riches:
it is hard for a rich man to come to heaven, speaking of those which Set their herts upon riches:
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which men in dede be very idolaters: which men in deed be very Idolaters:
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for they put their hope trust and 〈 ◊ 〉 in them, so that what so euer shal happē, they thynke they wil escape hauyng money,
for they put their hope trust and 〈 ◊ 〉 in them, so that what so ever shall happen, they think they will escape having money,
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& so they make money their god, which is a most wicked and abhominable thing in the sight of yt Lord.
& so they make money their god, which is a most wicked and abominable thing in the sighed of that Lord.
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For god wold haue vs to hang vpon hym, to trust in hym, be we poore or riche:
For god would have us to hang upon him, to trust in him, be we poor or rich:
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If we be riche, we shuld not set our hearts vpon riches:
If we be rich, we should not Set our hearts upon riches:
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if we be poore we should comfort our selues with this Scripture, Non est inopia timentibus cum They that feare hym shal not lacke.
if we be poor we should Comfort our selves with this Scripture, Non est Inopia timentibus cum They that Fear him shall not lack.
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Now the seconde myle or days iorney in this pilgremage is this:
Now the seconde mile or days journey in this pilgrimage is this:
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Beati qui logent, quoniam ipsi consolabuntur, Blessed are thei that mourne, for they shal haue comfort.
Beati qui logent, quoniam ipsi consolabuntur, Blessed Are they that mourn, for they shall have Comfort.
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we after our reason esteme thē happy yt can make mery in this world; but our sauiour contrarywise pronounceth them blessed that mourne and wepe in this worlde.
we After our reason esteem them happy that can make merry in this world; but our Saviour contrariwise pronounceth them blessed that mourn and weep in this world.
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We seeke all to be in that case that we might laughe and be mery, for we thinke that to be a great blessednes:
We seek all to be in that case that we might laugh and be merry, for we think that to be a great blessedness:
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but our sauiour pronounceth them blessed that 〈 ◊ 〉.
but our Saviour pronounceth them blessed that 〈 ◊ 〉.
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And therfore scripture saith, Melius est ire ad domum 〈 ◊ 〉, quam ad 〈 ◊ ◊ 〉, It is better to goe to the mournyng house,
And Therefore scripture Says, Better est ire ad domum 〈 ◊ 〉, quam ad 〈 ◊ ◊ 〉, It is better to go to the mourning house,
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than to the house of banquetting:
than to the house of banqueting:
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for be that goeth to sicke folkes, it shalbee a good 〈 ◊ 〉, it shall make hym to consider the fragilitie and weakenes of mankynde,
for be that Goes to sick folks, it shalbe a good 〈 ◊ 〉, it shall make him to Consider the fragility and weakness of mankind,
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and so styrre hym vppe to make redye, and not to set much by this world.
and so stir him up to make ready, and not to Set much by this world.
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S. Paule speaketh of two manner of sorowfulnes, the one is worldly, yt other is ghostly, the world lye sorowfulnes is withoute faithe:
S. Paul speaks of two manner of sorowfulnes, the one is worldly, that other is ghostly, the world lie sorowfulnes is without faith:
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as the wicked 〈 ◊ 〉 they weepe they are sorowfull: yet this comfort of which Christe here speaketh is not promised vnto them.
as the wicked 〈 ◊ 〉 they weep they Are sorrowful: yet this Comfort of which Christ Here speaks is not promised unto them.
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〈 ◊ 〉 wepte whau Iacob begiled him, but his weping was without faith. Trulye happye are those that haue muche occasion to weepe and 〈 ◊ 〉:
〈 ◊ 〉 wept whau Iacob beguiled him, but his weeping was without faith. Truly happy Are those that have much occasion to weep and 〈 ◊ 〉:
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for Vexatio dat intellectum, vexation and trouble maketh vs to know ourselfes, and techeth vs to leaue sinne and wickednes.
for Vexation that Intellectum, vexation and trouble makes us to know ourselfes, and teacheth us to leave sin and wickedness.
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There be many which be in great 〈 ◊ 〉, shut out of their houses, or in syckenes, or other trouble:
There be many which be in great 〈 ◊ 〉, shut out of their houses, or in sickness, or other trouble:
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they shall comfort themselues with this blessyng, which Christ our sauiour promised vnto them, namely they shalbe sure that they shall haue comfort, and 〈 ◊ 〉 of their miseries,
they shall Comfort themselves with this blessing, which christ our Saviour promised unto them, namely they shall sure that they shall have Comfort, and 〈 ◊ 〉 of their misery's,
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for he will not suffer them to be further tempted then they shalbee able to beare:
for he will not suffer them to be further tempted then they shalbe able to bear:
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and then in the ende they shall haue euerlasting cōfort.
and then in the end they shall have everlasting Comfort.
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It is a notable answer that Abraham maketh to the richman, when he lay in hellish fyre, My sonne (saith he) 〈 ◊ 〉 bona in vita, 〈 ◊ 〉 hast receiued thy good dayes in thy lyfes tyme, now thou shalt be punished:
It is a notable answer that Abraham makes to the richman, when he lay in hellish fire, My son (Says he) 〈 ◊ 〉 Bona in vita, 〈 ◊ 〉 hast received thy good days in thy life's time, now thou shalt be punished:
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But Lazarus hathe had miseries, and calamities: and therefore he shall bee comforted now.
But Lazarus hath had misery's, and calamities: and Therefore he shall be comforted now.
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So we must learne to be contente to goe from weping to laughyng, from sorowe 〈 ◊ 〉 felicity:
So we must Learn to be content to go from weeping to laughing, from sorrow 〈 ◊ 〉 felicity:
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but we 〈 ◊ 〉 first suffer here, we may not go from the one felicity to the other: therfore s.
but we 〈 ◊ 〉 First suffer Here, we may not go from the one felicity to the other: Therefore s.
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Hierome saieth, that he is a delicate 〈 ◊ 〉 that wyll not suffer sometymes miseries and calamities.
Jerome Saith, that he is a delicate 〈 ◊ 〉 that will not suffer sometimes misery's and calamities.
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Therfore let vs be content with it, let vs beare them with a saithfull heart, elswe shall not attaine to this comforte,
Therefore let us be content with it, let us bear them with a saithfull heart, elswe shall not attain to this Comfort,
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yet for al that, this taketh not away the liberty of the vse of the law.
yet for all that, this Takes not away the liberty of the use of the law.
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for the miseries that the godlesse haue, operantur 〈 ◊ 〉, they worke their owne destruction, and cuerlastyng perdition:
for the misery's that the godless have, operantur 〈 ◊ 〉, they work their own destruction, and cuerlastyng perdition:
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sor they can not beare them as they ought to doe: they murmure and crye out agaynste god:
sor they can not bear them as they ought to do: they murmur and cry out against god:
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but the godly whan he is in miseries he taketh greate profite by it, for miseries dryue hym to leaue synne and wickednes:
but the godly when he is in misery's he Takes great profit by it, for misery's drive him to leave sin and wickedness:
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and to repent for that which he hathe 〈 ◊ 〉 agaynste god.
and to Repent for that which he hath 〈 ◊ 〉 against god.
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Here you maye perceiue nowe that they that wyll haue comforte muste goe to that pylgrimage, they must taste miseries,
Here you may perceive now that they that will have Comfort must go to that pilgrimage, they must taste misery's,
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and so at the ende they shall haue euerlastyng comforte. The thirde mile or dayes iourney is this.
and so At the end they shall have everlasting Comfort. The Third mile or days journey is this.
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Beati mites 〈 ◊ 〉 niam inheritabunt terram, Blessed be the 〈 ◊ 〉 for they shal inherite the land.
Beati mites 〈 ◊ 〉 niam inheritabunt terram, Blessed be the 〈 ◊ 〉 for they shall inherit the land.
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This meekenes is such a thing yt whosoeuer hath her, can be quiet in al thinges:
This meekness is such a thing that whosoever hath her, can be quiet in all things:
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〈 ◊ 〉 that hath her wyl not auenge hymselfe. But ye must know there bee two maner of 〈 ◊ 〉.
〈 ◊ 〉 that hath her will not avenge himself. But you must know there be two manner of 〈 ◊ 〉.
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There is a priuate vengeance, & there is a publique vengeance, the publique vengeaunce is allowed of God:
There is a private vengeance, & there is a public vengeance, the public vengeance is allowed of God:
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the priuate is forbidden, for god sayeth to euery 〈 ◊ 〉 man, Mihi vindictam ego 〈 ◊ 〉, Let me haue the vengeaunce, and I wyll rewarde it.
the private is forbidden, for god Saith to every 〈 ◊ 〉 man, Mihi vindictam ego 〈 ◊ 〉, Let me have the vengeance, and I will reward it.
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Whan anye man dothe me wronge, I shall or may not auenge me, nor yet desyre in my hearte to be auenged vpon hym, I beyng a priuate man and not a 〈 ◊ 〉.
When any man doth me wrong, I shall or may not avenge me, nor yet desire in my heart to be avenged upon him, I being a private man and not a 〈 ◊ 〉.
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But there is a publike vengeaunce, that is the magistrates, they must see that wrong doers be punished,
But there is a public vengeance, that is the Magistrates, they must see that wrong doers be punished,
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and rewarded accordyng to their misbehaueouis. But I maye not auenge my selfe.
and rewarded according to their misbehaueouis. But I may not avenge my self.
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For I am blessed when my good is taken from me wrongfully, and I take it well.
For I am blessed when my good is taken from me wrongfully, and I take it well.
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For Christ sayeth in 〈 ◊ ◊ 〉, they shall inherite the lande, he that for goddes sake leaueth hys lande, or his gooddes: he shall inherite the lande:
For christ Saith in 〈 ◊ ◊ 〉, they shall inherit the land, he that for God's sake Leaveth his land, or his God's: he shall inherit the land:
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so he shall with leuyng the lande inherite the lande:
so he shall with leuyng the land inherit the land:
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but what shall I doe when my good is taken from me? Aunswere, goe to goddes promises, whyche are 〈 ◊ 〉 accipiet, he shall receiue it agayn hundreth folde.
but what shall I do when my good is taken from me? Answer, go to God's promises, which Are 〈 ◊ 〉 Accipiet, he shall receive it again Hundredth fold.
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The publike vengeauuce is committed vnto the magistrates, God 〈 ◊ 〉 vnto 〈 ◊ 〉 to punishe the transgressoures:
The public vengeauuce is committed unto the Magistrates, God 〈 ◊ 〉 unto 〈 ◊ 〉 to Punish the transgressors:
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and again the 〈 ◊ 〉 or 〈 ◊ 〉 ought so obey, and to suffer the punishment which the magistrates shal lay vpon him:
and again the 〈 ◊ 〉 or 〈 ◊ 〉 ought so obey, and to suffer the punishment which the Magistrates shall lay upon him:
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for so it is written, 〈 ◊ 〉 malum 〈 ◊ ◊ ◊ 〉 pull. Thou shalt take awaye the yll from amongest the people.
for so it is written, 〈 ◊ 〉 malum 〈 ◊ ◊ ◊ 〉 pull. Thou shalt take away the ill from amongst the people.
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for a christian man maye go to the law, and seke remedy, yet we must take hede that we go not to auenge oure selues vppon our neighbour, with a vengeable hearte:
for a christian man may go to the law, and seek remedy, yet we must take heed that we go not to avenge our selves upon our neighbour, with a vengeable heart:
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nor yet should we not go with a 〈 ◊ 〉 hearte, to gette ought 〈 ◊ 〉 our neighbour:
nor yet should we not go with a 〈 ◊ 〉 heart, to get ought 〈 ◊ 〉 our neighbour:
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elles it is lauful to vse the law whā it is done with a charitable heart.
Else it is lawful to use the law when it is done with a charitable heart.
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As it is laufull for me beyng sick to go to the phisicion without breach of my fayth to godward: As it is lawful for me being sick to go to the Physician without breach of my faith to godward:
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but yf I should go to the phisition in 〈 ◊ 〉 of God, then this goyng were a wicked goyng.
but if I should go to the Physician in 〈 ◊ 〉 of God, then this going were a wicked going.
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So I say, when we wil go to the law, we muste beware that it be done charitably, not with a vengeable mynd:
So I say, when we will go to the law, we must beware that it be done charitably, not with a vengeable mind:
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for whosoeuer 〈 ◊ 〉 to be auenged he shall not be blessed of god.
for whosoever 〈 ◊ 〉 to be avenged he shall not be blessed of god.
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Agayne whosoeuer suffreth wronge at hys neighbours hande, and taketh it willyngly, he shalbe blessed of god.
Again whosoever suffers wrong At his neighbours hand, and Takes it willingly, he shall blessed of god.
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An ensample we haue in Ioseph:
an ensample we have in Ioseph:
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his brethren solde hym and handled him most cruelly and tyrannously, what did he? he toke it wyllyngly without any reuengement:
his brothers sold him and handled him most cruelly and tyrannously, what did he? he took it willingly without any revengement:
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what dyd god? Mary he fulfilled his promise, inheritabunt terram, they shall inherite the lande.
what did god? Mary he fulfilled his promise, inheritabunt terram, they shall inherit the land.
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Therfore he made him lorde ouer al Egipt, this did god, and so he wyll do vnto vs:
Therefore he made him lord over all Egypt, this did god, and so he will do unto us:
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but our heart is so poysoned with the poison of malice, that we thynke we shoulde be vndone,
but our heart is so poisoned with the poison of malice, that we think we should be undone,
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when we should not auenge our selues, but they that haue the spirite of god,
when we should not avenge our selves, but they that have the Spirit of god,
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and to whom these blessynges pertayne, they 〈 ◊ 〉 charitable, and yet vse the law when necessitie shall 〈 ◊ 〉 so,
and to whom these blessings pertain, they 〈 ◊ 〉 charitable, and yet use the law when necessity shall 〈 ◊ 〉 so,
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but they wyll doe it wyth a godlye mynde. 〈 ◊ 〉, they shall inherite the lande:
but they will do it with a godly mind. 〈 ◊ 〉, they shall inherit the land:
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some 〈 ◊ 〉 the lande for eternall lyfe, but it maye bee vnderstanded of thys 〈 ◊ 〉 to:
Some 〈 ◊ 〉 the land for Eternal life, but it may be understanded of this 〈 ◊ 〉 to:
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for they that be pacient and beare and suffer, God wyll rewarde them here in this world and yonder to.
for they that be patient and bear and suffer, God will reward them Here in this world and yonder to.
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Now ye haue hearde what we shall haue when we be meeke spirited: let vs therfore set aside all stubburnes, al vengeance hatred and malice, one against another:
Now you have heard what we shall have when we be meek spirited: let us Therefore Set aside all stubbornness, all vengeance hatred and malice, one against Another:
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so that we may obtain that land which Christ promised vs. Beati qui 〈 ◊ 〉 & 〈 ◊ 〉 unt 〈 ◊ 〉 quoniam 〈 ◊ ◊ 〉, Blessed bee they that hungre & thurst after rightuousnes,
so that we may obtain that land which christ promised us Beati qui 〈 ◊ 〉 & 〈 ◊ 〉 unt 〈 ◊ 〉 quoniam 〈 ◊ ◊ 〉, Blessed be they that hunger & thirst After righteousness,
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for they shalbe 〈 ◊ 〉. These wordes be 〈 ◊ 〉 diuersty:
for they shall 〈 ◊ 〉. These words be 〈 ◊ 〉 diuersty:
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it may be 〈 ◊ 〉 so, Blessed be they that hunger and thurst that is to say, that haue so great desyre to rightuousnes,
it may be 〈 ◊ 〉 so, Blessed be they that hunger and thirst that is to say, that have so great desire to righteousness,
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as a hungry man hath to his meate and drynke. Some 〈 ◊ 〉 it of the iustice of the soule:
as a hungry man hath to his meat and drink. some 〈 ◊ 〉 it of the Justice of the soul:
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for the faithfull be euer hungry, they euer thynke they be not well, they be 〈 ◊ 〉 behind the hande:
for the faithful be ever hungry, they ever think they be not well, they be 〈 ◊ 〉 behind the hand:
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and so do not yt hypocrites, for they haue opera supererogationis 〈 ◊ 〉 haue so much that they are able to sell vnto other men to: & brynge them to heauen:
and so do not that Hypocrites, for they have opera supererogationis 〈 ◊ 〉 have so much that they Are able to fell unto other men to: & bring them to heaven:
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But I will 〈 ◊ 〉 these wordes so. They that hunger, 〈 ◊ 〉 they that 〈 ◊ 〉 wrong:
But I will 〈 ◊ 〉 these words so. They that hunger, 〈 ◊ 〉 they that 〈 ◊ 〉 wrong:
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for when a man suffereth wrong and 〈 ◊ 〉, he hungreth and thirsteth to haue iustice, to come to his right:
for when a man suffers wrong and 〈 ◊ 〉, he hungereth and Thirsteth to have Justice, to come to his right:
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for it is a common saying, amongest the people The law is ended as the 〈 ◊ 〉 is frended.
for it is a Common saying, amongst the people The law is ended as the 〈 ◊ 〉 is friended.
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Now he that is so iniured and wronged and hath a godlye hunger and thurst to rightuousnes, he shalbe satisfied in this world,
Now he that is so injured and wronged and hath a godly hunger and thirst to righteousness, he shall satisfied in this world,
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and in the worlde to come he shal haue 〈 ◊ 〉 life. Ensamples we haue in scripture.
and in the world to come he shall have 〈 ◊ 〉 life. Ensamples we have in scripture.
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Ioseph whan he was solde to 〈 ◊ 〉 that great man, he was a fayre young 〈 ◊ 〉:
Ioseph when he was sold to 〈 ◊ 〉 that great man, he was a fair young 〈 ◊ 〉:
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now his 〈 ◊ 〉 Potiphars wife, seyng his beauty, 〈 ◊ 〉 her loue vpon hym, in so much that he could be no where but she came after him:
now his 〈 ◊ 〉 Potiphars wife, sing his beauty, 〈 ◊ 〉 her love upon him, in so much that he could be no where but she Come After him:
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but Iosephe 〈 ◊ 〉 God 〈 ◊ 〉 her, and would not committe with her the filthye acte of 〈 ◊ 〉.
but Joseph 〈 ◊ 〉 God 〈 ◊ 〉 her, and would not commit with her the filthy act of 〈 ◊ 〉.
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What foloweth, she wente by and by and made an oute crye & accused hym, as thoughe he would haue 〈 ◊ 〉 her.
What Followeth, she went by and by and made an out cry & accused him, as though he would have 〈 ◊ 〉 her.
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So at the length Ioseph was cast into prison, where he hungerd & thurst after rightuousnes, after 〈 ◊ 〉, yt is he was desiro { us } to haue his right:
So At the length Ioseph was cast into prison, where he hungerd & thirst After righteousness, After 〈 ◊ 〉, that is he was desiro { us } to have his right:
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yet for al yt he toke ye mater wel & godly, he sought not for vengeance:
yet for all that he took the mater well & godly, he sought not for vengeance:
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we in our own folishnes & mother wittes esteeme them blessed, that can 〈 ◊ 〉 the matter so, that the law may go with them, that they may haue theouer 〈 ◊ 〉:
we in our own foolishness & mother wits esteem them blessed, that can 〈 ◊ 〉 the matter so, that the law may go with them, that they may have theouer 〈 ◊ 〉:
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they are called blessed which 〈 ◊ 〉 the swinge, which are not exercised with trouble.
they Are called blessed which 〈 ◊ 〉 the swinge, which Are not exercised with trouble.
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I remember I red once a 〈 ◊ 〉 of a bishop which came to a rich mans house, where he had good 〈 ◊ 〉,
I Remember I read once a 〈 ◊ 〉 of a bishop which Come to a rich men house, where he had good 〈 ◊ 〉,
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and the goodman in the house she wed hym all his ryches and prosperities, his goodly wife & his faire children: in 〈 ◊ 〉:
and the goodman in the house she wed him all his riches and Prosperities, his goodly wife & his fair children: in 〈 ◊ 〉:
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they lacked nothing at all, he himselfe hadde 〈 ◊ 〉 bene sicke:
they lacked nothing At all, he himself had 〈 ◊ 〉 be sick:
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the 〈 ◊ 〉 hearyng that, thought in hys mynde no doute god is not here:
the 〈 ◊ 〉 hearing that, Thought in his mind no doubt god is not Here:
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and so commaunded his seruaunte to make redy the horses, and by and by wente 〈 ◊ 〉 way.
and so commanded his servant to make ready the Horses, and by and by went 〈 ◊ 〉 Way.
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when he came a little far of from the house, he sendeth his mā back again to fetch a booke, which was forgotten behynde.
when he Come a little Far of from the house, he sends his man back again to fetch a book, which was forgotten behind.
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when the seruant came the house was sunke.
when the servant Come the house was sunk.
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So we see that worldly prosperity maketh vs to forget god, and in the ende to bee 〈 ◊ 〉.
So we see that worldly Prosperity makes us to forget god, and in the end to be 〈 ◊ 〉.
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〈 ◊ 〉 that holy man when he serued Laban his vn cle and father in lawe, what wronges had he? how vniustelye delte Laban with him? No dout he had great hunger and thurste after rightuousnes:
〈 ◊ 〉 that holy man when he served Laban his vn cle and father in law, what wrongs had he? how unjustly dealt Laban with him? No doubt he had great hunger and thirst After righteousness:
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therfore God satisfied hys appetite, for he blessed hym, and enriched hym wonderfullye, againste 〈 ◊ 〉 mynde.
Therefore God satisfied his appetite, for he blessed him, and enriched him wonderfully, against 〈 ◊ 〉 mind.
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There be few of suche seruauntes now a dayes as 〈 ◊ 〉 was: and though he had a wicked maister, yet he serued hym 〈 ◊ 〉:
There be few of such Servants now a days as 〈 ◊ 〉 was: and though he had a wicked master, yet he served him 〈 ◊ 〉:
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I woulde wishe all seruauntes would follow the ensample of 〈 ◊ 〉.
I would wish all Servants would follow the ensample of 〈 ◊ 〉.
pns11 vmd vvi d n2 vmd vvi dt n1 pp-f 〈 sy 〉.
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This I speake to make you patient in tribulation, and to 〈 ◊ 〉 vp in you a hunger and thurst after rightuousnes:
This I speak to make you patient in tribulation, and to 〈 ◊ 〉 up in you a hunger and thirst After righteousness:
d pns11 vvb pc-acp vvi pn22 j p-acp n1, cc pc-acp 〈 sy 〉 a-acp p-acp pn22 dt n1 cc n1 p-acp n1:
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you heare howe 〈 ◊ 〉 was blessed in bearyng godly the 〈 ◊ 〉 which that foolish woman did vnto him.
you hear how 〈 ◊ 〉 was blessed in bearing godly the 〈 ◊ 〉 which that foolish woman did unto him.
pn22 vvb c-crq 〈 sy 〉 vbds j-vvn p-acp vvg j dt 〈 sy 〉 r-crq cst j n1 vdd p-acp pno31.
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Dauid also 〈 ◊ 〉 what good 〈 ◊ 〉 dydde he vnto kynge Saule? yet Saule wente aboute to destroye hym, thynke ye not Dauid 〈 ◊ 〉 and thirsted after rightuousenes? 〈 ◊ ◊ 〉 he dydde,
David also 〈 ◊ 〉 what good 〈 ◊ 〉 did he unto King Saule? yet Saule went about to destroy him, think you not David 〈 ◊ 〉 and thirsted After rightuousenes? 〈 ◊ ◊ 〉 he did,
np1 av 〈 sy 〉 q-crq j 〈 sy 〉 vdd pns31 p-acp n1 np1? av np1 vvd p-acp pc-acp vvi pno31, vvb pn22 xx np1 〈 sy 〉 cc vvd p-acp n1? 〈 sy sy 〉 pns31 vdd,
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yet he might haue 〈 ◊ 〉 himselfe, but he wold not:
yet he might have 〈 ◊ 〉 himself, but he would not:
av pns31 vmd vhi 〈 sy 〉 px31, cc-acp pns31 vmd xx:
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for he had this 〈 ◊ 〉 of which Christ our 〈 ◊ 〉 speaketh here,
for he had this 〈 ◊ 〉 of which christ our 〈 ◊ 〉 speaks Here,
c-acp pns31 vhd d 〈 sy 〉 pp-f r-crq np1 po12 〈 sy 〉 vvz av,
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And so consequently 〈 ◊ 〉 the land accordyng vnto his promise.
And so consequently 〈 ◊ 〉 the land according unto his promise.
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Beati 〈 ◊ 〉 quoniam ipsi 〈 ◊ ◊ 〉, Blessed be the mercifull for they shall obtayne mercye.
Beati 〈 ◊ 〉 quoniam ipsi 〈 ◊ ◊ 〉, Blessed be the merciful for they shall obtain mercy.
fw-la 〈 sy 〉 fw-la fw-la 〈 sy sy 〉, vvn vbb dt j c-acp pns32 vmb vvi n1.
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I wyll not tarye longe herein, you knowe whyche bee the workes of mercye. I was hungry sayeth Christe, I was naked.
I will not tarry long herein, you know which be the works of mercy. I was hungry Saith Christ, I was naked.
pns11 vmb xx vvi av-j av, pn22 vvb r-crq vbb dt n2 pp-f n1. pns11 vbds j vvz np1, pns11 vbds j.
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Mathew 25. There is a ghostely mercy: whiche is, to admonish them that bee in erroures:
Matthew 25. There is a ghostly mercy: which is, to admonish them that be in errors:
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to brynge theym to the righte waye.
to bring them to the right Way.
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Item to forgeue them that doe me wronge, this is a mercye, and a needefull mercye:
Item to forgive them that do me wrong, this is a mercy, and a needful mercy:
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and therefore they that wylbee cruell here, so that they wyll not forgeue vnto theyr neyghboures theyr faultes, lette theym not looke for 〈 ◊ 〉 at Goddes 〈 ◊ 〉.
and Therefore they that wylbee cruel hear, so that they will not forgive unto their neighbours their Faults, let them not look for 〈 ◊ 〉 At Goddess 〈 ◊ 〉.
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For we muste bee mercyfull, louynge, and comfortable towardes our neighbour whan we will obtain mercy at gods hands.
For we must be merciful, loving, and comfortable towards our neighbour when we will obtain mercy At God's hands.
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I coulde 〈 ◊ 〉 you of 〈 ◊ 〉 other 〈 ◊ 〉, of other whisperers,
I could 〈 ◊ 〉 you of 〈 ◊ 〉 other 〈 ◊ 〉, of other whisperers,
pns11 vmd 〈 sy 〉 pn22 pp-f 〈 sy 〉 n-jn 〈 sy 〉, pp-f j-jn n2,
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But this semeth now as though malefactors ought not to be put to death, because god requireth mercye.
But this Seemeth now as though malefactors ought not to be put to death, Because god requires mercy.
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Syr you muste vnderstand that god requireth priuate mercye, so that priuate men one shall forgeue vnto the other:
Sir you must understand that god requires private mercy, so that private men one shall forgive unto the other:
n1 pn22 vmb vvi d n1 vvz j n1, av cst j n2 pi vmb vvi p-acp dt n-jn:
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but it is an other matter with the magistrates, the kyng and all other magistrates are goddes officers, they must do accordyng as god requireth them to do. he saith:
but it is an other matter with the Magistrates, the King and all other Magistrates Are God's Officers, they must do according as god requires them to do. he Says:
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Auferes 〈 ◊ ◊ 〉 medio populi, nec mise reberis ei, thou shalt take away, thou shalte roote out the yll, (them that bee malefactours) from amongest the people:
Auferes 〈 ◊ ◊ 〉 medio People, nec mice reberis ei, thou shalt take away, thou shalt root out the ill, (them that be malefactors) from amongst the people:
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and shewe not mercy vnto them. Here were a place to intreat of ministring of iustice, if the audience were thereafter:
and show not mercy unto them. Here were a place to entreat of ministering of Justice, if the audience were thereafter:
cc vvb xx n1 p-acp pno32. av vbdr dt n1 pc-acp vvi pp-f j-vvg pp-f n1, cs dt n1 vbdr av:
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how iustices of peace and other magistrates ought not to be bolsterers and 〈 ◊ 〉 with wickednes,
how Justices of peace and other Magistrates ought not to be bolsterers and 〈 ◊ 〉 with wickedness,
c-crq n2 pp-f n1 cc j-jn n2 vmd xx pc-acp vbi n2 cc 〈 sy 〉 p-acp n1,
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but punish the malefactours accordyng to their deserts: Vae qui iustificatis impium, wo be vnto you that iustifye the wicked:
but Punish the malefactors according to their deserts: Vae qui iustificatis Impious, woe be unto you that justify the wicked:
cc-acp vvb dt n2 vvg p-acp po32 n2: fw-la fw-la fw-la fw-la, n1 vbb p-acp pn22 cst vvb dt j:
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to iustifye the wicked, is not to punishe the 〈 ◊ 〉:
to justify the wicked, is not to Punish the 〈 ◊ 〉:
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Et qui iustificat impium & que 〈 ◊ 〉 iustum am 〈 ◊ 〉 abominabiles coram domino, he that iustifieth the wycked,
Et qui iustificat Impious & que 〈 ◊ 〉 iustum am 〈 ◊ 〉 abominabiles coram domino, he that Justifieth the wicked,
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and he that condemneth the iuste, they are bothe wicked and abhominable before the lord.
and he that Condemneth the just, they Are both wicked and abominable before the lord.
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So that magistrates ought to punish sinne and wyckednes, but priuate men, one ought to shew mercy vnto another:
So that Magistrates ought to Punish sin and wickedness, but private men, one ought to show mercy unto Another:
av d n2 vmd pc-acp vvi n1 cc n1, cc-acp j n2, pi vmd pc-acp vvi n1 p-acp j-jn:
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that is, he ought to forgeue 〈 ◊ 〉 any man hathe done him harme: and so he shall haue mercy at gods hande.
that is, he ought to forgive 〈 ◊ 〉 any man hath done him harm: and so he shall have mercy At God's hand.
cst vbz, pns31 vmd pc-acp vvi 〈 sy 〉 dg n1 vhz vdn pno31 n1: cc av pns31 vmb vhi n1 p-acp ng1 n1.
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〈 ◊ 〉 mundi corde quoniam ipse videbunt deum, Blessed be the cleane of heart: for they shall see god.
〈 ◊ 〉 mundi cord quoniam ipse videbunt God, Blessed be the clean of heart: for they shall see god.
〈 sy 〉 fw-la n1 fw-la fw-la fw-la fw-la, j-vvn vbb dt j pp-f n1: c-acp pns32 vmb vvi n1.
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By these words we may perceiue that we shall not looke to see god, to see our felicity,
By these words we may perceive that we shall not look to see god, to see our felicity,
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whan we be impure of hearte.
when we be impure of heart.
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We can not come to that inspeakable ioy and felicity which god hath prepared for his,
We can not come to that inspeakable joy and felicity which god hath prepared for his,
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except we be cleane in our hearts: therfore Dauid know yng that lesson, saith vnto god:
except we be clean in our hearts: Therefore David know yng that Lesson, Says unto god:
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Cor mundum crea in me deus. O god make cleane my hearte within me. But ye wyll aske howe shall our heartes be purified and cleansed.
Cor Mundum crea in me deus. O god make clean my heart within me. But you will ask how shall our hearts be purified and cleansed.
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Aunswer, Fide purificantur corda, thorough faithe the heartes of menne muste be cleansed.
Answer, Fide purificantur Corda, through faith the hearts of men must be cleansed.
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They that heare God des woorde and beleue that same to be true, and lyue after it, theyr heartes shalbee purified,
They that hear God des word and believe that same to be true, and live After it, their hearts shalbe purified,
pns32 cst vvb np1 fw-fr n1 cc vvi cst d pc-acp vbi j, cc vvi p-acp pn31, po32 n2 vmb|vbi vvn,
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and so they shall see GOD. There be two manner of seeyng of GOD:
and so they shall see GOD. There be two manner of seeing of GOD:
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as longe as we bee here, we muste see hym by saythe, in beleuynge in hym:
as long as we be Here, we must see him by say, in believing in him:
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〈 ◊ 〉 we shall see hym face to face howe 〈 ◊ 〉 is, therfore 〈 ◊ 〉 here, and see there.
〈 ◊ 〉 we shall see him face to face how 〈 ◊ 〉 is, Therefore 〈 ◊ 〉 Here, and see there.
〈 sy 〉 pns12 vmb vvi pno31 n1 p-acp n1 c-crq 〈 sy 〉 vbz, av 〈 sy 〉 av, cc vvb a-acp.
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And so it appeareth, that he that wyll not heare goddes word, and beleue the same, that hys hearte 〈 ◊ 〉 be 〈 ◊ 〉, he shal not see god.
And so it appears, that he that will not hear God's word, and believe the same, that his heart 〈 ◊ 〉 be 〈 ◊ 〉, he shall not see god.
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Beati 〈 ◊ 〉 quoniam ipse 〈 ◊ 〉 Dei vocabuntur, Blessed be the peacemakers, for they shalbe called the chyldren of God. Here is an other iourney.
Beati 〈 ◊ 〉 quoniam ipse 〈 ◊ 〉 Dei vocabuntur, Blessed be the peacemakers, for they shall called the children of God. Here is an other journey.
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There is a law in 〈 ◊ 〉. where god sayeth: Non erit susurro nec 〈 ◊ 〉 in popu 〈 ◊ 〉.
There is a law in 〈 ◊ 〉. where god Saith: Non erit susurro nec 〈 ◊ 〉 in popu 〈 ◊ 〉.
pc-acp vbz dt n1 p-acp 〈 sy 〉. q-crq n1 vvz: fw-la fw-la fw-la fw-la 〈 sy 〉 p-acp uh-np 〈 sy 〉.
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There shall not bee a slaunderer or whisperer amongest you whiche are my people. But I tell you thys lawe is not kepte:
There shall not be a slanderer or whisperer amongst you which Are my people. But I tell you this law is not kept:
pc-acp vmb xx vbi dt n1 cc n1 p-acp pn22 r-crq vbr po11 n1. p-acp pns11 vvb pn22 d n1 vbz xx vvd:
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for there bee a greate number of those whyche 〈 ◊ ◊ 〉 wyth theyr tongues,
for there be a great number of those which 〈 ◊ ◊ 〉 with their tongues,
c-acp pc-acp vbi dt j n1 pp-f d r-crq 〈 sy sy 〉 p-acp po32 n2,
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as thoughe they woulde 〈 ◊ 〉 into a mans bosome, but behynde hys backe or before other men they betraye hym, they lye vppon hym and doc all they canne to bryng hym out of estimation:
as though they would 〈 ◊ 〉 into a men bosom, but behind his back or before other men they betray him, they lie upon him and doc all they can to bring him out of estimation:
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these whisperess bee peacebreakers, and not peacemakers:
these whisperess be peacebreakers, and not peacemakers:
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for the 〈 ◊ ◊ 〉 his 〈 ◊ 〉 to passe thorough suche fellowes, there be many suche in Englande whiche tell false tales of others, to promote 〈 ◊ 〉 withall:
for the 〈 ◊ ◊ 〉 his 〈 ◊ 〉 to pass through such Fellows, there be many such in England which tell false tales of Others, to promote 〈 ◊ 〉 withal:
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these be the 〈 ◊ 〉 of the diuell, and no doute the 〈 ◊ ◊ 〉 many children in the worlde.
these be the 〈 ◊ 〉 of the Devil, and no doubt the 〈 ◊ ◊ 〉 many children in the world.
d vbb dt 〈 sy 〉 pp-f dt n1, cc dx n1 dt 〈 sy sy 〉 d n2 p-acp dt n1.
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I wyll shewe you an 〈 ◊ 〉:
I will show you an 〈 ◊ 〉:
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There was one 〈 ◊ ◊ 〉 〈 ◊ 〉, a seruaunte of Saule the kynge, he was 〈 ◊ 〉 pastorum, the maister ouer his 〈 ◊ 〉.
There was one 〈 ◊ ◊ 〉 〈 ◊ 〉, a servant of Saule the King, he was 〈 ◊ 〉 Pastorum, the master over his 〈 ◊ 〉.
pc-acp vbds pi 〈 sy sy 〉 〈 sy 〉, dt n1 pp-f np1 dt n1, pns31 vbds 〈 sy 〉 fw-la, dt n1 p-acp po31 〈 sy 〉.
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Whan Dauid flyeng from Saule, came to the 〈 ◊ ◊ 〉 very hungrye and werye,
When David flying from Saule, Come to the 〈 ◊ ◊ 〉 very hungry and weary,
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and therfore desyred some 〈 ◊ 〉, the 〈 ◊ 〉 hauyng none other 〈 ◊ 〉:
and Therefore desired Some 〈 ◊ 〉, thee 〈 ◊ 〉 having none other 〈 ◊ 〉:
cc av vvn d 〈 sy 〉, pno32 〈 sy 〉 vhg pi ng1-jn 〈 sy 〉:
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but 〈 ◊ 〉 propositionis the holye bread:
but 〈 ◊ 〉 propositionis the holy bred:
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of that he gaue Dauid, and after that he gaue him the sworde of Gohath, whome Dauid hadde kylled before.
of that he gave David, and After that he gave him the sword of Gohath, whom David had killed before.
pp-f d pns31 vvd np1, cc p-acp cst pns31 vvd pno31 dt n1 pp-f np1, ro-crq np1 vhd vvn a-acp.
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Now thys Doeg beynge there at that tyme, what doeth he? lyke a 〈 ◊ 〉 or 〈 ◊ 〉 goeth to Saule the kynge and tolde hym, 〈 ◊ 〉 the 〈 ◊ 〉 had refreshed Dauid in hys iourney, and 〈 ◊ 〉 geuen vnto hym the 〈 ◊ 〉 of 〈 ◊ 〉:
Now this Doeg being there At that time, what doth he? like a 〈 ◊ 〉 or 〈 ◊ 〉 Goes to Saule the King and told him, 〈 ◊ 〉 the 〈 ◊ 〉 had refreshed David in his journey, and 〈 ◊ 〉 given unto him the 〈 ◊ 〉 of 〈 ◊ 〉:
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Saule hearyng that, beynge in a greate fury, sente for all the priestes and theyr wyfes and theyr chyldren and 〈 ◊ 〉 them all.
Saule hearing that, being in a great fury, sent for all the Priests and their wife's and their children and 〈 ◊ 〉 them all.
np1 vvg cst, vbg p-acp dt j n1, vvn p-acp d dt n2 cc po32 ng1 cc po32 n2 cc 〈 sy 〉 pno32 d.
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Thys Doeg nowe that 〈 ◊ 〉 was not a peace maker, but a peace breaker:
This Doeg now that 〈 ◊ 〉 was not a peace maker, but a peace breaker:
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and therefore not a 〈 ◊ 〉 of GOD, but of the diuell.
and Therefore not a 〈 ◊ 〉 of GOD, but of the Devil.
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for I haue knowen some in my tyme:
for I have known Some in my time:
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for Christe our 〈 ◊ 〉 called those Goddes chyldren, that are peacemakers, not them that cutte 〈 ◊ ◊ 〉 throate.
for Christ our 〈 ◊ 〉 called those Goddess children, that Are peacemakers, not them that Cut 〈 ◊ ◊ 〉 throat.
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Seeyng nowe that it is so good a thynge to be a peacemaker:
Seeing now that it is so good a thing to be a peacemaker:
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〈 ◊ 〉 all them that be 〈 ◊ ◊ ◊ 〉 themselues to be peacemakers:
〈 ◊ 〉 all them that be 〈 ◊ ◊ ◊ 〉 themselves to be peacemakers:
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let the 〈 ◊ 〉 shew 〈 ◊ 〉 to be peacemakers, when they 〈 ◊ 〉 of contentions and 〈 ◊ 〉 betwene their tenants:
let the 〈 ◊ 〉 show 〈 ◊ 〉 to be peacemakers, when they 〈 ◊ 〉 of contentions and 〈 ◊ 〉 between their tenants:
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send for them & here theyr 〈 ◊ 〉, and make hym that is faultye to bee 〈 ◊ 〉,
send for them & Here their 〈 ◊ 〉, and make him that is faulty to be 〈 ◊ 〉,
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and so let them be peacemakers:
and so let them be peacemakers:
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but there be some gentlemen in England, which thinke themselues borne to nothyng 〈 ◊ 〉 but to haue good cheere in thys worlde:
but there be Some gentlemen in England, which think themselves born to nothing 〈 ◊ 〉 but to have good cheer in this world:
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〈 ◊ 〉 go a haukynge and huntyng:
〈 ◊ 〉 go a haukynge and hunting:
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I would wishe they woulde 〈 ◊ 〉 them selues rather to bee peacemakers, to counsayle and healpe poore men,
I would wish they would 〈 ◊ 〉 them selves rather to be peacemakers, to counsel and help poor men,
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and when they heare of any discord to be betwene neighbours and neighbours to set them together at 〈 ◊ 〉:
and when they hear of any discord to be between neighbours and neighbours to Set them together At 〈 ◊ 〉:
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this shoulde bee rather theyr exercise than banquettyng and spending the tyme in vayne:
this should be rather their exercise than banqueting and spending the time in vain:
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But they wyll 〈 ◊ 〉, it is a great payne and labour to meddle in matters, to be a peacemaker.
But they will 〈 ◊ 〉, it is a great pain and labour to meddle in matters, to be a peacemaker.
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Syr you muste consider that it is a greate matter to bee a chylde of God:
Sir you must Consider that it is a great matter to be a child of God:
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And therfore we ought to be contente to take paynes to be peacemakers, that we may be the chyldren of god.
And Therefore we ought to be content to take pains to be peacemakers, that we may be the children of god.
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But in matters of religion we must take heede that we haue such a peace which may stande with god and his word:
But in matters of Religion we must take heed that we have such a peace which may stand with god and his word:
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for it is better to haue no peace at all, then to haue it wyth the losse of gods worde.
for it is better to have no peace At all, then to have it with the loss of God's word.
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In the tyme of the sixe articles there was a Bishop whiche euer cryed vnity, vnity:
In the time of the sixe Articles there was a Bishop which ever cried unity, unity:
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but he would haue a 〈 ◊ 〉 vnitie. Saint Paule to the 〈 ◊ 〉 sayeth:
but he would have a 〈 ◊ 〉 unity. Saint Paul to the 〈 ◊ 〉 Saith:
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〈 ◊ 〉 vnanimes, 〈 ◊ 〉 of one mynde:
〈 ◊ 〉 unanimous, 〈 ◊ 〉 of one mind:
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but he addeth Secundum 〈 ◊ 〉 Christum, accordyng to 〈 ◊ 〉 Christe, that is, accordyng to gods holy word, els it were better warre than peace:
but he adds Secundum 〈 ◊ 〉 Christ, according to 〈 ◊ 〉 Christ, that is, according to God's holy word, Else it were better war than peace:
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we oughte neuer regard vnity so much that we wold or should forsake gods worde for her sake:
we ought never regard unity so much that we would or should forsake God's word for her sake:
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when we were in 〈 ◊ 〉 we agreed wel, because we were in the kingdom of the diuell, we were in blyndnes.
when we were in 〈 ◊ 〉 we agreed well, Because we were in the Kingdom of the Devil, we were in blindness.
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In Turky we heare not of any discention amongest 〈 ◊ 〉, for religions sake.
In Turky we hear not of any dissension amongst 〈 ◊ 〉, for Religions sake.
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The 〈 ◊ ◊ 〉 now 〈 ◊ 〉 haue no 〈 ◊ ◊ ◊ 〉, because they be in blyndenesse.
The 〈 ◊ ◊ 〉 now 〈 ◊ 〉 have no 〈 ◊ ◊ ◊ 〉, Because they be in blindness.
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Whan the rebelles were vp in Norffolke and Deuonshire, they agreed all, there was no dissencion:
When the rebels were up in Norfolk and Devonshire, they agreed all, there was no dissension:
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but their peace was not Secundum 〈 ◊ 〉 Christum, accordynge to Iesus Christ. Therfore S. 〈 ◊ 〉 hath a 〈 ◊ 〉 saying:
but their peace was not Secundum 〈 ◊ 〉 Christ, according to Iesus christ. Therefore S. 〈 ◊ 〉 hath a 〈 ◊ 〉 saying:
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Speciosum quidem nomen est pacis & pulchra opinio vnitatis. Speciosum quidem Nome est pacis & Beautiful opinio vnitatis.
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sed 〈 ◊ ◊ 〉 eam solam 〈 ◊ 〉 Ecclesiae pacem esse quae Christi est, It is a goodly word peace, and a faire thing Unitie:
sed 〈 ◊ ◊ 〉 eam Solam 〈 ◊ 〉 Ecclesiae pacem esse Quae Christ est, It is a goodly word peace, and a fair thing Unity:
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but who doutes but this to be the onely ryght peace of the churche, which peace is after Christ, accordyng to his wordes? Therfore let vs set by vnitie, lette vs be geuen to loue and charitie:
but who doubts but this to be the only right peace of the Church, which peace is After christ, according to his words? Therefore let us Set by unity, let us be given to love and charity:
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but so that it maye stande with godlines. For peace oughte not to be redeemed iactura veritatis, with losse of the truthe:
but so that it may stand with godliness. For peace ought not to be redeemed iactura veritatis, with loss of the truth:
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that we wold seke peace so much, that we should lose the truthe of Gods worde.
that we would seek peace so much, that we should loose the truth of God's word.
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Beati qui persecutionem patiuntur propter 〈 ◊ 〉, Blessed be they that suffer persecution for rightuousnes sake:
Beati qui persecutionem patiuntur propter 〈 ◊ 〉, Blessed be they that suffer persecution for righteousness sake:
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for theirs is the kyngdom of heauen.
for theirs is the Kingdom of heaven.
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This is the last iourney, whan we be demanded of our faith, and examined, and afterwarde be forced to beleue as they wyl,
This is the last journey, when we be demanded of our faith, and examined, and afterward be forced to believe as they will,
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whan we come to that poynte:
when we come to that point:
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Blessed are we whan we suffre rather all extremities than forsake the truth, yea we shall esteme it to be a great blessednes whā we 〈 ◊ 〉 in suche trouble.
Blessed Are we when we suffer rather all extremities than forsake the truth, yea we shall esteem it to be a great blessedness when we 〈 ◊ 〉 in such trouble.
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And not onely this, but who 〈 ◊ 〉 suffreth any thing for any maner of rightuousnes sake:
And not only this, but who 〈 ◊ 〉 suffers any thing for any manner of righteousness sake:
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blessed is he, the questmonger doyng vprightly his duetie in dischargyng of his conscience: now he shal haue displeasure, happy is he:
blessed is he, the questmonger doing uprightly his duty in discharging of his conscience: now he shall have displeasure, happy is he:
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and he shall haue his rewarde of God. Beati cum maledixerint vobis homines & dice. Blessed are ye whan men speake yll of you.
and he shall have his reward of God. Beati cum maledixerint vobis homines & dice. Blessed Are you when men speak ill of you.
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〈 ◊ ◊ 〉 merces vestra multa est. &c. Be merie, because your reward is great in heauen.
〈 ◊ ◊ 〉 merces Vestra Multa est. etc. Be merry, Because your reward is great in heaven.
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Nowe ye haue heard whiche is the way to heauen, what maner a pylgremage we must goe:
Now you have herd which is the Way to heaven, what manner a pilgrimage we must go:
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Namely first by spirituall pouertie, by hunger and thirst after rightuousnes, by mekenes and lenitie, by wepyng and waylyng, by pitie and mercyfulnes.
Namely First by spiritual poverty, by hunger and thirst After righteousness, by meekness and lenity, by weeping and wailing, by pity and mercyfulnes.
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Item we muste haue a cleane hert: Item we must be peace makers: Item we muste suffre tribulation and affliction.
Item we must have a clean heart: Item we must be peace makers: Item we must suffer tribulation and affliction.
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Than shall the ende bee, Merces vestra 〈 ◊ 〉 multa in coelis, your rewarde shal be great in heauen.
Than shall the end be, Merces Vestra 〈 ◊ 〉 Multa in Coelis, your reward shall be great in heaven.
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for ye know, in battail as long as a mā stādeth he is well, he hath hope to escape:
for you know, in battle as long as a man Stands he is well, he hath hope to escape:
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Merces, this woorde soundeth as though we shoulde merite somwhat by our owne woorkes: for reward and merite are correspondent, one foloweth the other:
Merces, this word soundeth as though we should merit somewhat by our own works: for reward and merit Are correspondent, one Followeth the other:
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whan I haue merited, than I ought to haue my reward. But we shall not thynke so:
when I have merited, than I ought to have my reward. But we shall not think so:
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for ye must vnderstande, that all our workes are imperfect:
for you must understand, that all our works Are imperfect:
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we can not doo them so perfectely as the lawe requireth, because of our fleshe which euer letteth vs. Wherfore is the kyngdome of god called than a rewarde? because it is merited by Christ:
we can not do them so perfectly as the law requires, Because of our Flesh which ever lets us Wherefore is the Kingdom of god called than a reward? Because it is merited by christ:
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for as touchyng our saluation and eternall lyfe, it must be merited, but not by our owne workes,
for as touching our salvation and Eternal life, it must be merited, but not by our own works,
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but onely by the merites of our 〈 ◊ 〉 Christ. Therfore beleue in hym, trust in him:
but only by the merits of our 〈 ◊ 〉 christ. Therefore believe in him, trust in him:
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it is he that merited heauen for vs:
it is he that merited heaven for us:
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yet for all that euery man shall be rewarded for his good workes in euerlastyng lyfe: but not with euerlastyng lyfe.
yet for all that every man shall be rewarded for his good works in everlasting life: but not with everlasting life.
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For it is written, Vita aeterna donum Dei, The euerlasting lyfe is a gift of god.
For it is written, Vita aeterna Donum Dei, The everlasting life is a gift of god.
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Therfore we shuld not esteme our workes so perfect as though we should or coulde merite heauen by them:
Therefore we should not esteem our works so perfect as though we should or could merit heaven by them:
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yet god hath such pleasures in suche workes which we doo with a faithfull heart: that he promiseth to rewarde thē in euerlasting lyfe.
yet god hath such pleasures in such works which we do with a faithful heart: that he promises to reward them in everlasting life.
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Now to make an end, I desire you in gods behalfe, remēbre this pilgremage which I haue taught you, set not lyght by it:
Now to make an end, I desire you in God's behalf, Remember this pilgrimage which I have taught you, Set not Light by it:
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for it is our sauiors owne doctrine, he with his owne mouth taught vs this pilgremage:
for it is our Saviors own Doctrine, he with his own Mouth taught us this pilgrimage:
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whan we will now folowe hym, and doo accordyng as he teacheth vs, than all these blessyngs, of which mencion is made, shal lyght vpon vs:
when we will now follow him, and do according as he Teaches us, than all these blessings, of which mention is made, shall Light upon us:
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and in the ende we shall obteyne euerlasting life.
and in the end we shall obtain everlasting life.
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which graunt both you and me, God the father through his onely sonne our sauior Iesus Christe. Amen.
which grant both you and me, God the father through his only son our Saviour Iesus Christ. Amen.
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¶ The third Sermon of master Latymers. Ephes. 6. cap.
¶ The third Sermon of master Latimers. Ephesians 6. cap.
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DE caetero Fratres, confortamini in Domino, & in potentia virtutis eius, induite vos armaturam Dei, My bretherne be strong in the Lorde,
DE caetero Brothers, confortamini in Domino, & in potentia virtue eius, Induite vos armaturam Dei, My brethren be strong in the Lord,
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and thorough the power of his myghte, put on all the armour of GOD, that ye maye stande agaynst all the assaultes of the deuyll.
and through the power of his might, put on all the armour of GOD, that you may stand against all the assaults of the Devil.
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For wee wrastle not against blood and fleshe, but against rule, against power, against worldly rulers.
For we wrestle not against blood and Flesh, but against Rule, against power, against worldly Rulers.
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Saint Paule that elect instrumente of God, taketh muster of gods warriors:
Saint Paul that elect Instrument of God, Takes muster of God's warriors:
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and 〈 ◊ 〉 christen people to warre, telleth them plainely that they must be warriors,
and 〈 ◊ 〉 christian people to war, Telleth them plainly that they must be warriors,
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as it is written in the boke of Iob:
as it is written in the book of Job:
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Militia est vita hominis super terram, The life of a man or womā is nothing ells but a warfare, it is nothing but a continuall battailyng & warring.
Militia est vita hominis super terram, The life of a man or woman is nothing Else but a warfare, it is nothing but a continual battling & warring.
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Not very long agoe I entreated of a pilgremage I told you at yt tyme of yt very godly & gostly pilgremage,
Not very long ago I entreated of a pilgrimage I told you At that time of that very godly & ghostly pilgrimage,
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& such a pilgremage, which all saints whilst they were in this world walked: they went al to yt pilgremage:
& such a pilgrimage, which all Saints while they were in this world walked: they went all to that pilgrimage:
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but it is a 〈 ◊ ◊ 〉, an vneasy way to walke:
but it is a 〈 ◊ ◊ 〉, an uneasy Way to walk:
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but we must nedes go it, there is no remedie, either we must go that peinful pilgremage,
but we must needs go it, there is no remedy, either we must go that peinful pilgrimage,
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or els neuer go to heauen: for we may not go frō 〈 ◊ 〉 to 〈 ◊ 〉 and pleasure,
or Else never go to heaven: for we may not go from 〈 ◊ 〉 to 〈 ◊ 〉 and pleasure,
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but from sorow and miserie to 〈 ◊ 〉: we may not looke to haue here good cheere, and yonder euerlalasting life:
but from sorrow and misery to 〈 ◊ 〉: we may not look to have Here good cheer, and yonder euerlalasting life:
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for we may not looke for ioy and ioly cheere at bothe sydes. We haue no such promise of Christ our sauior:
for we may not look for joy and jolly cheer At both sides. We have no such promise of christ our Saviour:
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he promised vnto vs that we should be sufferers here in this world, and than in the world to come we shal haue life euerlasting:
he promised unto us that we should be sufferers Here in this world, and than in the world to come we shall have life everlasting:
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therfore lett vs be content, for though it be a harde 〈 ◊ 〉, yet there shal be a good end of it.
Therefore let us be content, for though it be a harden 〈 ◊ 〉, yet there shall be a good end of it.
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Like as whan a mā goeth a great iourney, and laboreth very sore, but in the end he cometh to good chere,
Like as when a man Goes a great journey, and Laboureth very soar, but in the end he comes to good cheer,
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than all his labour is forgotten.
than all his labour is forgotten.
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So we shall come at the end to that 〈 ◊ 〉 whiche no 〈 ◊ 〉 hath sene, no eares hathe heard,
So we shall come At the end to that 〈 ◊ 〉 which no 〈 ◊ 〉 hath seen, no ears hath herd,
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nor hart perceiued, whiche God hath prepared for his elect. Now here in this epistle S. Paule telleth vs of a certayne 〈 ◊ 〉:
nor heart perceived, which God hath prepared for his elect. Now Here in this epistle S. Paul Telleth us of a certain 〈 ◊ 〉:
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he taketh mustre, not only of the Ephesiās, to whō this epistle is written, but also of vs which be christians:
he Takes mustre, not only of the Ephesians, to whom this epistle is written, but also of us which be Christians:
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for all that is required of them is required of vs. The first point that pertaineth to this warfare is to be strong and bardye:
for all that is required of them is required of us The First point that pertaineth to this warfare is to be strong and bardy:
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& this is a cōmandement, as who say, you that be christiās that be baptised in his name, that loke to be saued thorow Christ, I cōmand you be strong, ye may not be weaklynges:
& this is a Commandment, as who say, you that be Christians that be baptised in his name, that look to be saved thorough christ, I command you be strong, you may not be Weaklings:
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for ye must fight hard, there is neither man nor woman but they must fyght, they must come to that battaile,
for you must fight hard, there is neither man nor woman but they must fight, they must come to that battle,
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and we may not be weaklings, because we haue a strong 〈 ◊ 〉:
and we may not be Weaklings, Because we have a strong 〈 ◊ 〉:
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nowe he that hath a strong and mighty enemie, ought not to be weak and fearfull.
now he that hath a strong and mighty enemy, ought not to be weak and fearful.
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For if he be, he shalbe soone ouercome and vāquished.
For if he be, he shall soon overcome and vanquished.
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Therfore saint Paule woulde haue vs strong, that we may be able to fight against that fearefull enemie the deuill.
Therefore saint Paul would have us strong, that we may be able to fight against that fearful enemy the Devil.
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But for all that saint Paule wold not haue vs to stand to our owne strength, to think to vanquish this mighty enemie by our owne power or might:
But for all that saint Paul would not have us to stand to our own strength, to think to vanquish this mighty enemy by our own power or might:
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No not so, for when we put oure hope in our owne strength, we shal soone 〈 ◊ ◊ 〉, he shall haue the victorie by and by:
No not so, for when we put our hope in our own strength, we shall soon 〈 ◊ ◊ 〉, he shall have the victory by and by:
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we shall put oure hope truste and confidence in god, and truste thorow Christ our sauior to ouercome this ennemie.
we shall put our hope trust and confidence in god, and trust thorough christ our Saviour to overcome this enemy.
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We maye not doo as one Aiax did, whom his father sendeth foorth with a company of men to warfare, geuyng him good and holsom lessens and instructions that he should put his hope and trust in god at all times, then he should haue lucke:
We may not do as one Ajax did, whom his father sends forth with a company of men to warfare, giving him good and holsom lessens and instructions that he should put his hope and trust in god At all times, then he should have luck:
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Aiax 〈 ◊ 〉 and sayd vnto his father, It is not a great matter to get the victorie with the helpe of god,
Ajax 〈 ◊ 〉 and said unto his father, It is not a great matter to get the victory with the help of god,
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yea the fearefullest and weakest man can get the victorie whan god helpeth hym: But I wil gett the victorie with my owne strength:
yea the fearfullest and Weakest man can get the victory when god Helpeth him: But I will get the victory with my own strength:
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without the helpe of god, I am able to fight: such 〈 ◊ 〉 spake this 〈 ◊ 〉.
without the help of god, I am able to fight: such 〈 ◊ 〉 spoke this 〈 ◊ 〉.
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But we shall not doo so, as he dydde, 〈 ◊ 〉 in our owne strength:
But we shall not do so, as he did, 〈 ◊ 〉 in our own strength:
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for whan we doo, we shall come to short, we shal lose the victorie, to our eternall destruction. 〈 ◊ 〉. 〈 ◊ 〉 saith:
for when we do, we shall come to short, we shall loose the victory, to our Eternal destruction. 〈 ◊ 〉. 〈 ◊ 〉 Says:
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〈 ◊ 〉 in domino, Be strong in the Lord: we 〈 ◊ 〉 be strong by a borowed strength:
〈 ◊ 〉 in domino, Be strong in the Lord: we 〈 ◊ 〉 be strong by a borrowed strength:
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for we of our owne 〈 ◊ 〉 are to weake and feble:
for we of our own 〈 ◊ 〉 Are to weak and feeble:
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Therfore lette vs learne 〈 ◊ ◊ 〉 shall 〈 ◊ 〉 our strength, namely from aboue:
Therefore let us Learn 〈 ◊ ◊ 〉 shall 〈 ◊ 〉 our strength, namely from above:
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for we 〈 ◊ 〉 it not of our owne selues. Nowe he sayeth: Put on all the 〈 ◊ 〉 of God:
for we 〈 ◊ 〉 it not of our own selves. Now he Saith: Put on all the 〈 ◊ 〉 of God:
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you know that whā a man goth to warre, and is harnessed all 〈 ◊ 〉,
you know that when a man Goes to war, and is harnessed all 〈 ◊ 〉,
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except at 〈 ◊ 〉 place:
except At 〈 ◊ 〉 place:
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If his enemy 〈 ◊ 〉 this bare place, he woundeth hym as soone as though he had no harnesse at all:
If his enemy 〈 ◊ 〉 this bore place, he wounds him as soon as though he had no harness At all:
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therfore S. Paule cōmanded vs, that we shall haue the whole 〈 ◊ 〉, nothyng 〈 ◊ 〉:
Therefore S. Paul commanded us, that we shall have the Whole 〈 ◊ 〉, nothing 〈 ◊ 〉:
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for we may not go with pieces, hauing one thyng, and lackyng the other. For whan we be wounded we shal do but 〈 ◊ 〉 good after.
for we may not go with Pieces, having one thing, and lacking the other. For when we be wounded we shall do but 〈 ◊ 〉 good After.
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Wherfore doth S. Paule require such strength & such weapons, & teacheth vs to fight? Answer:
Wherefore does S. Paul require such strength & such weapons, & Teaches us to fight? Answer:
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to yt end that we may 〈 ◊ 〉 & pull downe yt deuill, yt we may striue against hym,
to that end that we may 〈 ◊ 〉 & pull down that Devil, that we may strive against him,
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lest peraduenture he ouercome vs and bring vs in danger of our soules:
lest Peradventure he overcome us and bring us in danger of our Souls:
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but as soone as he is down, then he is in ieopardy of his lyfe. So likewise as long as we stand and fight against the diuell, we are wel,
but as soon as he is down, then he is in jeopardy of his life. So likewise as long as we stand and fight against the Devil, we Are well,
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but whā we fall then we are in danger, lest he get the victory ouer vs therfore he would haue vs to stand agaynste the assaultes of the diuell.
but when we fallen then we Are in danger, lest he get the victory over us Therefore he would have us to stand against the assaults of the Devil.
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Now you must consider what maner an enemy he is that fighteth against vs: and first consider his power:
Now you must Consider what manner an enemy he is that fights against us: and First Consider his power:
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scripture saith Non est potestas, there is no power in earth, whiche may be compared vnto hys power.
scripture Says Non est potestas, there is no power in earth, which may be compared unto his power.
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Nowe that stronge felow is gods enemy and oures, therfore 〈 ◊ 〉. Paule biddeth vs to be strong & armed round about:
Now that strong fellow is God's enemy and ours, Therefore 〈 ◊ 〉. Paul bids us to be strong & armed round about:
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but to do on our own harneis, that we may not: but we must do on the armour of god:
but to do on our own harness, that we may not: but we must do on the armour of god:
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which he hath apointed for vs: which he hath appointed for us:
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therfore we must not learn of the deuill to fight, he shall not teache vs to battail:
Therefore we must not Learn of the Devil to fight, he shall not teach us to battle:
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for it were like as whan we would fight against the Scottes, and hadde none other harneis,
for it were like as when we would fight against the Scots, and had none other harness,
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but as they apointed vnto vs. No doute yf we were in that case, they woulde appoint suche weapons for vs, that they might get the victory, and geue vs an ouerthrowe.
but as they appointed unto us No doubt if we were in that case, they would appoint such weapons for us, that they might get the victory, and give us an overthrown.
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So whan we shoulde fyghte against the diuel, and had none other weapons, but as he appointed vnto vs. No doute he would soone geue vs an ouerthrow:
So when we should fight against the Devil, and had none other weapons, but as he appointed unto us No doubt he would soon give us an overthrow:
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for he woulde appoint weapons wherwith we could not ouercome him and withstand his power.
for he would appoint weapons wherewith we could not overcome him and withstand his power.
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Further the diligence of the deuyll is expressed and declavnto vs by the mouth of S. Peter whiche saieth:
Further the diligence of the Devil is expressed and declavnto us by the Mouth of S. Peter which Saith:
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he goeth about lyke a roryng lyon, seeking whom he may deuoure: he vseth al craftes and deceytes, he compasseth the matter hither and thither:
he Goes about like a roaring Lion, seeking whom he may devour: he uses all crafts and Deceits, he Compasseth the matter hither and thither:
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tyl at the length he bringeth his matters to passefor he is no sluggard, no sleeper nor negligēt:
till At the length he brings his matters to passefor he is no sluggard, no sleeper nor negligent:
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but he applieth his matte rs and businesses to the vttermost. Now that he is suttle, it appeareth in holy scripture. for so it is written:
but he Applieth his Mathew rs and businesses to the uttermost. Now that he is subtle, it appears in holy scripture. for so it is written:
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Serpens erat calidior caeteris animahbus, the serpent was wiser then the other beastes were.
Serpens erat calidior caeteris animahbus, the serpent was Wiser then the other beasts were.
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Here apeared his wyttes, suttel ties and craftes, ouer that he hath had a great and long tyme to exercyse hymself withall, he hath had fyue thousande fyue hundred and. 〈 ◊ 〉.
Here appeared his wits, suttel ties and crafts, over that he hath had a great and long time to exercise himself withal, he hath had fyue thousande fyue hundred and. 〈 ◊ 〉.
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yeres, such a long tyme he hath had to exercyse hym selfe withall.
Years, such a long time he hath had to exercise him self withal.
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Theriore it is not in vaine that saint Paule would haue vs to be hartie and strong,
Theriore it is not in vain that saint Paul would have us to be hearty and strong,
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and fight with a good courage. This diuell was ones an angell in heauen, & for pride he was cast down:
and fight with a good courage. This Devil was ones an angel in heaven, & for pride he was cast down:
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for he went about to exalt hym selfe aboue GOD, therfore he was pulled downe,
for he went about to exalt him self above GOD, Therefore he was pulled down,
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and all his companie with hym, al the angels that toke his part, and so he fell with a great numbre:
and all his company with him, all the Angels that took his part, and so he fell with a great numbered:
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they fell down from heauen, and here they be in the ayre: yet they be inuisible vnto vs, because they be spirites:
they fell down from heaven, and Here they be in the air: yet they be invisible unto us, Because they be spirits:
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but for all that they bee amongest vs, and aboute vs, to let vs of good thynges,
but for all that they be amongst us, and about us, to let us of good things,
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and to moue vs to naughtynesse:
and to move us to naughtynesse:
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I am not able to tell howe many thousand be here amongest vs now in this chambre:
I am not able to tell how many thousand be Here amongst us now in this chamber:
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and no doubte some were busy to keepe some men away from the hearyng of the woord of God:
and no doubt Some were busy to keep Some men away from the hearing of the word of God:
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for their nature is eyther to kepe men away from hearyng of Gods word, so that they shall not heare at all:
for their nature is either to keep men away from hearing of God's word, so that they shall not hear At all:
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or els at the least waye, they occupie mens heades with other busynes: so that they shall here it without profit.
or Else At the least Way, they occupy men's Heads with other business: so that they shall hear it without profit.
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Now whan he bringeth the matter to passe according to his mind: then he reioyseth wonderfully with his cōpanie.
Now when he brings the matter to pass according to his mind: then he Rejoiceth wonderfully with his company.
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So that the writers say, that if 〈 ◊ 〉 could see them, we shold 〈 ◊ 〉 thē to hoppe and dance vpon our heads for gladnes,
So that the writers say, that if 〈 ◊ 〉 could see them, we should 〈 ◊ 〉 them to hop and dance upon our Heads for gladness,
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because they haue done vnto vs a mischief.
Because they have done unto us a mischief.
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We see them not, they be 〈 ◊ 〉 as I tolde you before, but no dout here they be for our exercise:
We see them not, they be 〈 ◊ 〉 as I told you before, but no doubt Here they be for our exercise:
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for it were a smalle thyng to beleue well, if there were nothyng mouyng to the contrary.
for it were a small thing to believe well, if there were nothing moving to the contrary.
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Therfore it is so ordeined of God that we should haue warre, yea and nothyng but warre, a standyng warre,
Therefore it is so ordained of God that we should have war, yea and nothing but war, a standing war,
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and not only for men, but also for women: for the women must battell and fyght with this horrible enemie as well as men.
and not only for men, but also for women: for the women must battle and fight with this horrible enemy as well as men.
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And he is stronger than we be, whan we be alone, so that we shall not bee able to gyue him an ouerthrowe.
And he is Stronger than we be, when we be alone, so that we shall not be able to gyve him an overthrown.
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But whan Christ is with vs, than hee can doo nothyng at all, because Christ hathe vanquished his power and myght:
But when christ is with us, than he can do nothing At all, Because christ hath vanquished his power and might:
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therfore his impotencie appered in the. 〈 ◊ 〉.
Therefore his impotency appeared in thee. 〈 ◊ 〉.
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of Mathew, whan our sauior came in the region of the Gergesites, there came two men vnto hym possessed of the deuil,
of Matthew, when our Saviour Come in the region of the Gergesites, there Come two men unto him possessed of the Devil,
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and they cried and said, Iesu thou sonne of Dauid, wherfore art thou come before the tyme to afflict vs:
and they cried and said, Iesu thou son of David, Wherefore art thou come before the time to afflict us:
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wher it appereth that they tremble and are fearfull when Christe is present. therfore they saye:
where it appeareth that they tremble and Are fearful when Christ is present. Therefore they say:
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Cur venisti ante tempus? Wherfore 〈 ◊ 〉 thou come before thy tyme? the deuilles knowe that they bee 〈 ◊ 〉 and that they muste goe to hel:
Cur venisti ante Tempus? Wherefore 〈 ◊ 〉 thou come before thy time? the Devils know that they be 〈 ◊ 〉 and that they must go to hell:
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yet they that be here haue not yet appointed vntothem their places, & though 〈 ◊ 〉 haue the paynes with them,
yet they that be Here have not yet appointed vntothem their places, & though 〈 ◊ 〉 have the pains with them,
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yet they haue it not so fully and perfectly as they shal haue at the last day.
yet they have it not so Fully and perfectly as they shall have At the last day.
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And their greatest ioy and comforte is to do vs harme:
And their greatest joy and Comfort is to do us harm:
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for they know that they be fallen for 〈 ◊ 〉, so that they shal neuer attayne to that 〈 ◊ 〉 which they haue had.
for they know that they be fallen for 〈 ◊ 〉, so that they shall never attain to that 〈 ◊ 〉 which they have had.
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And agayne they knowe that we shall come thither, and therfore they enuye god and vs:
And again they know that we shall come thither, and Therefore they envy god and us:
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but their 〈 ◊ 〉 appeareth, for they take it for a 〈 ◊ 〉 to be 〈 ◊ 〉:
but their 〈 ◊ 〉 appears, for they take it for a 〈 ◊ 〉 to be 〈 ◊ 〉:
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It is a greate griefe vnto them, yet they are not able to striue agaynst the commaundement of Christ.
It is a great grief unto them, yet they Are not able to strive against the Commandment of christ.
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Therfore we nede not to feare them sith Christ is with vs, they are weake enemies,
Therefore we need not to Fear them sith christ is with us, they Are weak enemies,
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whan we put on our armes which S. Paule describeth here:
when we put on our arms which S. Paul Describeth Here:
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for all the deuilles in hell or in earth are not able to fight against one of those that hath these armours:
for all the Devils in hell or in earth Are not able to fight against one of those that hath these armours:
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for ye see he dare not disobey Christ, commaundyng hym to goe out of the man.
for you see he Dare not disobey christ, commanding him to go out of the man.
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Now whan he perceiued that he could do no more harme vnto the man, than he desyred Christ to let hym go into the swyne:
Now when he perceived that he could do no more harm unto the man, than he desired christ to let him go into the Swine:
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where appeareth partely his 〈 ◊ 〉 that he could not goe without Christes permission:
where appears partly his 〈 ◊ 〉 that he could not go without Christ's permission:
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partelye his mischeuous mynd apeareth, for whā he seeth that he can do vs no harme in our bodies,
partly his mischievous mind appeareth, for when he sees that he can do us no harm in our bodies,
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then he goeth aboute to hurte vs in our goods.
then he Goes about to hurt us in our goods.
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But whan we haue Christ with vs, he is not able to hurt vs neither of our soules, bodies, or goods:
But when we have christ with us, he is not able to hurt us neither of our Souls, bodies, or goods:
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that is whē we becue in Christ.
that is when we becue in christ.
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For to haue Christ wt vs, is nothyng els but to beleue and trust in hym, to seke ayde and help by hym, against our enemy the deuyll.
For to have christ with us, is nothing Else but to believe and trust in him, to seek aid and help by him, against our enemy the Devil.
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Therfore Christ sayth to al his saithfull, to all those that beleue in hym, Ego sum vobiscum 〈 ◊ 〉;
Therefore christ say to all his saithfull, to all those that believe in him, Ego sum vobiscum 〈 ◊ 〉;
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ad consūmationem 〈 ◊ 〉, I am with you tyll to the end of the world, to 〈 ◊ 〉 you, to helpe you, to 〈 ◊ 〉 you,
ad consūmationem 〈 ◊ 〉, I am with you till to the end of the world, to 〈 ◊ 〉 you, to help you, to 〈 ◊ 〉 you,
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and to here your prayers whan ye cal vpon me:
and to hear your Prayers when you call upon me:
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& certeuly euery 〈 ◊ 〉 and ruler, euery king may defend his realme, chase & put by the inuadours.
& certeuly every 〈 ◊ 〉 and ruler, every King may defend his realm, chase & put by the inuadours.
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therfore thoughe we cannot withstād this enemy by our own power, yet with Christes helpe we shall chase him and put hym backe, make hym ashamed of his enterprise and purpose.
Therefore though we cannot withstand this enemy by our own power, yet with Christ's help we shall chase him and put him back, make him ashamed of his enterprise and purpose.
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Non est 〈 ◊ 〉 lucta cum carne & sangnine, we haue not to fight with bloud and flesh.
Non est 〈 ◊ 〉 Lucta cum Carnem & sangnine, we have not to fight with blood and Flesh.
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Here the Anabaptistes make very much 〈 ◊ 〉 intendyng to proue by these wordes of Saint Paule, that no Christian man maye fighte or goe to warrefare.
Here the Anabaptists make very much 〈 ◊ 〉 intending to prove by these words of Saint Paul, that no Christian man may fight or go to warfare.
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Neither maye there bee anye magestrates (saye they) whiche shoulde shedde bloude, and punishe the wycked for his wyckednes.
Neither may there be any Magistrates (say they) which should shed blood, and Punish the wicked for his wickedness.
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But these fond felowes are muche deceiued in theyr owne wyttes.
But these found Fellows Are much deceived in their own wits.
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for saint Paules mynde is cleane contrary vnto their saings, S. Paule teacheth here, how al christian people must fight,
for saint Paul's mind is clean contrary unto their sayings, S. Paul Teaches Here, how all christian people must fight,
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but not so that one shold fight with another: but he speaketh here of a singular fight, we may not fighte one with another:
but not so that one should fight with Another: but he speaks Here of a singular fight, we may not fight one with Another:
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thoughe my neighboure doeth me wrong, yet I may not fight with hym, and auenge my selfe vppon hym:
though my neighbour doth me wrong, yet I may not fight with him, and avenge my self upon him:
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for god saith, 〈 ◊ 〉 vindictam & ego retribuam, let me haue the vengeance and I will reward it,
for god Says, 〈 ◊ 〉 vindictam & ego retribuam, let me have the vengeance and I will reward it,
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and no dout God wyll rewarde the wicked for his wickednes, either by hym self, or els by the 〈 ◊ 〉.
and no doubt God will reward the wicked for his wickedness, either by him self, or Else by the 〈 ◊ 〉.
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Some there be that be punished by the magistrates for their 〈 ◊ 〉: and again ther be some which escape hanging in this worlde:
some there be that be punished by the Magistrates for their 〈 ◊ 〉: and again there be Some which escape hanging in this world:
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yet for all that God punisheth them, either with sicknes, or elles other wayes. But ye muste knowe that there is a priuate vengeance, and a publique:
yet for all that God Punisheth them, either with sickness, or Else other ways. But you must know that there is a private vengeance, and a public:
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the priuate vengeance is, when a man goeth about to auenge hymselfe vpon his neighbour, which thynge is inhibited here by these words of S. Paule, Non est nobis lucta cum 〈 ◊ 〉 & sanguine, we haue not to fight with flesh and bloud,
the private vengeance is, when a man Goes about to avenge himself upon his neighbour, which thing is inhibited Here by these words of S. Paul, Non est nobis Lucta cum 〈 ◊ 〉 & sanguine, we have not to fight with Flesh and blood,
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but there is a publike vengeance that is the magistrates:
but there is a public vengeance that is the Magistrates:
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the magistrates ought to fight and to punishe when he 〈 ◊ 〉 cause, he may and ought to stryke malefactors with the sword, for S. Paule sayth:
the Magistrates ought to fight and to Punish when he 〈 ◊ 〉 cause, he may and ought to strike malefactors with the sword, for S. Paul say:
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est ministri dei ad vindictam, the magistrate is a minister of god to punish.
est ministri dei ad vindictam, the magistrate is a minister of god to Punish.
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Itē, in an other place scripture saith iustus 〈 ◊ 〉 & 〈 ◊ ◊ 〉, the lord is 〈 ◊ 〉 & he loueth iustice: Iten, in an other place scripture Says Justus 〈 ◊ 〉 & 〈 ◊ ◊ 〉, the lord is 〈 ◊ 〉 & he loves Justice:
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therfore yt foolish 〈 ◊ ◊ 〉 ar much deceiued:
Therefore that foolish 〈 ◊ ◊ 〉 Are much deceived:
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for this place taketh not away al 〈 ◊ 〉 of fightings, but only yt priuate fighting,
for this place Takes not away all 〈 ◊ 〉 of fightings, but only that private fighting,
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but yt magi strate may draw his sword and strike:
but that magi Strate may draw his sword and strike:
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Again yt 〈 ◊ 〉 ar bound in 〈 ◊ 〉 to fight whāsoeuer thei be required of their king & lord, and 〈 ◊ ◊ 〉 yt mā yt so fighteth being laufully called 〈 ◊ 〉, he 〈 ◊ ◊ ◊ 〉 god, he is gods seruāt:
Again that 〈 ◊ 〉 Are bound in 〈 ◊ 〉 to fight Whosoever they be required of their King & lord, and 〈 ◊ ◊ 〉 that man that so fights being lawfully called 〈 ◊ 〉, he 〈 ◊ ◊ ◊ 〉 god, he is God's seruamt:
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but aboue al things yt magistrates, the Kyng must see that his quarell be good and laufull,
but above all things that Magistrates, the King must see that his quarrel be good and lawful,
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before he procede to shedde christian blood.
before he proceed to shed christian blood.
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For they beare gods sworde, not to do harme, but good, to punishe and strike the wicked, and defend the good.
For they bear God's sword, not to do harm, but good, to Punish and strike the wicked, and defend the good.
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Therfore as I sayde before, the Anabaptists can not proue by that scripture, that there shall be no magistrates nor bettelynges:
Therefore as I said before, the Anabaptists can not prove by that scripture, that there shall be no Magistrates nor bettelynges:
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or that magistrates may not drawe their swordes against those that trespasse.
or that Magistrates may not draw their swords against those that trespass.
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But subiects may not of their owne priuate 〈 ◊ 〉 take yt sword, or rebel against their king:
But Subjects may not of their own private 〈 ◊ 〉 take that sword, or rebel against their King:
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for whan they rebel they serue the diuell:
for when they rebel they serve the Devil:
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for they haue no commission of God so to do, but of theyrowne heade they rise againste God, that is, against the kyng, to whome they 〈 ◊ 〉 obedience, and so worthily be punished.
for they have no commission of God so to do, but of theyrowne head they rise against God, that is, against the King, to whom they 〈 ◊ 〉 Obedience, and so worthily be punished.
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Therfore good christen people beware of rebellyng against your soueraigne lorde the Kynge:
Therefore good christian people beware of rebelling against your sovereign lord the King:
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but whan there be rebels or inuaders, & ye be called of the kyng to withstand them, go with a good will and conscience:
but when there be rebels or invaders, & you be called of the King to withstand them, go with a good will and conscience:
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and be well assured, that it is gods seruice in withstanding the rebelles or the kynges enemies:
and be well assured, that it is God's service in withstanding the rebels or the Kings enemies:
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and no doubt he that resuseth at such a tyme to serue the kyng, or cls is slowe in seruyng, that curse shal lyghten vpō hym, ȳ god theatnethby his holy prophet Ieremy, saying:
and no doubt he that resuseth At such a time to serve the King, or cls is slow in serving, that curse shall lighten upon him, ȳ god theatnethby his holy Prophet Ieremy, saying:
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Male dictus qui facit opus 〈 ◊ ◊ 〉, & maledictus qui gladium suum abstinet à sanguine, Cursed bee he that doothe the woorke of the Lorde negligently, Male dictus qui facit opus 〈 ◊ ◊ 〉, & Maledictus qui Gladium suum abstinet à sanguine, Cursed be he that doth the work of the Lord negligently,
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and cursed be he that kept his sworde frō bloodshedyng.
and cursed be he that kept his sword from bloodshedding.
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And no doubt that man that dieth so in sightyng against the kyngs enemie, he dyeth in gods seruice, in gods quarell.
And no doubt that man that Dieth so in sighting against the Kings enemy, he Dies in God's service, in God's quarrel.
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But yet I wolde not haue men to call theym selues, or come withoute callyng: I would haue theim to 〈 ◊ 〉 tyll they be 〈 ◊ 〉:
But yet I would not have men to call them selves, or come without calling: I would have them to 〈 ◊ 〉 till they be 〈 ◊ 〉:
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for when they be called, they be authoused, they haue a vocation of God to goe.
for when they be called, they be authoused, they have a vocation of God to go.
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But against rule, against power, against worldly rulers:
But against Rule, against power, against worldly Rulers:
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with these names S. Paule describeth the deuyll, signifyeng vnto vs his myght and power when god 〈 ◊ 〉 and 〈 ◊ 〉 him.
with these names S. Paul Describeth the Devil, signifying unto us his might and power when god 〈 ◊ 〉 and 〈 ◊ 〉 him.
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when he feareth men more then god, he is nothyng to be regarded.
when he fears men more then god, he is nothing to be regarded.
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And than he is subtile, therfore he saith that we must fyght agaynst the spirituall craftinesse, which craftines 〈 ◊ 〉 all the craftynesse:
And than he is subtle, Therefore he Says that we must fight against the spiritual craftiness, which craftiness 〈 ◊ 〉 all the craftynesse:
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he is 〈 ◊ 〉 and redy to all mischiese, his 〈 ◊ 〉 is wonderfull, his 〈 ◊ 〉 is vnspeakable.
he is 〈 ◊ 〉 and ready to all mischiese, his 〈 ◊ 〉 is wonderful, his 〈 ◊ 〉 is unspeakable.
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In 〈 ◊ 〉, in the element, we rede in scripture that the soules are called Volucres caeli, the soules of the heauen, that is in the partes of the ayre, here amongest vs. So the diuell is here amongest vs in the middest parte of the aire, redy 〈 ◊ 〉 to moue vs against god: In 〈 ◊ 〉, in the element, we rede in scripture that the Souls Are called Volucres Heaven, the Souls of the heaven, that is in the parts of the air, Here amongst us So the Devil is Here amongst us in the midst part of the air, ready 〈 ◊ 〉 to move us against god:
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whensoeuer he can espye his time, he spareth not, he loseth no tyme.
whensoever he can espy his time, he spares not, he loses no time.
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As for an 〈 ◊ 〉, when the 〈 ◊ 〉 perceiue 〈 ◊ 〉 to be giuen to swearing and cursing:
As for an 〈 ◊ 〉, when the 〈 ◊ 〉 perceive 〈 ◊ 〉 to be given to swearing and cursing:
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〈 ◊ 〉 euer minister matiers vnto hym, to 〈 ◊ 〉 hym in his cursing, & to pricke him forward:
〈 ◊ 〉 ever minister matiers unto him, to 〈 ◊ 〉 him in his cursing, & to prick him forward:
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〈 ◊ 〉 they perceiue one to be ge uen to proudenes, they euer moue his heart to go forward in yt same:
〈 ◊ 〉 they perceive one to be ge uen to proudenes, they ever move his heart to go forward in that same:
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whē they see or 〈 ◊ 〉 any man gruē to carding or vicing, or to lcchery,
when they see or 〈 ◊ 〉 any man gruen to carding or vicing, or to lcchery,
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or to other maner of wickednes: he sleepeth not, he is euer redy at hād: for he hath a thousād wais to hurt vs, and so bring vs to mischief:
or to other manner of wickedness: he Sleepeth not, he is ever ready At hand: for he hath a thousād ways to hurt us, and so bring us to mischief:
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in so much yt we are not able to stande against him, when we haue not gods 〈 ◊ 〉 where with we may strike him. Therfore s.
in so much that we Are not able to stand against him, when we have not God's 〈 ◊ 〉 where with we may strike him. Therefore s.
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Paule saith, that we must fight against rulers, he describeth vnto vs the great power that the diuel hath:
Paul Says, that we must fight against Rulers, he Describeth unto us the great power that the Devil hath:
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for what is mightier then rulers and potentates be? therfore to the entent that we might perceiue his mighty power he named him by that name, to that ende to make vs carnest to put on the armours,
for what is Mightier then Rulers and potentates be? Therefore to the intent that we might perceive his mighty power he nam him by that name, to that end to make us carnest to put on the armours,
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and take the weapons which god hath appointed for vs: els we shal soone haue an ouerthrow:
and take the weapons which god hath appointed for us: Else we shall soon have an overthrow:
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if we will take such weapons as the deuill shall apoint vs, as he hath done in times past.
if we will take such weapons as the Devil shall appoint us, as he hath done in times past.
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For what a trust and confidence haue we had in holy water, and holye bread: Item in ringing of holy belles, and such foolertes:
For what a trust and confidence have we had in holy water, and holy bred: Item in ringing of holy Bells, and such foolertes:
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but it was good sporte for the diuell: he could laughe and be metye at our foolishnes:
but it was good sport for the Devil: he could laugh and be metye At our foolishness:
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yea, and order the matter so, to kepe vs in the same errour. For we read in stories, that at somtimes the diuel went away from some men,
yea, and order the matter so, to keep us in the same error. For we read in stories, that At sometimes the Devil went away from Some men,
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because of the holy wa ter, as though that holy water had such strength and power that he could not abide it. O crafty deuil:
Because of the holy wa ter, as though that holy water had such strength and power that he could not abide it. O crafty Devil:
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Therfore this is the thyng that S. Paule so muche desireth, to haue boldenes to speake:
Therefore this is the thing that S. Paul so much Desires, to have bolden to speak:
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he went away, not for seare of the holy water, but because he would mayntaine men in errour and foolishnes.
he went away, not for sear of the holy water, but Because he would maintain men in error and foolishness.
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And no doute it was the deuils teaching, the vsing of this holye water.
And no doubt it was the Devils teaching, the using of this holy water.
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It was not long ago, sence I being with one of my neighbours that was sick, there came in an old woman:
It was not long ago, sense I being with one of my neighbours that was sick, there Come in an old woman:
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And when she saw the mā sore sick, she asked whether there were no holy water to be gotten? see here the foolishnes of the people, whiche amiddes in the light of gods most holy word, will folow such phantasies & delusions of the deuill:
And when she saw the man soar sick, she asked whither there were no holy water to be got? see Here the foolishness of the people, which amidst in the Light of God's most holy word, will follow such fantasies & delusions of the Devil:
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ye know whan there was a storm or a feareful wether, thā we ring yt holy belsthey were they that must make all thynges well:
you know when there was a storm or a fearful weather, than we ring that holy belsthey were they that must make all things well:
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they must dryue away the deuill.
they must drive away the Devil.
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But I tell you, if the holy belles wold serue against the deuyll (or that he myghte be put away thoroughe theyr sound:
But I tell you, if the holy Bells would serve against the Devil (or that he might be put away thorough their found:
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no doute we would soone banish him oute of all England.
no doubt we would soon banish him out of all England.
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For I thynke yf all the belles in England should bee rongen together at a certayne houre, I thynke there would be almoste no place,
For I think if all the Bells in England should be rongen together At a certain hour, I think there would be almost no place,
p-acp pns11 vvb cs d dt n2 p-acp np1 vmd vbi vvi av p-acp dt j n1, pns11 vvb a-acp vmd vbi av dx n1,
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but some belles might be hearde there.
but Some Bells might be heard there.
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And so the diuel should haue no abyding place in Eng land, yf ringing of belles would serue:
And so the Devil should have no abiding place in Eng land, if ringing of Bells would serve:
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but it is not that that wyll serue against the diuell: yet we haue beleued such fooleries in tymes past, but it was but mockyng:
but it is not that that will serve against the Devil: yet we have believed such fooleries in times past, but it was but mocking:
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it was the teachyng of the deuill.
it was the teaching of the Devil.
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And no dout we were in a miserable case whan we learned of the deuyll to fight against the deuyll.
And no doubt we were in a miserable case when we learned of the Devil to fight against the Devil.
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And how much are we bound to God, that he hath deliueres vs from these grosse ignorances,
And how much Are we bound to God, that he hath deliueres us from these gross ignorances,
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and hath taught vs how we should fight and preuaile agaynst this enemie.
and hath taught us how we should fight and prevail against this enemy.
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Yet it is a 〈 ◊ 〉 thing to se that there be som amongest vs, which wold faine haue the old foolries again:
Yet it is a 〈 ◊ 〉 thing to see that there be Some amongst us, which would feign have the old fooleries again:
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they are awery of the word of God, they can not away with it:
they Are awery of the word of God, they can not away with it:
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they woulde rather haue haue their crossynges, and settyng vp of candles, and suche foolries then the woord of God.
they would rather have have their crossings, and setting up of Candles, and such fooleries then the word of God.
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I was ones called to one of my 〈 ◊ 〉:
I was ones called to one of my 〈 ◊ 〉:
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it was at that tyme whan I had taken degree at Cambridge, and was made master of art, I was called (I say) to one of my kynsfolke, which was very sicke,
it was At that time when I had taken degree At Cambridge, and was made master of art, I was called (I say) to one of my kynsfolke, which was very sick,
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and died immediatly after my comming.
and died immediately After my coming.
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Now there was an old cousyn of myne, which after the man was dead gaue me a waxe candle in my hand,
Now there was an old Cousin of mine, which After the man was dead gave me a wax candle in my hand,
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and cōmaunded me to make certain crosses ouer him that was dead: for she thought the deuill should runne away by and by.
and commanded me to make certain Crosses over him that was dead: for she Thought the Devil should run away by and by.
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Now I toke the candell, but I could not crosse him as she would haue me to doo,
Now I took the candle, but I could not cross him as she would have me to do,
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for I had neuer seene it afore.
for I had never seen it afore.
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Now she perceiuyng that I coulde not doo it, with a greate anger tooke the candell out of my hande, sayeng:
Now she perceiving that I could not do it, with a great anger took the candle out of my hand, saying:
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It is pitie that thy father spendeth so much money vppon thee, and so the tooke the candle,
It is pity that thy father spendeth so much money upon thee, and so the took the candle,
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and crossed and blessed him, so that he was sure inough. No doubt she thought that the deuill could haue no power against him.
and crossed and blessed him, so that he was sure enough. No doubt she Thought that the Devil could have no power against him.
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This & such like things wer nothing but illusions of yt deuil:
This & such like things were nothing but illusions of that Devil:
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yet for al that we put our trust so in them, yt we thought we could not be saued without such thyngs.
yet for all that we put our trust so in them, that we Thought we could not be saved without such things.
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But now let vs geue god most heartie thankes, that he hath deliuered vs from such snares and illusions of the deuyl:
But now let us give god most hearty thanks, that he hath Delivered us from such snares and illusions of the Devil:
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& let vs endruor our sclues most earnestly to heare gods most holy word & to liue after it.
& let us endruor our sclues most earnestly to hear God's most holy word & to live After it.
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Nowe to the armors, here is the armor of gods 〈 ◊ 〉 for man & womā.
Now to the armours, Here is the armour of God's 〈 ◊ 〉 for man & woman.
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When a man shall goe to battaile, commonly he hathe a great girdle with an aporne of maile goyng vpon his knees,
When a man shall go to battle, commonly he hath a great girdle with an aporne of mail going upon his knees,
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than he hath a brest plate: than for the nether parte be hathe high shoen: and than he must haue a bucklar to keepe of his enemies strokes:
than he hath a breast plate: than for the neither part be hath high shoen: and than he must have a bucklar to keep of his enemies Strokes:
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than he muste haue a salette wherewith his head may be saued: And finally he must haue a swoorde to fight withall, and to hurt his ennemy.
than he must have a salette wherewith his head may be saved: And finally he must have a sword to fight withal, and to hurt his enemy.
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These are the weapons that cōmonly men vse whan they go to warre: of suche 〈 ◊ 〉 S. Paul wold haue vs to be prepared.
These Are the weapons that commonly men use when they go to war: of such 〈 ◊ 〉 S. Paul would have us to be prepared.
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Therfore whoso euer wil go to this spiritual war, & fight against yt deuyll, he must haue such wepōs, truth, iustice, redy to here gods word faith, saluation in gods word.
Therefore whoso ever will go to this spiritual war, & fight against that Devil, he must have such weapons, truth, Justice, ready to hear God's word faith, salvation in God's word.
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They yt be armed in such wise yt deuill can nothyng do against them.
They that be armed in such wise that Devil can nothing do against them.
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As it appered in the holy man Hiob, whome the deuyll coulde not tempt further than he had leaue of God.
As it appeared in the holy man Hiob, whom the Devil could not tempt further than he had leave of God.
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Wherby we gather, that whā we stande to gods armour, we shall be able to quenche the assaultes of this old serpent the deuil.
Whereby we gather, that when we stand to God's armour, we shall be able to quench the assaults of this old serpent the Devil.
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Now the first point of this armor is truth & veritie: from which truth the deuill is fallen, he and all his com-pany.
Now the First point of this armour is truth & verity: from which truth the Devil is fallen, he and all his company.
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For it is writē, in veritate non stetit, he abode not in the truth. He was in the truth, but he fel from it, he remained not in it:
For it is written, in veritate non Stetit, he Abided not in the truth. He was in the truth, but he fell from it, he remained not in it:
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for with lieng & 〈 ◊ 〉 he deceiued our grādmother Eue whā he desired hec to eate of yt forbidden fruit:
for with lying & 〈 ◊ 〉 he deceived our grandmother Eue when he desired hec to eat of that forbidden fruit:
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affirmyng & most surely promising vnto her (〈 ◊ 〉 hec husband Adam) that they shold be gods after they had eaten of the apple, 〈 ◊ 〉 was a fals lie.
affirming & most surely promising unto her (〈 ◊ 〉 hec husband Adam) that they should be God's After they had eaten of the apple, 〈 ◊ 〉 was a falls lie.
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Therfore it is writtē of him, Mendax est, & 〈 ◊ 〉 rei pater, He is a liar,
Therefore it is written of him, Mendax est, & 〈 ◊ 〉 rei pater, He is a liar,
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and a father of yt same.
and a father of that same.
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O that all liars wold cōsider what an horrible thing it is in yt face of god to tell false tales, they haue cause to be wery of theyr estate:
O that all liars would Consider what an horrible thing it is in that face of god to tell false tales, they have cause to be weary of their estate:
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for the beuil is their father, and they be his children. Truly it is an yil fauored thing to be the chylde of the deuil:
for the bevil is their father, and they be his children. Truly it is an yil favoured thing to be the child of the Devil:
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for the deuil 〈 ◊ 〉 an yll rewarde to his children, euerlastyng perdition is their inheritāce, whi ehe they shal haue of their father, Cum mendacium 〈 ◊ 〉 ex 〈 ◊ 〉 loquitur,
for the Devil 〈 ◊ 〉 an ill reward to his children, everlasting perdition is their inheritance, whi ehe they shall have of their father, Cum Mendacium 〈 ◊ 〉 ex 〈 ◊ 〉 loquitur,
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when he speaketh a lie, he speaketh of his own, for he himself is nothing els but falshod.
when he speaks a lie, he speaks of his own, for he himself is nothing Else but falsehood.
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Othere be ma ny sore sentences in scripture against lyers, and fals tale tellers.
Other be ma ny soar sentences in scripture against liars, and falls tale tellers.
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〈 ◊ 〉 saith, perdes omnes quiloquūtur mendatiū, thou 〈 ◊ 〉 destroy al them that speake lyes.
〈 ◊ 〉 Says, perdes omnes quiloquūtur mendatiū, thou 〈 ◊ 〉 destroy all them that speak lies.
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Therfore S. Paule exhorteth vs to this truth, to leaue lyes and falshode. he saith Deposito 〈 ◊ 〉 veritatem loquimini 〈 ◊ 〉;
Therefore S. Paul exhorteth us to this truth, to leave lies and falsehood. he Says Deposit 〈 ◊ 〉 veritatem Speak 〈 ◊ 〉;
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cum proximo suo, Set asyde all lyes, and speake the truthe euerye one with his neighbour.
cum proximo Sue, Set aside all lies, and speak the truth every one with his neighbour.
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I pray god we may learne this lesson of S. Paule, and fold we it, and practise it:
I pray god we may Learn this Lesson of S. Paul, and fold we it, and practise it:
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for no doute we vse full of lyes. Consider and examine all estates, and ye shall fynde all their doinges furnished with lyes:
for no doubt we use full of lies. Consider and examine all estates, and you shall find all their doings furnished with lies:
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Go fyrst to men of occupations, consider their liues and conuersations, there is in a maner nothyng with thē but lying.
Go fyrst to men of occupations, Consider their lives and conversations, there is in a manner nothing with them but lying.
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Go to men of authority, go to lawiers, you shall synde stuffe inough:
Go to men of Authority, go to Lawyers, you shall synde stuff enough:
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For it is sene now a dayes that children learne pretelye of their parentes to lye:
For it is seen now a days that children Learn prettily of their Parents to lie:
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for the parentes are not ashamed to lye in presence of their children.
for the Parents Are not ashamed to lie in presence of their children.
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The 〈 ◊ 〉 man or merchaunte man teachech his prentise to lye, & to vtter his wares with lying & forswearing.
The 〈 ◊ 〉 man or Merchant man teachech his prentice to lie, & to utter his wares with lying & forswearing.
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In summa, there is almost nothing 〈 ◊ 〉 vs but lies, & therfore parents & masters are in great danger of eternal 〈 ◊ 〉,
In summa, there is almost nothing 〈 ◊ 〉 us but lies, & Therefore Parents & Masters Are in great danger of Eternal 〈 ◊ 〉,
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for they care not howe they bring vp they & youth in godlines or other wayes: they care not for it.
for they care not how they bring up they & youth in godliness or other ways: they care not for it.
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Therfore I erhort you in gods behalf, consider the matter, ye parents: 〈 ◊ 〉 not your children 〈 ◊ 〉 lye or teil 〈 ◊ 〉:
Therefore I erhort you in God's behalf, Consider the matter, you Parents: 〈 ◊ 〉 not your children 〈 ◊ 〉 lie or teil 〈 ◊ 〉:
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when ye here one of your 〈 ◊ 〉 to 〈 ◊ 〉 a lye, 〈 ◊ 〉 him vp & geue him 〈 ◊ 〉. 〈 ◊ 〉.
when you Here one of your 〈 ◊ 〉 to 〈 ◊ 〉 a lie, 〈 ◊ 〉 him up & give him 〈 ◊ 〉. 〈 ◊ 〉.
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good 〈 ◊ 〉, & tel him yt it is nought: & when he maketh an other lye. geue him 〈 ◊ 〉. 〈 ◊ 〉.
good 〈 ◊ 〉, & tell him that it is nought: & when he makes an other lie. give him 〈 ◊ 〉. 〈 ◊ 〉.
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stripes, and I am sure when you serue him so, he wil leaue 〈 ◊ ◊ 〉 it is a commō sayeng:
stripes, and I am sure when you serve him so, he will leave 〈 ◊ ◊ 〉 it is a Common saying:
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Vex 〈 ◊ ◊ 〉, 〈 ◊ 〉 geueth vnderstanding.
Vex 〈 ◊ ◊ 〉, 〈 ◊ 〉 Giveth understanding.
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But we see now a dais yt parents 〈 ◊ 〉 whā their 〈 ◊ 〉 cā make a prety lie: But we see now a dais that Parents 〈 ◊ 〉 when their 〈 ◊ 〉 can make a pretty lie:
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they say, he will be a prety witty felow he cā make a prety lie:
they say, he will be a pretty witty fellow he can make a pretty lie:
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so much is ye word of god regarded amōgest vs. So likewise prentises can doe nothing but lye:
so much is the word of god regarded amongst us So likewise prentices can do nothing but lie:
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and the better he canne lye, the more is ve regarded of his 〈 ◊ 〉, and the more acceptable,
and the better he can lie, the more is ve regarded of his 〈 ◊ 〉, and the more acceptable,
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and therfore there was neuer suche false bode as there is nowe: for the youth is so brought vp in lyes and falsehod:
and Therefore there was never such false bode as there is now: for the youth is so brought up in lies and falsehood:
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For we se daily what falshod is abroade, how euery man deceiueth his neighbor: There wyl no writing serue now adays, euery man worketh craftily with his neighbor.
For we see daily what falsehood is abroad, how every man deceiveth his neighbour: There will no writing serve now adais, every man works craftily with his neighbour.
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In the olde tyme there were some folkes not ashamed to preache in the open pulpit vnto the people,
In the old time there were Some folks not ashamed to preach in the open pulpit unto the people,
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how long a man should lye in purgatorie.
how long a man should lie in purgatory.
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Now to defende their lyes, they sayd it was doon to a good purpose, to make the people afraide to beware of synne and wyckednes.
Now to defend their lies, they said it was done to a good purpose, to make the people afraid to beware of sin and wickedness.
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But what saieth God by the prophcte, Nunquid eget dominus mendatio, vt pro illo loquamini mendacium? Hathe the Lorde neede of lyes, that ye will go and make lyes in his name:
But what Saith God by the prophcte, Whether eget dominus mendatio, vt Pro illo loquamini Mendacium? Hath the Lord need of lies, that you will go and make lies in his name:
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You maye perceiue now how necessaris a thing it is to be in the truthe, to be vpright in our dealyngs.
You may perceive now how necessaris a thing it is to be in the truth, to be upright in our dealings.
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For S. Paul requireth truth not only in iudgements, that iudges shal iudge accordyng to cquitie and conscicuce,
For S. Paul requires truth not only in Judgments, that judges shall judge according to cquitie and conscicuce,
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but also he requireth that we be true in all our conuersations and doyngs, wordes and dedes.
but also he requires that we be true in all our conversations and doings, words and Deeds.
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And so Christ him selfe required the same of vs in the. v. of Math. Sit sermo vester est est, non non, let your sayings be yea yea, no no:
And so christ him self required the same of us in thee. v. of Math. Fit sermon vester est est, non non, let your sayings be yea yea, no no:
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he saith two times yea yea, to signifie vnto vs, that it shalbe with vs so, that whan we say yea with our tongue, than it shalbe in the heart yea too.
he Says two times yea yea, to signify unto us, that it shall with us so, that when we say yea with our tongue, than it shall in the heart yea too.
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Here I am a thefe before god, and shalbe hāged for it in hel.
Here I am a thief before god, and shall hanged for it in hell.
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Agayne whan we say No with our tongue, that the heart be so to: therfore he saith two tymes yea yea, no no:
Again when we say No with our tongue, that the heart be so to: Therefore he Says two times yea yea, no no:
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to signifie that the hearte and mouthe shall go together.
to signify that the heart and Mouth shall go together.
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And therfore it appeareth that we be in a pitifull case, farre from that that god wold haue vs to be.
And Therefore it appears that we be in a pitiful case, Far from that that god would have us to be.
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For there be som that be so vsed to lyes, that they can do nothing els.
For there be Some that be so used to lies, that they can do nothing Else.
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And as the common sayeng is, A lie is the better whan it cometh in their mouth.
And as the Common saying is, A lie is the better when it comes in their Mouth.
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Well, I will shew you an ensample, which shalbe inough to feare vs from lyeng. In the primitiue church, whan there was but few which beleued:
Well, I will show you an ensample, which shall enough to Fear us from lying. In the primitive Church, when there was but few which believed:
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and amongst them there was a great meny of poore people:
and among them there was a great many of poor people:
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therfore they that were rich vsed to sell their goods, and brought the money to the apostles, to that ende that the poore might bee relieued.
Therefore they that were rich used to fell their goods, and brought the money to the Apostles, to that end that the poor might be relieved.
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There was some that did such thynges sunply and vprightly with a good heart.
There was Some that did such things sunply and uprightly with a good heart.
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Now there was a certaine man called Anamas, and his wife called Saphira, they were christians,
Now there was a certain man called Anamas, and his wife called Sapphira, they were Christians,
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but they sought nothyng but worldly thinges, as some of vs do now adayes: they thought it should be a world ly kingdome:
but they sought nothing but worldly things, as Some of us do now adays: they Thought it should be a world lie Kingdom:
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as there be many gospellers now adayes, whiche seeke nothyng by the gospel, but their owne gaynes and preferments.
as there be many Evangelists now adays, which seek nothing by the gospel, but their own gains and preferments.
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Now this man with his wife, seeyng other sell their goods, thought they would get a good name too:
Now this man with his wife, seeing other fell their goods, Thought they would get a good name too:
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they went and solde their landes, yet they were asrayd to brynge all the money to the Apostles, mistrustyng left this religion should not indure long:
they went and sold their Lands, yet they were asrayd to bring all the money to the Apostles, mistrusting left this Religion should not endure long:
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therfore they thought it wisdome to kepe som what in store, when necessity shold require. Wel, they go and bryng a parte of the money to Peter:
Therefore they Thought it Wisdom to keep Some what in store, when necessity should require. Well, they go and bring a part of the money to Peter:
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and the other parte they kept for themselues, 〈 ◊ 〉 to Peter that it was the whole money.
and the other part they kept for themselves, 〈 ◊ 〉 to Peter that it was the Whole money.
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Now Peter hauing knowledge by the holy ghost of this falsehode, said vnto him when he cāme with the money:
Now Peter having knowledge by the holy ghost of this falsehood, said unto him when he camme with the money:
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Cur Satan impleuit cor tuum vt mentireris spiritui sancto, How chaūced it that the diuel hath filled thy heart, that thou shouldest lye vnto the holy ghost? was it not thy owne good? And thou commest and sayest it is all,
Cur Satan impleuit cor tuum vt mentireris Spiritui sancto, How chanced it that the Devil hath filled thy heart, that thou Shouldst lie unto the holy ghost? was it not thy own good? And thou Comest and Sayest it is all,
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whan it was but a parte. Non hominibus, thou hast not lyed vnto men, but vnto god.
when it was but a part. Non hominibus, thou hast not lied unto men, but unto god.
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What foloweth? 〈 ◊ 〉 hearyng that by and by fell doune and died out of hande:
What Followeth? 〈 ◊ 〉 hearing that by and by fell down and died out of hand:
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so that S. Peter killed him with his wordes.
so that S. Peter killed him with his words.
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After that his wife came & tolde the same tale, and receiued lyke reward for her lys.
After that his wife Come & told the same tale, and received like reward for her lys.
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Now I pray you who hath such a flynty and stony hearte that wyll not be afrayde to make lyes? But what meaneth it that god punisheth not lyes so openly now as he did than? Aunswere, That god punisheth not lyes now, he dothe not because he hath a delite in lyes, more at this tyme thē he had at the same tyme,
Now I pray you who hath such a flynty and stony heart that will not be afraid to make lies? But what means it that god Punisheth not lies so openly now as he did than? Answer, That god Punisheth not lies now, he doth not Because he hath a delight in lies, more At this time them he had At the same time,
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for he is an immutable vnchangeable god.
for he is an immutable unchangeable god.
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He taryeth and punisheth not by and by, because he woulde haue vs to repent and leaue oure wickednes, lyes and falsehode:
He tarrieth and Punisheth not by and by, Because he would have us to Repent and leave our wickedness, lies and falsehood:
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yf we wyll not repente, then he will come one daye and make an ende with vs,
if we will not Repent, then he will come one day and make an end with us,
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and reward vs according vnto our deseruing.
and reward us according unto our deserving.
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And this is commōly our nature, that when we haue made one lye, we must make twenty other to defende that one.
And this is commonly our nature, that when we have made one lie, we must make twenty other to defend that one.
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This is nowe the 〈 ◊ 〉 armour that we shoulde haue, namelye trueth. S. Augustyne wryteth verye terriblye of lyinges, and agaynste those that vse lying.
This is now the 〈 ◊ 〉 armour that we should have, namely truth. S. Augustine writes very terribly of lyings, and against those that use lying.
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There be some that make a dcfēce betwene a gesting lye and an earnest lye:
There be Some that make a dcfence between a gesting lie and an earnest lie:
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But I tell you, it is good to abstayne from theim bothe, for god is the truthe, But I tell you, it is good to abstain from them both, for god is the truth,
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whenne we forsake the truthe we for sake God.
when we forsake the truth we for sake God.
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Now the seconde weapon is to be Juste, to giue euerye man that which we owe vnto hym:
Now the seconde weapon is to be Just, to give every man that which we owe unto him:
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to the kyng that whithe pertameth vnto hym, to oure landelordes what we owe vnto theym, to oure curate or person, what pertaineth vnto him:
to the King that White pertameth unto him, to our Landlords what we owe unto them, to our curate or person, what pertaineth unto him:
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and though the curate be vnlearned and not able to doe his duetye, yet we may not withdrawe front hym of priuate authoritye that thynge which is apointed vnto hym by common authoritye.
and though the curate be unlearned and not able to do his duty, yet we may not withdraw front him of private Authority that thing which is appointed unto him by Common Authority.
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No not so, we oughte to lette hym haue his duetye, but when he is naught or vnapt to be in the place of a curate,
No not so, we ought to let him have his duty, but when he is nought or unapt to be in the place of a curate,
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than we may complayne to the ordinary and desire a better for hym.
than we may complain to the ordinary and desire a better for him.
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So likewise beetwene maried folkes, there shalbe iustice, that is to saye, they shall do their dueties, the man shall loue his wife, shall honour her, shall not bee rigorous, but admonishe her louingly:
So likewise between married folks, there shall Justice, that is to say, they shall do their duties, the man shall love his wife, shall honour her, shall not be rigorous, but admonish her lovingly:
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Agayne the wyse shalbee obedient louyng and kynde towardes her husband, not prouokyng him to anger, with yll and naughtye wordes.
Again the wise shalbe obedient loving and kind towards her husband, not provoking him to anger, with ill and naughty words.
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Further the parents ought to do iustice towardes theyr children, to bring them vppe in godlines and vcrtue, to correcte them when they do naught:
Further the Parents ought to do Justice towards their children, to bring them up in godliness and vcrtue, to correct them when they do nought:
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likewise the children ought to be obedient vnto their parents, and he willing to do according vnto their commaundement.
likewise the children ought to be obedient unto their Parents, and he willing to do according unto their Commandment.
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This he speaketh of the clergy men, geuing vs warnyng not to do as they did:
This he speaks of the Clergy men, giving us warning not to do as they did:
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Item the maisters oughte to doo Justice vnto theyr seruauntes, to let them haue their meate and drinke, and theyr wages:
Item the masters ought to do justice unto their Servants, to let them have their meat and drink, and their wages:
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agayne the seruaunt ought to be 〈 ◊ 〉 in their maisters busines, to do them truely, not to be eye seruantes.
again the servant ought to be 〈 ◊ 〉 in their masters business, to do them truly, not to be eye Servants.
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Likewise the subiectes ought to be obedient to their king and magistrate: agayne the kynge ought to do iustice, to see that iustice haue place:
Likewise the Subjects ought to be obedient to their King and magistrate: again the King ought to do Justice, to see that Justice have place:
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Finally one neigh boure oughte to haue Justice with another: that is, to geue hym, what pertayneth vnto hym:
Finally one neigh bower ought to have justice with Another: that is, to give him, what pertaineth unto him:
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not to deceiue hym in anye thynge, but to loue him, and to make muche of hym:
not to deceive him in any thing, but to love him, and to make much of him:
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when we do so, thenare we sure we haue the seconde part of this armour of GOD:
when we do so, thenare we sure we have the seconde part of this armour of GOD:
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〈 ◊ 〉, we muste bee shoed, we must haue shoen, that is to saye, we 〈 ◊ 〉 bee redy to heare gods holy word, we must haue good affectiōs to heare gods worde,
〈 ◊ 〉, we must be shoed, we must have shoen, that is to say, we 〈 ◊ 〉 be ready to hear God's holy word, we must have good affections to hear God's word,
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and we must be redye to make prouision for the furtheraunce of the preachynge of gods holy worde,
and we must be ready to make provision for the furtherance of the preaching of God's holy word,
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as farre forthe as we be able to do. Now all these that haue suche lustes and desyres to gods worde.
as Far forth as we be able to do. Now all these that have such lusts and Desires to God's word.
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Item all those that are content to maynetayne the office of preachyng, to fynde scholers to schole, all these haue their battailyng shoen, which Saint Paule required of them.
Item all those that Are content to maintain the office of preaching, to find Scholars to school, all these have their battling shoen, which Saint Paul required of them.
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Now whan we be shoed, we must haue a bucklar, that is fayth, and this must be a right faith, a faith accordyng vnto goddes worde:
Now when we be shoed, we must have a bucklar, that is faith, and this must be a right faith, a faith according unto God's word:
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for the Turkes haue theyr fayth, so lyke wise the Iewes haue theyr faythe.
for the Turkes have their faith, so like wise the Iewes have their faith.
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Item the false Christians haue theyr fayth, but they haue not the right fayth, not that faythe of which Saincte Paule speaketh here,
Item the false Christians have their faith, but they have not the right faith, not that faith of which Saint Paul speaks Here,
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but they haue 〈 ◊ 〉 men dacé, a false faith, a deceiuable faith, for it is not grounded in gods word:
but they have 〈 ◊ 〉 men dacé, a false faith, a deceivable faith, for it is not grounded in God's word:
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therfore the right saith cā not be gottē except by goddes worde. And the worde worketh not, hath no commodities, excepte it be taken with faythe.
Therefore the right Says can not be got except by God's word. And the word works not, hath no commodities, except it be taken with faith.
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Now we may trye our selues whether we haue this faythe or not, yf we lye in synne and wickednes, care not for gods worde and his holye commaundements,
Now we may try our selves whither we have this faith or not, if we lie in sin and wickedness, care not for God's word and his holy Commandments,
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but lyue onely accordyng to our lustes & appetites, thā we hauē ot this faith:
but live only according to our lusts & appetites, than we Haven It this faith:
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whā we be slouthful, whā we be whoremōgers, swearers or vumerciful vnto the poore, thē we haue not this faith,
when we be slothful, when we be whoremongers, swearers or vumerciful unto the poor, them we have not this faith,
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as lōg as we be in such 〈 ◊ 〉 sinnes, but if we heare gods word, beleue & be 〈 ◊ 〉 to liue after it, leaue our sinnes & 〈 ◊ 〉,
as long as we be in such 〈 ◊ 〉 Sins, but if we hear God's word, believe & be 〈 ◊ 〉 to live After it, leave our Sins & 〈 ◊ 〉,
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shall we go now and followe her? No no, we maye not do so.
shall we go now and follow her? No no, we may not do so.
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thā we haue that fayth of which S. Paule speaketh here, then we shalbee able to quenche the fyery arrowes of the deuyll.
than we have that faith of which S. Paul speaks Here, then we shalbe able to quench the fiery arrows of the Devil.
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So yehaue hearde what the armour of god is, namelye truthe, Iustice, readines to heare gods worde, and faith:
So yehaue heard what the armour of god is, namely truth, justice, readiness to hear God's word, and faith:
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but this fayth must not be onely in our mouth, in our tongue, but it must bee in oure handes:
but this faith must not be only in our Mouth, in our tongue, but it must be in our hands:
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that is to say, we muste not onelye talke of the gospell, but also we must folowe it in our conuersations and 〈 ◊ 〉.
that is to say, we must not only talk of the gospel, but also we must follow it in our conversations and 〈 ◊ 〉.
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Now than we must haue a helmet, a salet, that is saluatiō, whatsoeuer we do we must consider,
Now than we must have a helmet, a salet, that is salvation, whatsoever we do we must Consider,
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whether it may further or let vs of our saluation, when it may let thee of thy saluation leaue it,
whither it may further or let us of our salvation, when it may let thee of thy salvation leave it,
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whē it may further thee, thē do it, so throughout 〈 ◊ 〉 our lyues we must haue a respect whether oure doynges may stande with our saluation or not.
when it may further thee, them do it, so throughout 〈 ◊ 〉 our lives we must have a respect whither our doings may stand with our salvation or not.
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Whan we are now redy and armed rounde about, so that our enemy can not hurte vs,
When we Are now ready and armed round about, so that our enemy can not hurt us,
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than we must haue a sworde in our handes to 〈 ◊ 〉 withall, and to ouercome our ghostly ene my.
than we must have a sword in our hands to 〈 ◊ 〉 withal, and to overcome our ghostly ene my.
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what maner of sworde is this? Mary it is gods worde, it is a spirituall sword, which all people oughte to haue.
what manner of sword is this? Mary it is God's word, it is a spiritual sword, which all people ought to have.
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Here ye here that all men and women ought to haue that sworde, that is the worde of god, wherwith they may fight agaynste the deuill.
Here you Here that all men and women ought to have that sword, that is the word of god, wherewith they may fight against the Devil.
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Now I pray you, how could the lay people haue that sworde, how could they fyghte with the deuyll,
Now I pray you, how could the lay people have that sword, how could they fight with the Devil,
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when al thynges were in Latine, so that they coulde not vnderstand it? Therfore how needefull it is for euery man to haue gods words, it appeareth here:
when all things were in Latin, so that they could not understand it? Therefore how needful it is for every man to have God's words, it appears Here:
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for only with the worde of God we must fight against the deuyll, which deuyll entendeth dayly to do vs mischief:
for only with the word of God we must fight against the Devil, which Devil entendeth daily to do us mischief:
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how could now the vnlerned fight against him, whan all thyngs were in latine, so that they might not come to the vnderstandyng of gods worde.
how could now the unlearned fight against him, when all things were in latin, so that they might not come to the understanding of God's word.
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Therfore let vs geue god most harty thankes that we haue gods worde, and let vs thankfully vse the same:
Therefore let us give god most hearty thanks that we have God's word, and let us thankfully use the same:
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for only with gods word, we shall auoyde and chase the diuel and with nothyng els.
for only with God's word, we shall avoid and chase the Devil and with nothing Else.
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Our Sauioure when he was tempted, what were his weapons wherewith he foughte, nothyng els but goddes word.
Our Saviour when he was tempted, what were his weapons wherewith he fought, nothing Else but God's word.
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Whan the deuill tempted him, he euer sayeth: Scriptum est it is written:
When the Devil tempted him, he ever Saith: Scriptum est it is written:
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whan the deuyll would haue hym to caste hym selfe doune from the temple, he saide vnto hym:
when the Devil would have him to cast him self down from the temple, he said unto him:
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Scriptum est non 〈 ◊ 〉 dominum Deum tuum, It is written:
Scriptum est non 〈 ◊ 〉 dominum God tuum, It is written:
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Thou shalte not tempt thy lorde god, that is to say, we may not put god to do that thing miraculously when it may be done other wayes.
Thou shalt not tempt thy lord god, that is to say, we may not put god to do that thing miraculously when it may be done other ways.
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Agayn, vpon the mountaine whan the deuyll wold haue hym to worship him, he said Scriptum est, It is writen, thou shalt honor thy god onely.
Again, upon the mountain when the Devil would have him to worship him, he said Scriptum est, It is written, thou shalt honour thy god only.
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So lykewise we muste haue gods worde to fyghte with the deuill: and to withstande his temptations and assaultes:
So likewise we must have God's word to fight with the Devil: and to withstand his temptations and assaults:
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as when the deuyll moueth me to commit adultery I must fight against him with the word of god:
as when the Devil moves me to commit adultery I must fight against him with the word of god:
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Scriptum est, it is written, thou shalt not 〈 ◊ 〉 adultery:
Scriptum est, it is written, thou shalt not 〈 ◊ 〉 adultery:
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Thou deuill thou shalt not be able to bring me vnto it, to do against my lorde God.
Thou Devil thou shalt not be able to bring me unto it, to do against my lord God.
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So likewise when the deuil moueth me to make lyes, I must confoūd him with gods word. S. Paule saith: Veritaté loquimini 〈 ◊ 〉;
So likewise when the Devil moves me to make lies, I must confound him with God's word. S. Paul Says: Veritaté Speak 〈 ◊ 〉;
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cum proximo suo, speake the truth euery one with his neighbour:cum proximo Sue, speak the truth every one with his neighbour:
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as there is a common saying amongest vs, Say the 〈 ◊ 〉 and shame the diuel,
as there is a Common saying amongst us, Say the 〈 ◊ 〉 and shame the Devil,
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so euery one, man & woman must fighte agaynst the dyuel.
so every one, man & woman must fight against the Devil.
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But we 〈 ◊ 〉, we haue a greater and higher degree, we are magistrates, we haue the spirituall sworde of god, in a higher degree then the common people:
But we 〈 ◊ 〉, we have a greater and higher degree, we Are Magistrates, we have the spiritual sword of god, in a higher degree then the Common people:
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we must rebuke other men, and spare no man: our office is to teach euery man the way to heauen.
we must rebuke other men, and spare no man: our office is to teach every man the Way to heaven.
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And whosoeuer wyll not folow, but liueth stil in sinne and 〈 ◊ 〉: him ought we to stryke & not to spare:
And whosoever will not follow, but lives still in sin and 〈 ◊ 〉: him ought we to strike & not to spare:
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like as Iohn Baptist did whē he said, to the great and proude king 〈 ◊ 〉, non licet tibi, Sir it becōmeth not thee to do so.
like as John Baptist did when he said, to the great and proud King 〈 ◊ 〉, non licet tibi, Sir it becomes not thee to doe so.
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So we preachers must vse gods word to yt correctiō of other 〈 ◊ 〉 sins:
So we Preachers must use God's word to that correction of other 〈 ◊ 〉 Sins:
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we may not be flatterers or clawbackes;
we may not be Flatterers or To scratch back;
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other people yt haue not this vocatiō may exhort euery one his neighbour, to leaue sinnes:
other people that have not this vocation may exhort every one his neighbour, to leave Sins:
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but we haue the sword, we are auctorised to stryke them with gods word.
but we have the sword, we Are authorised to strike them with God's word.
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Now the last part of this armour is prayer, and I warrant you, it is not left out:
Now the last part of this armour is prayer, and I warrant you, it is not left out:
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for it is the christen mans special weapon, wherwith to stryke the deuil, & vanquishe his assautes:
for it is the christian men special weapon, wherewith to strike the Devil, & vanquish his assaults:
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and if we be weake and feele our selues not able to withstād our enemy, we must fall to prayer, which is a sure remedye, to 〈 ◊ 〉 god to help for his own sake,
and if we be weak and feel our selves not able to withstand our enemy, we must fallen to prayer, which is a sure remedy, to 〈 ◊ 〉 god to help for his own sake,
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and for Christes sake, for his promise sake:
and for Christ's sake, for his promise sake:
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for 〈 ◊ ◊ 〉 ye shall repent. An other denyinge of Christ is thys masmonging:
for 〈 ◊ ◊ 〉 you shall Repent. an other denying of christ is this masmonging:
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for he were not god yf he shold not kepe his promises therfore Christ cōmaundeth vs to pray alwais when we haue nede,
for he were not god if he should not keep his promises Therefore christ commandeth us to pray always when we have need,
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and no dout there is neuera tyme but we haue 〈 ◊ 〉, eyther for oure selues, or els for oure neighbours:
and no doubt there is neuera time but we have 〈 ◊ 〉, either for our selves, or Else for our neighbours:
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therfore to pray we haue nede and we shal ouercome the deuill with faithful prayer. For prayer is the principall weapon, wherwith we must fight against the diuel. I spake of faithful praier:
Therefore to pray we have need and we shall overcome the Devil with faithful prayer. For prayer is the principal weapon, wherewith we must fight against the Devil. I spoke of faithful prayer:
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for in times paste we toke bibling babling for 〈 ◊ 〉, whā it was nothing lesse: and therfore 〈 ◊ 〉.
for in times past we took bibling babbling for 〈 ◊ 〉, when it was nothing less: and Therefore 〈 ◊ 〉.
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Paul addoth 〈 ◊ 〉 in spirit. We must pray in spirit with a penitēt 〈 ◊ 〉:
Paul addoth 〈 ◊ 〉 in Spirit. We must pray in Spirit with a penitent 〈 ◊ 〉:
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for there is no mā that hath an yl conscience that doth pray in spirit: he yt is a whoremōger or a swearer, a carder or 〈 ◊ 〉.
for there is no man that hath an ill conscience that does pray in Spirit: he that is a whoremonger or a swearer, a carder or 〈 ◊ 〉.
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a dronkard or suche like, that 〈 ◊ 〉, his praier hathe no 〈 ◊ 〉 as long as he is in purpose of sinne, he can not pray 〈 ◊ ◊ 〉 can not pray thē he is vnarmed, he hath not these wea pons of which s. Paul speaketh here:
a drunkard or such like, that 〈 ◊ 〉, his prayer hath no 〈 ◊ 〉 as long as he is in purpose of sin, he can not pray 〈 ◊ ◊ 〉 can not pray them he is unarmed, he hath not these wea pons of which s. Paul speaks Here:
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but he yt hath a penitent heart, is cōtent to leaue his sinnes & wickednes, that same is he whose praiers shal be heard.
but he that hath a penitent heart, is content to leave his Sins & wickedness, that same is he whose Prayers shall be herd.
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And whan we praye we may not do it waueringly or rashly wout consideratiō, our mouth speaking,
And when we pray we may not do it waveringly or rashly wout consideration, our Mouth speaking,
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& the heart being occupied with other matters, we may not do so: we must pray with great earnest & feruētnes.
& the heart being occupied with other matters, we may not do so: we must pray with great earnest & feruentnes.
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At the last 〈 ◊ 〉 he hath set out the properties of praiers, thē he saith for al saints.
At the last 〈 ◊ 〉 he hath Set out the properties of Prayers, them he Says for all Saints.
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Here ye may cōsider that whē we know not scripture how blynd we be, & haue ben in times past.
Here you may Consider that when we know not scripture how blind we be, & have been in times past.
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For we thought only those to be saints & holy, that be gone out 〈 ◊ 〉 this world, but it is not so:
For we Thought only those to be Saints & holy, that be gone out 〈 ◊ 〉 this world, but it is not so:
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al they that beleue in our sauiour Christ, that cal vpon his name, and looke to be saued by him, those same be gods saints.
all they that believe in our Saviour christ, that call upon his name, and look to be saved by him, those same be God's Saints.
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Al faithful Christs people that beleue in him, are saints and holy.
All faithful Christ people that believe in him, Are Saints and holy.
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Now when he hath done and set oute all his mynde, at the last he commeth and desireth them to praye for him:
Now when he hath done and Set out all his mind, At the last he comes and Desires them to pray for him:
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but for what? Not to get a fat benefice or a bishoprike. No no, saint Paule was not a hunter of benefices:
but for what? Not to get a fat benefice or a bishopric. No no, saint Paul was not a hunter of Benefices:
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He saith, praye that I may haue vtterance and boldnes to speake. And this was requisite to his office:
He Says, pray that I may have utterance and boldness to speak. And this was requisite to his office:
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for though a preacher be wel learned, but yet lacketh that boldenes, is faint hearted, truely he shall doe but litle good for all his learning:
for though a preacher be well learned, but yet lacketh that bolden, is faint hearted, truly he shall do but little good for all his learning:
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for when a prechers mouth is stopped so that he dare not rebuke synne and wickednes, no doute he is not meete for this office.
for when a Preachers Mouth is stopped so that he Dare not rebuke sin and wickedness, no doubt he is not meet for this office.
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Now like as saint Paule required the Ephesi ans to pray for him that he may haue vtterance,
Now like as saint Paul required the Ephesus ans to prey for him that he may have utterance,
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for this was most necessary for his office:
for this was most necessary for his office:
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So let euery one pray vnto god & desyre other to pray for hym, that he may doe the workes of hys vocation.
So let every one pray unto god & desire other to pray for him, that he may do the works of his vocation.
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As for an ensaumple when he is a maryed man, lette hym praye vnto God that he maye loue his wife, cherishe her, honour her, and beare with her insirmities.
As for an ensample when he is a married man, let him pray unto God that he may love his wife, cherish her, honour her, and bear with her Infirmities.
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So lykewise let all faithful seruantes call vpon God, that maye doe the duetye of theyr vocation. So likewise let all faithful Servants call upon God, that may do the duty of their vocation.
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So lykewyse lette magistrates bee 〈 ◊ 〉 in prayer:
So likewise let Magistrates be 〈 ◊ 〉 in prayer:
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For no doute they haue neede, for they haue a greate charge committed vnto theym of God,
For no doubt they have need, for they have a great charge committed unto them of God,
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therfore they haue the more nede of the help of god:
Therefore they have the more need of the help of god:
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yea let euery good subiect praye vnto God for the magistrates, that they may doo their dueties accordyng vnto goddes will and cōmandement.
yea let every good Subject pray unto God for the Magistrates, that they may do their duties according unto God's will and Commandment.
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And no doute thys is a good prayer, whan one faithfull man prayeth for thother:
And no doubt this is a good prayer, when one faithful man Prayeth for tother:
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such prayer shal not be in vaine, God will heare it, and graunte suche faithfull prayers.
such prayer shall not be in vain, God will hear it, and grant such faithful Prayers.
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There bee many menne in the worlde whiche thynke that prayer is a will worke, so that they may doo it, or omitte it:
There be many men in the world which think that prayer is a will work, so that they may do it, or omit it:
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but it is not so, they be much deceyued.
but it is not so, they be much deceived.
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For it is as necessarie for me whan I am in tribulation to call vppon God,
For it is as necessary for me when I am in tribulation to call upon God,
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and I ought to doo it as well vnder the payne of damnation, as well as I am bound to kepe any of his commandementes.
and I ought to do it as well under the pain of damnation, as well as I am bound to keep any of his Commandments.
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By the vertue of this commaundemente, Thou shalt not steale, I may not take awai other mens goods.
By the virtue of this Commandment, Thou shalt not steal, I may not take Away other men's goods.
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So by this commandement, Thou shalt not cōmyt adulterie, I may not defile an other mans wife.
So by this Commandment, Thou shalt not commit adultery, I may not defile an other men wife.
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So by the vertu of this commandement, lnuoca me in die tribulationis, Call vpon me in the tyme of trouble, I oughte and am bounde vnder the paine of damnation to resort vnto god, to call vpon him, to seke aide and helpe by him, at his hands.
So by the virtue of this Commandment, lnuoca me in die tribulationis, Call upon me in the time of trouble, I ought and am bound under the pain of damnation to resort unto god, to call upon him, to seek aid and help by him, At his hands.
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For this as well gods commaundement as thother is: Therfore I desyre you moste earnestly, set not lyght by prayer:
For this as well God's Commandment as tother is: Therefore I desire you most earnestly, Set not Light by prayer:
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remembre that it is the commandement of god.
Remember that it is the Commandment of god.
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And again it is the onely staye, Vltimam refugium, the onely helpe to come to god,
And again it is the only stay, Vltimam refugium, the only help to come to god,
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and desire his helpe in Christes name. for by praier Peter beyng in pri son was deliuered.
and desire his help in Christ's name. for by prayer Peter being in Pray son was Delivered.
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Lyke wise Moyses by the 〈 ◊ 〉 of his prayer went through the redde sea, he and all his people.
Like wise Moses by the 〈 ◊ 〉 of his prayer went through the red sea, he and all his people.
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So was Ezechias the kyng delyuered from his sicknesse, by his prayer.
So was Hezekiah the King Delivered from his sickness, by his prayer.
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Item Elias the prophete stopped the raine a longe 〈 ◊ 〉, and than by praiers hee broughte raine againe:
Item Elias the Prophet stopped the rain a long 〈 ◊ 〉, and than by Prayers he brought rain again:
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It I should go thorow all the stories, which shew vs the efficacie of prayers, I should neuer haue done:
It I should go thorough all the stories, which show us the efficacy of Prayers, I should never have done:
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for no dout faithfull prayer faileth neuer: it hath euer remedied all matters.
for no doubt faithful prayer Faileth never: it hath ever remedied all matters.
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For it brought to passe that whan god would destroye the Israelites, he coulde not because of Moses prayers:
For it brought to pass that when god would destroy the Israelites, he could not Because of Moses Prayers:
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Moses letted god of his purpose. And no dout god loueth to be letted:
Moses letted god of his purpose. And no doubt god loves to be letted:
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for god loueth not to punishe or destroy the people, and therfore by a prophete God complained that there was founde not a good man, qui 〈 ◊ 〉 se tanquam murus, which might sette hymself lyke as a stronge walle before the people:
for god loves not to Punish or destroy the people, and Therefore by a Prophet God complained that there was found not a good man, qui 〈 ◊ 〉 se tanquam Murus, which might Set himself like as a strong wall before the people:
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yt is to say, which wer so ernest in praier, that God could not punish the people.
that is to say, which were so earnest in prayer, that God could not Punish the people.
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Now ye haue heard how that prayer is a 〈 ◊ 〉. We shall in euery distresse praye vnto God, saieng:
Now you have herd how that prayer is a 〈 ◊ 〉. We shall in every distress pray unto God, saying:
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Lord God thou art merciful, thou knowest my weakenes, which hast promised to help:
Lord God thou art merciful, thou Knowest my weakness, which hast promised to help:
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therfore for thy sonnes sake, for thy mercies sake, for thy goodnes sake, for thy 〈 ◊ 〉 sake, helpe me and delyuer me out of my distresse, forgiue me my synnes.
Therefore for thy Sons sake, for thy Mercies sake, for thy Goodness sake, for thy 〈 ◊ 〉 sake, help me and deliver me out of my distress, forgive me my Sins.
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Surely whosoeuer prayeth so instantly, he shall bee heard:
Surely whosoever Prayeth so instantly, he shall be herd:
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but oporret semper orare, we must praye at al tymes, without intermission, when we goe to bed,
but oporret semper orare, we must pray At all times, without intermission, when we go to Bed,
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when we ryse in the morning, when we go about our busynes, or when we are one horse back, euer praye:
when we rise in the morning, when we go about our business, or when we Are one horse back, ever pray:
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for a shorte praier is able to bryng a greate thing to passe, as it appered in the publican, which sayd only, Propitius esto mihi peccatori, Lord be 〈 ◊ 〉 vnto me a synner. Therfore Christ saieth:
for a short prayer is able to bring a great thing to pass, as it appeared in the publican, which said only, Propitius esto mihi peccatori, Lord be 〈 ◊ 〉 unto me a sinner. Therefore christ Saith:
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Vigilate & orate ne intretis in 〈 ◊ 〉, watch and pray, lest ye enter into temptation, that is,
Vigilate & orate ne intretis in 〈 ◊ 〉, watch and pray, lest you enter into temptation, that is,
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lest you be ouercome 〈 ◊ 〉 it.
lest you be overcome 〈 ◊ 〉 it.
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Now remember what I haue sayd vnto you, cōsyder what 〈 ◊ 〉 ennemye we haue, what power he hathe, what experience and practise.
Now Remember what I have said unto you, Consider what 〈 ◊ 〉 enemy we have, what power he hath, what experience and practise.
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Agayne howe weake he is when Christe is with vs: Remember the armour, trueth, iustice, loue to the heryng of gods word, faith, saluation:
Again how weak he is when Christ is with us: remember the armour, truth, Justice, love to the hearing of God's word, faith, salvation:
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euer consider whether your doinges be to the let of your saluation or not.
ever Consider whither your doings be to the let of your salvation or not.
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Remember the sworde, though ye haue it not in so highe a degree as we haue it, which may strike kinges and Emperours:
remember the sword, though you have it not in so high a degree as we have it, which may strike Kings and emperors:
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whan they 〈 ◊ 〉 the word of god, as it appered in Elia 〈 ◊ 〉 stroke the kyng Achab. I rem, Iohn Baptist stroke that stardye king Herode:
when they 〈 ◊ 〉 the word of god, as it appeared in Elia 〈 ◊ 〉 stroke the King Ahab I remembering, John Baptist stroke that stardye King Herod:
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If they hadde bene fainte hearted they should not haue done so.
If they had be faint hearted they should not have done so.
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But specially I would haue you to remember praier, whan ye be in any anguishe and trouble,
But specially I would have you to Remember prayer, when you be in any anguish and trouble,
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and can not tell how to relieue your selues, runne to God.
and can not tell how to relieve your selves, run to God.
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Nowe they that shall and wytll regarde that armour of god taught vs by the apostle S. Paule, the deuill no doute shall not preuayle agaynste theym.
Now they that shall and wytll regard that armour of god taught us by the apostle S. Paul, the Devil no doubt shall not prevail against them.
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Therefore yf we woulde 〈 ◊ 〉 on this armour we shoulde come to suche a practise of it, that 〈 ◊ ◊ ◊ 〉 be 〈 ◊ ◊ ◊ 〉 at vs, ye and 〈 ◊ 〉 he commeth he shall soone be cast of and auoyded.
Therefore if we would 〈 ◊ 〉 on this armour we should come to such a practice of it, that 〈 ◊ ◊ ◊ 〉 be 〈 ◊ ◊ ◊ 〉 At us, you and 〈 ◊ 〉 he comes he shall soon be cast of and avoided.
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The almighty god which ruleth heauen and earth with his infinite power geue vs suche strength to vanquish the deuil, and all hys might. Amen.
The almighty god which Ruleth heaven and earth with his infinite power give us such strength to vanquish the Devil, and all his might. Amen.
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The fourth Sermon of Maister Doctor Latymer. Philip. 3.
The fourth Sermon of Master Doctor Latimer. Philip. 3.
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〈 ◊ 〉 be folowers together of me, and looke on thē, which walke euen so,
〈 ◊ 〉 be followers together of me, and look on them, which walk even so,
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as ye 〈 ◊ 〉 vs for an ensample: for many walk, of whō I haue told you often:
as you 〈 ◊ 〉 us for an ensample: for many walk, of whom I have told you often:
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and now tell you weping, that they are the enemies of the 〈 ◊ 〉 of Christ.
and now tell you weeping, that they Are the enemies of the 〈 ◊ 〉 of christ.
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This is the Epistle which is red this day in the churche, & conteineth many good things.
This is the Epistle which is read this day in the Church, & Containeth many good things.
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And this day two yere, I entreated of the gospell of this day, at Stamford.
And this day two year, I entreated of the gospel of this day, At Stamford.
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And such maters as I had in hand wer gathered of a diligent person, and put in prynte. The Gospel was this:
And such maters as I had in hand wer gathered of a diligent person, and put in print. The Gospel was this:
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Geue vnto Cesar, that thing that pertaineth vnto Cesar, and vnto god that thing, that pertaineth vnto god:
Give unto Cesar, that thing that pertaineth unto Cesar, and unto god that thing, that pertaineth unto god:
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I will reherse in fewe words that which I sayd at the same time.
I will rehearse in few words that which I said At the same time.
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The Pharisees and Scribes asked Christ our sauior whether they should geue tribute vnto Cesar or not:
The Pharisees and Scribes asked christ our Saviour whither they should give tribute unto Cesar or not:
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for it irked them that they should pay tribute, they thoughte it to bee a great seruitude:
for it irked them that they should pay tribute, they Thought it to be a great servitude:
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but they asked Christ this question of a mis cheuous mynde, intendyng to take him in his words:
but they asked christ this question of a mis cheuous mind, intending to take him in his words:
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but he disapointed thē pretily, asking whose ymage the money bare they aunswered, the Emperors:
but he disappointed them prettily, asking whose image the money bore they answered, the Emperor's:
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then our sauior saith, 〈 ◊ 〉 therfore vnto the emperour that that pertayneth vnto hym,
then our Saviour Says, 〈 ◊ 〉 Therefore unto the emperor that that pertaineth unto him,
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and vnto god that which pertaineth vnto god.
and unto god that which pertaineth unto god.
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They spake nothing of god, but onely of the tribute, but our Sauiour in his answer telleth them and all the world their dueties:
They spoke nothing of god, but only of the tribute, but our Saviour in his answer Telleth them and all the world their duties:
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yet he doth it with darke and couered wordes: they confessed that the ymage was the emperors, and so consequently subiects vnto him:
yet he does it with dark and covered words: they confessed that the image was the Emperor's, and so consequently Subjects unto him:
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then our sauiour commaunded them to pay according vnto the order, as themperor had agreed with thē, that was their duety to do.
then our Saviour commanded them to pay according unto the order, as themperor had agreed with them, that was their duty to do.
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Our sauiour he referred them to their lawes, signifieng that they ought to obey the lawes in 〈 ◊ 〉 common wealth,
Our Saviour he referred them to their laws, signifying that they ought to obey the laws in 〈 ◊ 〉 Common wealth,
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and so ought we to do too. for our sauior in his answer teacheth not only them but vs also:
and so ought we to do too. for our Saviour in his answer Teaches not only them but us also:
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for like as it was with the Iewes, so is it with vs, here in England.
for like as it was with the Iewes, so is it with us, Here in England.
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Our soueraigne lord the king, when he lacketh anye thing to the defence of his 〈 ◊ 〉, it is presented in the parliament, there is required such things as be necessary for the kings affairs.
Our sovereign lord the King, when he lacketh any thing to the defence of his 〈 ◊ 〉, it is presented in the parliament, there is required such things as be necessary for the Kings affairs.
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Now looke whatsoeuer is graunted vnto his maiesty by the parliament, the whole realme is bound in conscience to pay, it, euery man as it is required of him:
Now look whatsoever is granted unto his majesty by the parliament, the Whole realm is bound in conscience to pay, it, every man as it is required of him:
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and that is our due vn to the king, namely to 〈 ◊ 〉 & do our duties in all thinges towardes our soueraign lord the king:
and that is our endue vn to the King, namely to 〈 ◊ 〉 & do our duties in all things towards our sovereign lord the King:
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as far forth as it is not against god, we must obey him & do his requests.
as Far forth as it is not against god, we must obey him & do his requests.
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But now ye wil say, this is a great bondage, and a heauy yoke and ser uitude.
But now you will say, this is a great bondage, and a heavy yoke and ser uitude.
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Consider therfore who speaketh these words, who is he that commaunded vs to be obedient? Mary our sauior him selfe.
Consider Therefore who speaks these words, who is he that commanded us to be obedient? Mary our Saviour him self.
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Now he saith Meum iugum leue est, my yoke is light, how chaunced it then that he wil lay vpon me such a heauye 〈 ◊ 〉 it is a great burthen for me to forgo my goods,
Now he Says Meum Yoke leave est, my yoke is Light, how chanced it then that he will lay upon me such a heavy 〈 ◊ 〉 it is a great burden for me to forgo my goods,
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as when there is a subsidie, so that the king required 1. 〈 ◊ 〉 of euery pounde.
as when there is a subsidy, so that the King required 1. 〈 ◊ 〉 of every pound.
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Now I am worth 40. pound and so I pay 40. shillings, to which money yt king hath as good right as to any 〈 ◊ 〉 whiche his 〈 ◊ 〉 hath.
Now I am worth 40. pound and so I pay 40. shillings, to which money that King hath as good right as to any 〈 ◊ 〉 which his 〈 ◊ 〉 hath.
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And this I speake to this end, for I feare this realm be ful of theues:
And this I speak to this end, for I Fear this realm be full of thieves:
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for he is a thefe yt withdraweth any thing 〈 ◊ 〉 any man, whosoeuer he be.
for he is a thief that withdraweth any thing 〈 ◊ 〉 any man, whosoever he be.
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Now I put the case it is allowed by the parliamēt by common authority that the king shall haue i. shilling of euery pound, & there be certaine men appointed in euery shire which be valuers:
Now I put the case it is allowed by the parliament by Common Authority that the King shall have i. shilling of every pound, & there be certain men appointed in every shire which be valuers:
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when I now either corrupt the valuer, or sweare against my 〈 ◊ 〉 yt I am not worth an C. li. when I am worth two hundred;
when I now either corrupt the valuer, or swear against my 〈 ◊ 〉 that I am not worth an C. li. when I am worth two hundred;
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Now how many theues thinke 〈 ◊ 〉 〈 ◊ 〉 there in Englād, which wil not be valued aboue x. li.
Now how many thieves think 〈 ◊ 〉 〈 ◊ 〉 there in Englād, which will not be valued above x. li.
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whē they be worth a C. 〈 ◊ 〉, but this is a pitiful thing, & god wil punish them one day:
when they be worth a C. 〈 ◊ 〉, but this is a pitiful thing, & god will Punish them one day:
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for gods matters are not to bee tristed withall. Now ye will say this is a heauy yoke, and intollera ble to beare.
for God's matters Are not to be tristed withal. Now you will say this is a heavy yoke, and intollera ble to bear.
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〈 ◊ 〉 I 〈 ◊ 〉 tell ye what ye shall 〈 ◊ 〉? Consider 〈 ◊ 〉 one with 〈 ◊ 〉 what Christ hath done for vs. 〈 ◊ 〉 what great & 〈 ◊ ◊ ◊ 〉 he hath deliuered vs, 〈 ◊ 〉 ye cōsider that, this burthē which the king 〈 ◊ 〉 vpō, vs wyl be light enough vnto vs:
〈 ◊ 〉 I 〈 ◊ 〉 tell you what you shall 〈 ◊ 〉? Consider 〈 ◊ 〉 one with 〈 ◊ 〉 what christ hath done for us 〈 ◊ 〉 what great & 〈 ◊ ◊ ◊ 〉 he hath Delivered us, 〈 ◊ 〉 you Consider that, this burden which the King 〈 ◊ 〉 upon, us will be Light enough unto us:
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for Christ hath deliuered 〈 ◊ 〉 from the burthen of our sinnes: when we consider, that, first who is he, that commandeth it vnto vs:
for christ hath Delivered 〈 ◊ 〉 from the burden of our Sins: when we Consider, that, First who is he, that commands it unto us:
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secondarily what he hath done for vs that biddeth vs to obey, no doute we shalbe well content withall.
secondarily what he hath done for us that bids us to obey, no doubt we shall well content withal.
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But there be a great manye of vs whiche cōsider not that, but rather deceiue the king,
But there be a great many of us which Consider not that, but rather deceive the King,
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or forswere themselues, or els rebell against the king: which thinges no doute displease god most highly and 〈 ◊ 〉.
or forswear themselves, or Else rebel against the King: which things no doubt displease god most highly and 〈 ◊ 〉.
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An other thing is, that should moue vs to beare this burthen willingly, which is, his promise.
an other thing is, that should move us to bear this burden willingly, which is, his promise.
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For who soeuer will be contente to pay his duety truly and vyrightly, as he oughte to doe, that man shall haue neuertheles in fulfilling the commaundement of god. for so saith god:
For who soever will be content to pay his duty truly and vyrightly, as he ought to do, that man shall have nevertheless in fulfilling the Commandment of god. for so Says god:
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if thou shalt herken diligentlye vnto the voice of the Lord, thou shalt be blessed in the 〈 ◊ 〉,
if thou shalt harken diligently unto the voice of the Lord, thou shalt be blessed in the 〈 ◊ 〉,
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and blessed in the fields &c. So that yf we do according as he 〈 ◊ 〉 vs to do,
and blessed in the fields etc. So that if we do according as he 〈 ◊ 〉 us to do,
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if we giue vnto the king yt which pertaineth vnto the king, No dout we shalbe blessed, we shall haue 〈 ◊ 〉,
if we give unto the King that which pertaineth unto the King, No doubt we shall blessed, we shall have 〈 ◊ 〉,
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for gods blessing will light vpon vs. But there be a great many amongest vs, which do not beleue those thynges to be true, they beleue not the promises of god:
for God's blessing will Light upon us But there be a great many amongst us, which do not believe those things to be true, they believe not the promises of god:
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& so they make god a lyar:
& so they make god a liar:
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for Qui non credit deo facit deum mendacem, He that beleueth not god, maketh god a lyar.
for Qui non credit God facit God mendacem, He that Believeth not god, makes god a liar.
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Now yf thys will not moue vs to doo our duties, namely that Christ hath deliuered vs from the great burthen of our sinnes, lette vs be moued at least wayes with his promises:
Now if this will not move us to do our duties, namely that christ hath Delivered us from the great burden of our Sins, let us be moved At least ways with his promises:
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namely that we shall increase our goods, in doyng oure dueties vnto the kynge.
namely that we shall increase our goods, in doing our duties unto the King.
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This litle I thought good to say, and so to put you in remembraunce of such things as I haue sayd at that tyme,
This little I Thought good to say, and so to put you in remembrance of such things as I have said At that time,
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for yf this were well considered, we would be wyllinge to doo our duties, and so please god withal:
for if this were well considered, we would be willing to do our duties, and so please god withal:
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for god loueth a cherefull obeyer, one that with a good will is redy to do such thinges as he appointeth him.
for god loves a cheerful obeyer, one that with a good will is ready to do such things as he appoints him.
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Now let vs turne to the Epistle.
Now let us turn to the Epistle.
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Brethren be folowers, together of me, and loke on them that walke, euen so, as ye haue vs for an ensample.
Brothers be followers, together of me, and look on them that walk, even so, as you have us for an ensample.
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These are maruelous wordes of S. Paule, which seme out wardlie to be arrogantly spoken:
These Are marvelous words of S. Paul, which seem out wardlie to be arrogantly spoken:
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yf any man should say so at thys time, we would thinke him to be a very arrogant felow.
if any man should say so At this time, we would think him to be a very arrogant fellow.
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but ye muste see that ye righte vnderstande S. Paule: for he spake these wordes not of an arrogant mynde:
but you must see that you right understand S. Paul: for he spoke these words not of an arrogant mind:
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fyrst ye must consider with whom he had to do, namely with false apostles whiche didde corrupte goddes moste holye worde, the gospel which he had preached before.
fyrst you must Consider with whom he had to do, namely with false Apostles which did corrupt God's most holy word, the gospel which he had preached before.
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And so the same false Prophetes didde muche harme: for a great number of people did credite them, and folowed theyr doctryne:
And so the same false prophets did much harm: for a great number of people did credit them, and followed their Doctrine:
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which thinges greeued saint Paule very sore: ther fore he admonished them, as who say, ye haue preachers amongest you:
which things grieved saint Paul very soar: there before he admonished them, as who say, you have Preachers amongst you:
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I would not haue you to folowe them: folowe rather me, and them that walke lyke as I do.
I would not have you to follow them: follow rather me, and them that walk like as I do.
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This was not arrogantly spoken, but rather louingly, to kepe them from error.
This was not arrogantly spoken, but rather lovingly, to keep them from error.
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he saith the same to the 〈 ◊ 〉. 11. Cap. saying, Be ye the folowers of me:
he Says the same to the 〈 ◊ 〉. 11. Cap. saying, Be you the followers of me:
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but there he addeth, as I am the folower of Christ: so put the same wordes hither, set them together and then all is well.
but there he adds, as I am the follower of christ: so put the same words hither, Set them together and then all is well.
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For I tell you it is a daungerous thyng to folow men, & we are not bounde to folowe them further thē they folow Christ:
For I tell you it is a dangerous thing to follow men, & we Are not bound to follow them further them they follow christ:
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we ought not to liue after any Saint, nor after S. Paule or Peter, nor after Mary ye mother of Christ to folowthem I say vniuersally we ar not bound so to do,
we ought not to live After any Saint, nor After S. Paul or Peter, nor After Marry you mother of christ to folowthem I say universally we Are not bound so to do,
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for they did many thinges amysse. Therfore let vs folowe them as they folow Christ: for our sauiour Christ geueth vs a generall rule and warnyng saying:
for they did many things amiss. Therefore let us follow them as they follow christ: for our Saviour christ Giveth us a general Rule and warning saying:
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Whatsoeuer they teache you do it, but after their workes do ye not, and he addeth sittyng in Moses cheare, that is to say whē they teach the truth so that we oughte to 〈 ◊ 〉 them that teache the truthe:
Whatsoever they teach you do it, but After their works do you not, and he adds sitting in Moses cheer, that is to say when they teach the truth so that we ought to 〈 ◊ 〉 them that teach the truth:
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but whan they do nought we should not folow them:
but when they do nought we should not follow them:
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therfore he saith in an other place, 〈 ◊ ◊ 〉 vestra iustitia, Except your rightuousnes be more than the Scribes and Pharise is ye shall not enter into the kingdome of heauen.
Therefore he Says in an other place, 〈 ◊ ◊ 〉 Vestra iustitia, Except your righteousness be more than the Scribes and Pharisee is you shall not enter into the Kingdom of heaven.
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we must haue such a rightuousnes as may stand before god: we are not appointed to folow 〈 ◊ 〉:
we must have such a righteousness as may stand before god: we Are not appointed to follow 〈 ◊ 〉:
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as when I here this saincte hath prayed so manye psalmes, so manye houres in a daye, I am not bounde in 〈 ◊ 〉 to followe hym, to he his ape,
as when I Here this saint hath prayed so many psalms, so many hours in a day, I am not bound in 〈 ◊ 〉 to follow him, to he his ape,
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and to doo as he dyd, my vocation beynge 〈 ◊ 〉 vnto it.
and to do as he did, my vocation being 〈 ◊ 〉 unto it.
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There is a place in the 2. Macha. 12. Cha. where we rede how that Iudas 〈 ◊ 〉 us that 〈 ◊ ◊ 〉 sendeth certain money to Ierusalem, to make a sacrifice for the dead. Now Iudas dyd this:
There is a place in the 2. Mach. 12. Cha. where we rede how that Iudas 〈 ◊ 〉 us that 〈 ◊ ◊ 〉 sends certain money to Ierusalem, to make a sacrifice for the dead. Now Iudas did this:
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but it foloweth not, that we are bound in conscience to do the lyke, as the papistes which by and by conclude vpon it.
but it Followeth not, that we Are bound in conscience to do the like, as the Papists which by and by conclude upon it.
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Iudas did this, & be was a godlye man, ergo we shold do it too: we shold folow his 〈 ◊ 〉 le and sacrifice for the dead.
Iudas did this, & be was a godly man, ergo we should do it too: we should follow his 〈 ◊ 〉 le and sacrifice for the dead.
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Nego argumentum, it is a naughtye argumente, to conclude vpon that thing which he did 〈 ◊ 〉, ha uyng not gods worde:
Nego argumentum, it is a naughty argument, to conclude upon that thing which he did 〈 ◊ 〉, would uyng not God's word:
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he did it, ergo it was well done. For we are not bounde to folowe them in theyr doynges.
he did it, ergo it was well done. For we Are not bound to follow them in their doings.
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For yf Marye the mother of Christe shoulde haue done some what disagreeyng from gods worde, we should not folow her, whi che in dede hath had her faultes,
For if Mary the mother of Christ should have done Some what disagreeing from God's word, we should not follow her, whi i in deed hath had her Faults,
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as saincte Augustyne plamlye affirmeth in the 3. treatise vpon Iohn:
as saint Augustine plamlye Affirmeth in the 3. treatise upon John:
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where she moued Christe to do a myracle when their wyne was lacking at the mariage:
where she moved Christ to do a miracle when their wine was lacking At the marriage:
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when our sauiour called her Mulier, woman, what haue I to do with thee? as who say, to do myracles is my fathers worke,
when our Saviour called her Mulier, woman, what have I to do with thee? as who say, to do Miracles is my Father's work,
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and he knoweth the tyme when it is best to bee done:
and he Knoweth the time when it is best to be done:
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what haue you to doe with 〈 ◊ 〉 where Chrysostome and Augustyne plainly 〈 ◊ 〉, that Mary was somewhat arrogant.
what have you to do with 〈 ◊ 〉 where Chrysostom and Augustine plainly 〈 ◊ 〉, that Mary was somewhat arrogant.
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So likewise it appeared in the Euangelist Mathew, where she interruptyng his Sermon, desyred to speake with him, So likewise it appeared in the Evangelist Matthew, where she interrupting his Sermon, desired to speak with him,
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and a felow tolde him when he was teachyng the people, saying:
and a fellow told him when he was teaching the people, saying:
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Thy mother is here and would speake with thee he aunswered and sayd, who is my mother? or syster,
Thy mother is Here and would speak with thee he answered and said, who is my mother? or sister,
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or brother? and stretched oute his hand, saying:
or brother? and stretched out his hand, saying:
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whosoeuer doth the wyll of my father which is in heauen, he is my mother, sister and brother.
whosoever does the will of my father which is in heaven, he is my mother, sister and brother.
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So lykewise when he was but twelue 〈 ◊ 〉 of age, his mother and father seekyng hym, he sayde, 〈 ◊ 〉 know ye not that I must be in yt busines of my father? Now in all these places as the wryters saye, passa est 〈 ◊ 〉, she hath shewed her frayle nature:
So likewise when he was but twelue 〈 ◊ 〉 of age, his mother and father seeking him, he said, 〈 ◊ 〉 know you not that I must be in that business of my father? Now in all these places as the writers say, passa est 〈 ◊ 〉, she hath showed her frail nature:
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S. Paule teacheth vs howe we shall folow them, and in what thynges, Bonum est emulari in bono semper, It is good alwayes to be seruent,
S. Paul Teaches us how we shall follow them, and in what things, Bonum est emulari in Bono semper, It is good always to be servent,
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and to folow in good thinges:
and to follow in good things:
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then it is not such a good argument, such a mā doth it, ergo it is a good thyng? No not so:
then it is not such a good argument, such a man does it, ergo it is a good thing? No not so:
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we must 〈 ◊ 〉 so & do so al things, as it may stande with our 〈 ◊ 〉, wherunto god hath called vs:
we must 〈 ◊ 〉 so & do so all things, as it may stand with our 〈 ◊ 〉, whereunto god hath called us:
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for when we leaue our vocation whereunto god hath appointed vs, no dout we do naught and damnably: As for an ensample.
for when we leave our vocation whereunto god hath appointed us, no doubt we do nought and damnably: As for an ensample.
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Our sauiour fasted 40. dais & 40. nightes without any maner of sustinance:
Our Saviour fasted 40. dais & 40. nights without any manner of sustenance:
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Ergo we shal do so too, no, because we are not able to do so too, we should kyll our selues:
Ergo we shall do so too, no, Because we Are not able to do so too, we should kill our selves:
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likewise Moses that holy prophete of god killed an Egiptian which was a wycked and naughtye man:
likewise Moses that holy Prophet of god killed an Egyptian which was a wicked and naughty man:
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ergo I shall go and kill yonder wycked man to? No, I may not do so,
ergo I shall go and kill yonder wicked man to? No, I may not do so,
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for it is agaynste my callyng, I am no magistrate, therfore I may not do it:
for it is against my calling, I am no magistrate, Therefore I may not do it:
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as for Moses he had a special inspiration of god.
as for Moses he had a special inspiration of god.
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Phenees that godly man killed 〈 ◊ 〉 & 〈 ◊ 〉, which wer occupied together in yt act of 〈 ◊ 〉:
Phineas that godly man killed 〈 ◊ 〉 & 〈 ◊ 〉, which were occupied together in that act of 〈 ◊ 〉:
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Phenees yt zelous man came and killed them bothe at ones 〈 ◊ 〉 his doyng plcased god very wel.
Phineas that zealous man Come and killed them both At ones 〈 ◊ 〉 his doing plcased god very well.
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Now ye may make such an argumēt, Phenees did so, and pleased god in his doynges,
Now you may make such an argument, Phineas did so, and pleased god in his doings,
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ergo we may doo so too:
ergo we may do so too:
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when we see any man dishonor god, we may goe and kyll hym by and by.
when we see any man dishonour god, we may go and kill him by and by.
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This is not a good argument: for as I sayde before, we must take heede to our callyng, to oure office.
This is not a good argument: for as I said before, we must take heed to our calling, to our office.
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This Phenees had a speciall 〈 ◊ 〉 to do so, we may not folow his ensample.
This Phineas had a special 〈 ◊ 〉 to do so, we may not follow his ensample.
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Abraham was a good and holye man, he was redye to kyll hys sonne and 〈 ◊ 〉 him wyth fyre:
Abraham was a good and holy man, he was ready to kill his son and 〈 ◊ 〉 him with fire:
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whiche doynges pleased god wonders well: afterwarde there were many which would folowe the ensaumple of Abraham, and burnte theyr children,
which doings pleased god wonders well: afterward there were many which would follow the ensample of Abraham, and burnt their children,
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but they did excedyng yl, and god was angry with them for so doing: therfore we must folowe theyr ensample so far forth as may stand with our vocation.
but they did exceeding ill, and god was angry with them for so doing: Therefore we must follow their ensample so Far forth as may stand with our vocation.
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Further 〈 ◊ 〉 and Mary they were maried folke, but they exercised not the acte of generation,
Further 〈 ◊ 〉 and Marry they were married folk, but they exercised not the act of generation,
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yf we would now followe the ensaumple of Marye and Josephe, and inhibite vnto maried folkes the acte of generation:
if we would now follow the ensample of Marye and Joseph, and inhibit unto married folks the act of generation:
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but hys bloud wyl I requyre of the watchmans handes.
but his blood will I require of the watchman's hands.
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thys were naughte and against the order of GOD: for Mary and Ioseph had a special calling, and gifte of god to abstaine:
this were naught and against the order of GOD: for Marry and Ioseph had a special calling, and gift of god to abstain:
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but yf we hauing no suche calling or suche giftes as they haue had shoulde folow their ensample, we shouldgo to the deuil at yt length,
but if we having not such calling or such Gifts as they have had should follow their ensample, we shouldgo to the Devil At that length,
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for not doing according vnto our calling.
for not doing according unto our calling.
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So it appeareth partly that we are not 〈 ◊ 〉 to folow yt 〈 ◊ 〉 or doings of yt saints.
So it appears partly that we Are not 〈 ◊ 〉 to follow that 〈 ◊ 〉 or doings of that Saints.
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Iacob, Dauid, Salomōother good, & holy men haue had many wiues, ergo we may haue manye to? Not so, they had a speciall lycence and prerogatiuc, whiche we haue not.
Iacob, David, Salomonother good, & holy men have had many wives, ergo we may have many to? Not so, they had a special licence and prerogatiuc, which we have not.
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Therfore take this for a sure rule, we haue not to folow the sayntes in their vocatiō,
Therefore take this for a sure Rule, we have not to follow the Saints in their vocation,
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but we must folow god in our vocatiō, for lyke as they folowed god in their vocation and callyng,
but we must follow god in our vocation, for like as they followed god in their vocation and calling,
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so we must follow god in oure vocation:
so we must follow god in our vocation:
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but when we wil go about to folow god in their callyng, and forsake our owne callyng,
but when we will go about to follow god in their calling, and forsake our own calling,
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then no dout we shal do noughte.
then no doubt we shall do nought.
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This I haue said to that ende that ye might vnderstande the wordes of S. Paule, where he saith, be folowers of me:
This I have said to that end that you might understand the words of S. Paul, where he Says, be followers of me:
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ther fore I shewed you how farre forth we ought to folow the ensample of the sayntes.
there before I showed you how Far forth we ought to follow the ensample of the Saints.
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For many walke of whom I haue tolde you often, and now tell you weping, that they are the enemies of the crosse of Christ.
For many walk of whom I have told you often, and now tell you weeping, that they Are the enemies of the cross of christ.
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S. Paule speaketh of the false prophetes, he saieth they walke. By this word walke, is signified our conuersati on and lyuyng.
S. Paul speaks of the false Prophets, he Saith they walk. By this word walk, is signified our conversati on and living.
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for whan we will 〈 ◊ 〉 any man to liue wickedly, we may expresse it with these wordes, he walketh wickedly.
for when we will 〈 ◊ 〉 any man to live wickedly, we may express it with these words, he walks wickedly.
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Now if there were many in S. Paules time, whi che did walke wickedly, thinke ye is the matter any thynge amended now at oure tyme? I thynke nothing at all:
Now if there were many in S. Paul's time, whi i did walk wickedly, think you is the matter any thing amended now At our time? I think nothing At all:
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for we rede in the 20. 〈 ◊ 〉.
for we rede in the 20. 〈 ◊ 〉.
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of Apoca. that Satan shalbe lose in the laste dayes, that is to say, god will suffer him to exercise hys craftes, his 〈 ◊ 〉 wicked mynde, which he beareth againste god:
of Apoc that Satan shall loose in the laste days, that is to say, god will suffer him to exercise his crafts, his 〈 ◊ 〉 wicked mind, which he bears against god:
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and truely when a man considereth the state of the whole world in euery countrey, it appeareth no lesse but yt the deuil is leuse:
and truly when a man Considereth the state of the Whole world in every country, it appears no less but that the Devil is leuse:
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for what rebellions, what cruelties, what couetousnes, what hatered and malice is amongest men? In so much that a man would thinke the whole world to be full of deuils.
for what rebellions, what cruelties, what covetousness, what hatered and malice is amongst men? In so much that a man would think the Whole world to be full of Devils.
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therfore when there wer many at S. Paules tyme, it must nedes folow that there be more now:
Therefore when there were many At S. Paul's time, it must needs follow that there be more now:
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for nowe is the defection and sweruyng from the truth. Of which I haue told you often, and now tel you weping. s.
for now is the defection and swerving from the truth. Of which I have told you often, and now tell you weeping. s.
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Paul was a good mā a harty & an earnest mā in gods cause he was a weeper, he wēt a pilgrimage wherof I told you the last time:
Paul was a good man a hearty & an earnest man in God's cause he was a weeper, he went a pilgrimage whereof I told you the last time:
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it was a griefe to him to see the dishonor of god amō gest them, which he had instructed in the word of god:
it was a grief to him to see the dishonour of god amon gest them, which he had instructed in the word of god:
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he was 〈 ◊ 〉 to see the people blinded and seduced with false doctrine. but suche thinges greue not vs:
he was 〈 ◊ 〉 to see the people blinded and seduced with false Doctrine. but such things grieve not us:
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though god be dishonoured we care not for it:
though god be dishonoured we care not for it:
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but when we haue losse of oure goods, and 〈 ◊ 〉 certain domages, then we can wepe from the 〈 ◊ 〉 of our heartes, and be most sorowful:
but when we have loss of our goods, and 〈 ◊ 〉 certain domages, then we can weep from the 〈 ◊ 〉 of our hearts, and be most sorrowful:
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but when we heare that god is dishonoured, that lechery is committed, or other horrible sinnes done, that greeueth vs not, then we weepe not:
but when we hear that god is dishonoured, that lechery is committed, or other horrible Sins done, that Grieveth us not, then we weep not:
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& so it appeareth most manifestly that we haue not the hearte of S. Paule, we are not so mynded. & so it appears most manifestly that we have not the heart of S. Paul, we Are not so minded.
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Now peraduenture some body might say that S. Paule had standred these men in writyng so sharply against them,
Now Peradventure Some body might say that S. Paul had standred these men in writing so sharply against them,
av av d n1 vmd vvi d n1 np1 vhd vvn d n2 p-acp vvg av av-j p-acp pno32,
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and in callyng them the enemies of the crosse of Christe: but it is not so, he slaundereth them not.
and in calling them the enemies of the cross of Christ: but it is not so, he Slandereth them not.
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In the Epistle to Timo the he named some by their names Philetum, and Hyneneū. You must consider that Saint Paule did well in reprouyng them openlye:
In the Epistle to Timothy the he nam Some by their names Philetum, and Hyneneū. You must Consider that Saint Paul did well in reproving them openly:
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for a man maye sometimes tell an other mans faultes: for not euery tellyng is slaunderyng.
for a man may sometime tell an other men Faults: for not every telling is slandering.
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When a man telleth an other mans faultes with a good mynde, and to a good purpose, this tellyng is wel:
When a man Telleth an other men Faults with a good mind, and to a good purpose, this telling is well:
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but that is nought and very slaundering when I reherse before other men the faults of my neighbour with a malicious stomacke:
but that is nought and very slandering when I rehearse before other men the Faults of my neighbour with a malicious stomach:
cc-acp cst vbz pix cc av vvg c-crq pns11 vvb p-acp j-jn n2 dt n2 pp-f po11 n1 p-acp dt j n1:
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I hate him, & ther fore I make him to be knowen, I paynte him oute in hys colours,
I hate him, & there before I make him to be known, I paint him out in his colours,
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and sometymes I say more by him then I am able to proue, this is slaunderyng:
and sometimes I say more by him then I am able to prove, this is slandering:
cc av pns11 vvb av-dc p-acp pno31 cs pns11 vbm j pc-acp vvi, d vbz vvg:
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but when a man telleth an other mans faultes with a good mynde to his reformation, that is not standeryng.
but when a man Telleth an other men Faults with a good mind to his Reformation, that is not standering.
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As we rede a story of S. Bernhard, whether it be true other not, it is no matter, take it for an ensaumple,
As we rede a story of S. Bernhard, whither it be true other not, it is no matter, take it for an ensample,
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and learne thereby what is 〈 ◊ 〉, and what is not.
and Learn thereby what is 〈 ◊ 〉, and what is not.
cc vvi av q-crq vbz 〈 sy 〉, cc r-crq vbz xx.
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Saint Berneharde was a goodly vprighte younge man and well fauoured, he came at a tyme with his company to an ynne, where he taried all nighte.
Saint Bernard was a goodly upright young man and well favoured, he Come At a time with his company to an in, where he tarried all night.
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And because he was a faire man, the woman in the house caste her eyes vppon hym:
And Because he was a fair man, the woman in the house cast her eyes upon him:
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desiring in her heart to haue carnal company with him, and therfore after supper she apointed a chamber for:
desiring in her heart to have carnal company with him, and Therefore After supper she appointed a chamber for:
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him alone, to that end that she might come vnto him afterwarde, and so she diddet for whan euerye bodye was at reste she came vnto hys bedde intendynge to lye wyth hym:
him alone, to that end that she might come unto him afterward, and so she diddet for when every body was At rest she Come unto his Bed intending to lie with him:
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Saincte Berneharde perceyuynge that, cryed out with a loude voyce, Fures, Fures, theues, theues: hys fellowes hearyng hym 〈 ◊ 〉, came vnto hym, askyng what the matter was:
Saint Bernard perceiving that, cried out with a loud voice, Fures, Fures, thieves, thieves: his Fellows hearing him 〈 ◊ 〉, Come unto him, asking what the matter was:
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he tolde them that there was a theefe there: nowe they thoughte he hadde dreamed, wente to bedde agayne:
he told them that there was a thief there: now they Thought he had dreamed, went to Bed again:
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As soone as they were gone, by and by the woman came agayne, then he cryed againe.
As soon as they were gone, by and by the woman Come again, then he cried again.
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So in the mornyng saincte Berneharde woulde not tarye long in that house, and as they were in the way, he tolde to his fellowes how that the woman hadde come vnto him, desyring them to take hede an other tyme of that womā,
So in the morning saint Bernard would not tarry long in that house, and as they were in the Way, he told to his Fellows how that the woman had come unto him, desiring them to take heed an other time of that woman,
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for she was a naughty woman, she would haue stolen from him the holy ghoste, the remission of his sinnes, and all goodnes:
for she was a naughty woman, she would have stolen from him the holy ghost, the remission of his Sins, and all Goodness:
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for if he shoulde haue folowed her, she shoulde haue robbed him of all these thynges:
for if he should have followed her, she should have robbed him of all these things:
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of such a fashion we may tel other mens faultes.
of such a fashion we may tell other men's Faults.
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For 〈 ◊ 〉 Berneharde tolde it to that ende to gene the warnyng to take hede of yt womā.
For 〈 ◊ 〉 Bernard told it to that end to gene the warning to take heed of that woman.
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Now this was not slandering and so likewise S. Paule here slaundereth them not, but set them out in their colours, to admonish vs to beware of them and so we ought to do,
Now this was not slandering and so likewise S. Paul Here Slandereth them not, but Set them out in their colours, to admonish us to beware of them and so we ought to do,
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when we know a man that is wicked and wil not leaue his wickednes after due admonitious:
when we know a man that is wicked and will not leave his wickedness After due admonitious:
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No doute it is a good thyng to geue vnto other men warnyng of such a man, that they maye take heede of him: As for an ensample.
No doubt it is a good thing to give unto other men warning of such a man, that they may take heed of him: As for an ensample.
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There be a company of theeues sworne together to be true one to theother, and not to disclose one another. Now I am amongest them: There be a company of thieves sworn together to be true one to theother, and not to disclose one Another. Now I am amongst them:
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and after some mischiefe done I am taken and condemned by the law to be hanged.
and After Some mischief done I am taken and condemned by the law to be hanged.
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Shall I not disclose now my company and geue vnto the magistrates warnyng of them? yes I would thinke that man that is in suche a case, doth well to disclose his company,
Shall I not disclose now my company and give unto the Magistrates warning of them? yes I would think that man that is in such a case, does well to disclose his company,
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for it pertaineth to a good ende, and is a charitable deede, els his company may doe muche harme afore they be knowen.
for it pertaineth to a good end, and is a charitable deed, Else his company may do much harm afore they be known.
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No doute that man shoulde doe well, and I thynke he oughte to doe it.
No doubt that man should do well, and I think he ought to do it.
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And I woulde GOD that all theeues in Englande were so persuaded in theyr heartes, that when one were taken that he should disclose his felowes too:
And I would GOD that all thieves in England were so persuaded in their hearts, that when one were taken that he should disclose his Fellows too:
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No doute we should haue better reste, theeues would not so much trouble the common welthe as they do. Weepynge.
No doubt we should have better rest, thieves would not so much trouble the Common wealth as they do. Weeping.
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It greeued Saincte Paule verye sore that Christian soules should so bee seduced thorough false religion, I woulde wyshe that there were suche a feruente zeale now in vs, as was in hym then:
It grieved Saint Paul very soar that Christian Souls should so be seduced through false Religion, I would wish that there were such a fervent zeal now in us, as was in him then:
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but it is not so, we haue no care for the soules of Christian people. And that appeareth moste manyfestly by those vnpreachyng prelates.
but it is not so, we have no care for the Souls of Christian people. And that appears most manifestly by those unpreaching Prelates.
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For yf they hadde suche an earnest mynde to the 〈 ◊ 〉 of Chryst,
For if they had such an earnest mind to the 〈 ◊ 〉 of Christ,
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as Saincte Paule hadde, no doute they woulde not bee so lordelye, so slouthfull in doyng of theyr oueties:
as Saint Paul had, no doubt they would not be so lordly, so slothful in doing of their oueties:
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but they lacke suche an earnest as saincte Paule had, such an earnest zeale they lacke:
but they lack such an earnest as saint Paul had, such an earnest zeal they lack:
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They are the enemy of the crosse of Chryste. A man may be an enemy of the crosse of Christe two manner of wayes.
They Are the enemy of the cross of Christ. A man may be an enemy of the cross of Christ two manner of ways.
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All the papistes in Englande and speciallye the spirituall men, be the enemyes of the crosse of Christe two maner of wayes.
All the Papists in England and specially the spiritual men, be the enemies of the cross of Christ two manner of ways.
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Fyrste when he is a ryghte papiste geuen to monkerye, I warraunt you he is in this opinion, that wyth hys owne workes he doth merite remission of hys synnes,
First when he is a right papist given to monkery, I warrant you he is in this opinion, that with his own works he does merit remission of his Sins,
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and satisfieth the law thorough and by his owne workes, and so thinketh himselfe to bee saued euerlastynglye.
and Satisfieth the law thorough and by his own works, and so Thinketh himself to be saved everlastingly.
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This is the opinion of all papystes. And thys doctryne was taughte in tymes paste in scholes and in the pulpettes.
This is the opinion of all Papists. And this Doctrine was taught in times past in Schools and in the pulpettes.
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Nowe all these that be in suche an opinion, they be the enemies of the crosse of Christe, of his passion and bloudshedyng:
Now all these that be in such an opinion, they be the enemies of the cross of Christ, of his passion and bloodshedding:
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for they thynke in themselues Christe needeth not to dye, and so they despyse his bitter passion:
for they think in themselves Christ needs not to die, and so they despise his bitter passion:
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they doe not consider oure byrth, synne, and the corruption of our nature nor yet doe they knowe the quantitys of our actuall synnes,
they do not Consider our birth, sin, and the corruption of our nature nor yet do they know the quantities of our actual Sins,
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howe many tymes we fall in synnes, or howe muche oure owne power is diminished, nor what power & might the deuyll hath:
how many times we fallen in Sins, or how much our own power is diminished, nor what power & might the Devil hath:
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they consider not suche thynges, but thynke themselues able with theyr owne workes to enter into the kyngdome of God.
they Consider not such things, but think themselves able with their own works to enter into the Kingdom of God.
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And therfore I tell you, this is the peryllous doctryne that canne be deuysed.
And Therefore I tell you, this is the perilous Doctrine that can be devised.
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For all faythefull and true Christians beleue onelye in hys deathe, they long to bee saued thoroughe his passion, and bloudeshedyng: thys is all theyr comforte:
For all faithful and true Christians believe only in his death, they long to be saved thorough his passion, and bloudeshedyng: this is all their Comfort:
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they knowe and most stedfastly beleue, that Christ fulfylled the lawe.
they know and most steadfastly believe, that christ fulfilled the law.
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And that his fulfyllynge is 〈 ◊ 〉, so that they attribute vnto Christ the gettyng & meriting of euerlasting lyfe.
And that his fulfilling is 〈 ◊ 〉, so that they attribute unto christ the getting & meriting of everlasting life.
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And so it foloweth that thei which attribute the remission of synnes, the getting of euerlasting life,
And so it Followeth that they which attribute the remission of Sins, the getting of everlasting life,
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vnto thēselues or their works, they denie Christ, they blaspheme and 〈 ◊ 〉 him:
unto themselves or their works, they deny christ, they Blaspheme and 〈 ◊ 〉 him:
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For, for what other cause did Christ come, but onely to take away our synnes by his passion,
For, for what other cause did christ come, but only to take away our Sins by his passion,
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and so deliuer vs frome the power of the deuill? But these merites mongers haue so many good workes, that they be able to sell them for money,
and so deliver us from the power of the Devil? But these merits mongers have so many good works, that they be able to fell them for money,
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and so to bryng other men to heauen to by their good workes:
and so to bring other men to heaven to by their good works:
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which no doubt is the greatest contempt of the passion of Christ that can be deuised.
which no doubt is the greatest contempt of the passion of christ that can be devised.
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For Christ onely and no man 〈 ◊ 〉 merited remission, iustification, and eternall felicitie for as many as will beleue the same:
For christ only and no man 〈 ◊ 〉 merited remission, justification, and Eternal felicity for as many as will believe the same:
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they that will not beleue it, shall not haue it: for it is no more but beleue and haue.
they that will not believe it, shall not have it: for it is no more but believe and have.
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For Christ shed as much blood for Iudas as he dyd for Peter. Peter beleued it, and therfore he was saued.
For christ shed as much blood for Iudas as he did for Peter. Peter believed it, and Therefore he was saved.
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Iudas would not beleue, and therfore he was condemned, the faulte beyng in hym onely, in no body ells. Iudas would not believe, and Therefore he was condemned, the fault being in him only, in no body Else.
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But to say or to beleue that we should be saued by the law, this is a great dishonoring of Christes passion:
But to say or to believe that we should be saved by the law, this is a great Dishonoring of Christ's passion:
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for the lawe serued to an other purpose, it bringeth vs to the knowlege of our sinnes, and so to Christ:
for the law served to an other purpose, it brings us to the knowledge of our Sins, and so to christ:
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for whan we be come through the law to the knowlege of our syns, when we perceiue our filthines then we be redy to come to Christ and fetch remission of our synnes at hys handes.
for when we be come through the law to the knowledge of our Sins, when we perceive our filthiness then we be ready to come to christ and fetch remission of our Sins At his hands.
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But the Papistes fetch the remission of their synnes, not in the passion of Christ, but in their own doings:
But the Papists fetch the remission of their Sins, not in the passion of christ, but in their own doings:
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they thinke to come to heauen by their own works, which is naught.
they think to come to heaven by their own works, which is nought.
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We must do good workes, we must endeuour our selues to lyue accordyng to the commandementes of God:
We must do good works, we must endeavour our selves to live according to the Commandments of God:
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yet for all that we must not trust in our doynges.
yet for all that we must not trust in our doings.
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For though we doo the vttermost, yet is it al vnperfect, whā ye examine them by the rigor of the law, which law serueth to bryng vs to the knowlege of our sinnes,
For though we do the uttermost, yet is it all unperfect, when you examine them by the rigor of the law, which law serveth to bring us to the knowledge of our Sins,
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and so to Christ, and by Christ we shall com to the quietnes of our conscience.
and so to christ, and by christ we shall come to the quietness of our conscience.
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But to trust in our good workes, is nothing but a robbing of Christ, of his glorie and maiestie.
But to trust in our good works, is nothing but a robbing of christ, of his glory and majesty.
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Therfore it is not more necessarie to doo good workes, than it is to beware howe to esteme them.
Therefore it is not more necessary to do good works, than it is to beware how to esteem them.
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Therfore take heede good christen people, deny not Christe, put not your hope in youre dooynges:
Therefore take heed good christian people, deny not Christ, put not your hope in your doings:
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for all those that be massemongers be deniers of Christe, which beleue or truste in the sacrifice of the masse,
for all those that be Massmongers be deniers of Christ, which believe or trust in the sacrifice of the mass,
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and seke remission of theyr sinnes therin:
and seek remission of their Sins therein:
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for this opinion hath done very much harme, and brought innumerable soules to the pytte of hell:
for this opinion hath done very much harm, and brought innumerable Souls to the pit of hell:
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for they beleued the masse to be a sacrifice for the dead and liuynge:
for they believed the mass to be a sacrifice for the dead and living:
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and this opinion hath gotten all these abbeyes and chauntries, almost the halfe parte of all England:
and this opinion hath got all these abbeys and chantries, almost the half part of all England:
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and they should haue gotten more yf they had not bene restrained by certayne lawes.
and they should have got more if they had not be restrained by certain laws.
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For what would folkes not do to case them selues from the burthen of theyr sinnes? But it was a false easment, a deceitful thing:
For what would folks not doe to case them selves from the burden of their Sins? But it was a false easement, a deceitful thing:
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Therfore how much ar we bound vnto god which hath delyuered vs from thys bondage, from this heuye yoke of popery, which woulde haue thurst vs to euerlasting damnation.
Therefore how much Are we bound unto god which hath Delivered us from this bondage, from this heavy yoke of popery, which would have thirst us to everlasting damnation.
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For now we know the verye waye howe we shalbee deliuered, we knowe that Christe is offered once for vs:
For now we know the very Way how we shalbe Delivered, we know that Christ is offered once for us:
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And that this one offring remedieth all the synnes of the whole worlde, for he was Agnus occisus ab origine 〈 ◊ 〉.
And that this one offering remedieth all the Sins of the Whole world, for he was Agnus Occisus ab origine 〈 ◊ 〉.
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He was the lambe which was killed from the beginning of the worlde, That is to saye:
He was the lamb which was killed from the beginning of the world, That is to say:
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all they that beleued in him sence Adā was created they were saued by him.
all they that believed in him sense Adā was created they were saved by him.
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They that beleued in Abrahames seede, it was as good vnto them, and stoode them in as good effecte,
They that believed in Abrahames seed, it was as good unto them, and stood them in as good Effect,
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as it dothe vnto vs now at this day.
as it doth unto us now At this day.
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So that his oblation is of suche efficacye that it purifieth and taketh away all the synnes of the whole world.
So that his oblation is of such efficacy that it Purifieth and Takes away all the Sins of the Whole world.
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They now that wyl be content to leaue theyr synful lyfe, 〈 ◊ 〉 with sinne,
They now that will be content to leave their sinful life, 〈 ◊ 〉 with sin,
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and then beleue in our sauior Christ they shal bee partakers of euerlastyng 〈 ◊ 〉.
and then believe in our Saviour christ they shall be partakers of everlasting 〈 ◊ 〉.
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Here ye maye perceiue that Christe hathe manye 〈 ◊ 〉 in the whole worlde, he hathe many that slaunder him, that diminish hys glorye:
Here you may perceive that Christ hath many 〈 ◊ 〉 in the Whole world, he hath many that slander him, that diminish his glory:
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namelye all the papistes that truste in their owne merites or seeke remission of their sinnes by the sacrifice of the masse:
namely all the Papists that trust in their own merits or seek remission of their Sins by the sacrifice of the mass:
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all these nowe are enemies to the crosse of Christ.
all these now Are enemies to the cross of christ.
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In summa al those that seke remission of their sinnes other wayes then in the passion of Christe, they be 〈 ◊ 〉 to God,
In summa all those that seek remission of their Sins other ways then in the passion of Christ, they be 〈 ◊ 〉 to God,
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and shalbee damned worlde withoute 〈 ◊ 〉, vnlesse they repent.
and shalbe damned world without 〈 ◊ 〉, unless they Repent.
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But here I muste sate some thinge vnto you, and I speake it to the satisfienge of some of you:
But Here I must sat Some thing unto you, and I speak it to the satisfienge of Some of you:
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For I think there be many which will reason very sore, they thinke it to be no matter though the curate be erronious and naught in his doctryne, they care not for yt:
For I think there be many which will reason very soar, they think it to be no matter though the curate be erroneous and nought in his Doctrine, they care not for that:
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for they wyll say, I wil here hym, and doe accordyng as he commaundeth vnto me to doe:
for they will say, I will hear him, and doe according as he commandeth unto me to do:
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when he teacheth false doctryne and leadeth me the wronge way, he shall make answer for me before god:
when he Teaches false Doctrine and leads me the wrong Way, he shall make answer for me before god:
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his false doctrine shall do me no harme though I folow the same.
his false Doctrine shall do me no harm though I follow the same.
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Thys is a naughty reason and contrarye to Christes our sauiours doctrine, for so he sayeth:
This is a naughty reason and contrary to Christ's our saviour's Doctrine, for so he Saith:
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yf the blynde leade the blynde, they shall fall bothe into the pytte.
if the blind lead the blind, they shall fallen both into the pit.
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Marke here, he saieth not the leader shall fall into the pytte, but they shall fall both, yt leader & he that is led, the blynd curate and his blynd parishners and so it was at S. Paules tyme, not onely the leaders, the false teachers, went to the deuyll,
Mark Here, he Saith not the leader shall fallen into the pit, but they shall fallen both, that leader & he that is led, the blind curate and his blind parishioners and so it was At S. Paul's time, not only the leaders, the false Teachers, went to the Devil,
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but also they that folowed theyr false doctrine.
but also they that followed their false Doctrine.
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And therefore S. Paule is so earnest in admonishyng them to be ware and take hede to themselues,
And Therefore S. Paul is so earnest in admonishing them to be aware and take heed to themselves,
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yea with weepyng eyes he desyreth them to refuse the false prophetes.
yea with weeping eyes he desireth them to refuse the false Prophets.
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So lykewise God himselfe geneth vs warnynge in the 3. Chapter of the prophet Ezechiel saieng:
So likewise God himself geneth us warning in the 3. Chapter of the Prophet Ezechiel saying:
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yf I say vnto thee concernyng the vngodly man, that (without dout) he must dye,
if I say unto thee Concerning the ungodly man, that (without doubt) he must die,
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and thou geuest not hym warning, nor speakest vn to him that he may turne from his euill way, and so to lyue:
and thou givest not him warning, nor Speakest un to him that he may turn from his evil Way, and so to live:
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then shall the 〈 ◊ 〉 vngodly man die in his owne vnrightuousnes: but his bloud wyll I requyre of thy handes.
then shall the 〈 ◊ 〉 ungodly man die in his own unrighteousness: but his blood will I require of thy hands.
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Again in the 33. Chap. he saieth.
Again in the 33. Chap. he Saith.
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When I sende a sworde vppon a land, yf the people of the land take a man of theyr countrey, and set him to be theyr watcheman:
When I send a sword upon a land, if the people of the land take a man of their country, and Set him to be their watchman:
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the same man when he seeth the sword come vpon the lande, shall blow the trompet and warne the people:
the same man when he sees the sword come upon the land, shall blow the trumpet and warn the people:
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if a man nowe heare the noyse of the trompet, and wil not be warned, and the sword come & take hym awaye, hys bloude shalbee vpon his owne heade:
if a man now hear the noise of the trumpet, and will not be warned, and the sword come & take him away, his blood shalbe upon his own head:
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for he hearde the sounde of the trompet and would not take heede, therfore his bloud be vpon him:
for he heard the sound of the trumpet and would not take heed, Therefore his blood be upon him:
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but yf he wyll receyue warnyng he shall saue hys lyfe. Agayne, yf the watcheman seeeth the sworde come and shew it not with the trompette,
but if he will receive warning he shall save his life. Again, if the watchman seeth the sword come and show it not with the trumpet,
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so that the people is not warned:
so that the people is not warned:
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yf the sworde come 〈 ◊ 〉 and take any manne from amongest them, the same shalbee taken awaye in his owne synne:
if the sword come 〈 ◊ 〉 and take any man from amongst them, the same shalbe taken away in his own sin:
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In these places of Scripture it appeareth moste manifestly, that not onely the naughty curate shall go to the deuyll,
In these places of Scripture it appears most manifestly, that not only the naughty curate shall go to the Devil,
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but also all those that folowe hys naughtye doctryne. The wicked shall dye in his wickednes:
but also all those that follow his naughty Doctrine. The wicked shall die in his wickedness:
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for thoughe God doe require the bloude of the parishners at the curates hands, yet for all that they shalbe damned in the meane season.
for though God do require the blood of the parishioners At the Curates hands, yet for all that they shall damned in the mean season.
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But I praye you be not offended with me, whan I tell you one thynge manye tymes,
But I pray you be not offended with me, when I tell you one thing many times,
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for I do it to that ende that ye might perceiue what daunger it is to haue an yll curate:
for I do it to that end that you might perceive what danger it is to have an ill curate:
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this maketh me to put you manye tymes in remembraunce of it.
this makes me to put you many times in remembrance of it.
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I wyll tell you nowe a prety storye of a 〈 ◊ 〉 to refresh you withall:
I will tell you now a pretty story of a 〈 ◊ 〉 to refresh you withal:
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A limitoure of the graye fryers in the tyme of his limitation preached manye tymes, and hadde but one Sermon at all tymes:
A limitoure of the gray Friars in the time of his limitation preached many times, and had but one Sermon At all times:
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Whiche Sermon was of the tenne commaundementes. And because this fryar hadde preached thys sermon so often:
Which Sermon was of the tenne Commandments. And Because this friar had preached this sermon so often:
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one that hearde it before told the friars seruaunte that his maister was called, friar Iohn ten commaundement:
one that heard it before told the Friars servant that his master was called, friar John ten Commandment:
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wherfore the seruaunte shewed the fryar hys maister thereof, and aduysed him to preach of some other maters:
Wherefore the servant showed the friar his master thereof, and advised him to preach of Some other maters:
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for it greeued the seruaunte to here his maister deryded. Now the fryar made answere, sayeng:
for it grieved the servant to hear his master derided. Now the friar made answer, saying:
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Belyke then thou canste the x. commaundements well, seeyng thou hast heard them so many a time:
Belike then thou Canst the x. Commandments well, seeing thou hast herd them so many a time:
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yes said the seruaunt, I warraunt you, lette me heare them saith the maister:
yes said the servant, I warrant you, let me hear them Says the master:
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then he beganne, pride 〈 ◊ 〉, lecherye, and so numbred the deadly sinnes, for the ten commaundements.
then he began, pride 〈 ◊ 〉, lechery, and so numbered the deadly Sins, for the ten Commandments.
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And so there be many at this time, whiche be werye of the olde gospel: they would sayne heare some newe thynges:
And so there be many At this time, which be weary of the old gospel: they would say hear Some new things:
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they thinke themselues so perfecte in the olde, when they be no more skilfull then this seruaunte was in hys tenne commaundementes.
they think themselves so perfect in the old, when they be no more skilful then this servant was in his tenne Commandments.
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Therfore I saye bee not offended with me, whenne I tell you one thynge twoo or three tymes.
Therefore I say be not offended with me, when I tell you one thing twoo or three times.
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And specially marke thys well, that the parisheners are not excused before GOD by the wickednesse and blyndenesse of the prieste.
And specially mark this well, that the parishioners Are not excused before GOD by the wickedness and blindness of the priest.
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For GOD sayeth not, I wyll require the bloude of the people at the curates hande,
For GOD Saith not, I will require the blood of the people At the Curates hand,
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and the people shalbee withoute blame:
and the people shalbe without blame:
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No not so, but the wycked shall perishe beecause of his wickednes, so that the blynde people and the blynde curate shall go to hell together.
No not so, but the wicked shall perish Because of his wickedness, so that the blind people and the blind curate shall go to hell together.
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We rede also in the 3. Chap. of Daniell, how that Nabuchadonozcr, the king caused a golden image to be made:
We rede also in the 3. Chap. of Daniell, how that Nabuchadonozcr, the King caused a golden image to be made:
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I would wishe that all England were persuaded so: for the moste part of the people think themselues to be excused by their curates. But it is not so:
I would wish that all England were persuaded so: for the most part of the people think themselves to be excused by their Curates. But it is not so:
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for yf there bee any man wicked because his curate teacheth hym not, his bloud shalbe required at the curates hands:
for if there be any man wicked Because his curate Teaches him not, his blood shall required At the Curates hands:
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yet for all that the parishner shall goe to the diuell withall: that shal be his end.
yet for all that the parishner shall go to the Devil withal: that shall be his end.
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Therfore beware of that opinion, thinke not to be excused by your curate. for when ye do, ye do not well:
Therefore beware of that opinion, think not to be excused by your curate. for when you do, you do not well:
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and so you shall repente in the ende.
and so you shall Repent in the end.
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S. Paule therfore is so diligent to geue vs warnyng of the false prophetes, 〈 ◊ 〉 we should be deceiued by them.
S. Paul Therefore is so diligent to give us warning of the false Prophets, 〈 ◊ 〉 we should be deceived by them.
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In an other place S. Paule com pareth their doctrine vnto a sycknes, which is is called a canker, which sickenes when she once beginneth at a place of the bodye,
In an other place S. Paul come pareth their Doctrine unto a sickness, which is is called a canker, which sickness when she once begins At a place of the body,
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excepte it be withstanden, wyll runne ouer the whole body, and so at the length kil:
except it be withstanden, will run over the Whole body, and so At the length kill:
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so it is with this false doctrine.
so it is with this false Doctrine.
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Now I must answer vnto you to an obiection, or doute, that peraduenture some of you may haue:
Now I must answer unto you to an objection, or doubt, that Peradventure Some of you may have:
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you will thinke when ye heare what is the nature of false doctrine, ye will thinke I say:
you will think when you hear what is the nature of false Doctrine, you will think I say:
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Alas what is done with our graūdfathers: no dout they are lost euerlastyngly if this doctrine bee true:
Alas what is done with our grandfathers: no doubt they Are lost everlastingly if this Doctrine be true:
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for after your saying they haue had the false doctryne:
for After your saying they have had the false Doctrine:
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therfore they be 〈 ◊ 〉 ned, for the nature of false doctryne is to condemne.
Therefore they be 〈 ◊ 〉 ned, for the nature of false Doctrine is to condemn.
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Suche doutes some will make, yea and there bee some whiche in no wise wil receiue yt gospel,
Suche doubts Some will make, yea and there be Some which in no wise will receive that gospel,
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and yt only for thys opinions sake:
and that only for this opinions sake:
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for they thinke that whan they should receiue the gospel, it were in as much as to thynke theyr forefathers be damned.
for they think that when they should receive the gospel, it were in as much as to think their Forefathers be damned.
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Now to this obiection or doutefulnes I will make you aunswere. It is with the false doctryne like as it is with fyre:
Now to this objection or doutefulnes I will make you answer. It is with the false Doctrine like as it is with fire:
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the nature of syre is to burne and consume all that which is layed in the syre, that may be burned.
the nature of sire is to burn and consume all that which is laid in the sire, that may be burned.
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So the nature of false doctrine is to condemne, to bring to euerlasting damnation, that is the nature of the false doctrine.
So the nature of false Doctrine is to condemn, to bring to everlasting damnation, that is the nature of the false Doctrine.
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But yet for all that thoughe the nature of the fyre be to burne and consume all thinges,
But yet for all that though the nature of the fire be to burn and consume all things,
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yet there hath bene many thyngés in the fyre whiche haue not bene burned, nor consumed,
yet there hath be many thyngés in the fire which have not be burned, nor consumed,
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as the bushe which áppeared vnto Moses, he burned in the fyre, and yet he was not consumed.
as the bush which áppeared unto Moses, he burned in the fire, and yet he was not consumed.
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〈 ◊ 〉 was the cause? Mary gods power.
〈 ◊ 〉 was the cause? Mary God's power.
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And so called all his lordes and his people to come and worship his Idole which he had set vp, threatning further that whosoeuer wold not fall doune and worship the said ydole, should be caste in a hote ouen.
And so called all his Lords and his people to come and worship his Idol which he had Set up, threatening further that whosoever would not fallen down and worship the said idol, should be cast in a hight oven.
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Now there were three young men, Sydrach, Mesach, and Abdenago, which refused to worship the said ydole, saienge, O Nabuchadonozer, we ought not to consente vnto thee in this matter for why? our god whom we serue is able to kepe vs from the hote burnyng ouen,
Now there were three young men, Sidrach, Mesach, and Abdenago, which refused to worship the said idol, saying, Oh Nebuchadnezzar, we ought not to consent unto thee in this matter for why? our god whom we serve is able to keep us from the hight burning oven,
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and can righte well delyuer vs oute of thy handes:
and can right well deliver us out of thy hands:
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and thoughe he will not, yet shalte thou know that we will not serue thy gods,
and though he will not, yet shalt thou know that we will not serve thy God's,
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nor doe any reuerēce to that ymage which thou hast set vp.
nor doe any Reverence to that image which thou hast Set up.
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Then was Nabuchadonozer exceding full of indignation against them, and commaunded by and by that the ouen should be made se uen tymes hoter than it was wonte to bee,
Then was Nebuchadnezzar exceeding full of Indignation against them, and commanded by and by that the oven should be made see uen times hotter than it was wont to be,
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and spake vnto the strongest men that were in his hoste, to bynde Sydrach, Mesach, and Abdenago, and cast them in the burnyng ouen.
and spoke unto the Strongest men that were in his host, to bind Sidrach, Mesach, and Abdenago, and cast them in the burning oven.
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So these menne were bounde in theire coates, hosen, shoes, wt theirother garments, and cast in to an hote burning ouen,
So these men were bound in their coats, hosen, shoes, with theirother garments, and cast in to an hight burning oven,
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for the kinges commaundement was so strayght, and the ouen was exceding hote, and these three men Sydrach, Mesach,
for the Kings Commandment was so straight, and the oven was exceeding hight, and these three men Sidrach, Mesach,
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and Abdenago fell doune in the hote burning ouen, beyng fast bound.
and Abdenago fell down in the hight burning oven, being fast bound.
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Then Nabuchadonozer the king merueyled and stode vp in all hast and spake vnto his councell, saying, did ye not cast these three men into the fyer? they answered, 〈 ◊ 〉: yea O king:
Then Nebuchadnezzar the King marveled and stood up in all haste and spoke unto his council, saying, did you not cast these three men into the fire? they answered, 〈 ◊ 〉: yea Oh King:
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he answered and sayd, lo for al that, I do see fowre men goyng lose in the myddest of the fyre,
he answered and said, lo for all that, I do see fowre men going loose in the midst of the fire,
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and nothyng corrupte, and the fourth is like the sonne of GOD to looke 〈 ◊ 〉.
and nothing corrupt, and the fourth is like the son of GOD to look 〈 ◊ 〉.
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Here in this storie you se that though the nature of the fire is to consume,
Here in this story you see that though the nature of the fire is to consume,
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yet these three men were not consumed wyth the same.
yet these three men were not consumed with the same.
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for not a heare of their heade perished, but rather the fyre brake oute and consunied them that put them in the ouen:
for not a hear of their head perished, but rather the fire brake out and consunied them that put them in the oven:
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so the fyre of his nature woulde haue consumed them, yet thorow the power of god the strength of the fyre was 〈 ◊ 〉 quished and the menne were preserued from it.
so the fire of his nature would have consumed them, yet thorough the power of god the strength of the fire was 〈 ◊ 〉 quished and the men were preserved from it.
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Euen so is it with the 〈 ◊ 〉, with the false doctryne, the nature of itis to consume, to corrupt and bryng to euerlastyng sorow:
Eve so is it with the 〈 ◊ 〉, with the false Doctrine, the nature of itis to consume, to corrupt and bring to everlasting sorrow:
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yet let vs hope that our forefathers were not damned:
yet let us hope that our Forefathers were not damned:
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for god hath many ways to preserue them from perishing, ye a in thelast houre of death god can worke with his holy ghost,
for god hath many ways to preserve them from perishing, you a in thelast hour of death god can work with his holy ghost,
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and teach them to know Christ his sonne for theyr sauior, though they were taught other wayes before:
and teach them to know christ his son for their Saviour, though they were taught other ways before:
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yet god can preserue theym from the poyson of the false doctryne.
yet god can preserve them from the poison of the false Doctrine.
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I wyl shewe you a notable story done in kyng Achabs ryme, written in the 〈 ◊ 〉.
I will show you a notable story done in King Ahab's rhyme, written in the 〈 ◊ 〉.
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boke of the kynges 18. Chap. At the tyme when Achab that wycked kyng and his wife Iezabel, more wickeder then her husbande,
book of the Kings 18. Chap. At the time when Ahab that wicked King and his wife Jezebel, more wickeder then her husband,
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when they had the rule, they abolished the worde of god cleane, and set vp false doctryne, killed the true prophets of god:
when they had the Rule, they abolished the word of god clean, and Set up false Doctrine, killed the true Prophets of god:
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in so much that Elias saith vnto god with cryeng and great lamentations, sayeng:
in so much that Elias Says unto god with crying and great lamentations, saying:
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Lord the children of Israel haue forsaken thy couenaunte, broken doune thyne altars, and 〈 ◊ 〉 thy prophetes with the sworde:
Lord the children of Israel have forsaken thy Covenant, broken down thine Altars, and 〈 ◊ 〉 thy Prophets with the sword:
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And I only am lefte, and they seke my life to take it away.
And I only am left, and they seek my life to take it away.
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Here it appereth, that the pulpets at that tyme were occupied with false teachers, with false religion,
Here it appeareth, that the pulpits At that time were occupied with false Teachers, with false Religion,
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lyke as it was in the tyme of our forefathers:
like as it was in the time of our Forefathers:
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in so much that Elias crieth out and faith plainly, that there were left no more but he oncly.
in so much that Elias cries out and faith plainly, that there were left no more but he oncly.
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But what saith god? I haue lefte me seuen thousande which haue not bowed their knees vnto Baal:
But what Says god? I have left me seuen thousande which have not bowed their knees unto Baal:
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when Elias, thought that there was lefte more but he only, then god shewed hym a great many which were left,
when Elias, Thought that there was left more but he only, then god showed him a great many which were left,
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and not infected with the poyson of the false doctryne.
and not infected with the poison of the false Doctrine.
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Therfore lyke as god could preserue a greate number of the Israelites at the same tyme,
Therefore like as god could preserve a great number of the Israelites At the same time,
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so he could preserue oure forefathers from the poyson of poperye which was taught at that tyme:
so he could preserve our Forefathers from the poison of popery which was taught At that time:
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for the Lorde knoweth whyche arc hys.
for the Lord Knoweth which arc his.
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Item, Christe hymselfe sayeth, Quos mihi dedit Pater, No man shall take these from me whiche my father hath geuen vnto me, that is to say which are ordeyned to euerlasting lyfe.
Item, Christ himself Saith, Quos mihi dedit Pater, No man shall take these from me which my father hath given unto me, that is to say which Are ordained to everlasting life.
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Non repellet dominus 〈 ◊ 〉 suam, & haereditatem suam non relinquet, the Lorde wyll not caste away hys people, and hys inheritaunce he wyll not forsake:
Non repellet dominus 〈 ◊ 〉 suam, & haereditatem suam non Relinquet, the Lord will not cast away his people, and his inheritance he will not forsake:
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therfore lette vs hope that thoughe the doctryne at that tyme was 〈 ◊ 〉 and poysoned,
Therefore let us hope that though the Doctrine At that time was 〈 ◊ 〉 and poisoned,
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yet for all that God hathe had his:
yet for all that God hath had his:
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he hathe 〈 ◊ 〉 seuen thousand, that is to say, a great number amongest theim, whyche 〈 ◊ 〉 no harms by the false 〈 ◊ 〉, for he wonderfully preserued them:
he hath 〈 ◊ 〉 seuen thousand, that is to say, a great number amongst them, which 〈 ◊ 〉 no harms by the false 〈 ◊ 〉, for he wonderfully preserved them:
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lyke as he dydde in the greate dearthe, when all thynges were so dere, whenne the ryche frankelinges would not sell theyr corne in the markets,
like as he did in the great dearth, when all things were so dear, when the rich frankelinges would not fell their corn in the Markets,
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then at that time, the poore was wonderfullye preserued of god: for after mans reason they could not lyue, yet god preserued them:
then At that time, the poor was wonderfully preserved of god: for After men reason they could not live, yet god preserved them:
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in so muche that theyr chylden were as fat and as wel lykyng, as yf they had ben gentilmens children.
in so much that their chylden were as fat and as well liking, as if they had been gentlemen's children.
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So lyke as god could preserue the poore with his chyldren in that great derthe, so he could preserue our forcfathers from euerlasting perdition:
So like as god could preserve the poor with his children in that great dearth, so he could preserve our forcfathers from everlasting perdition:
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thoughe they lacked the foode of theyr soules, yet he could fede them inwardly with the holy ghost. But now ye will say:
though they lacked the food of their Souls, yet he could fede them inwardly with the holy ghost. But now you will say:
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seeyng then that God can saue 〈 ◊ 〉 and bryng them to euerlasting lyfe, withoute the outwarde hearyng of the woorde of God,
seeing then that God can save 〈 ◊ 〉 and bring them to everlasting life, without the outward hearing of the word of God,
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then wee haue no neede to heare the word of GOD, we nede not to haue preachers amongest vs. For lyke as he hath preserued them,
then we have no need to hear the word of GOD, we need not to have Preachers amongst us For like as he hath preserved them,
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so he will pre serue vs to, with out the hearinge of gods worde. This is a folishe reason: I will aunswere you this.
so he will pre serve us to, with out the hearing of God's word. This is a foolish reason: I will answer you this.
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I wyll make you thys argument:
I will make you this argument:
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God can and is able to preserue thyngs from fyre, so that they shal not burne or consume:
God can and is able to preserve things from fire, so that they shall not burn or consume:
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and therfore I wyll go & set my house a fyre, and it shalbee preserued. Or this:
and Therefore I will go & Set my house a fire, and it shalbe preserved. Or this:
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god prescrued these three men from fyre so that thei toke no harme, ergo I wyll goe and caste my 〈 ◊ 〉 into the fyre and I shall take no harme:
god prescrued these three men from fire so that they took no harm, ergo I will go and cast my 〈 ◊ 〉 into the fire and I shall take no harm:
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Is this nowe a good reason? No no, for these thrce men had their vocation to goe in the fyrc, they were caste in by violence:
Is this now a good reason? No no, for these thrce men had their vocation to go in the fyrc, they were cast in by violence:
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so if god wyll haue thee to goe into the fyre by violence for hys wordes sake:
so if god will have thee to go into the fire by violence for his words sake:
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〈 ◊ 〉 go with a good wyll, and no doute either he wil prescrue thee as he dyd them,
〈 ◊ 〉 go with a good will, and no doubt either he will prescrue thee as he did them,
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or els he will take thee oute of thys myserable lyse to euerlastyng felicitie:
or Else he will take thee out of this miserable lyse to everlasting felicity:
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but to caste my selfe into the fyere with oute anye 〈 ◊ 〉 I mase not: for it is written:
but to cast my self into the fyere with out any 〈 ◊ 〉 I maze not: for it is written:
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Non tentabis dominum 〈 ◊ 〉 tuum, Thou 〈 ◊ 〉 not tempte the Lord thy God.
Non tentabis dominum 〈 ◊ 〉 tuum, Thou 〈 ◊ 〉 not tempt the Lord thy God.
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So lykewyse in oure tyme GOD hath 〈 ◊ 〉 light into the worlde, he hathe opened the gates of heauen vnto 〈 ◊ 〉 by hys wordes, whyche worde he opened vnto vs by his officers, by hys preachers:
So likewise in our time GOD hath 〈 ◊ 〉 Light into the world, he hath opened the gates of heaven unto 〈 ◊ 〉 by his words, which word he opened unto us by his Officers, by his Preachers:
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shal we now 〈 ◊ 〉 the preachers shall we refuse to heare gods word, to learne the way to heauen? and require him to saue vs without his word? No no,
shall we now 〈 ◊ 〉 the Preachers shall we refuse to hear God's word, to Learn the Way to heaven? and require him to save us without his word? No no,
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for when we doe so, we tempte god, and shalbee damned worlde without ende.
for when we do so, we tempt god, and shalbe damned world without end.
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nowe and euer worlde without ende. Amen.
now and ever world without end. Amen.
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This much I thought good to say against the suggestion of the deuill, when he putteth thee in mynd saying: (thy fore fathers are damned) that thou mightest learn not to dispeire of theyr saluation:
This much I Thought good to say against the suggestion of the Devil, when he putteth thee in mind saying: (thy before Father's Are damned) that thou Mightest Learn not to despair of their salvation:
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and yet not be to carefull, for they haue theyr parte: we must not make an accompt for their doings:
and yet not be to careful, for they have their part: we must not make an account for their doings:
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euery one must make answer for himselfe. for when they be damned they can not be brought agayne with our sorowfulnes:
every one must make answer for himself. for when they be damned they can not be brought again with our sorowfulnes:
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let vs rather indeuour our selues to heare gods worde diligently, and learne the way of saluation,
let us rather endeavour our selves to hear God's word diligently, and Learn the Way of salvation,
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so that when we shalbe called, we may be sureof it.
so that when we shall called, we may be sureof it.
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Now these false preachers of which saint Paule speaketh here, are enemies vnto the crosse of Christ.
Now these false Preachers of which saint Paul speaks Here, Are enemies unto the cross of christ.
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what shalbe their ende? Mary perdition, destruction, and euerlastyng damnati on, Whose god is their belly.
what shall their end? Mary perdition, destruction, and everlasting Condemned on, Whose god is their belly.
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The false preachers preache onely pleasaunt thinges, and so get great rewardes, and are able to liue wealthely in this world & to make good chere.
The false Preachers preach only pleasant things, and so get great rewards, and Are able to live wealthely in this world & to make good cheer.
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I fear me there be many of these belly goods in yt world, which preache pleasaunt thinges to get ryches, to go gay and trick vp themselues:
I Fear me there be many of these belly goods in that world, which preach pleasant things to get riches, to go gay and trick up themselves:
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they care for no more, they study and do what they can to buckle the gospel & the world together, to set god and the deuyl at one table, they be gospellers no longer but till they get riches:
they care for no more, they study and do what they can to buckle the gospel & the world together, to Set god and the Devil At one table, they be Evangelists no longer but till they get riches:
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when they haue that that they seeke for, they care for no more:
when they have that that they seek for, they care for no more:
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than the gospell is gone quite out of theyr hartes, and theyr glorye is to theyr shame:
than the gospel is gone quite out of their hearts, and their glory is to their shame:
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it is a short glorye and a longe shame, that they shall haue:
it is a short glory and a long shame, that they shall have:
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for in the other worlde, Erunt ad satietatem visionis omni carni, all the worlde shall laughe vpon them to their shame, whiche are worldlye mynded.
for in the other world, Erunt ad satietatem visionis omni Carni, all the world shall laugh upon them to their shame, which Are worldly minded.
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Is there not more that be worldly mynded then that bee godlye mynded? I thinke S. Paule spake these wordes by the cleargie men, that wil take vppon them the spirituall office of preaching,
Is there not more that be worldly minded then that be godly minded? I think S. Paul spoke these words by the Clergy men, that will take upon them the spiritual office of preaching,
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and yet meddle in worldly matters to, contrarye to theyr callinge: The cleargye of our tyme hathe procured vnto themselues a libertie to purchase landes.
and yet meddle in worldly matters to, contrary to their calling: The Clergy of our time hath procured unto themselves a liberty to purchase Lands.
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thinke ye not that such doinges sauered somwhat of worldlye thynges? But I will desyer them to take hede.
think you not that such doings savoured somewhat of worldly things? But I will desire them to take heed.
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for S. Paule saith here, that all they that be worldlye mynded, ar enemies of the crosse of Christ:
for S. Paul Says Here, that all they that be worldly minded, Are enemies of the cross of christ:
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for they make theyr bellies to be theyr gods. Therfore they shall receiue their punyshment for theyr wicked doings.
for they make their bellies to be their God's. Therefore they shall receive their punishment for their wicked doings.
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but he had a good strong faithe: therfore he was not afraide of any thing in the worlde.
but he had a good strong faith: Therefore he was not afraid of any thing in the world.
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what shal that be? marie euer lasting paine of hellishe fire world without ende, without any deliuerance from the same, this is their rewarde.
what shall that be? marry ever lasting pain of hellish fire world without end, without any deliverance from the same, this is their reward.
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But what shall become of Saint Paule and all true preachers? he saith: But our conuersation is in heauen.
But what shall become of Saint Paul and all true Preachers? he Says: But our Conversation is in heaven.
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What was Saincte Paule in heauen whan he spake these woordes? No, he was here on earthe:
What was Saint Paul in heaven when he spoke these words? No, he was Here on earth:
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but whan we walke the pilgremage of whiche I told you the last day, Gods pilgremage:
but when we walk the pilgrimage of which I told you the last day, God's pilgrimage:
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than our conuersation is in heauen, that is conformable vnto gods heauenly wil: and god seeth them and wil reward them.
than our Conversation is in heaven, that is conformable unto God's heavenly will: and god sees them and will reward them.
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whan we will do the workes of our vocation, & wrastle with synne and wickednes, and liue after gods will and pleasure:
when we will do the works of our vocation, & wrestle with sin and wickedness, and live After God's will and pleasure:
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who soeuer doth so, that man or woman hath his conuersation in heauen. From whence we long for the sauior, euen the lord Jesus Christ.
who soever does so, that man or woman hath his Conversation in heaven. From whence we long for the Saviour, even the lord jesus christ.
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S. Paule looked for hym to come from heauen.
S. Paul looked for him to come from heaven.
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what is he not here all ready? Christ is here with vs alredy to our comfort, by his spirite and power to be our helper,
what is he not Here all ready? christ is Here with us already to our Comfort, by his Spirit and power to be our helper,
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and to worke with his sacramentes, to defend vs from danger and perill, so he is with vs in earth:
and to work with his Sacraments, to defend us from danger and peril, so he is with us in earth:
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but he is not here bodily. For he ascended into heauen, and sitteth at the right hand of god the almightie:
but he is not Here bodily. For he ascended into heaven, and Sitteth At the right hand of god the almighty:
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from thens shall he come to iudge the quick and the dead: all good men & women long for hym.
from thence shall he come to judge the quick and the dead: all good men & women long for him.
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And no doubte he will come, and verye shortely: and wyll take accompt of euery one of vs:
And no doubt he will come, and very shortly: and will take account of every one of us:
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therfore as all the writers monyshe vs: lette vs neuer forget this day which we call the domes day.
Therefore as all the writers monish us: let us never forget this day which we call the domes day.
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Sainct Hierome saythe, that he euer thoughte he hearde the trompette. Nowe they that haue in consideration this day, and make themselues ready:
Saint Jerome say, that he ever Thought he heard the trumpet. Now they that have in consideration this day, and make themselves ready:
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it is a ioyfull thyng vnto theym: but they that be customable synners, wyll not leaue their wickednesse, suche as bre swearers,
it is a joyful thing unto them: but they that be customable Sinners, will not leave their wickedness, such as bre swearers,
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or adulterers, or idolaters, and doo credite poperie: vnto theym this daye shall bee a fearefull daye:
or Adulterers, or Idolaters, and do credit popery: unto them this day shall be a fearful day:
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it shall bee a heauy commyng vnto theym.
it shall be a heavy coming unto them.
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Saincte Paule telleth what good chere they shall haue, namely euerlastyng damnation, beyng the ennemie of Christe, theyr glorye shall turne to their eternall shame.
Saint Paul Telleth what good cheer they shall have, namely everlasting damnation, being the enemy of Christ, their glory shall turn to their Eternal shame.
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So you see that all the worlde may be deuided in two partes: namely into the faithfull and vnfaithfull.
So you see that all the world may be divided in two parts: namely into the faithful and unfaithful.
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Now S. Paule saithe, that he looketh for this Sauiour, which shall chaunge our 〈 ◊ 〉 bodies accordyng to yt workyng:
Now S. Paul Saith, that he looks for this Saviour, which shall change our 〈 ◊ 〉 bodies according to that working:
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therfore we 〈 ◊ 〉 not to despaire in any maner of thinges:
Therefore we 〈 ◊ 〉 not to despair in any manner of things:
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wherby he is able also to subdue all things vnto hym 〈 ◊ 〉, We haue a 〈 ◊ 〉 body, mortall, subiect to all 〈 ◊ 〉 and miseries:
whereby he is able also to subdue all things unto him 〈 ◊ 〉, We have a 〈 ◊ 〉 body, Mortal, Subject to all 〈 ◊ 〉 and misery's:
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it is a grosse body, but for all that it shall rise againe, and shall be chaunged.
it is a gross body, but for all that it shall rise again, and shall be changed.
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It is mortall now, it shall be immortall then: it is 〈 ◊ 〉 now, it shall be 〈 ◊ 〉 than:
It is Mortal now, it shall be immortal then: it is 〈 ◊ 〉 now, it shall be 〈 ◊ 〉 than:
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it is grosse now, it shall be tourned to agilitie than: it is corrupt now, it shalbe incorrupt then.
it is gross now, it shall be turned to agility than: it is corrupt now, it shall incorrupt then.
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It is 〈 ◊ 〉 nowe, it shall 〈 ◊ 〉 glorious than, like vnto his body.
It is 〈 ◊ 〉 now, it shall 〈 ◊ 〉 glorious than, like unto his body.
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Now whan it shalbe so with our bodies: ye maye bee sure it shalbe so with our soules too:
Now when it shall so with our bodies: you may be sure it shall so with our Souls too:
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for that felicitie that we shall haue, that God hath layd vp for vs, passeth al mens thoughtes:
for that felicity that we shall have, that God hath laid up for us, passes all men's thoughts:
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what ioye they shall haue that be content to leaue the 〈 ◊ 〉 synnes, and lyue godly.
what joy they shall have that be content to leave the 〈 ◊ 〉 Sins, and live godly.
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And these thynges Christ our sauiour shall bryng to passe by his infinite power. Now to make an ende, for Gods sake marke these lessons well:
And these things christ our Saviour shall bring to pass by his infinite power. Now to make an end, for God's sake mark these Lessons well:
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for this is a very good pece of scripture, wherin Paul sheweth both wayes:
for this is a very good piece of scripture, wherein Paul shows both ways:
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I thinke it were better for vs to lyue so, that we may attaine to this felicitie, which is prepared for vs in heauen, rather than to folow our carnal desires and lustes.
I think it were better for us to live so, that we may attain to this felicity, which is prepared for us in heaven, rather than to follow our carnal Desires and lusts.
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For whan we leaue our wicked life, & credite the word of god, and haue a delite in it:
For when we leave our wicked life, & credit the word of god, and have a delight in it:
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No dout it shall bryng vs in the end to this saluation, of which saint Paul speaketh here.
No doubt it shall bring us in the end to this salvation, of which saint Paul speaks Here.
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But how shall it go with the other whyche wyll not heare gods worde, nor leaue their wickednes:
But how shall it go with the other which will not hear God's word, nor leave their wickedness:
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Marie Vermis eorum non morietur, Theyr woorme shall not dye.
Marry Vermis Their non morietur, Their worm shall not die.
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By these wordes of Christ, is expressed the great payne and sorowe that the wycked shall haue:
By these words of christ, is expressed the great pain and sorrow that the wicked shall have:
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therfore saith scripture, Mors peccatorum pessima, The death of the synners is the worst thyng that can happen vnto thē.
Therefore Says scripture, Mors peccatorum pessima, The death of the Sinners is the worst thing that can happen unto them.
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What meaneth he by that? He signifieth vnto vs, that the wicked be not enough punished here:
What means he by that? He signifies unto us, that the wicked be not enough punished Here:
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it shall 〈 ◊ 〉 woorse with them after their deathe.
it shall 〈 ◊ 〉 Worse with them After their death.
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So that it shall be a chaunge, they that haue pleasure here, and lyue accordyng to their desyres, they shall come to afflictions in the other worlde.
So that it shall be a change, they that have pleasure Here, and live according to their Desires, they shall come to afflictions in the other world.
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Againe, they that haue afflictions here, they shall come yonder to the perpetuall sabboth: where there is no maner of miseries, but a perpetuall landyng and praisyng of GOD.
Again, they that have afflictions Here, they shall come yonder to the perpetual Sabbath: where there is no manner of misery's, but a perpetual landing and praising of GOD.
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To whome with the 〈 ◊ 〉 and the holy ghost, be all honour and glorie,
To whom with the 〈 ◊ 〉 and the holy ghost, be all honour and glory,
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The fyfth Sermon of maister Doctour Latymers. Matth. ix. Luc 8. Marc. 5. WHile he spake vnto them this, Behold there came a certain ruler, and worshipped him, saying:
The fyfth Sermon of master Doctor Latimers. Matthew ix. Luke 8. Marc. 5. WHile he spoke unto them this, Behold there Come a certain ruler, and worshipped him, saying:
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my daughter is euen now diseased, but come and laye thy hand vppon her, and she shall lyue.
my daughter is even now diseased, but come and say thy hand upon her, and she shall live.
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And Iesus arose, and folowed hym, and so dyd his disciples:
And Iesus arose, and followed him, and so did his Disciples:
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& behold a woman which was diseased with an issue of bloud twelfe yeres, cam behind him &c. This is a notable storie,
& behold a woman which was diseased with an issue of blood twelfe Years, cam behind him etc. This is a notable story,
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and much comfort we shall fynde in it: yf we will consider and waye it, with all the circumstaunces.
and much Comfort we shall find in it: if we will Consider and Way it, with all the Circumstances.
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The Euangelist Marc sayth, the rulars name was Iairus, he was an officer: somme thynke that he was a reader of scripture, as there were at that tyme:
The Evangelist Marc say, the Rulers name was Jairus, he was an officer: sum think that he was a reader of scripture, as there were At that time:
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or perchance he was such an officer as we cal churchwardēs, which is a 〈 ◊ 〉 office in the great cities:
or perchance he was such an officer as we call churchwardens, which is a 〈 ◊ 〉 office in the great cities:
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Churchwardēs can bryng much matters to passe: such a great officer he was.
Churchwardens can bring much matters to pass: such a great officer he was.
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For though yt Iewes had a law, that they should make no sacrifices no where but at Ierusalem, where the temple was & al the ceremonies:
For though that Iewes had a law, that they should make no Sacrifices no where but At Ierusalem, where the temple was & all the ceremonies:
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yet for all yt they had in euery towne their churches or synagoges: like as we haue churches here in England, cōmonly euery towne hath a church.
yet for all that they had in every town their Churches or Synagogues: like as we have Churches Here in England, commonly every town hath a Church.
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And this word Church, somtimes it signifieth the congregation: the people that is gathered together: somtymes it signifieth the place where the people come together, continens pro contento.
And this word Church, sometimes it signifies the congregation: the people that is gathered together: sometimes it signifies the place where the people come together, Continens Pro contento.
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Nowe our sauiour commyng to Capernau where that great man dwelled, which was such a towne as Bristowe or Conentreis.
Now our Saviour coming to Capernaum where that great man dwelled, which was such a town as Bristol or Conentreis.
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Iairus commeth vnto him in all hast, and falleth downe before him:
Jairus comes unto him in all haste, and falls down before him:
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Et precabatur multum, and maketh greate sute vnto hym, that he woulde come to his house and heale his doughter, which was sycke.
Et precabatur multum, and makes great suit unto him, that he would come to his house and heal his daughter, which was sick.
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No doubt he had heard what maner a man our sauior was: and wherfore he was come into this worlde:
No doubt he had herd what manner a man our Saviour was: and Wherefore he was come into this world:
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namely to saue 〈 ◊ 〉 bothe in soules and bodies:
namely to save 〈 ◊ 〉 both in Souls and bodies:
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and he had hearde also the generall proclamation, written in the. xi. chap. of Math. where our sauiour saith:
and he had heard also the general proclamation, written in thee. xi. chap. of Math. where our Saviour Says:
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Come vnto me all ye that laboure and are laden, and I will ease you. This proclamation this Iairus had hearde, and beleued it.
Come unto me all you that labour and Are laden, and I will ease you. This proclamation this Jairus had heard, and believed it.
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And therefore he cometh to Christ:
And Therefore he comes to christ:
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He dyd not as a great many of vs do, which whan we be in trouble,
He did not as a great many of us doe, which when we be in trouble,
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or sicknes, or lose any thing:
or sickness, or loose any thing:
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we runne hither and thither to wyssardes, or 〈 ◊ 〉, whome we call wyse men:
we run hither and thither to wyssardes, or 〈 ◊ 〉, whom we call wise men:
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whan there is no man so foolishe and blynde as they 〈 ◊ 〉 the 〈 ◊ 〉 leadeth them accordyng vnto his will and pleasure:
when there is no man so foolish and blind as they 〈 ◊ 〉 the 〈 ◊ 〉 leads them according unto his will and pleasure:
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and yet we runne after them sekyng ayde and comfort at their handes. But this good man dyd not so:
and yet we run After them seeking aid and Comfort At their hands. But this good man did not so:
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he knew that god had forbidden to run to wyssards.
he knew that god had forbidden to run to wyssards.
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But what doothe he? Mary be commeth to Christ, our 〈 ◊ 〉, with a good strong and vnfained faith.
But what doth he? Mary be comes to christ, our 〈 ◊ 〉, with a good strong and unfeigned faith.
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For (as I tolde you before) he had hearde before of Christ, of his proclamation, whiche moued hym nowe in his distresse to come vnto him.
For (as I told you before) he had heard before of christ, of his proclamation, which moved him now in his distress to come unto him.
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And no doubt he had a good substanciall faithe, as it appered by his behauiors:
And no doubt he had a good substantial faith, as it appeared by his behaviours:
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yet he had not so good a faithe as the Centurion had, which sent a message vnto hym, saying:
yet he had not so good a faith as the Centurion had, which sent a message unto him, saying:
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Lord, say but one word, and my seruant shal be whole. This was a wonders great faith: in somuche that Christ saith:
Lord, say but one word, and my servant shall be Whole. This was a wonders great faith: in So much that christ Says:
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Non reperi 〈 ◊ 〉 fidem in Israel, I haue not foūd such a faith in al Israel.
Non reperi 〈 ◊ 〉 fidem in Israel, I have not found such a faith in all Israel.
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But though this Iairus had not so good a faith as the Centurion had: yet he hath had suche one which leadeth hym to Christ.
But though this Jairus had not so good a faith as the Centurion had: yet he hath had such one which leads him to christ.
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He commeth to Christe, he beleeueth that Christ is able to helpe hym, and accordyng vnto his belefe, it happeneth vnto hym.
He comes to Christ, he Believeth that christ is able to help him, and according unto his belief, it Happeneth unto him.
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For his doughter was healed, as ye shall heare afterwarde: And so vppon hym is fulfylled the Scripture.
For his daughter was healed, as you shall hear afterward: And so upon him is fulfilled the Scripture.
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Credide 〈 ◊ 〉 quod 〈 ◊ 〉 sum, I haue beleued and therefore I haue spoken.
Credide 〈 ◊ 〉 quod 〈 ◊ 〉 sum, I have believed and Therefore I have spoken.
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For looke what manne so euer hath a good faythe, he wyll not holde his peace, he wil speake, he wyll calle for healpe at his handes:
For look what man so ever hath a good faith, he will not hold his peace, he will speak, he will call for help At his hands:
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For yf this Iairus hadde not hadde a good faythe:
For if this Jairus had not had a good faith:
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he woulde not haue humbled hymselfe so muche, to falle downe before such a poore man as our sauiour was.
he would not have humbled himself so much, to fall down before such a poor man as our Saviour was.
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Some wold haue had respect to their honors:
some would have had respect to their honours:
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They would haue thought it skorne to fall doune before such a poore man as our sauiour was:
They would have Thought it scorn to fallen down before such a poor man as our Saviour was:
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or els he would haue bene afraide of the people that were present, to honor him so highly,
or Else he would have be afraid of the people that were present, to honour him so highly,
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and to confesse hym to be a helper. And no doubt, that Iairus was in greate danger of his 〈 ◊ 〉:
and to confess him to be a helper. And no doubt, that Jairus was in great danger of his 〈 ◊ 〉:
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for Christ was not beloued amongest the Iowes, therfore it was a great matter for this Iairus to honor Christ so openly before all the multitude.
for christ was not Beloved amongst the Jews, Therefore it was a great matter for this Jairus to honour christ so openly before all the multitude.
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And no doubt if he had not 〈 ◊ 〉 so good, strong, and earnest faith, he wold not haue done as he did,
And no doubt if he had not 〈 ◊ 〉 so good, strong, and earnest faith, he would not have done as he did,
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She suffred much, they had put her to great payne:
She suffered much, they had put her to great pain:
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Now ye shall learne of this Iairus, first by his ensample to go to Christ, in all distresses to seke helpe by hym:
Now you shall Learn of this Jairus, First by his ensample to go to christ, in all Distresses to seek help by him:
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And also ye shall marke and obserue his greate and fatherlye loue, that he hath towardes his daughter:
And also you shall mark and observe his great and fatherly love, that he hath towards his daughter:
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for he maketh greate sute to Christ for her, whiche signifieth that he hath a greate and earnest loue towardes her.
for he makes great suit to christ for her, which signifies that he hath a great and earnest love towards her.
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The same fatherly affection and loue of the parentes towards their children, is the good gift of God:
The same fatherly affection and love of the Parents towards their children, is the good gift of God:
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And god hath planted the same in their hertes: And this specially, for two respectes. Fyrst, for the childrens sake:
And god hath planted the same in their herts: And this specially, for two respects. Fyrst, for the Children's sake:
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for it is an irkesome thyng to bryng vp children:
for it is an irksome thing to bring up children:
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and not only that, but also it is a chargeable thing to kepe them, and to waite vpon them:
and not only that, but also it is a chargeable thing to keep them, and to wait upon them:
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and preserue them from all perill:
and preserve them from all peril:
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if god had not planted such loue in the parentes heartes, in 〈 ◊ 〉 it were impossible to doo so muche for theim:
if god had not planted such love in the Parents hearts, in 〈 ◊ 〉 it were impossible to do so much for them:
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but God hath planted suche loue in their heartes, whiche loue taketh away all irksomnes of all labour and payne.
but God hath planted such love in their hearts, which love Takes away all irksomnes of all labour and pain.
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for what is a chylde whan it is left alone? what can it do? How is it able to lyue? An other cause is,
for what is a child when it is left alone? what can it do? How is it able to live? an other cause is,
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wherfore god hath planted such loue in the parentes hearts towards their children:
Wherefore god hath planted such love in the Parents hearts towards their children:
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that we might lerne by it, what affections he beareth towards vs. for though the loue of parentes towardes their children bee very great:
that we might Learn by it, what affections he bears towards us for though the love of Parents towards their children be very great:
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yet the loue of god towards vs is greater:
yet the love of god towards us is greater:
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yea his loue towardes vs, passeth farre all fatherly loue, which they haue towardes their children.
yea his love towards us, passes Far all fatherly love, which they have towards their children.
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And though Christ only be the very naturall sonne of god:
And though christ only be the very natural son of god:
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yet with his deathe and passion he hath merited that we be the chosen children of god.
yet with his death and passion he hath merited that we be the chosen children of god.
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For god for our sake hath bestowed his onely natural sonne, vnto the death, to the ende that we should be made thorough him, his chosen children.
For god for our sake hath bestowed his only natural son, unto the death, to the end that we should be made through him, his chosen children.
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Now therfore all that 〈 ◊ 〉 in Christ, and trust thorow his passion to be saued:
Now Therefore all that 〈 ◊ 〉 in christ, and trust thorough his passion to be saved:
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all they are the childrē of god: And god loueth them more than any naturall father loueth his childe.
all they Are the children of god: And god loves them more than any natural father loves his child.
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For the loue of God 〈 ◊ 〉 vs is more ernest, and more 〈 ◊ 〉 towards vs,
For the love of God 〈 ◊ 〉 us is more earnest, and more 〈 ◊ 〉 towards us,
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than is the fatherly loue towardes his natural childe: which thyng shall comfort vs in all our distresse:
than is the fatherly love towards his natural child: which thing shall Comfort us in all our distress:
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in what perill or danger soeuer we be, we shall beleue that god is our father.
in what peril or danger soever we be, we shall believe that god is our father.
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And therfore we shall come vnto him in the name of Christ his naturall sonne our 〈 ◊ 〉:
And Therefore we shall come unto him in the name of christ his natural son our 〈 ◊ 〉:
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but rather what soeuer we haue in hand, let vs run to him, which beareth such a fatherly affection towardes vs, more a great dele than our naturall fathers and mothers can 〈 ◊ 〉.
but rather what soever we have in hand, let us run to him, which bears such a fatherly affection towards us, more a great deal than our natural Father's and mother's can 〈 ◊ 〉.
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As for oure carnall or temporall fathers and mothers, sometymes they be vnnaturall, so that they will not healpe their children in their distresse:
As for our carnal or temporal Father's and mother's, sometimes they be unnatural, so that they will not help their children in their distress:
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sometimes agayne they wold fayne helpe, but they ar not able to helpe them.
sometime again they would fain help, but they Are not able to help them.
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But our heuenly Father, he is louyng and kynde towurdes vs, so that he will helpe.
But our heavenly Father, he is loving and kind towurdes us, so that he will help.
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And then agayn he is mightie, he is almighty, he can and may helpe: so that there lacketh neither good will in hym, neither power.
And then again he is mighty, he is almighty, he can and may help: so that there lacketh neither good will in him, neither power.
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Therfore let vs not dispeyre, but rather come vnto hym in all tribulation, and no doubt we shal be eased by him.
Therefore let us not dispeyre, but rather come unto him in all tribulation, and no doubt we shall be eased by him.
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For certaine it is, that the almyghtye God hath greater affection towards vs, than our naturall fathers and mothers can haue.
For certain it is, that the almighty God hath greater affection towards us, than our natural Father's and mother's can have.
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And this appeareth by that that he hath geuen his natural sonne (the highest treasure that euer he had in 〈 ◊ 〉 or in earth) for vs,
And this appears by that that he hath given his natural son (the highest treasure that ever he had in 〈 ◊ 〉 or in earth) for us,
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euen vnto the deathe in his bytter passion.
even unto the death in his bitter passion.
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Further in the prophets euery where he setteth out his great loue which he hath towards vs, saying:
Further in the Prophets every where he sets out his great love which he hath towards us, saying:
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Nunquid potest 〈 ◊ ◊ 〉. &c. Can a woman forgette her owne child which 〈 ◊ 〉 hath born into this world? yea and though she doo forget the same: Whether potest 〈 ◊ ◊ 〉. etc. Can a woman forget her own child which 〈 ◊ 〉 hath born into this world? yea and though she do forget the same:
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yet wyll not I forget the.
yet will not I forget thee.
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It is a rare thyng whan the deuill so muche preuatleth in parentes, that a mother shold neglect or forget her own child:
It is a rare thing when the Devil so much preuatleth in Parents, that a mother should neglect or forget her own child:
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yet saith God, though it were so that she woulde forget her child, yet wil not I forget thee,
yet Says God, though it were so that she would forget her child, yet will not I forget thee,
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whā thou beleuest in my 〈 ◊ 〉 Christ. For the 〈 ◊ 〉 can not preuaile agaynst me, though he preuail against womē,
when thou Believest in my 〈 ◊ 〉 christ. For the 〈 ◊ 〉 can not prevail against me, though he prevail against women,
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so that somtimes they forget their own children, or kil thē, yet shal he not preuaile against me:
so that sometimes they forget their own children, or kill them, yet shall he not prevail against me:
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for I am 〈 ◊ 〉 than he is.
for I am 〈 ◊ 〉 than he is.
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Further his loue which he be a reth towards vs, is expressed in yt. 7. cap. of Mat. wher Christ saith:
Further his love which he be a reth towards us, is expressed in that. 7. cap. of Mathew where christ Says:
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Is there any man amongst you, which if his sonne ask bread, wil he offer him a stone? or if he asketh 〈 ◊ 〉, wil be offer him a serpent? If ye than beyng euil, can geue your children good gifts,
Is there any man among you, which if his son ask bred, will he offer him a stone? or if he asks 〈 ◊ 〉, will be offer him a serpent? If you than being evil, can give your children good Gifts,
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how much more shal your father which is in heuen geue good things if ye aske them of him? As who say:
how much more shall your father which is in heaven give good things if you ask them of him? As who say:
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though you be euyll, yet whan your children wold haue any thing that might hurt thē:
though you be evil, yet when your children would have any thing that might hurt them:
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seyng ye, whose nature is yll, corrupt, and poisoned with wickednes (for ther is no saint in heuen,
sing you, whose nature is ill, corrupt, and poisoned with wickedness (for there is no saint in heaven,
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neither S. Peter or Paul, but whan they were here, their nature was corrupt and geuen to wickednesse,
neither S. Peter or Paul, but when they were Here, their nature was corrupt and given to wickedness,
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and so they myght be called yl) can giue good gifts vnto your children,
and so they might be called ill) can give good Gifts unto your children,
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how much more wyll God which is the fountaine of all goodnes, geue you good thynges whan ye desire them of hym? Here ye maye learne now that the loue of God towards mankynd passeth all naturall loue:
how much more will God which is the fountain of all Goodness, give you good things when you desire them of him? Here you may Learn now that the love of God towards mankind passes all natural love:
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and that he is redy to giue vnto euery one that commeth to him for helpe,
and that he is ready to give unto every one that comes to him for help,
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yea the verye holy ghoste 〈 ◊ 〉 wyll geue vs whan we wyll desyre it. Now to the matter:
yea the very holy ghost 〈 ◊ 〉 will give us when we will desire it. Now to the matter:
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This Iairus is a good and louyng father towards his child: be cometh & desireth help of Christ:
This Jairus is a good and loving father towards his child: be comes & Desires help of christ:
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yt his daughter may be heled:
that his daughter may be heled:
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A conetous mā wold haue passed on, he wold not haue takē so much pain as to com to Christ & desire his help.
A conetous man would have passed on, he would not have taken so much pain as to come to christ & desire his help.
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Therfore by this 〈 ◊ 〉 we may lern to haue a good faith towards god,
Therefore by this 〈 ◊ 〉 we may lern to have a good faith towards god,
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& a right natural loue towards our children. But it is a cōfortable thing to consider this fatherly affection of god towardes va:
& a right natural love towards our children. But it is a comfortable thing to Consider this fatherly affection of god towards va:
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if we wold wel cōsider yt same, it wold stirr vp a childly loue in our harts towards him,
if we would well Consider that same, it would stir up a childly love in our hearts towards him,
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so yt we wold be content to be ordered by 〈 ◊ 〉, & ruled acording to his pleasure:
so that we would be content to be ordered by 〈 ◊ 〉, & ruled according to his pleasure:
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like as a good & godly child is cōtent to be ruled by his father & mother,
like as a good & godly child is content to be ruled by his father & mother,
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& wil in no wife do against them: so we shold be obedset vnto god, like as yt child is vnto his parēts.
& will in no wife do against them: so we should be obedset unto god, like as that child is unto his Parents.
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But ye wil say, I pray you tell vs what is the wil of 〈 ◊ 〉? Answere.
But you will say, I pray you tell us what is the will of 〈 ◊ 〉? Answer.
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The general will of God is expressed in the 〈 ◊ 〉 commaundementes: there we shall fynde what we shall doe and what we shall leaue vndone.
The general will of God is expressed in the 〈 ◊ 〉 Commandments: there we shall find what we shall do and what we shall leave undone.
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But there is a speciall wyll of god, whiche is euery mans callyng:
But there is a special will of god, which is every men calling:
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for it is the will & pleasure of god yt euery one shall do accordyng vnto his cal ling, wherunto god hath appointed hym:
for it is the will & pleasure of god that every one shall do according unto his call ling, whereunto god hath appointed him:
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as the magistrates theyr callyng is to 〈 ◊ 〉 that all thynges be well, that Iustice be 〈 ◊ 〉, that the wycked be punished,
as the Magistrates their calling is to 〈 ◊ 〉 that all things be well, that justice be 〈 ◊ 〉, that the wicked be punished,
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and the good be re warded. Item, that the good and godlye lawes be mayntayned and executed:
and the good be re warded. Item, that the good and godly laws be maintained and executed:
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and most specially that the word of god be taught, that the people be not ignoruant in that:
and most specially that the word of god be taught, that the people be not ignoruant in that:
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and thys is the will of god:
and this is the will of god:
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when the magistrates do so when they endeuor themselues that gods honor and glory be set abroade,
when the Magistrates do so when they endeavour themselves that God's honour and glory be Set abroad,
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and wyckednes bee abolished, then they do accordyng vnto theyr callyng. So likewise the callyng of the subiectes is to bee obediente vnto the magistrates: not to rebell agaynste them:
and wickedness be abolished, then they do according unto their calling. So likewise the calling of the Subjects is to be obedient unto the Magistrates: not to rebel against them:
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for when they do, they striue against GOD himselfe, and shalbee punished of him.
for when they do, they strive against GOD himself, and shalbe punished of him.
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Item the maried man oughte to doe his duetye towardes his wyfe, that is the wyll of GOD, to loue his wyfe, to prouyde for her &c. Lykewise the woman 〈 ◊ 〉 to doe her duetye towardes her husbande in obeying hym in all thynges that be not against god.
Item the married man ought to do his duty towards his wife, that is the will of GOD, to love his wife, to provide for her etc. Likewise the woman 〈 ◊ 〉 to do her duty towards her husband in obeying him in all things that be not against god.
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For she may not obey her 〈 ◊ 〉 in wicked thin ges, which be against god:
For she may not obey her 〈 ◊ 〉 in wicked thin ges, which be against god:
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but els there is no exception, but obey she must. For so it is writē, so saith god vnto her:
but Else there is no exception, but obey she must. For so it is written, so Says god unto her:
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In sorow shalte thou bring 〈 ◊ 〉 thy children, and thy 〈 ◊ 〉 shall pertayne vnto thy husband,
In sorrow shalt thou bring 〈 ◊ 〉 thy children, and thy 〈 ◊ 〉 shall pertain unto thy husband,
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and he shall haue the rule of the Now when the woman doth so, then she doth accordyng vnto her callyng.
and he shall have the Rule of the Now when the woman does so, then she does according unto her calling.
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Further, maisters ought to do theyr dueties towards their seruauntes, and householde: to instruct them in gods word:
Further, masters ought to do their duties towards their Servants, and household: to instruct them in God's word:
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to let them haue theyr meate and drynke.
to let them have their meat and drink.
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Lykewise, seruantes oughte to obey theyr maisters, with al hūblenes, to serue them vprightlye, and diligentlye:
Likewise, Servants ought to obey their masters, with all humbleness, to serve them uprightly, and diligently:
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accordyng as god willeth them to do.
according as god wills them to do.
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Now this is the special wyll of god, namely that euery oneshal do accordyng vnto his callyng,
Now this is the special will of god, namely that every oneshal do according unto his calling,
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as god willeth him to do.
as god wills him to do.
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Now to fulfyll thys wyll of god, we should be moued by the great loue and fatherly affections, which god 〈 ◊ ◊ 〉 towardes vs:
Now to fulfil this will of god, we should be moved by the great love and fatherly affections, which god 〈 ◊ ◊ 〉 towards us:
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this loue should moue vs to obey him: like as the good chylde obeyeth his father and mother. Now commeth an other matter:
this love should move us to obey him: like as the good child Obeyeth his father and mother. Now comes an other matter:
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for as oure sauiour was goyng to the house, where thys younge mayde laye sycke: there commeth a good faythfull woman, 〈 ◊ 〉 thorough the people:
for as our Saviour was going to the house, where this young maid say sick: there comes a good faithful woman, 〈 ◊ 〉 through the people:
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for oure sauiour was tossed and tormoyled in the multitude:
for our Saviour was tossed and tormoyled in the multitude:
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for ye must vnderstande, that thys Iairus was a great man, a man of great estimatiō:
for you must understand, that this Jairus was a great man, a man of great estimation:
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therfore the people hea ring that his daughter was sycke, or dead, came vnto hym to go with the corse.
Therefore the people Heap ring that his daughter was sick, or dead, Come unto him to go with the corpse.
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Here I must take occasion to speake somewhat: there bee many, now a dais, very hasty to bury their frendes:
Here I must take occasion to speak somewhat: there be many, now a dais, very hasty to bury their Friends:
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yea somtymes before they be well dead.
yea sometimes before they be well dead.
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I heard say 〈 ◊ 〉, that a yong woman was sicke, and fell in a sounde:
I herd say 〈 ◊ 〉, that a young woman was sick, and fell in a sound:
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her frendes whyche were with her, by and by made her redye to be buried:
her Friends which were with her, by and by made her ready to be buried:
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and when they went with the corse, and were commyng into the church yarde, the corse stirred:
and when they went with the corpse, and were coming into the Church yard, the corpse stirred:
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and the vicar commaunded thē yt bare her, to set her doune, and so finally the womā recouered.
and the vicar commanded them that bore her, to Set her down, and so finally the woman recovered.
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I tell this tale, to the ende to 〈 ◊ 〉 you warnyng, not to be to hasty with sick folkes.
I tell this tale, to the end to 〈 ◊ 〉 you warning, not to be to hasty with sick folks.
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I haue red in S. Augustine, that there was once a man which lay 〈 ◊ 〉.
I have read in S. Augustine, that there was once a man which lay 〈 ◊ 〉.
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dayes 〈 ◊ 〉, neither secyng, nor hearing, nor yet receiuyng any sustinaunce, except some lycour, whiche they poured in hys throate with a quill.
days 〈 ◊ 〉, neither secyng, nor hearing, nor yet receiving any sustenance, except Some liquour, which they poured in his throat with a quill.
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Now that same man after seuen dayes spake agayne. And the first word yt he spake was this:
Now that same man After seuen days spoke again. And the First word that he spoke was this:
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what is the clock? he thought he had lyen but a litlewhyle.
what is the clock? he Thought he had lyen but a litlewhyle.
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Now yf his 〈 ◊ 〉 had ben so hasty with him, he should haue ben buried before that tyme.
Now if his 〈 ◊ 〉 had been so hasty with him, he should have been buried before that time.
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Therfore I admonish you, be not to hasty with deade corses: as long as they bee warme, kepe them in the bed:
Therefore I admonish you, be not to hasty with dead corpses: as long as they be warm, keep them in the Bed:
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for when a man is dead in dede, he wyll soone be cold. When our sauiour was goyng amongest this great multitude to Iairus house:
for when a man is dead in deed, he will soon be cold. When our Saviour was going amongst this great multitude to Jairus house:
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there commeth a woman thorough the people, desirous to touche his garment.
there comes a woman through the people, desirous to touch his garment.
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The Euangelist Marke setteth out this story more plainly, thē Mathew doth, he 〈 ◊ 〉:
The Evangelist Mark sets out this story more plainly, them Matthew does, he 〈 ◊ 〉:
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There was a certayne woman which had bene disea sed of an yssue. 12 yeres, and hadde suffred many thynges, of many phisitions:
There was a certain woman which had be disea said of an issue. 12 Years, and had suffered many things, of many Physicians:
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and 〈 ◊ 〉 spent all that she had, and felte no amendment at all: but rather was worse and worse.
and 〈 ◊ 〉 spent all that she had, and felt no amendment At all: but rather was Worse and Worse.
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Whan she had hearde of Iesus, she came in the prease of the people: behynde him, and touched hys garment:
When she had heard of Iesus, she Come in the press of the people: behind him, and touched his garment:
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for she said, yf I on ly may touche yt 〈 ◊ 〉 of hys clothes, I shalbe whole.
for she said, if I on lie may touch that 〈 ◊ 〉 of his clothes, I shall Whole.
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〈 ◊ 〉 woman was sicke of a shamefull disease, and had bene 〈 ◊ 〉 of it. 12. yeres.
〈 ◊ 〉 woman was sick of a shameful disease, and had be 〈 ◊ 〉 of it. 12. Years.
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Passa 〈 ◊ 〉 multa, she had suffred much sorow 〈 ◊ 〉 it. For no dout whosoeuer hath adoe with phisitiōs, he 〈 ◊ 〉 bee a sufferer:
Passa 〈 ◊ 〉 Multa, she had suffered much sorrow 〈 ◊ 〉 it. For no doubt whosoever hath ado with Physicians, he 〈 ◊ 〉 be a sufferer:
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it is an yrkesome thyng to goe to phisike: A man must receiue many bitter medicines and 〈 ◊ 〉. Ther fore Mark saith:
it is an irksome thing to go to physic: A man must receive many bitter medicines and 〈 ◊ 〉. There before Mark Says:
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and she had besto wed all her 〈 ◊ 〉 vpon them, and was neuer the better, but rather the worse.
and she had besto wed all her 〈 ◊ 〉 upon them, and was never the better, but rather the Worse.
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Belyke she hadde bene a woman of great ryches, of greate 〈 ◊ 〉, els she shold not haue 〈 ◊ 〉 able to wage phisitions so long.
Belike she had be a woman of great riches, of great 〈 ◊ 〉, Else she should not have 〈 ◊ 〉 able to wage Physicians so long.
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This place of scripture reproueth not phisicions, as though phisike were a superstuous thyng, and not necessary because this woman was not healed:
This place of scripture Reproveth not Physicians, as though physic were a superstuous thing, and not necessary Because this woman was not healed:
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As when ye woulde reason of this maner: What? shall I go to phisike? No that I wyll not:
As when you would reason of this manner: What? shall I go to physic? No that I will not:
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for I reade in scripture, that a woman spente all her good vpon phisitions, and yet was neuer the better.
for I read in scripture, that a woman spent all her good upon Physicians, and yet was never the better.
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But thys texte maketh no more agaynste phisike, then thys texte doth agaynst labour, where Peter saith:
But this text makes no more against physic, then this text does against labour, where Peter Says:
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Per totam noctem laborauimus, & nihil coepimus, we haue laboured the whole night, and haue gotten nothyng.
Per Whole noctem laborauimus, & nihil coepimus, we have laboured the Whole night, and have got nothing.
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Now a rashe felow wil say what:
Now a rash fellow will say what:
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hath S. Peter laboured al nyght, and cought nothing? then I wyll not labour at all:
hath S. Peter laboured all night, and catch nothing? then I will not labour At all:
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For I shall get nothyng with my labour: but this is a folishe reasonyng. For thoughe the woman spent all vpon phisitions, and yet was not healed:
For I shall get nothing with my labour: but this is a foolish reasoning. For though the woman spent all upon Physicians, and yet was not healed:
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And though Peter laboured all nyght, and catched nothing, yet for all that we are allowed to vse phisike, and commaunded to labour. For so saith scripture:
And though Peter laboured all night, and catched nothing, yet for all that we Are allowed to use physic, and commanded to labour. For so Says scripture:
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Hon ora medicum prop ter 〈 ◊ 〉, Honour the phisition for nedes sake. Item, à deo est omnis medel a, from God is all cure:
Hon ora Physician's prop ter 〈 ◊ 〉, Honour the Physician for needs sake. Item, à God est omnis medel a, from God is all cure:
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and the hyghest hath created yt medicyne.
and the highest hath created that medicine.
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If we knew the vertue of euery 〈 ◊ 〉, we myghte be oure owne 〈 ◊ 〉:
If we knew the virtue of every 〈 ◊ 〉, we might be our own 〈 ◊ 〉:
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but we know theym net, therefore God hathe ordeyned, that some shoulde geue theymselues to the knowledge of suche thynges, and then teache others.
but we know them net, Therefore God hath ordained, that Some should give theymselues to the knowledge of such things, and then teach Others.
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We reade in the 4. Regum. 20. when 〈 ◊ 〉 the king was sycke, god 〈 ◊ 〉 Esay the Prophete vnto hym, say 〈 ◊ 〉:
We read in the 4. Regum. 20. when 〈 ◊ 〉 the King was sick, god 〈 ◊ 〉 Isaiah the Prophet unto him, say 〈 ◊ 〉:
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dispone domui tuae quia morieris, Putte thy house in an order, for thou shalt dye:
dispone domui tuae quia Morieris, Put thy house in an order, for thou shalt die:
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but here note by the waye, that god required the king to set his thinges in an order, to make his testament,
but Here note by the Way, that god required the King to Set his things in an order, to make his Testament,
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so we shall folowe thys ensample.
so we shall follow this ensample.
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When we perceyue that god 〈 ◊ 〉 call vs oute of this lyfe, we shall order all thynges so, that there be no 〈 ◊ 〉 after oure departure, that men may knowe what euerye body shall haue.
When we perceive that god 〈 ◊ 〉 call us out of this life, we shall order all things so, that there be no 〈 ◊ 〉 After our departure, that men may know what every body shall have.
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For that whych was said 〈 ◊ 〉 Czechia, is said to euery one of vs:
For that which was said 〈 ◊ 〉 Czechia, is said to every one of us:
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Ye folow me (saieth he) not because ye haue 〈 ◊ 〉 the signes & miracles that I haue don,
You follow me (Saith he) not Because you have 〈 ◊ 〉 the Signs & Miracles that I have dONE,
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Now although God sendeth Esay thither to tell him that he shall dye, yet it was not such a straight sentence, that it should be done out of hād, by and by:
Now although God sends Isaiah thither to tell him that he shall die, yet it was not such a straight sentence, that it should be done out of hand, by and by:
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but rather god would moue hym by this message that Esay brought, to make sute for longer lyfe.
but rather god would move him by this message that Isaiah brought, to make suit for longer life.
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Lyke as he sendeth Ionas to 〈 ◊ 〉, with a straight commaundement:
Like as he sends Ionas to 〈 ◊ 〉, with a straight Commandment:
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whereby god woulde moue them to make sute and mone to hym, and so to leaue their sinnes, and wycked lyfe. whereby god would move them to make suit and moan to him, and so to leave their Sins, and wicked life.
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Now Ezechiashearyng such a message of the Prophet, what did he? Mary he fell to prayer, rehearsyng howe beneficiall god had bens vnto hym, saying:
Now Ezechiashearyng such a message of the Prophet, what did he? Mary he fell to prayer, rehearsing how beneficial god had bens unto him, saying:
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I be seche the now, O lord, remember how I haue walked before thee in truth,
I be seche the now, Oh lord, Remember how I have walked before thee in truth,
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and with a perfect heart, and haue done that which is good in thy sight: and Hezechia 〈 ◊ 〉 very sore:
and with a perfect heart, and have done that which is good in thy sighed: and Hezekiah 〈 ◊ 〉 very soar:
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& so god sendeth the prophet vnto hym againe, promisyng hym, that he should lyue yet. 15. yeares more.
& so god sends the Prophet unto him again, promising him, that he should live yet. 15. Years more.
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Now did he nothing els after 〈 ◊ 〉 had this 〈 ◊ 〉 of 〈 ◊ 〉, he vsed phisike, he toke a lumpe of sygges,
Now did he nothing Else After 〈 ◊ 〉 had this 〈 ◊ 〉 of 〈 ◊ 〉, he used physic, he took a lump of sygges,
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and layde it vppon the sore: lyke as we in sicknes tyme, laye plasters vpon it.
and laid it upon the soar: like as we in sickness time, say plasters upon it.
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So ye see by the ensaple of Hezekia, that it is laufull to vse phisike.
So you see by the Ensample of Hezekiah, that it is lawful to use physic.
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But now at oure tyme, phisike is a remedy prepared only for riche folkes, not for poore:
But now At our time, physic is a remedy prepared only for rich folks, not for poor:
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for the poore man is not able to wage the phisicion. GOD in dede hathe made phisike, for ryche and poore:
for the poor man is not able to wage the Physician. GOD in deed hath made physic, for rich and poor:
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but phisitions now a dayes seeke onelye theyr owne profites, howe to gette money, not how they myght doe good vnto theyr poore neyghbour.
but Physicians now a days seek only their own profits, how to get money, not how they might do good unto their poor neighbour.
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Wherby it appeareth, that they be for the moste parte 〈 ◊ 〉 charity:
Whereby it appears, that they be for the most part 〈 ◊ 〉 charity:
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And so consequently not the chyldren of god and no 〈 ◊ 〉 but the heauy iudgement of god hangeth ouer theyr heades:
And so consequently not the children of god and no 〈 ◊ 〉 but the heavy judgement of god hangs over their Heads:
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for they are commonly all welthy and redy to purchase lands, but to helpe theyr poore neighbour that thei can not do:
for they Are commonly all wealthy and ready to purchase Lands, but to help their poor neighbour that they can not do:
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but god wil finde thē oute one day I doute not.
but god will find them out one day I doute not.
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We must be ware whan we go to phisike, that we trust not to muche in phisitions,
We must be aware when we go to physic, that we trust not to much in Physicians,
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and forget God in the meane season. Like as kyng Asa dyd, which had a disease in his 〈 ◊ 〉:
and forget God in the mean season. Like as King Asa did, which had a disease in his 〈 ◊ 〉:
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and is much reproued bycause he soughte not the Lorde: he trusted not in god but rather in phisitions: for Scripture saithe:
and is much reproved Because he sought not the Lord: he trusted not in god but rather in Physicians: for Scripture Saith:
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In his sicknes he sought not the Lorde, but phisitions.
In his sickness he sought not the Lord, but Physicians.
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I knewe ones a great ryche man, and a couetous 〈 ◊ 〉, he had purchased about an hundred pound:
I knew ones a great rich man, and a covetous 〈 ◊ 〉, he had purchased about an hundred pound:
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that 〈 ◊ ◊ 〉 man came ones to London, where he fell sicke, as stoute as he was:
that 〈 ◊ ◊ 〉 man Come ones to London, where he fell sick, as stout as he was:
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And in his sycknes whan he was exhorted to beare it well, & submit hymself vnto god:
And in his sickness when he was exhorted to bear it well, & submit himself unto god:
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He cried out wt horrible swearyngs, Shal I dye, shall I 〈 ◊ 〉 phisitions, phisitions, call phisitions.
He cried out with horrible swearings, Shall I die, shall I 〈 ◊ 〉 Physicians, Physicians, call Physicians.
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As well as he loued his good (which was his god) yet he could fynde in his 〈 ◊ 〉 to spende it vpon phisitions:
As well as he loved his good (which was his god) yet he could find in his 〈 ◊ 〉 to spend it upon Physicians:
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but in the ende he died lyke a beast without any 〈 ◊ 〉. This man nowe abused the phisitions:
but in the end he died like a beast without any 〈 ◊ 〉. This man now abused the Physicians:
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for we maye vse phisike, but we must not trust in phisike, as Asa the kyng dyd,
for we may use physic, but we must not trust in physic, as Asa the King did,
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and that wicked man, of whome I tolde you: we maye vse gods prouisions and 〈 ◊ 〉, whiche he hath lefte for vs:
and that wicked man, of whom I told you: we may use God's provisions and 〈 ◊ 〉, which he hath left for us:
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yet for all that we maye not truste in them. Now to the purpose: This woman had spent all her good and was neuer the better:
yet for all that we may not trust in them. Now to the purpose: This woman had spent all her good and was never the better:
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Well, that the phisitions coulde not doo, Christ our sauiour dyd it, and on this wise:
Well, that the Physicians could not do, christ our Saviour did it, and on this wise:
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There was a great multitude of people about Christ, they preased vpon him:
There was a great multitude of people about christ, they pressed upon him:
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Now the woman commeth amongst the prease of the people to him, desirynge to touche only the hemme of hys garment:
Now the woman comes among the press of the people to him, desiring to touch only the hem of his garment:
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for the beleued that Christ was such a healthfull man, that she shold be sound as soone as she might touch hym:
for the believed that christ was such a healthful man, that she should be found as soon as she might touch him:
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which came to passe so as she beleued.
which Come to pass so as she believed.
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For as soone as she had touched him, her issue was stopped, and her sicknes gone quite and cleane.
For as soon as she had touched him, her issue was stopped, and her sickness gone quite and clean.
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She was a 〈 ◊ 〉 woman, she was not so bolde as to speake to oure sautor:
She was a 〈 ◊ 〉 woman, she was not so bold as to speak to our sautor:
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but she cometh behynde his backe, and stealeth as it were, her health.
but she comes behind his back, and steals as it were, her health.
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But what doth our 〈 ◊ 〉 he would not suffer her to be hydde, but saieth to his disciples, quis me 〈 ◊ 〉 who hathe touched my clothes: his disciples made answer, saying:
But what does our 〈 ◊ 〉 he would not suffer her to be hid, but Saith to his Disciples, quis me 〈 ◊ 〉 who hath touched my clothes: his Disciples made answer, saying:
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thou seest the people thrust thee, & 〈 ◊ 〉 thou, who touched me: And he loked round about for to se her yt had done this thyng.
thou See the people thrust thee, & 〈 ◊ 〉 thou, who touched me: And he looked round about for to see her that had done this thing.
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But the woman fearyng and tremblyng, knowyng what was done within her, came and fell doune before him,
But the woman fearing and trembling, knowing what was done within her, Come and fell down before him,
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and tolde him 〈 ◊ 〉 the truth.
and told him 〈 ◊ 〉 the truth.
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No dout this woman was ashamed to 〈 ◊ ◊ ◊ 〉 sickenes, before the whole multitude:
No doubt this woman was ashamed to 〈 ◊ ◊ ◊ 〉 sickness, before the Whole multitude:
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for the law of god is a glasse wherin a man may see his spottes and filthines:
for the law of god is a glass wherein a man may see his spots and filthiness:
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But what then, Christ wold haue it so. I perceiue saith Christ that vertue is gone out of me:
But what then, christ would have it so. I perceive Says christ that virtue is gone out of me:
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he saith not my cloke, or my vestement hath done a worke:
he Says not my cloak, or my vestment hath done a work:
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but he saieth, Scio virtutem ex me exiuisse, I knowe, vertue is gone out of me.
but he Saith, Scio virtutem ex me exiuisse, I know, virtue is gone out of me.
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Therfore we shall notbee so foolish to thynk that our 〈 ◊ ◊ 〉 had made the 〈 ◊ 〉 mā whole:
Therefore we shall notbee so foolish to think that our 〈 ◊ ◊ 〉 had made the 〈 ◊ 〉 man Whole:
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but rather her good faith and trust which she had in our sauiour.
but rather her good faith and trust which she had in our Saviour.
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We must not do as the folish 〈 ◊ 〉 papistes do, which impute great holmes vnto the 〈 ◊ 〉 of our samour.
We must not do as the foolish 〈 ◊ 〉 Papists do, which impute great holms unto the 〈 ◊ 〉 of our samour.
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So ye see that this womā was made whole by Christ thorough him, by his 〈 ◊ ◊ 〉.
So you see that this woman was made Whole by christ through him, by his 〈 ◊ ◊ 〉.
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And so is verifyed this which scripture saith, that which is impossible vnto mā, is possible vnto god.
And so is verified this which scripture Says, that which is impossible unto man, is possible unto god.
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〈 ◊ 〉 had dispeired of that womā, it passed their cunnyng to helpe her:
〈 ◊ 〉 had dispeired of that woman, it passed their cunning to help her:
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but our 〈 ◊ 〉 he declared his diuyne power, and healed her out of hand, she doyng nothyng but touchyng the hemme of his vestement.
but our 〈 ◊ 〉 he declared his divine power, and healed her out of hand, she doing nothing but touching the hem of his vestment.
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So god can helpe when men cannot.
So god can help when men cannot.
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An ensample we haue in scripture, when the people of 〈 ◊ 〉 goyng out of 〈 ◊ 〉, came vnto the red 〈 ◊ 〉, they had great hylles of both 〈 ◊ 〉.
an ensample we have in scripture, when the people of 〈 ◊ 〉 going out of 〈 ◊ 〉, Come unto the read 〈 ◊ 〉, they had great hills of both 〈 ◊ 〉.
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〈 ◊ 〉 the kyng of Egipt folowed with al his 〈 ◊ 〉 at theyr backes:
〈 ◊ 〉 the King of Egypt followed with all his 〈 ◊ 〉 At their backs:
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yt red sea was afore them, so that there was nothyng after mās reason, but to 〈 ◊ 〉:
that read sea was afore them, so that there was nothing After men reason, but to 〈 ◊ 〉:
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what doth 〈 ◊ ◊ 〉 he deuided by his infinite power, the red sea, and deliuered them out of al danger.
what does 〈 ◊ ◊ 〉 he divided by his infinite power, the read sea, and Delivered them out of all danger.
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So it appeared, that god is able to 〈 ◊ 〉 his people that beleue in hym, 〈 ◊ 〉.
So it appeared, that god is able to 〈 ◊ 〉 his people that believe in him, 〈 ◊ 〉.
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Lykewise in the 〈 ◊ 〉 they had no corne nor any thing to eate, there was no ordina ry way to 〈 ◊ 〉, what doth god: He taketh an extraordinarys way:
Likewise in the 〈 ◊ 〉 they had no corn nor any thing to eat, there was no ordinam Rye Way to 〈 ◊ 〉, what does god: He Takes an extraordinarys Way:
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he sendeth Manna from heauen, so we see that he is able to helpe vs supernaturally:
he sends Manna from heaven, so we see that he is able to help us supernaturally:
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but yet we must take heede, and not tempte God:
but yet we must take heed, and not tempt God:
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we 〈 ◊ 〉 vse all suche meanes as he 〈 ◊ 〉 apointed to 〈 ◊ 〉 this lyfe, els we should 〈 ◊ 〉 god, which is forbidden.
we 〈 ◊ 〉 use all such means as he 〈 ◊ 〉 appointed to 〈 ◊ 〉 this life, Else we should 〈 ◊ 〉 god, which is forbidden.
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So lykewise we reade, that when 〈 ◊ ◊ 〉 was in the wyldernes, and Saule hadde compassed hym 〈 ◊ 〉 about:
So likewise we read, that when 〈 ◊ ◊ 〉 was in the Wilderness, and Saule had compassed him 〈 ◊ 〉 about:
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so that he after mannes iudgement could not 〈 ◊ 〉: what doth god:
so that he After Man's judgement could not 〈 ◊ 〉: what does god:
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no if it were so, I could rayse her vp my self. Of such wyse this Jairus was tempted.
no if it were so, I could raise her up my self. Of such wise this Jairus was tempted.
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Mary he sendeth the 〈 ◊ 〉 into 〈 ◊ 〉 land of Saule, which when Saule hearde of, he went back and left Dauyd.
Marry he sends the 〈 ◊ 〉 into 〈 ◊ 〉 land of Saule, which when Saule heard of, he went back and left David.
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So by that meanes god deliuered his faithfull seruaunt Dauid, out of the handes of this cruell manne Saule.
So by that means god Delivered his faithful servant David, out of the hands of this cruel man Saule.
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By these ensamples we may learne to put oure 〈 ◊ 〉 and hope in God, in all maner of troubles,
By these ensamples we may Learn to put our 〈 ◊ 〉 and hope in God, in all manner of Troubles,
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lyke as this woman did hers: she beleued in our 〈 ◊ 〉, and therfore she was healed.
like as this woman did hers: she believed in our 〈 ◊ 〉, and Therefore she was healed.
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All England, yea all the worlde may take this woman for a 〈 ◊ 〉, to learn by her to trust in Christ:
All England, yea all the world may take this woman for a 〈 ◊ 〉, to Learn by her to trust in christ:
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and to seke helpe at his handes.
and to seek help At his hands.
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Agayne, by thys woman you may learne, that god sometymes bryngeth some lowe, and humbleth them to that ende to promote them, and to bryng them alofte: As in thys weman:
Again, by this woman you may Learn, that god sometimes bringeth Some low, and Humbleth them to that end to promote them, and to bring them aloft: As in this weman:
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she was 〈 ◊ 〉 12. yeres, and vered with such an yrke som sickenes,
she was 〈 ◊ 〉 12. Years, and vered with such an yrke Some sickness,
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but at the length she was healed and not only that, but also 〈 ◊ 〉:
but At the length she was healed and not only that, but also 〈 ◊ 〉:
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for Christe called her his daughter, whiche was the greatest promotion that could be.
for Christ called her his daughter, which was the greatest promotion that could be.
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So lykewise Joseph was in great 〈 ◊ 〉, solde into Egipt, and afterwarde caste into prison:
So likewise Joseph was in great 〈 ◊ 〉, sold into Egypt, and afterward cast into prison:
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where he lay a great while: he was greatly humbled, but what was the ende of it:
where he lay a great while: he was greatly humbled, but what was the end of it:
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Mary he was a ruler ouer all Egipt: this was a greate promotion.
Marry he was a ruler over all Egypt: this was a great promotion.
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So lykewyse 〈 ◊ 〉 was humbled, made an outlawe, an out 〈 ◊ 〉, durste not shew himselfe:
So likewise 〈 ◊ 〉 was humbled, made an outlaw, an out 〈 ◊ 〉, durst not show himself:
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but in the ende he was made kynge 〈 ◊ 〉 all Jury, beyng at the 〈 ◊ 〉 but a shephard,
but in the end he was made King 〈 ◊ 〉 all Jury, being At the 〈 ◊ 〉 but a shepherd,
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and afterward an 〈 ◊ 〉, but 〈 ◊ 〉 the ende he was made kyng.
and afterwards an 〈 ◊ 〉, but 〈 ◊ 〉 the end he was made King.
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So this womā though she was lowe and loth to confesse her 〈 ◊ 〉 disease,
So this woman though she was low and loath to confess her 〈 ◊ 〉 disease,
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yet she was well promoted, after she had 〈 ◊ 〉 it, she was made his daughter, which was a great 〈 ◊ 〉.
yet she was well promoted, After she had 〈 ◊ 〉 it, she was made his daughter, which was a great 〈 ◊ 〉.
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But mark that 〈 ◊ 〉 saith not to her, my 〈 ◊ 〉 hath healed thee:
But mark that 〈 ◊ 〉 Says not to her, my 〈 ◊ 〉 hath healed thee:
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but he saith, thy faith hath holpē thee.
but he Says, thy faith hath helped thee.
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〈 ◊ 〉 if we had this 〈 ◊ 〉, we wold make a great matter of it: which thing wer but foolery:
〈 ◊ 〉 if we had this 〈 ◊ 〉, we would make a great matter of it: which thing were but foolery:
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let vs vse 〈 ◊ 〉, which hath a promise: for god promised 〈 ◊ 〉 when we pray vnto him, we shalbe heard:
let us use 〈 ◊ 〉, which hath a promise: for god promised 〈 ◊ 〉 when we pray unto him, we shall herd:
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when we pray 〈 ◊ 〉 afaithful heart, as this womā 〈 ◊ 〉, which beleued 〈 ◊ 〉 Christ wold helpe her:
when we pray 〈 ◊ 〉 afaithful heart, as this woman 〈 ◊ 〉, which believed 〈 ◊ 〉 christ would help her:
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therfore when we see them, let vs abhorre them and leaue them:
Therefore when we see them, let us abhor them and leave them:
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And for this 〈 ◊ 〉 sake, she was so highly commended of Christ, and al the people were 〈 ◊ 〉 by her ensample.
And for this 〈 ◊ 〉 sake, she was so highly commended of christ, and all the people were 〈 ◊ 〉 by her ensample.
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But specially Jairus, that great mā, whose daughter lay sicke, he had cause to strengthen his faith by 〈 ◊ 〉 ensample of this woman:
But specially Jairus, that great man, whose daughter lay sick, he had cause to strengthen his faith by 〈 ◊ 〉 ensample of this woman:
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which woman beleued the word of god, & therfore she came vnto Christ. So let vs do too, let vs stay our selues vpon gods word. Christ saith:
which woman believed the word of god, & Therefore she Come unto christ. So let us do too, let us stay our selves upon God's word. christ Says:
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Venite ad me omnes, Come ye all to me: let vs folowe this worde, and let vs come vnto hym:
Venite ad me omnes, Come you all to me: let us follow this word, and let us come unto him:
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〈 ◊ 〉 this faith 〈 ◊ 〉 hath gods worde is a true faith:
〈 ◊ 〉 this faith 〈 ◊ 〉 hath God's word is a true faith:
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but 〈 ◊ 〉 faith which hath not gods word, is a lieng faith, a false faith.
but 〈 ◊ 〉 faith which hath not God's word, is a lying faith, a false faith.
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As 〈 ◊ ◊ 〉 and Jewes, they haue a faith, but their faith is not grounded in gods word:
As 〈 ◊ ◊ 〉 and Jews, they have a faith, but their faith is not grounded in God's word:
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& therfore it is a lyeng faith, because it hath not the worde of god.
& Therefore it is a lying faith, Because it hath not the word of god.
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Therfore like as the 〈 ◊ 〉 is nothing, bringeth no profite, withoute the word of god:
Therefore like as the 〈 ◊ 〉 is nothing, brings no profit, without the word of god:
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so the word of god bringeth no commodities except faith be there, 〈 ◊ 〉 it be beleued:
so the word of god brings no commodities except faith be there, 〈 ◊ 〉 it be believed:
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els it is to no purpose But this woman beleued the worde of god, she beleued that Christ was 〈 ◊ 〉 to heale the sick, of soules and bodies:
Else it is to no purpose But this woman believed the word of god, she believed that christ was 〈 ◊ 〉 to heal the sick, of Souls and bodies:
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therfore accordyng vnto her beliefe, it happened vnto her: and no doute she is a saynt in heauen:
Therefore according unto her belief, it happened unto her: and no doubt she is a saint in heaven:
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for we rede not that she fell afterward frō Christ.
for we rede not that she fell afterwards from christ.
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So we learne by this woman to haue a good faith in Christ, we must not 〈 ◊ 〉 & thither to seke 〈 ◊ 〉 hem.
So we Learn by this woman to have a good faith in christ, we must not 〈 ◊ 〉 & thither to seek 〈 ◊ 〉 hem.
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No, we must beleue in him, in all our distresses come vnto him, 〈 ◊ 〉 helpe & cōfort by him.
No, we must believe in him, in all our Distresses come unto him, 〈 ◊ 〉 help & Comfort by him.
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Now our sauior after 〈 ◊ 〉 he had healed this womā, he goeth to this great 〈 ◊ 〉 house, which had called him to make soūd 〈 ◊ 〉 daughter:
Now our Saviour After 〈 ◊ 〉 he had healed this woman, he Goes to this great 〈 ◊ 〉 house, which had called him to make found 〈 ◊ 〉 daughter:
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whē he com meth nere vnto 〈 ◊ 〉 house, there cōmeth one of 〈 ◊ 〉 seruāts 〈 ◊ ◊ 〉:
when he come meth never unto 〈 ◊ 〉 house, there comes one of 〈 ◊ 〉 Servants 〈 ◊ ◊ 〉:
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thy daughter is dead she is gone:
thy daughter is dead she is gone:
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trouble 〈 ◊ ◊ 〉 no 〈 ◊ 〉, 〈 ◊ 〉 for al helpe is passed.
trouble 〈 ◊ ◊ 〉 no 〈 ◊ 〉, 〈 ◊ 〉 for all help is passed.
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Lo, this had 〈 ◊ ◊ ◊ 〉 to bryng 〈 ◊ 〉 out of his faith:
Lo, this had 〈 ◊ ◊ ◊ 〉 to bring 〈 ◊ 〉 out of his faith:
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hearing 〈 ◊ 〉 daughter was dead alredy it 〈 ◊ 〉 great 〈 ◊ 〉 vnto him.
hearing 〈 ◊ 〉 daughter was dead already it 〈 ◊ 〉 great 〈 ◊ 〉 unto him.
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Buthere ye may learne, 〈 ◊ 〉 whē ye go by 〈 ◊ 〉 way & 〈 ◊ ◊ 〉 to do a good dede, do 〈 ◊ 〉 folowe the ensample of Christe,
Buthere you may Learn, 〈 ◊ 〉 when you go by 〈 ◊ 〉 Way & 〈 ◊ ◊ 〉 to do a good deed, do 〈 ◊ 〉 follow the ensample of Christ,
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for he was going to Jairus 〈 ◊ 〉, & in the way he did this good dede, in healyng that diseased woman:
for he was going to Jairus 〈 ◊ 〉, & in the Way he did this good deed, in healing that diseased woman:
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geuyng vnto vs an ensample that we 〈 ◊ ◊ 〉 no occasion, but whensoeuer we haue 〈 ◊ 〉 to doe good, we shall do it.
giving unto us an ensample that we 〈 ◊ ◊ 〉 no occasion, but whensoever we have 〈 ◊ 〉 to do good, we shall do it.
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And here we learne an other thyng in our sauiour, namely that there is no respect of persons with him, he regardeth not the outwarde shewe of men whether they bee poore or ryche,
And Here we Learn an other thing in our Saviour, namely that there is no respect of Persons with him, he Regardeth not the outward show of men whither they be poor or rich,
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but as Saincte Peter sayth, In all people, he that feareth God and worketh rightuousnes, be is accepted vnto him.
but as Saint Peter say, In all people, he that fears God and works righteousness, be is accepted unto him.
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For 〈 ◊ 〉 refused no mā neither rich nor poore.
For 〈 ◊ 〉 refused no man neither rich nor poor.
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But we see they that be poore ar commonly yll handled in this worlde, no man regardeth them, euery man despiseth them.
But we see they that be poor Are commonly ill handled in this world, no man Regardeth them, every man despises them.
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Againe we rede euery where that the ryche and greate men are yll spoken of in Scripture, potentes potenter 〈 ◊ 〉 patientur thy mightye men shall mightily suffer paynes in hell:
Again we rede every where that the rich and great men Are ill spoken of in Scripture, potentes potenter 〈 ◊ 〉 patientur thy mighty men shall mightily suffer pains in hell:
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yet this scripture disalo weth or reproucth not great men and mightye rulers, but it speaketh against those which abuse their power where wyth god hathe endued them, oppresse other poore men, do thē wrong and miuries.
yet this scripture disalo weth or reproucth not great men and mighty Rulers, but it speaks against those which abuse their power where with god hath endued them, oppress other poor men, do them wrong and miuries.
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For commonly it is sene, that they that be rich are loftye and stoute, and abuse their riches or theyr power:
For commonly it is seen, that they that be rich Are lofty and stout, and abuse their riches or their power:
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for no doute riches may be vsed to good purposes. for no doubt riches may be used to good Purposes.
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But oure sauiour he hath no respecte to persons, whether 〈 ◊ 〉 be poore or riche:
But our Saviour he hath no respect to Persons, whither 〈 ◊ 〉 be poor or rich:
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for here we see how he helpeth syrst the poore womā and now is goyng to helpe the richeman too, to rayse vp his daughter which was dead and redy to be buryed.
for Here we see how he Helpeth syrst the poor woman and now is going to help the richeman too, to raise up his daughter which was dead and ready to be buried.
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Further we learne here by this Jairus to be constannt and stedfast in our faith, not to be moued wt 〈 ◊ 〉 wind:
Further we Learn Here by this Jairus to be constannt and steadfast in our faith, not to be moved with 〈 ◊ 〉 wind:
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for there was many thinges which might haue moued this Jairus to mistrust our sauiour, and to tunne from him.
for there was many things which might have moved this Jairus to mistrust our Saviour, and to tun from him.
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First bys seruant that came and told hym, thy daughter is gone, which was a great discomfort:
First bys servant that Come and told him, thy daughter is gone, which was a great discomfort:
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for as long as she was yet alyue he hadde a good hope, but when he hearde that she was gone, it discouraged hym very sore.
for as long as she was yet alive he had a good hope, but when he heard that she was gone, it discouraged him very soar.
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Secondarily the preparatiō which was made for her to bee buried, for all the people were come now to go with the corse which was a great discomfort vnto hym also.
Secondarily the preparation which was made for her to be buried, for all the people were come now to go with the corpse which was a great discomfort unto him also.
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Thirdlye the wordes of our sautour most aboue all thynges discomforted hym, when our sauiour saith, she is not deade but she sleepeth:
Thirdly the words of our Savior most above all things discomforted him, when our Saviour Says, she is not dead but she Sleepeth:
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by these wordes Jairus might haue conceined an yll opinion in hym, saying: What: be thynketh that she slepeth:
by these words Jairus might have conceined an ill opinion in him, saying: What: be Thinketh that she Sleepeth:
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Now when they came nere vnto the house, there was a greate number of people which laughed oure sauiour to scorne,
Now when they Come never unto the house, there was a great number of people which laughed our Saviour to scorn,
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when he sayd that she slept:
when he said that she slept:
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where we may lern to be contēt, though we be despised and not set by in this world:
where we may lern to be content, though we be despised and not Set by in this world:
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seyng that our sauiour himselfe was of such wyse despised.
sing that our Saviour himself was of such wise despised.
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I doute not but I haue ben laugh cd to scorne when I haue preached, that the way to gette riches is, to geue away to the poore this that we haue.
I doubt not but I have been laugh cd to scorn when I have preached, that the Way to get riches is, to give away to the poor this that we have.
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They haue called me olde dotyng foole:
They have called me old doting fool:
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but what then, we must be content to be despised with Christe here in this worlde, that we may be glorifyed with him in yonder worlde.
but what then, we must be content to be despised with Christ Here in this world, that we may be glorified with him in yonder world.
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Here is made mention of 〈 ◊ 〉, no dout they haue their good vse to make folke mery,
Here is made mention of 〈 ◊ 〉, no doubt they have their good use to make folk merry,
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and to driue away phantasies, at that tyme they vsed minstrels to their burials, as we vse here bels.
and to driven away fantasies, At that time they used minstrels to their burials, as we use Here Bells.
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Now our sauiour seeing the people that was come to go with the corse, and the pypers and minstrels redy, he conforted Jairum, which no dout was in great anguish:
Now our Saviour seeing the people that was come to go with the corpse, and the pipers and minstrels ready, he comforted Jairum, which no doubt was in great anguish:
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ther fore Christ saith vnto him: Noli timere, tantum crede, fcare not, but onely beeleue: continue onely in thy faith towardes me, and all thinges shalbe well.
there before christ Says unto him: Noli timere, Tantum crede, fcare not, but only beeleue: continue only in thy faith towards me, and all things shall well.
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Now lyke as he saith to Jairus, so he saith to vs too, in what peryl or tribulation soeuer we be, we should not saynte, we shuld not feare,
Now like as he Says to Jairus, so he Says to us too, in what peril or tribulation soever we be, we should not faint, we should not Fear,
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but beleue, he wyll regarde our faith as muche as he regarded the fayth of Jairus.
but believe, he will regard our faith as much as he regarded the faith of Jairus.
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And we shall attayne to such an ende as he did:
And we shall attain to such an end as he did:
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for ye must consider that the almighty god doth sometymes put of the fulfilling of his promises,
for you must Consider that the almighty god does sometimes put of the fulfilling of his promises,
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and helpeth not by and by:
and Helpeth not by and by:
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but wherfore dothe he 〈 ◊ 〉 Mary for his owne glories sake, for if we shold haue by and by that thing whiche we desyre, but Wherefore doth he 〈 ◊ 〉 Marry for his own Glories sake, for if we should have by and by that thing which we desire,
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then peraduenture we should attribute it vnto our own selues, & not vnto god:
then Peradventure we should attribute it unto our own selves, & not unto god:
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therfore it commeth not by and by, that we may afterwardes when we haue it, be the more thankeful for his helpe.
Therefore it comes not by and by, that we may afterwards when we have it, be the more thankful for his help.
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Therfore let vs continue in prayer, and in faith, and no doute he will helpe when it is the verye tymc.
Therefore let us continue in prayer, and in faith, and no doubt he will help when it is the very tymc.
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Expecta dominum sayth Dauid, tary for the Lorde, 〈 ◊ 〉 & non tardabit, he wyll come and not tary:
Expect dominum say David, tarry for the Lord, 〈 ◊ 〉 & non tardabit, he will come and not tarry:
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and when he com meth, he wyll sett all thynges in good order.
and when he come meth, he will Set all things in good order.
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but what then, let vs not presume to tary in wyckednes styll, to the last poynte of our lyfe:
but what then, let us not presume to tarry in wickedness still, to the last point of our life:
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Nowe he sayeth to the people, Quid ploratis, what weepe 〈 ◊ 〉 You musse vnderstand that our 〈 ◊ 〉 condemneth not all manner of weepyng,
Now he Saith to the people, Quid ploratis, what weep 〈 ◊ 〉 You musse understand that our 〈 ◊ 〉 Condemneth not all manner of weeping,
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but onelye that whyeh is without hope: of whyche 〈 ◊ 〉 Paule speaketh: tanquam qui spem non habent, as they that haue no hope:
but only that whyeh is without hope: of which 〈 ◊ 〉 Paul speaks: tanquam qui spem non habent, as they that have no hope:
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but charitably wepyng is alowed 〈 ◊ ◊ 〉, for S, Paule saieth, Flete cum flentibus.
but charitably weeping is aloud 〈 ◊ ◊ 〉, for S, Paul Saith, Fleet cum flentibus.
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weeye with them that wepe, be sorowfull with them that be sorowfull: yet do it measurably as it becommeth 〈 ◊ 〉.
weeye with them that weep, be sorrowful with them that be sorrowful: yet do it measurably as it becomes 〈 ◊ 〉.
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In the time of popery, before the gospel came amongest va, we went to buriales, with wepyng and wailing,
In the time of popery, before the gospel Come amongst va, we went to burials, with weeping and wailing,
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as thoughe there wer no god:
as though there were no god:
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but sence the gospell came vnto 〈 ◊ 〉, I haue heard saye yt m some places they go with the corses girnyng and 〈 ◊ 〉,
but sense the gospel Come unto 〈 ◊ 〉, I have herd say that m Some places they go with the corpses girning and 〈 ◊ 〉,
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as though they went to a bearevaiting: which thing no ddute is naughte.
as though they went to a bearevaiting: which thing no ddute is naught.
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for lyke as to muche weeping is naught, so to be NONLATINALPHABET without 〈 ◊ 〉 is naught to:
for like as to much weeping is nought, so to be without 〈 ◊ 〉 is nought to:
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we shold kepe a meure in al things.
we should keep a meure in all things.
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We read in holy scripture that the holy Patriarch Abraham, mourned for his wise Sa ra.
We read in holy scripture that the holy Patriarch Abraham, mourned for his wise Sa ra.
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So like wise did Joseph, for his father Jacob:
So like wise did Joseph, for his father Jacob:
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therefore to wepe charitably and measurably is not yll, but good, and allowed in gods worde.
Therefore to weep charitably and measurably is not ill, but good, and allowed in God's word.
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So likewise in the new testamēt whā that holy man S. Stephen was stoned to death, the tert saith yt the church, fecerunt planctum magnum, they made a great lamēation & weping ouer him.
So likewise in the new Testament when that holy man S. Stephen was stoned to death, the Tert Says that the Church, fecerunt planctum magnum, they made a great lamenation & weeping over him.
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Here I might haue occasion to speake against those women which so soone 〈 ◊ 〉 their husbandes that be departed, which thing I can not very wel allowe:
Here I might have occasion to speak against those women which so soon 〈 ◊ 〉 their Husbands that be departed, which thing I can not very well allow:
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for it is a token of an vnperfect loue.
for it is a token of an unperfect love.
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It was a lawe among the Romaines, that no woman should mary agayne before twelue monthes were expired, which no dout was an honest lawe:
It was a law among the Romans, that no woman should marry again before twelue months were expired, which no doubt was an honest law:
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but to auoide 〈 ◊ 〉 let the christian 〈 ◊ 〉 man vse her libertye.
but to avoid 〈 ◊ 〉 let the christian 〈 ◊ 〉 man use her liberty.
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Now when our sauiour was come to the house, he suffred no man to go in with hym,
Now when our Saviour was come to the house, he suffered no man to go in with him,
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but Peter James and John, and the father and mother of the chyld:
but Peter James and John, and the father and mother of the child:
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al the other he thrust out, and toke the mayde by the hande, saying tabita cumi, that is to say, 〈 ◊ 〉, I say vnto the 〈 ◊ 〉.
all the other he thrust out, and took the maid by the hand, saying tabita Cumi, that is to say, 〈 ◊ 〉, I say unto the 〈 ◊ 〉.
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And her spirite came agayne, and she arose strayghte wayes:
And her Spirit Come again, and she arose straight ways:
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let vs leaue wickednes, and stryue with our fleshly affections:
let us leave wickedness, and strive with our fleshly affections:
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what shall we learne 〈 ◊ 〉 mary we shal learn here that our sauiour did ouercom deth, that he is the lord 〈 ◊ 〉 deth, yt he hath the victory ouer him.
what shall we Learn 〈 ◊ 〉 marry we shall Learn Here that our Saviour did overcome death, that he is the lord 〈 ◊ 〉 death, that he hath the victory over him.
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Secundarily we learne here, yt our sauiour is verie god because he commaundeth death.
Secondarily we Learn Here, that our Saviour is very god Because he commandeth death.
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For I tell you death is such an arrogante and stubburne felow, that he will obey no bodye but onely God.
For I tell you death is such an arrogant and stubborn fellow, that he will obey no body but only God.
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Nowe he obeyed our sauiour, whereby 〈 ◊ 〉 appeareth that he 〈 ◊ 〉 lorde ouer deathe.
Now he obeyed our Saviour, whereby 〈 ◊ 〉 appears that he 〈 ◊ 〉 lord over death.
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He sayd, Mayde I say vnto thee, arise: & by and by she was perfectly 〈 ◊ 〉:
He said, Maid I say unto thee, arise: & by and by she was perfectly 〈 ◊ 〉:
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for she cate, to 〈 ◊ 〉 yt she was right whole.
for she cate, to 〈 ◊ 〉 that she was right Whole.
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here our 〈 ◊ 〉 show ed hymself to be very god, & so the lord ouer death, fulfilling the saying of S. Paul, 〈 ◊ 〉 mors tua, 〈 ◊ 〉 mors, O 〈 ◊ 〉, I shal be thy death:
Here our 〈 ◊ 〉 show ed himself to be very god, & so the lord over death, fulfilling the saying of S. Paul, 〈 ◊ 〉 mors tua, 〈 ◊ 〉 mors, O 〈 ◊ 〉, I shall be thy death:
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this is now a comfortable thing that wc know that Christ hath 〈 ◊ 〉 death,
this is now a comfortable thing that which know that christ hath 〈 ◊ 〉 death,
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and not for himself but for vs, for our sake, So that when we beleue in Christe, death shall not hurte vs:
and not for himself but for us, for our sake, So that when we believe in Christ, death shall not hurt us:
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for he hath lost his strength and power:
for he hath lost his strength and power:
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in so much that it is no more a death, but rather a sleepe, to all them that be faithfull and feare god.
in so much that it is no more a death, but rather a sleep, to all them that be faithful and Fear god.
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From which slepe they shall ryse to 〈 ◊ 〉 lyfe. Also the wicked truly shal rise, but they shall ryse to their 〈 ◊ 〉:
From which sleep they shall rise to 〈 ◊ 〉 life. Also the wicked truly shall rise, but they shall rise to their 〈 ◊ 〉:
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so that it were better for them ncuer to ryse. There be two kinde of people whiche will not sleepe:
so that it were better for them never to rise. There be two kind of people which will not sleep:
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the first be the children whiche wepe and greue when they shall goe to bedde,
the First be the children which weep and grieve when they shall go to Bed,
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for because they knowe not the commodityes that be in the slepe, they know not that the slepe refresheth a mannes body,
for Because they know not the commodities that be in the sleep, they know not that the sleep refresheth a Man's body,
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and make th him to forget all the labours whiche he hath had before: this the children knowc not, therfore they go with an yll wyll to bedde.
and make th him to forget all the labours which he hath had before: this the children knowc not, Therefore they go with an ill will to Bed.
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The other be 〈 ◊ 〉, whiche bee giuen to greate drinking, they care not thoughe they be all nighte at it,
The other be 〈 ◊ 〉, which be given to great drinking, they care not though they be all night At it,
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and commonly the sleepe dothe 〈 ◊ 〉 harme, for be maketh them heauy forheades.
and commonly the sleep doth 〈 ◊ 〉 harm, for be makes them heavy foreheads.
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So like wyse there be two kynde of men that feareth death, which deathe in very dede ought not to be feared:
So like wise there be two kind of men that fears death, which death in very deed ought not to be feared:
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for he is the bcste phisition that euer was, he 〈 ◊ 〉 at a clappe from all miseries and diseases:
for he is the bcste Physician that ever was, he 〈 ◊ 〉 At a clap from all misery's and diseases:
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therfore he ought not to be 〈 ◊ 〉:
Therefore he ought not to be 〈 ◊ 〉:
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than we shall attayne in the 〈 ◊ 〉 to that fellcity, which god hath prepared for al them that loue him:
than we shall attain in the 〈 ◊ 〉 to that fellcity, which god hath prepared for all them that love him:
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but as I told you two kynde of men there be that feare hym, the children, that is to say they that are childish to god wards, that are ignoraunt in scripture, that knowe not what greate 〈 ◊ 〉 we shal receiue at goddes handes after this life,
but as I told you two kind of men there be that Fear him, the children, that is to say they that Are childish to god wards, that Are ignorant in scripture, that know not what great 〈 ◊ 〉 we shall receive At God's hands After this life,
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but they are all whollie set and bent vpon this worlde:
but they Are all wholly Set and bent upon this world:
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and these are the children that will not goe to 〈 ◊ 〉, that is to saye, that 〈 ◊ 〉 deathe that are 〈 ◊ 〉 to goe oute of this world.
and these Are the children that will not go to 〈 ◊ 〉, that is to say, that 〈 ◊ 〉 death that Are 〈 ◊ 〉 to go out of this world.
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The 〈 ◊ 〉 be drunkardes, yt be 〈 ◊ 〉 sinners, yt wyll not 〈 ◊ 〉 their liues, yt are drunke or drouned in sins & 〈 ◊ 〉; yt regard sinne nothing;
The 〈 ◊ 〉 be drunkards, that be 〈 ◊ 〉 Sinners, that will not 〈 ◊ 〉 their lives, that Are drunk or drowned in Sins & 〈 ◊ 〉; that regard sin nothing;
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they are not wery of it.
they Are not weary of it.
pns32 vbr xx j pp-f pn31.
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Like as it is 〈 ◊ 〉, 〈 ◊ 〉 in 〈 ◊ ◊ 〉 venit 〈 ◊ ◊ ◊ ◊ 〉 he commeth in the middest of his sinne,
Like as it is 〈 ◊ 〉, 〈 ◊ 〉 in 〈 ◊ ◊ 〉 venit 〈 ◊ ◊ ◊ ◊ 〉 he comes in the midst of his sin,
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thenne he careth no more for it, he 〈 ◊ 〉 it, he is not sory for it: what remedy now:
then he Careth no more for it, he 〈 ◊ 〉 it, he is not sorry for it: what remedy now:
cs pns31 vvz av-dx dc p-acp pn31, pns31 〈 sy 〉 pn31, pns31 vbz xx j p-acp pn31: q-crq n1 av:
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Mary this, they that be in case as chyldren be, that is to say:
Marry this, they that be in case as children be, that is to say:
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they that be ignoraunte, let them gette knowledge, lette them indeuour themselues to vnderstand gods holye worde, wherin is sette out his will, what he would haue vs to doe.
they that be ignorant, let them get knowledge, let them endeavour themselves to understand God's holy word, wherein is Set out his will, what he would have us to do.
pns32 cst vbb j, vvb pno32 vvi n1, vvb pno32 vvi px32 pc-acp vvi n2 j n1, c-crq vbz vvn av po31 n1, r-crq pns31 vmd vhi pno12 pc-acp vdi.
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Now when they haue heard goddes worde and beleued that same: no doute all the feare of death wilbe vanished & gone quite a way.
Now when they have herd God's word and believed that same: no doubt all the Fear of death will vanished & gone quite a Way.
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For they shall fynde in gods worde, that deathe hath loste his strength, that he can not hurte any more.
For they shall find in God's word, that death hath lost his strength, that he can not hurt any more.
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Likewise they that be dronkardes, that is to say, that be 〈 ◊ 〉 sinners, let them repent here where the tyme of grace is, lette theym amende their lyues, bee sorye for that they, haue done:
Likewise they that be drunkards, that is to say, that be 〈 ◊ 〉 Sinners, let them Repent Here where the time of grace is, let them amend their lives, be sorry for that they, have done:
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and take hede hence forwarde, and beleue in Christe, to bee saued by and thoroughe his passion.
and take heed hence forward, and believe in Christ, to be saved by and thorough his passion.
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For I tell you drunkardes, you customable synners, as longe as you lye in sinne and wickednesse,
For I tell you drunkards, you customable Sinners, as long as you lie in sin and wickedness,
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and haue a delyte in them:
and have a delight in them:
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so longe you are not in the fauoure of GOD, you 〈 ◊ 〉 before hys face:
so long you Are not in the favour of GOD, you 〈 ◊ 〉 before his face:
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for we muste wrastle wyth sinne, we muste hate synne, not agree vnto it: when ye doe so, then ye oughte not to bee afrayde of deathe:
for we must wrestle with sin, we must hate sin, not agree unto it: when you do so, then you ought not to be afraid of death:
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for the deathe of Christ our sauiour hath kylled our death, so that he can not hurte vs. Not withstandyng death hath bitter 〈 ◊ 〉:
for the death of christ our Saviour hath killed our death, so that he can not hurt us Not withstanding death hath bitter 〈 ◊ 〉:
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but what then? as soone as he hath done his office, we ar at liberty, and haue escaped all perill.
but what then? as soon as he hath done his office, we Are At liberty, and have escaped all peril.
cc-acp q-crq av? c-acp av c-acp pns31 vhz vdn po31 n1, pns12 vbr p-acp n1, cc vhb vvn d n1.
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to whom with ye sonne, and holy ghost, be all honor and glory. Amen.
to whom with you son, and holy ghost, be all honour and glory. Amen.
p-acp ro-crq p-acp pn22 n1, cc j n1, vbb d n1 cc n1. uh-n.
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I wyll aske here a great clearkly question, where was the soule now after it went oute of this yong mayde? it was not in heauen nor in hel,
I will ask Here a great clearkly question, where was the soul now After it went out of this young maid? it was not in heaven nor in hell,
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nam in inferno non est redemptio, there is no redemption in hell, where was it then? in purgatorye? so the papistes haue reasoned, it was not in hell nor in heanen, ergo it was in purgatory:
nam in inferno non est redemptio, there is no redemption in hell, where was it then? in purgatory? so the Papists have reasoned, it was not in hell nor in Heaven, ergo it was in purgatory:
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which no doute is a vaine folish argumēt. Now I wil make a clearkely answer vnto my 〈 ◊ 〉:
which no doubt is a vain foolish argument. Now I will make a clearkely answer unto my 〈 ◊ 〉:
r-crq dx n1 vbz dt j j n1. av pns11 vmb vvi dt av-j vvi p-acp po11 〈 sy 〉:
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& such an answer that if yt bishop of Rome woldhaue gone no further, we shold haue bene wel enough:
& such an answer that if that bishop of Room woldhaue gone no further, we should have be well enough:
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there wold not haue bene such errors & fooleries in religiō, as there hath ben.
there would not have be such errors & fooleries in Religion, as there hath been.
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Now my answer is this, I cā not telbut where it plesed god it shold be, ther it was.
Now my answer is this, I can not telbut where it pleased god it should be, there it was.
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Is this not a good answer to such a clerakly 〈 ◊ 〉? I think it be, other answer no body gettes at me:
Is this not a good answer to such a clerakly 〈 ◊ 〉? I think it be, other answer no body gettes At me:
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because scripture telleth me not where she was.
Because scripture Telleth me not where she was.
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Now ye haue heard that our sauiour is the lord ouer death and so consequently very god:
Now you have herd that our Saviour is the lord over death and so consequently very god:
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because he raised vp this yong woman which was dead.
Because he raised up this young woman which was dead.
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But peraduenture ye will saye, it is no great matter that he raised vp a mayden whiche was dead:
But Peradventure you will say, it is no great matter that he raised up a maiden which was dead:
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for we reade of Elisa the prophete, that he raised vp a yong man from death.
for we read of Elisa the Prophet, that he raised up a young man from death.
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Answer, truth it is, he raysed him vp, but not by his owne power, not in hys owne name,
Answer, truth it is, he raised him up, but not by his own power, not in his own name,
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but by the power of god: he dyd it not by himselfe.
but by the power of god: he did it not by himself.
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but Christ our sauiour, he raised vp Lazarus, and this yong mayd by his own diuyne power:
but christ our Saviour, he raised up Lazarus, and this young maid by his own divine power:
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the wing himself to be very god, and the sonne of the father eternall: therfore he saith, Ego sum resurrectio & vita, I am the resurrection and the life: This was his doctrins:
the wing himself to be very god, and the son of the father Eternal: Therefore he Says, Ego sum Resurrection & vita, I am the resurrection and the life: This was his doctrines:
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Now to proue that doctrine to be true, he did myracles by 〈 ◊ 〉 owne diuyne power, she wyng hymselfe to bee verye god:
Now to prove that Doctrine to be true, he did Miracles by 〈 ◊ 〉 own divine power, she wing himself to be very god:
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so did not the prophetes, they were goddes seruauntes, gods ministers: but they were not gods themselues, neyther did they any thing in theyr owne name.
so did not the Prophets, they were God's Servants, God's Ministers: but they were not God's themselves, neither did they any thing in their own name.
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Now to make an end, let vs remember what we haue herd, lette vs take hede that we be not customable sinners:
Now to make an end, let us Remember what we have heard, let us take heed that we be not customable Sinners:
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but rather let vs stryue with sinne, for I tell you, there be but few of those that spende all theyr tyme in the 〈 ◊ 〉 of the fleshe, that spede well at the end:
but rather let us strive with sin, for I tell you, there be but few of those that spend all their time in the 〈 ◊ 〉 of the Flesh, that speed well At the end:
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therfore let vs take hee 〈 ◊ 〉, yt murtherer vpō the crosse he sped wel:
Therefore let us take he 〈 ◊ 〉, that murderer upon the cross he sped well:
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The vi. Sermon preached by Maister Doctor Latymer. Rom. 13. 〈 ◊ 〉 nothing to any man but this, that ye loue one another:
The vi. Sermon preached by Master Doctor Latimer. Rom. 13. 〈 ◊ 〉 nothing to any man but this, that you love one Another:
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for he that loueth another fulfilleth the lawe.
for he that loves Another fulfilleth the law.
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For this commaunde 〈 ◊ 〉 thou shalt not commit 〈 ◊ 〉, thou shalt not kyll, thou shalt not steale, thou shalte not 〈 ◊ 〉 false witnes, thou shalt not luste, and so forthe:
For this command 〈 ◊ 〉 thou shalt not commit 〈 ◊ 〉, thou shalt not kill, thou shalt not steal, thou shalt not 〈 ◊ 〉 false witness, thou shalt not lust, and so forth:
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yf there bee any other cōmaundement it is al 〈 ◊ 〉 in this saying. 〈 ◊ 〉.
if there be any other Commandment it is all 〈 ◊ 〉 in this saying. 〈 ◊ 〉.
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As for the first parte of this 〈 ◊ 〉, we haue spoken of it before. As for the First part of this 〈 ◊ 〉, we have spoken of it before.
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for S. 〈 ◊ 〉 entreateth of loue, and I tolde you how that loue is a thing whiche we owe one to another,
for S. 〈 ◊ 〉 entreateth of love, and I told you how that love is a thing which we owe one to Another,
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and we are neuer quttte of this dette, we canne neuer discharge our selues of it:
and we Are never quttte of this debt, we can never discharge our selves of it:
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for as long as we liue we are in that dette. I will not 〈 ◊ 〉 no we to intreate of it:
for as long as we live we Are in that debt. I will not 〈 ◊ 〉 no we to entreat of it:
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for I tolde you sence I came into this countrey certayne speciall properties of thys loue.
for I told you sense I Come into this country certain special properties of this love.
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Therfore I will onely desire you to consider, that thys 〈 ◊ 〉 is the lyuerye of Christ, they that haue this liuery be his seruantes.
Therefore I will only desire you to Consider, that this 〈 ◊ 〉 is the lyuerye of christ, they that have this livery be his Servants.
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Againe, they that haue it not, be the seruants of yt diuel:
Again, they that have it not, be the Servants of that Devil:
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for Christ saith, by that they shal know yt ye be my disciples, yf ye loue one another:
for christ Says, by that they shall know that you be my Disciples, if you love one Another:
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they that beare yll will 〈 ◊ 〉 and malice to theyr neighbours bee the dyuelles seruantes.
they that bear ill will 〈 ◊ 〉 and malice to their neighbours be the dyuelles Servants.
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And what 〈 ◊ 〉 euer such men 〈 ◊ 〉, that hate theyre 〈 ◊ 〉:
And what 〈 ◊ 〉 ever such men 〈 ◊ 〉, that hate their 〈 ◊ 〉:
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pleaseth not god, god 〈 ◊ 〉 it, they and all theyr doyngs 〈 ◊ 〉 before him.
Pleases not god, god 〈 ◊ 〉 it, they and all their doings 〈 ◊ 〉 before him.
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For yf we would go about to sacrifice and offer vnto god a great part of our substance, 〈 ◊ 〉 we lack loue it is all to no purpose, he 〈 ◊ 〉 al our doyngs:
For if we would go about to sacrifice and offer unto god a great part of our substance, 〈 ◊ 〉 we lack love it is all to no purpose, he 〈 ◊ 〉 all our doings:
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therefore oure sauiour geueth vs warnyng that we shall knowe that our 〈 ◊ 〉 please not god when we are out of charity with our neyghbour, haue greued or iniured him: these be his wor des:
Therefore our Saviour Giveth us warning that we shall know that our 〈 ◊ 〉 please not god when we Are out of charity with our neighbour, have grieved or injured him: these be his wor des:
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Therfore if thou 〈 ◊ 〉 thy gifte at the altare, and there remembrest that thy brother hath ought against thes, leaue there thy offering,
Therefore if thou 〈 ◊ 〉 thy gift At the altar, and there Rememberest that thy brother hath ought against these, leave there thy offering,
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before the altare, and go thy way first and 〈 ◊ 〉 reconciled to thy brother, and 〈 ◊ 〉 come and offer thy gift.
before the altar, and go thy Way First and 〈 ◊ 〉 reconciled to thy brother, and 〈 ◊ 〉 come and offer thy gift.
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for certaine it is, that when we be withoute loue and charitie, we please not god at 〈 ◊ 〉, 〈 ◊ 〉 in 〈 ◊ 〉 or any 〈 ◊ 〉, of thinges:
for certain it is, that when we be without love and charity, we please not god At 〈 ◊ 〉, 〈 ◊ 〉 in 〈 ◊ 〉 or any 〈 ◊ 〉, of things:
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therfore I desyre you call to remembraunce what I sayed at the same tyme when I 〈 ◊ 〉 of loue:
Therefore I desire you call to remembrance what I said At the same time when I 〈 ◊ 〉 of love:
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for I tell you god will not be mocked:
for I tell you god will not be mocked:
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it is not ynough to pretend a loue and charity, with our mouth, and to 〈 ◊ 〉 faire, and in our hearts to hate our neighbor:
it is not enough to pretend a love and charity, with our Mouth, and to 〈 ◊ 〉 fair, and in our hearts to hate our neighbour:
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this is nought, we should not only speake well by oure neighbour, but also we should loue him in dede, we should help him in his nede, we should 〈 ◊ 〉 him with all our heartes,
this is nought, we should not only speak well by our neighbour, but also we should love him in deed, we should help him in his need, we should 〈 ◊ 〉 him with all our hearts,
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when he hath done any thing against 〈 ◊ 〉:
when he hath done any thing against 〈 ◊ 〉:
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for yf he nedeth helpe, and I help 〈 ◊ 〉 not, being able, thē my loue is not perfect:
for if he needeth help, and I help 〈 ◊ 〉 not, being able, them my love is not perfect:
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for the right 〈 ◊ 〉 sheweth herselfe, by the outward workes. lyke as S. Iames saith:
for the right 〈 ◊ 〉 shows herself, by the outward works. like as S. James Says:
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Shew 〈 ◊ 〉 thy faith by thy workes. So I say vnto you, shew your loue by your workes.
Show 〈 ◊ 〉 thy faith by thy works. So I say unto you, show your love by your works.
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Now to the other 〈 ◊ 〉.
Now to the other 〈 ◊ 〉.
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This also we know the seasō how yt it is 〈 ◊ 〉 that we shold now awake out of slepe:
This also we know the season how that it is 〈 ◊ 〉 that we should now awake out of sleep:
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for now is our saluation nerer, thā when we beleued.
for now is our salvation nearer, than when we believed.
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The night is passed the day is come nye, let vs therfore cast away the dedes of darkenes:
The night is passed the day is come High, let us Therefore cast away the Deeds of darkness:
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and 〈 ◊ 〉 vs put on the armour of light, let vs walke honestly as it were in the day light, not in eatyng and drinking,
and 〈 ◊ 〉 us put on the armour of Light, let us walk honestly as it were in the day Light, not in eating and drinking,
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neither in 〈 ◊ 〉 bering and wantonnes, neither in 〈 ◊ 〉 and enuyeng,
neither in 〈 ◊ 〉 bearing and wantonness, neither in 〈 ◊ 〉 and enuyeng,
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but put ye on the lord Iesus Christ, and make not prouision for the flesh, to fulfill the 〈 ◊ 〉 of it.
but put you on the lord Iesus christ, and make not provision for the Flesh, to fulfil the 〈 ◊ 〉 of it.
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Here S. Paule requireth a greate thing of vs, namely yt we should awake from slepe:
Here S. Paul requires a great thing of us, namely that we should awake from sleep:
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he argueth of the 〈 ◊ 〉 of the time.
he argue of the 〈 ◊ 〉 of the time.
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but that slepe of which he speaketh is specially a spirituall 〈 ◊ 〉, the slepe of the soule:
but that sleep of which he speaks is specially a spiritual 〈 ◊ 〉, the sleep of the soul:
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yet we may learne by this text yt to much sluggishnes of the body is naught and wic ked, to sped yt good time which god hath geuen vs to do good in, to spend it I say in sleping:
yet we may Learn by this text that to much sluggishness of the body is nought and wic ked, to sped that good time which god hath given us to do good in, to spend it I say in sleeping:
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for we oughte to kepe a measure as wel in slepying as in eating & drinkyng:
for we ought to keep a measure as well in slepying as in eating & drinking:
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and we plese God as well in slepyng our naturall sleepe as in eating and drinking:
and we please God as well in sleeping our natural sleep as in eating and drinking:
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but we must see that we kepe a measure, that 〈 ◊ 〉 giue our selues not 〈 ◊ 〉 much sluggishnes.
but we must see that we keep a measure, that 〈 ◊ 〉 give our selves not 〈 ◊ 〉 much sluggishness.
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For like as we mai not abuse meat & drink, so we may not abuse sleping, to turn our natural slepe into 〈 ◊ 〉.
For like as we mai not abuse meat & drink, so we may not abuse sleeping, to turn our natural sleep into 〈 ◊ 〉.
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But S. Paule speaketh here specially of the slepe of the soule, that is of 〈 ◊ 〉 & wickednes, which are called in scripture slepe or darkenes:
But S. Paul speaks Here specially of the sleep of the soul, that is of 〈 ◊ 〉 & wickedness, which Are called in scripture sleep or darkness:
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from which slepe S. Paule would haue vs to rise.
from which sleep S. Paul would have us to rise.
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For our saluati on is come nerer, how 〈 ◊ 〉 it yt S. Paul saith yt our saluatiō is come nerer? do we not beleue now as the 〈 ◊ 〉 and 〈 ◊ 〉 did? and how is then our saluation come nerer? you must vnderstād yt there be two times 〈 ◊ 〉 yt beginnīg yt first time was from the beginning of the world, til Christ, till to hys commyng.
For our salvati on is come nearer, how 〈 ◊ 〉 it that S. Paul Says that our salvation is come nearer? do we not believe now as the 〈 ◊ 〉 and 〈 ◊ 〉 did? and how is then our salvation come nearer? you must understand that there be two times 〈 ◊ 〉 that beginning that First time was from the beginning of the world, till christ, till to his coming.
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The other tyme is sence he came:
The other time is sense he Come:
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for whenne he came he wroughte the worke of oure 〈 ◊ 〉, & taught vs the way to heauē, suffred that paine for vs whiche we shold haue 〈 ◊ 〉 in hel world without 〈 ◊ 〉,
for when he Come he wrought the work of our 〈 ◊ 〉, & taught us the Way to heaven, suffered that pain for us which we should have 〈 ◊ 〉 in hell world without 〈 ◊ 〉,
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& rose again from the death, 〈 ◊ 〉 his 〈 ◊ 〉 vnto his 〈 ◊ 〉, and so ascended into heauen, where he sitteth at the righte hand of god his Father:
& rose again from the death, 〈 ◊ 〉 his 〈 ◊ 〉 unto his 〈 ◊ 〉, and so ascended into heaven, where he Sitteth At the right hand of god his Father:
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where he with his intercession appli eth vnto vs, which beleue in him, his passion, and al his merites:
where he with his Intercession Application eth unto us, which believe in him, his passion, and all his merits:
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so that all that beleue in hym shall be quite from theyr sinnes. For his passion is profitable onely vnto theym that 〈 ◊ 〉:
so that all that believe in him shall be quite from their Sins. For his passion is profitable only unto them that 〈 ◊ 〉:
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notwithstandyng that his deathe might be sufficient for all the whole world:
notwithstanding that his death might be sufficient for all the Whole world:
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yet for al that no man shal enjoy that 〈 ◊ 〉 benefit, but only they that beleue in him, that put their hope, trust, and 〈 ◊ 〉 in hym.
yet for all that no man shall enjoy that 〈 ◊ 〉 benefit, but only they that believe in him, that put their hope, trust, and 〈 ◊ 〉 in him.
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Now therfore S. Paul saith, Our saluation is come nerer:
Now Therefore S. Paul Says, Our salvation is come nearer:
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because Christ is com alredy, & maketh intercession for vs. All they that were before his commyng,
Because christ is come already, & makes Intercession for us All they that were before his coming,
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as the patriarches and 〈 ◊ 〉.
as the Patriarchs and 〈 ◊ 〉.
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and al other faithfull, they beleued that he should come, but so do not 〈 ◊ 〉:
and all other faithful, they believed that he should come, but so do not 〈 ◊ 〉:
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we beleue that he is come alredy, and 〈 ◊ 〉 fulfilled all thinges.
we believe that he is come already, and 〈 ◊ 〉 fulfilled all things.
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The Iewes which are at our time beleue that he shall come, but they tarie in vaine:
The Iewes which Are At our time believe that he shall come, but they tarry in vain:
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their 〈 ◊ 〉 is a deceitfull faith, because it is against gods worde: for Christ is not to be looked for to come againe and suffre.
their 〈 ◊ 〉 is a deceitful faith, Because it is against God's word: for christ is not to be looked for to come again and suffer.
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〈 ◊ 〉 not so, but he wil come 〈 ◊ 〉 to iudge bothe the quicke and the dead.
〈 ◊ 〉 not so, but he will come 〈 ◊ 〉 to judge both the quick and the dead.
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Our sauiour Christ was reueled long before he came to suffre. Firste in paradise, when God spake of the womans sede, saith:
Our Saviour christ was revealed long before he Come to suffer. First in paradise, when God spoke of the woman's seed, Says:
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Conteret caput serpentis, The sede of the woman shall breake the serpentes head. And this was a gospell, a glad tidyngs:
Conteret caput serpentis, The seed of the woman shall break the Serpents head. And this was a gospel, a glad tidings:
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for the serpent had deceued Adam and Eue, brought them from their felicitie, to which they were 〈 ◊ 〉:
for the serpent had deceived Adam and Eue, brought them from their felicity, to which they were 〈 ◊ 〉:
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so that Adam and Eue could not healpe them selues, nor amende the matter.
so that Adam and Eue could not help them selves, nor amend the matter.
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Now than cometh God with his gospell, and promiseth that there shall one be born of a woman, which shall quashe the 〈 ◊ 〉 head: and this was a gospell. Now than comes God with his gospel, and promises that there shall one be born of a woman, which shall quash the 〈 ◊ 〉 head: and this was a gospel.
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And no dout as many as dyd beleue these wordes, and did put theyr hope in the sede of the woman,
And no doubt as many as did believe these words, and did put their hope in the seed of the woman,
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and beleued to bee deliuered from theyr synnes thorow that sede:
and believed to be Delivered from their Sins thorough that seed:
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As many I say, as beleued so, were saued, as Seth, Enoch, and other good and godly mē, which wer at that time:
As many I say, as believed so, were saved, as Seth, Enoch, and other good and godly men, which were At that time:
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but there was not a great numbre of those: For the most part euer was the worst.
but there was not a great numbered of those: For the most part ever was the worst.
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Further, this gospel was reueled vnto Abraham, when God dyd promise hym, saying:
Further, this gospel was revealed unto Abraham, when God did promise him, saying:
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In semine tuo benedicentur omnes gentes, In thy 〈 ◊ 〉 all nations shall be blessed:
In Seed tuo benedicentur omnes gentes, In thy 〈 ◊ 〉 all Nations shall be blessed:
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so that it appered, that without Christe, we are vnder the curse of God. And agayne by Christ we haue the benediction of God.
so that it appeared, that without Christ, we Are under the curse of God. And again by christ we have the benediction of God.
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Lykewise this gospell was opened vnto Dauid, and al the holy prophetes: They spake of this gospell, and taught the people to looke for their sauiour:
Likewise this gospel was opened unto David, and all the holy Prophets: They spoke of this gospel, and taught the people to look for their Saviour:
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but their sayings and 〈 ◊ 〉 was som what darke and obscure. Now when he came and dwelte amongst vs, aud shewed vs the way to heauen:
but their sayings and 〈 ◊ 〉 was Some what dark and Obscure. Now when he Come and dwelt among us, and showed us the Way to heaven:
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with his own mouth he taught vs this gospel, and suffred his painful passion for vs:
with his own Mouth he taught us this gospel, and suffered his painful passion for us:
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this was a more cleerer reuelation, than the prophets had. Therfore Christ our sauior saith to his disciples:
this was a more clearer Revelation, than the Prophets had. Therefore christ our Saviour Says to his Disciples:
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Happie are the eies which see these thinges that ye see: Happy Are the eyes which see these things that you see:
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for I tell you, that many prophets and kynges haue desired to se those thinges which ye see, and haue not seene them:
for I tell you, that many Prophets and Kings have desired to see those things which you see, and have not seen them:
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And to heare those thynges which ye 〈 ◊ 〉, 〈 ◊ 〉 haue not heard them.
And to hear those things which you 〈 ◊ 〉, 〈 ◊ 〉 have not herd them.
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But wherfore were they called blessed? that they sawe hym? than if the blessednes standeth in the outwarde seeyng.
But Wherefore were they called blessed? that they saw him? than if the blessedness Stands in the outward seeing.
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than Adam and Eue, and all the prophets were not blessed, but cursed:
than Adam and Eue, and all the Prophets were not blessed, but cursed:
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if the blessednes standeth in the bodily sight, than the brute 〈 ◊ 〉 were blessed which saw him:
if the blessedness Stands in the bodily sighed, than the brutus 〈 ◊ 〉 were blessed which saw him:
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the asse whervpon he rode was blessed, yea his very ennemie Annas and Cayphas, and Pylate,
the Ass whereupon he road was blessed, yea his very enemy Annas and Caiaphas, and Pilate,
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and other that consented vnto his deathe were blessed.
and other that consented unto his death were blessed.
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whē we do so, then we do naught and sinne against god.
when we do so, then we do nought and sin against god.
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But it is not so, ye must vnderstande that oure sauiour in that maner of speaking putteth only a difference betwene the 〈 ◊ 〉.
But it is not so, you must understand that our Saviour in that manner of speaking putteth only a difference between the 〈 ◊ 〉.
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For at that tyme whan he was here in earth, he was more clerer reueled thā afore,
For At that time when he was Here in earth, he was more clearer revealed than afore,
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whā he was only promised to come.
when he was only promised to come.
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When he dyd myracles, cast out deuyls, healed the sicke, it was a more 〈 ◊ 〉 reuelation:
When he did Miracles, cast out Devils, healed the sick, it was a more 〈 ◊ 〉 Revelation:
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than when God said, Semen mulieris conteret caput serpentis, The sede of the woman shall breake the head of the serpent.
than when God said, Semen Mulieris Conteret caput serpentis, The seed of the woman shall break the head of the serpent.
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When Iohn Baptist pointed and shewed hym with his fynger, it could better be vnderstande then the prophecies which were spoken of him:
When John Baptist pointed and showed him with his finger, it could better be understand then the prophecies which were spoken of him:
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Therfore this blessednes whereof Christe speaketh, and saint Paule (whan he saith) That our saluation is come nerer, must be vnderstand of the diuersity of the tyme:
Therefore this blessedness whereof Christ speaks, and saint Paul (when he Says) That our salvation is come nearer, must be understand of the diversity of the time:
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for Christ was clerer reueled in the end of the worlde than before. But as touching the blessednes which we haue by Christe:
for christ was clearer revealed in the end of the world than before. But as touching the blessedness which we have by Christ:
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it was alike at al times, for it stood Adam in as good stead to beleue the fyrst promyse which god made vnto him,
it was alike At all times, for it stood Adam in as good stead to believe the fyrst promise which god made unto him,
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and he was as well saued by it, in beleuing 〈 ◊ 〉 Christe shold come,
and he was as well saved by it, in believing 〈 ◊ 〉 Christ should come,
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as we be, which beleue that he is come, and hath suffred for vs. So likewise the prophetes are saued in beeleuyng that he should come,
as we be, which believe that he is come, and hath suffered for us So likewise the Prophets Are saved in beeleuyng that he should come,
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and suffer, and deliuer mankinde by his most painful death.
and suffer, and deliver mankind by his most painful death.
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But now sence he is come in dede and hath ouercome the deuill & redemed our sinnes, suffered the paynes, not for his owne sake, but for oure sakes:
But now sense he is come in deed and hath overcome the Devil & redeemed our Sins, suffered the pains, not for his own sake, but for our sakes:
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for he him selfe had no sinne at all, he suffred to deliuer vs frome cuerlasting damnation, he toke our synnes and gaue vs his rightuousnes.
for he him self had no sin At all, he suffered to deliver us from cuerlasting damnation, he took our Sins and gave us his righteousness.
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Now sence that al these thinges are done and fulfilled, therfore saith Paule:
Now sense that all these things Are done and fulfilled, Therefore Says Paul:
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Propius est salus 〈 ◊ 〉, quam tunc cum credebatur, Our saluation is come nerer now, thē when we beleued:
Propius est salus 〈 ◊ 〉, quam tunc cum credebatur, Our salvation is come nearer now, them when we believed:
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taking occasion of the time, to moue vs to rise from our sleepe, as who say, Christ is come now, he hath fulfilled al things, of which thinges yt prophetes haue spokē now therfore arise frō your sins.
taking occasion of the time, to move us to rise from our sleep, as who say, christ is come now, he hath fulfilled all things, of which things that Prophets have spoken now Therefore arise from your Sins.
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The same slepe of which S. Paul speaketh here, is the slepe of syn, a spiritual slepe, not a naturall slepe of the bodie:
The same sleep of which S. Paul speaks Here, is the sleep of sin, a spiritual sleep, not a natural sleep of the body:
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as for the naturall slepe it is lawfull for vs to slepe and to take our reste,
as for the natural sleep it is lawful for us to sleep and to take our rest,
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when we do it measurably, not to much setting aside our busines: wherunto 〈 ◊ 〉 hath called vs, and do nothing but play the sluggardes:
when we do it measurably, not to much setting aside our business: whereunto 〈 ◊ 〉 hath called us, and do nothing but play the sluggards:
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Therfore we must awake from the 〈 ◊ 〉 slepe, we must set aside slouthfulnes with all other vyces and sinnes.
Therefore we must awake from the 〈 ◊ 〉 sleep, we must Set aside slothfulness with all other vices and Sins.
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But I praye you what is syn? I thinke there be many which can commit sinne, and do wickedly:
But I pray you what is sin? I think there be many which can commit sin, and do wickedly:
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but I think there be but few of those which know what is sin. Therfore I wil tel you what is sin:
but I think there be but few of those which know what is since. Therefore I will tell you what is since:
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al that yt is done against the lawes of god, cōtrary to his wil and plesure, that is sinne and wickednes.
all that that is done against the laws of god, contrary to his will and pleasure, that is sin and wickedness.
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Now there be two maner of lawes. There be general lawes pertaining to euery man and woman, and there bee speciall lawes:
Now there be two manner of laws. There be general laws pertaining to every man and woman, and there be special laws:
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the generall lawes are comprehended in the ten commandementes, which ten commaundementes are comprehended in the lawes of loue.
the general laws Are comprehended in the ten Commandments, which ten Commandments Are comprehended in the laws of love.
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Thou shalt loue god with al thy heart. &c. And thy neighbour as thy selfe, these be generall lawes.
Thou shalt love god with all thy heart. etc. And thy neighbour as thy self, these be general laws.
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Now then there be special lawes which teach vs how euery man and woman shall liue in their callyng, whereunto god hath called them.
Now then there be special laws which teach us how every man and woman shall live in their calling, whereunto god hath called them.
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These 〈 ◊ 〉 teach how magistrates shall do their duety, execute iustice, punish the wicked, defend the good, to see that the common welth bee well ordred,
These 〈 ◊ 〉 teach how Magistrates shall do their duty, execute Justice, Punish the wicked, defend the good, to see that the Common wealth be well ordered,
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and gouerned, that the people lyue godly euery mā in his calling. So lykewise maried folke haue their speciall callyng and lawes.
and governed, that the people live godly every man in his calling. So likewise married folk have their special calling and laws.
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There is appointed in scripture how the man shall nourish his wife, rule her with al lenity, and 〈 ◊ 〉:
There is appointed in scripture how the man shall nourish his wife, Rule her with all lenity, and 〈 ◊ 〉:
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the woman likewise shall obey her husband, be louing & kynde towardes him.
the woman likewise shall obey her husband, be loving & kind towards him.
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So masters ought to do according vnto their callyng, that is to rule their house well and godly, to see that their 〈 ◊ 〉 be well occupied,
So Masters ought to do according unto their calling, that is to Rule their house well and godly, to see that their 〈 ◊ 〉 be well occupied,
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and to let them haue their meate and drynke and wages. So seruauntes haue theyr lawes:
and to let them have their meat and drink and wages. So Servants have their laws:
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〈 ◊ 〉 is to obey their maisters, to do 〈 ◊ 〉 all busines whatsoeuer their masters commaund vnto them,
〈 ◊ 〉 is to obey their masters, to do 〈 ◊ 〉 all business whatsoever their Masters command unto them,
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so far as it is not against god.
so Far as it is not against god.
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For when a maister will commaund vnto his seruaunts to do such thinges whiche are agaynste god,
For when a master will command unto his Servants to do such things which Are against god,
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then the seruaunt ought not to obey to do those things. Now whosoeuer transgresseth these lawes, eyther the generall lawes, or the speciall lawes, he sinneth:
then the servant ought not to obey to do those things. Now whosoever Transgresseth these laws, either the general laws, or the special laws, he Sinneth:
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and that whiche is done contrary to these lawes, is synne.
and that which is done contrary to these laws, is sin.
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When ye will know now whether ye haue sinned or not, see and consider these lawes,
When you will know now whither you have sinned or not, see and Consider these laws,
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and then go into thy heart, and consider thy lyuyng, how thou hast spent al thy dayes:
and then go into thy heart, and Consider thy living, how thou hast spent all thy days:
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when thou doest so, no doute thou shalt finde innumerable sinnes done against these lawes:
when thou dost so, no doubt thou shalt find innumerable Sins done against these laws:
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let vs be sory for that which is passed, and let vs take a good purpose to leaue all sinnes, from hence forward.
let us be sorry for that which is passed, and let us take a good purpose to leave all Sins, from hence forward.
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And this is it yt S. Paule saith, let vs arise from the slepe of sinne and wickednes,
And this is it that S. Paul Says, let us arise from the sleep of sin and wickedness,
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for our saluation is come 〈 ◊ 〉:
for our salvation is come 〈 ◊ 〉:
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our sauiour he is clerely opened vnto vs, he hath suffred for vs alredy, and fulfylled the lawe to the vtter 〈 ◊ 〉:
our Saviour he is clearly opened unto us, he hath suffered for us already, and fulfilled the law to the utter 〈 ◊ 〉:
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and so by hys fulfylling taken awaye the curse of the lawe.
and so by his fulfilling taken away the curse of the law.
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But there be two 〈 ◊ 〉 of sinnes, there is a dradlye sin, and a veniall 〈 ◊ 〉:
But there be two 〈 ◊ 〉 of Sins, there is a dradlye since, and a venial 〈 ◊ 〉:
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that is sinnes that bee pardonable and sinnes that be not pardonable. Nowe howe shall we knowe whyche bee veniall synnes, or whyche bee not:
that is Sins that be pardonable and Sins that be not pardonable. Now how shall we know which be venial Sins, or which bee not:
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for it is good to knowe theym: and so to keepe vs from theym. when ye wyl know which be deadly sinnes or not:
for it is good to know them: and so to keep us from them. when you will know which be deadly Sins or not:
c-acp pn31 vbz j pc-acp vvi pno32: cc av pc-acp vvi pno12 p-acp pno32. c-crq pn22 vmb vvi r-crq vbb j n2 cc xx:
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you must 〈 ◊ 〉 vnderstand that there be two maner of men, when I say men, I vnderstand women too, that is all mankynde,
you must 〈 ◊ 〉 understand that there be two manner of men, when I say men, I understand women too, that is all mankind,
pn22 vmb 〈 sy 〉 vvi cst pc-acp vbi crd n1 pp-f n2, c-crq pns11 vvb n2, pns11 vvb n2 av, cst vbz d n1,
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and so dothe scripture too, vnderstanding the women too, by thys worde men:
and so doth scripture too, understanding the women too, by this word men:
cc av vdz n1 av, vvg dt n2 av, p-acp d n1 n2:
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for els we should not fynde in scripture, that we should baptise women, for the scripture saith:
for Else we should not find in scripture, that we should baptise women, for the scripture Says:
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Baptizate eos, baptise them, he speaketh in the masculine gender 〈 ◊ 〉.
Baptize eos, baptise them, he speaks in the masculine gender 〈 ◊ 〉.
vvn fw-gr, vvb pno32, pns31 vvz p-acp dt j vvi 〈 sy 〉.
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Item 〈 ◊ 〉 quis renatus fuerit ex 〈 ◊ 〉 & aqua, Except a man be borne againe thorough spirite and water:
Item 〈 ◊ 〉 quis renatus fuerit ex 〈 ◊ 〉 & aqua, Except a man be born again through Spirit and water:
n1 〈 sy 〉 fw-la fw-la fw-la fw-la 〈 sy 〉 cc fw-la, c-acp dt n1 vbi vvn av p-acp n1 cc n1:
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here is made no mention of women, yet they be vnderstanded in it to:
Here is made no mention of women, yet they be understanded in it to:
av vbz vvn dx n1 pp-f n2, av pns32 vbb vvn p-acp pn31 p-acp:
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for the saluation and euerlasting life, pertaineth as well vnto faithfull women as it doth vnto faithfull men:
for the salvation and everlasting life, pertaineth as well unto faithful women as it does unto faithful men:
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for he suffered as well for the women, as he did for the men. God woulde haue them both to be saued, the men and the women.
for he suffered as well for the women, as he did for the men. God would have them both to be saved, the men and the women.
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So ye see that this worde men signifieth or conteyneth both the 〈 ◊ 〉, (the men and the women) at sometimes, not alwaies:
So you see that this word men signifies or Containeth both the 〈 ◊ 〉, (the men and the women) At sometime, not always:
av pn22 vvb cst d n1 n2 vvz cc vvz d dt 〈 sy 〉, (dt n2 cc dt n2) p-acp av, xx av:
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But I say there be two maner of men, some there be ye be not iustified, not regenerate,
But I say there be two manner of men, Some there be the be not justified, not regenerate,
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nor yet in the state of saluation, that is to say, not gods seruants: they lacke the renouation or regeneration, they be not come yet to Christ.
nor yet in the state of salvation, that is to say, not God's Servants: they lack the renovation or regeneration, they be not come yet to christ.
ccx av p-acp dt n1 pp-f n1, cst vbz pc-acp vvi, xx n2 n2: pns32 vvb dt n1 cc n1, pns32 vbb xx vvn av p-acp np1.
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Now these persons that bee not come yet to Christe, or yf they were come to Christe, be fallen agayne from 〈 ◊ 〉:
Now these Persons that be not come yet to Christ, or if they were come to Christ, be fallen again from 〈 ◊ 〉:
av d n2 cst vbb xx vvn av p-acp np1, cc cs pns32 vbdr vvn p-acp np1, vbb vvn av p-acp 〈 sy 〉:
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and so loste theyr iustifi cation (as there be many of vs, which when we fall willingly in to sin against conscience, we lose the fauour of god, our saluation,
and so lost their Justify cation (as there be many of us, which when we fallen willingly in to sin against conscience, we loose the favour of god, our salvation,
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and fulfilled the acte of 〈 ◊ 〉 wyth her, had wayed the matter after a worldlye 〈 ◊ 〉:
and fulfilled the act of 〈 ◊ 〉 with her, had weighed the matter After a worldly 〈 ◊ 〉:
cc vvd dt n1 pp-f 〈 sy 〉 p-acp pno31, vhd vvn dt n1 p-acp dt j 〈 sy 〉:
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and finally the holy ghost) al they now that be out of the fauour of god and are not sorye for it, sinne 〈 ◊ 〉 them not, they purpose to go forwarde in it, all those that intend not to leaue their sinnes are out of the fauor of god:
and finally the holy ghost) all they now that be out of the favour of god and Are not sorry for it, sin 〈 ◊ 〉 them not, they purpose to go forward in it, all those that intend not to leave their Sins Are out of the favour of god:
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and so all their workes whatsoeuer they do, be deadly stunes:
and so all their works whatsoever they do, be deadly stunes:
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for as long as they be in purpose to sinne, they sinne deadly in all their doynges.
for as long as they be in purpose to sin, they sin deadly in all their doings.
c-acp c-acp av-j c-acp pns32 vbb p-acp n1 p-acp n1, pns32 vvb j p-acp d po32 n2-vdg.
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Therfore when we wyll speake of the 〈 ◊ 〉 of synnes, we must speake of those that be faytheful, that be regenerated and made newe,
Therefore when we will speak of the 〈 ◊ 〉 of Sins, we must speak of those that be faithful, that be regenerated and made new,
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and cleane from their sinnes thorough Christ, Now this I say:
and clean from their Sins through christ, Now this I say:
cc av-j p-acp po32 n2 p-acp np1, av d pns11 vvb:
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I haue veniall sinnes and deadlye sinnes, which be veniall synnes? Euerye syn yt is cōmitted against god not wittingly, not willyngly, not consenting vnto it, those be veniall sinnes:
I have venial Sins and deadly Sins, which be venial Sins? Every sin that is committed against god not wittingly, not willingly, not consenting unto it, those be venial Sins:
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As for an ensample, I see a faire woman I am moued in my heart to sin with her, to commit the acte of lechery with her, such though 〈 ◊ 〉 rise out of my heart:
As for an ensample, I see a fair woman I am moved in my heart to since with her, to commit the act of lechery with her, such though 〈 ◊ 〉 rise out of my heart:
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but I consent not vnto them, I with stand these yll motions, I folow the ensample of that godlye yong man Ioseph:
but I consent not unto them, I with stand these ill motions, I follow the ensample of that godly young man Ioseph:
cc-acp pns11 vvb xx p-acp pno32, pns11 p-acp vvi d j-jn n2, pns11 vvi dt n1 pp-f cst j j n1 np1:
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I consider in what estate I am, namely a temple of god, and that I should lose the holy ghost:
I Consider in what estate I am, namely a temple of god, and that I should loose the holy ghost:
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on suche wise I withstand my yll lustes and appetites:
on such wise I withstand my ill lusts and appetites:
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yet this 〈 ◊ 〉 in my heart is sinne, this yll lust whiche riseth vp:
yet this 〈 ◊ 〉 in my heart is sin, this ill lust which Riseth up:
av d 〈 sy 〉 p-acp po11 n1 vbz n1, d j-jn n1 r-crq vvz a-acp:
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but it is a veniall sinne, it is not a mortall sinne, because I consent not vnto it, I withstand it:
but it is a venial sin, it is not a Mortal sin, Because I consent not unto it, I withstand it:
cc-acp pn31 vbz dt j n1, pn31 vbz xx dt j-jn n1, c-acp pns11 vvb xx p-acp pn31, pns11 vvb pn31:
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and such veniall sinnes the iust man committeth daily.
and such venial Sins the just man Committeth daily.
cc d j n2 dt j n1 vvz av-j.
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For scripture saith, septies cadit iustus, the rightuouse man falleth 7. tymes, that, is often times:
For scripture Says, Septies Cadit Justus, the righteous man falls 7. times, that, is often times:
p-acp n1 vvz, vvz fw-la fw-la, dt j n1 vvz crd n2, cst, vbz av n2:
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for his workes are not 〈 ◊ 〉 perfect as they ought to be.
for his works Are not 〈 ◊ 〉 perfect as they ought to be.
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〈 ◊ 〉 I praye you, who is he that loueth his neighbour so perfectly and vehemently as he ought to do? Now this imperfection is sinne but it is a veniall sinne, not a mortall:
〈 ◊ 〉 I pray you, who is he that loves his neighbour so perfectly and vehemently as he ought to do? Now this imperfection is sin but it is a venial sin, not a Mortal:
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therefore he that feeleth his imperfections seeleth the yll motions in his hearte, but foloweth them not, consenteth not vnto wyckednesse to doo them:
Therefore he that feeleth his imperfections seeleth the ill motions in his heart, but Followeth them not, consenteth not unto wickedness to do them:
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these be venial sinnes, which shall not be impuied vnto vs to our damnation.
these be venial Sins, which shall not be impuied unto us to our damnation.
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So all the yll thoughtes that ryse vp in our heartes are veniall as long as we consent not vnto them, to fulfyll them with the deede:
So all the ill thoughts that rise up in our hearts Are venial as long as we consent not unto them, to fulfil them with the deed:
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I put the case, Iosephe had not resisted the temptations of his maisters wyfe, but had folowed her,
I put the case, Joseph had not resisted the temptations of his masters wife, but had followed her,
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Then the second point is faith:
Then the second point is faith:
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thinking, I haue my mistresse fauour alreadye, and so by that meane I shall haue my maisters fauour to, no body knowyng of it.
thinking, I have my mistress favour already, and so by that mean I shall have my masters favour to, no body knowing of it.
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Now when he had done so, this acte had ben a deadly sinne.
Now when he had done so, this act had been a deadly sin.
av c-crq pns31 vhd vdn av, d n1 vhd vbn dt j n1.
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for any acte that is done agaynste the law of god willynglye and wittingly is a dedly sinne.
for any act that is done against the law of god willingly and wittingly is a deadly sin.
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And that man or womā that committeth 〈 ◊ 〉 an acte loseth the holye ghost and the remission of sinnes,
And that man or woman that Committeth 〈 ◊ 〉 an act loses the holy ghost and the remission of Sins,
cc d n1 cc n1 cst vvz 〈 sy 〉 dt n1 vvz dt j n1 cc dt n1 pp-f n2,
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and so becommeth the childe of the diuell, being before the childe of god.
and so becomes the child of the Devil, being before the child of god.
cc av vvz dt n1 pp-f dt n1, vbg p-acp dt n1 pp-f n1.
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For a regenerate man, a woman that beleueth, ought to haue dominion ouer sinne, but as soone as 〈 ◊ 〉 hath rule ouer him he is gone:
For a regenerate man, a woman that Believeth, ought to have dominion over sin, but as soon as 〈 ◊ 〉 hath Rule over him he is gone:
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for she leadeth hym to delectation of it, and from delectacion to consen ting, and so from consenting to the acte it selfe.
for she leads him to delectation of it, and from delectation to Consonance ting, and so from consenting to the act it self.
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Now he that is led so with sinne, he is in the state of damnation, and synneth damnably:
Now he that is led so with sin, he is in the state of damnation, and Sinneth damnably:
av pns31 cst vbz vvn av p-acp n1, pns31 vbz p-acp dt n1 pp-f n1, cc vvz av-j:
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And so ye may perceiue which 〈 ◊ 〉 they that sinne deadly, and what is the deadly sin,
And so you may perceive which 〈 ◊ 〉 they that sin deadly, and what is the deadly since,
cc av pn22 vmb vvi r-crq 〈 sy 〉 pns32 cst n1 j, cc r-crq vbz dt j n1,
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namely that he sinueth deadly that wittingly falleth in sinne:
namely that he sinueth deadly that wittingly falls in sin:
av cst pns31 vvz av-j cst av-j vvz p-acp n1:
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therfore it is a pe 〈 ◊ 〉 thing to be in such an 〈 ◊ 〉, to be in the state of damnation and euerlastyng perdition:
Therefore it is a pe 〈 ◊ 〉 thing to be in such an 〈 ◊ 〉, to be in the state of damnation and everlasting perdition:
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let vs folow therfore this good warnyng which S. Paule geueth vs here, let vs ryse from the slepe of sinne, let vs take a hearty purpose to leaue all wickednes.
let us follow Therefore this good warning which S. Paul Giveth us Here, let us rise from the sleep of sin, let us take a hearty purpose to leave all wickedness.
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But may we do 〈 ◊ 〉 May we ryse from sinne? yes yt we may:
But may we do 〈 ◊ 〉 May we rise from sin? yes that we may:
cc-acp vmb pns12 vdi 〈 sy 〉 vmb pns12 vvi p-acp n1? uh pn31 pns12 vmb:
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for god hath prouided a remedy for vs, what is that? Mary penaunce, we must haue the staffe of penance, and rise vp withall:
for god hath provided a remedy for us, what is that? Mary penance, we must have the staff of penance, and rise up withal:
p-acp n1 vhz vvn dt n1 p-acp pno12, r-crq vbz d? np1 n1, pns12 vmb vhi dt n1 pp-f n1, cc vvi a-acp av:
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and this penance is suche a salue that it healeth all sores:
and this penance is such a salve that it heals all sores:
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yf a man haue done all the worldes synne, yet when be taketh this staffe of penance in his hand, that is to say when he is sory for it,
if a man have done all the world's sin, yet when be Takes this staff of penance in his hand, that is to say when he is sorry for it,
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and intendeth to leaue them, no doute he may recouer:
and intends to leave them, no doubt he may recover:
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and god is that same phisition which vseth but one maner of salue to all maner of sores.
and god is that same Physician which uses but one manner of salve to all manner of sores.
cc n1 vbz d d n1 r-crq vvz p-acp crd n1 pp-f n1 p-acp d n1 pp-f n2.
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We reade in the gospel of Luke;
We read in the gospel of Luke;
pns12 vvb p-acp dt n1 pp-f np1;
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that when Pilate had done a notable murther, and had mingled the bloude of certaine 〈 ◊ 〉 with their owne sacrifices,
that when Pilate had done a notable murder, and had mingled the blood of certain 〈 ◊ 〉 with their own Sacrifices,
cst c-crq np1 vhd vdn dt j n1, cc vhd vvn dt n1 pp-f j 〈 sy 〉 p-acp po32 d n2,
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Now some came and told Christe what Pilate had done. Oure samour maketh them answere, sayeng:
Now Some Come and told Christ what Pilate had done. Oure samour makes them answer, saying:
av d vvd cc vvd np1 r-crq np1 vhd vdn. np1 n1 vvz pno32 vvi, vvg:
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I tell you excepte ye repent, ye shal al likewise so perish.
I tell you except you Repent, you shall all likewise so perish.
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As who say, whatsoeuer Pilate hath done, see you that ye do penaunce, and amend your naughty lyuynges or els ye shall all be destroyed.
As who say, whatsoever Pilate hath done, see you that you do penance, and amend your naughty livings or Else you shall all be destroyed.
p-acp r-crq vvb, r-crq np1 vhz vdn, vvb pn22 cst pn22 vdb n1, cc vvb po22 j n2-vvg cc av pn22 vmb d vbi vvn.
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This was a good quippy that he geueth vnto the Iewes, whiche were redy to speake of other mens faultes,
This was a good quippy that he Giveth unto the Iewes, which were ready to speak of other men's Faults,
d vbds dt j j cst pns31 vvz p-acp dt np2, r-crq vbdr j pc-acp vvi pp-f j-jn ng2 n2,
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but of theire own faultes they made no mention:
but of their own Faults they made no mention:
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as it is our nature, to bee more redier to reproue other mens faultes then our own:
as it is our nature, to be more redier to reprove other men's Faults then our own:
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but our sauior he cōmaundeth them to looke home, to see to thēselues.
but our Saviour he commandeth them to look home, to see to themselves.
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and this 〈 ◊ 〉 is ye chiefest thing in al ye scripture, John Baptist whe he began to preach his sermō was 〈 ◊ 〉 agite, do penance,
and this 〈 ◊ 〉 is the chiefest thing in all the scripture, John Baptist when he began to preach his sermon was 〈 ◊ 〉 Agitate, do penance,
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so likewise Christ saith, 〈 ◊ 〉 agite & credite Euangelio, doe penaunce and 〈 ◊ 〉 the gospell.
so likewise christ Says, 〈 ◊ 〉 Agitate & credit Gospel, do penance and 〈 ◊ 〉 the gospel.
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But wherin standeth the right penance, and what is penaunce? Answer, penance is a turning from synne vnto god, a waking vppe from this slepe of which S. Paul speaketh here.
But wherein Stands the right penance, and what is penance? Answer, penance is a turning from sin unto god, a waking up from this sleep of which S. Paul speaks Here.
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But 〈 ◊ 〉 consisteth this penance;
But 〈 ◊ 〉 Consisteth this penance;
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The right penance consisteth in three points, The first is 〈 ◊ 〉, that is, I must acknowledge my selfe that I haue transgressed gods most holy 〈 ◊ 〉 & commaund 〈 ◊ 〉, I must confesse my selfe to be faultye and gyltye, I muste be sorye for it, 〈 ◊ 〉 my selfe and my wickednesse.
The right penance Consisteth in three points, The First is 〈 ◊ 〉, that is, I must acknowledge my self that I have transgressed God's most holy 〈 ◊ 〉 & command 〈 ◊ 〉, I must confess my self to be faulty and guilty, I must be sorry for it, 〈 ◊ 〉 my self and my wickedness.
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When I am nowe in that case, then I shall see nothing but helle and euerlastyng damnation before me,
When I am now in that case, then I shall see nothing but hell and everlasting damnation before me,
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as long as I looke vpon my selfe and vpon the law of god.
as long as I look upon my self and upon the law of god.
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For the lawe of God when it is preached bryngeth vs to the knowledge of oure synnes:
For the law of God when it is preached bringeth us to the knowledge of our Sins:
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For it is lyke as a glasse whiche sheweth vs the spottes in our faces, that is the sinnes in our heartes.
For it is like as a glass which shows us the spots in our faces, that is the Sins in our hearts.
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But we may not tary here onely in the law and oure selues: For if we do, we shall come to desperation.
But we may not tarry Here only in the law and our selves: For if we do, we shall come to desperation.
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Therfore yt first pointe is to acknowledge our sinnes, and to bee sory for the same:
Therefore that First point is to acknowledge our Sins, and to be sorry for the same:
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but as I said before, we must not tary here: for Iudas was come so farre, he had this poynte:
but as I said before, we must not tarry Here: for Iudas was come so Far, he had this point:
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he was no doute a sorowfull man as any can be in the world. But it was to no purpose, he was lost for al his sorowfulnes:
he was no doubt a sorrowful man as any can be in the world. But it was to no purpose, he was lost for all his sorowfulnes:
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therfore we must haue an other pointe. what is that: Mary saithe, beliefe:
Therefore we must have an other point. what is that: Marry Saith, belief:
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we must beleue Christ, we must know that our sauiour is come into this worlde to saue synners:
we must believe christ, we must know that our Saviour is come into this world to save Sinners:
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therefore he is called Jesus, because he shall saue his people frome theyr synnes: As the angell of God hymselfe wytnesseth.
Therefore he is called jesus, Because he shall save his people from their Sins: As the angel of God himself Witnesseth.
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And this faith must not be onely a generall faith, but it must be a speciall faith:
And this faith must not be only a general faith, but it must be a special faith:
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but because ye haue eate the bread, and 〈 ◊ 〉 your bodyes.
but Because you have eat the bred, and 〈 ◊ 〉 your bodies.
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for the deuyll hymself hath a generall faythe, he beleueth that Christ is come into this world,
for the Devil himself hath a general faith, he Believeth that christ is come into this world,
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and hath made a reconciliation betwene God and manthe knoweth that there shal be remission of oure synnes, but 〈 ◊ 〉 beleeueth not that he shall haue parte of it, that his wickednesse shall bee forgeuen vnto hym, this he beleueth not:
and hath made a reconciliation between God and manthe Knoweth that there shall be remission of our Sins, but 〈 ◊ 〉 Believeth not that he shall have part of it, that his wickedness shall be forgiven unto him, this he Believeth not:
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he hath but a generall 〈 ◊ 〉: but I say, that euery of one of vs must haue a speciall faith:
he hath but a general 〈 ◊ 〉: but I say, that every of one of us must have a special faith:
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I must beleue for my selfe, that his blood was shed for me. I must beleue that when Christ saith:
I must believe for my self, that his blood was shed for ENDNOTE955 me. I must believe that when christ Says
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Come to me all ys that labour and are laden, and I will ease you.
Come to me all is that labour and Are laden, and I will ease you.
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Here I must beleue that Christ calleth me vnto hym, that I should come and receyue euerlastyng lyfe at his handes:
Here I must believe that christ calls me unto him, that I should come and receive everlasting life At his hands:
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With such a special faith I do apply his passion vnto me.
With such a special faith I do apply his passion unto me.
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4697
In that prayer that our Sauiour made when he was goyng to his deathe, 〈 ◊ 〉 sayth:
In that prayer that our Saviour made when he was going to his death, 〈 ◊ 〉 say:
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I pray not for them alone, saith 〈 ◊ 〉, but for them 〈 ◊ 〉 which shal beleue in me through their preching, that they 〈 ◊ 〉 may be one,
I pray not for them alone, Says 〈 ◊ 〉, but for them 〈 ◊ 〉 which shall believe in me through their preaching, that they 〈 ◊ 〉 may be one,
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as thou father art in me, & I in thee:
as thou father art in me, & I in thee:
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and that they also may be one in vs. So that Christ praieth for vs as well as for his apostles,
and that they also may be one in us So that christ Prayeth for us as well as for his Apostles,
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if we 〈 ◊ 〉 in hym: and so Christes praier and our beliefe bringeth the salue vnto our soules.
if we 〈 ◊ 〉 in him: and so Christ's prayer and our belief brings the salve unto our Souls.
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Therfore I oughte to beleue, and so thorough faithe apply Christes merites vnto me: Therefore I ought to believe, and so through faith apply Christ's merits unto me:
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for God requireth a speciall faith of euerie one of vs, as well as he didde of 〈 ◊ 〉,
for God requires a special faith of every one of us, as well as he did of 〈 ◊ 〉,
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when the prophet Nathan came vnto him, and 〈 ◊ 〉:
when the Prophet Nathan Come unto him, and 〈 ◊ 〉:
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Abstulit 〈 ◊ 〉 tuum, The Lorde hath taken awaye thy wickednes, which words of the prophet Dauid he beleued:
Abstulit 〈 ◊ 〉 tuum, The Lord hath taken away thy wickedness, which words of the Prophet David he believed:
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& so according vnto his belief it hapned vnto him. For Dauyd had not such a contrition or penaunce as Iudas had:
& so according unto his belief it happened unto him. For David had not such a contrition or penance as Iudas had:
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for Iudas in dede had a contricion, he was sorye for his sinnes, but without faith.
for Iudas in deed had a contrition, he was sorry for his Sins, but without faith.
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Dauid was sorye for his sinnes, but he ioyned 〈 ◊ 〉 vnto it: he beleued stedfastly without all douting that god would be merciful vnto him:
David was sorry for his Sins, but he joined 〈 ◊ 〉 unto it: he believed steadfastly without all doubting that god would be merciful unto him:
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〈 ◊ 〉 dominus, the lord hath taken awaye thy sinnes, and god required of him that he shold beleue these words.
〈 ◊ 〉 dominus, the lord hath taken away thy Sins, and god required of him that he should believe these words.
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Now like as he required of Da 〈 ◊ 〉 to beleue his words: so also he requireth of vs to, that we shoulde beeleue him.
Now like as he required of Dam 〈 ◊ 〉 to believe his words: so also he requires of us to, that we should beeleue him.
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for like as Dauid was remedied thorough his faithe in GOD: so shall we be remedied to, if we beleue as he did:
for like as David was remedied through his faith in GOD: so shall we be remedied to, if we believe as he did:
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and god will bee as glad of vs when we repente and leaue oure sinnes, as 〈 ◊ 〉 was of Dauid,
and god will be as glad of us when we Repent and leave our Sins, as 〈 ◊ 〉 was of David,
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and will also 〈 ◊ 〉 should be partakers of the merites of Christ. So ye haue heard nowe these two poyntes whiche pertayne to the right penance:
and will also 〈 ◊ 〉 should be partakers of the merits of christ. So you have herd now these two points which pertain to the right penance:
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the first is contrition, when we acknowledge our synnes, be 〈 ◊ 〉 for them, they 〈 ◊ 〉 vs very sore.
the First is contrition, when we acknowledge our Sins, be 〈 ◊ 〉 for them, they 〈 ◊ 〉 us very soar.
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The second pointe is faith, when we beleue that god wilbe mercifull vnto vs, and thorough his sonne forgeue vs our wicked nes,
The second point is faith, when we believe that god will merciful unto us, and through his son forgive us our wicked nes,
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& not 〈 ◊ 〉 the same to oure eternal destruction. But yet there is an other point left behind, which is this:
& not 〈 ◊ 〉 the same to our Eternal destruction. But yet there is an other point left behind, which is this:
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yt I must haue an earnest 〈 ◊ 〉 to leaue sinne, & to auoide al wicked nes as far forth as I am able to do: I must wrastle wt sin:
that I must have an earnest 〈 ◊ 〉 to leave sin, & to avoid all wicked nes as Far forth as I am able to do: I must wrestle with since:
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I mustnot suffer yt diuel to haue the victory ouer me though he be very suttle and crafty, yet I must withstand him:
I mustnot suffer that Devil to have the victory over me though he be very subtle and crafty, yet I must withstand him:
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I muste 〈 ◊ 〉 his 〈 ◊ 〉, and suggestions, I muste not suffer synne to beare rule ouer me:
I must 〈 ◊ 〉 his 〈 ◊ 〉, and suggestions, I must not suffer sin to bear Rule over me:
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for no doute yf we wyll syght and striue, 〈 ◊ 〉 may haue the victorye ouer this serpent:
for no doubt if we will sight and strive, 〈 ◊ 〉 may have the victory over this serpent:
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for Christ our sauiour he hath promised vnto vs his help & cōfort: therfore s.
for christ our Saviour he hath promised unto us his help & Comfort: Therefore s.
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Iames saith, Resistite diabolo & fugiet a vobis, withstand the diuel, and he shal flye fro you.
James Says, Resistite diabolo & Fugiet a vobis, withstand the Devil, and he shall fly from you.
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For at hys first cōming he is very weake, so yt we 〈 ◊ 〉 able if we wil take hede & 〈 ◊ 〉, to ouercome hym:
For At his First coming he is very weak, so that we 〈 ◊ 〉 able if we will take heed & 〈 ◊ 〉, to overcome him:
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but if we suffer him to enter ones to possesse our hearts, then he is very 〈 ◊ 〉:
but if we suffer him to enter ones to possess our hearts, then he is very 〈 ◊ 〉:
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so that he wt great labour can 〈 ◊ 〉 he brought out agayne. For he entreth first by yll thoughtes:
so that he with great labour can 〈 ◊ 〉 he brought out again. For he entereth First by ill thoughts:
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then when he hath cast vs in yll thoughtes, yf we withstand not by and by, then foloweth de lectation:
then when he hath cast us in ill thoughts, if we withstand not by and by, then Followeth the lectation:
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yf we suffer that, then commeth consentyng, and so from consentyng to the verye acte: and afterwarde from one mischiefe vnto another:
if we suffer that, then comes consenting, and so from consenting to the very act: and afterward from one mischief unto Another:
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therfore it is a common saying, principiis obsta, resist the beginninges:
Therefore it is a Common saying, principiis obsta, resist the beginnings:
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for when we suffer hym once to enter, no dout it is a perylous thing, we are thē in ieoperdye of euerlasting death.
for when we suffer him once to enter, no doubt it is a perilous thing, we Are them in ieoperdye of everlasting death.
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So ye haue hearde now wherin standeth right penaunce:
So you have heard now wherein Stands right penance:
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fyrst we must knowe and acknowledge our sinnes, be sorie for them, and lament them in our heartes.
fyrst we must know and acknowledge our Sins, be sorry for them, and lament them in our hearts.
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we must beleue that Christ wilbe merciful vnto vs, and forgeue vs our sinues, not impute them vnto vs. Thirdelye we must haue an earnest purpose to leaue all sinnes and wickednes,
we must believe that christ will merciful unto us, and forgive us our Sinews, not impute them unto us Thirdly we must have an earnest purpose to leave all Sins and wickedness,
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and no more commit the same.
and no more commit the same.
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And thē euer be 〈 ◊ 〉 in thy heart, yt they that haue a good will and an earnest minde to leaue synne, that god will strengthē them, he wil helpe them.
And them ever be 〈 ◊ 〉 in thy heart, that they that have a good will and an earnest mind to leave sin, that god will strengthen them, he will help them.
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But and if we by and by at the first clappe giue place vnto the diuel, and folow his mischeuous suggestions:
But and if we by and by At the First clap give place unto the Devil, and follow his mischievous suggestions:
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then we maie be sure, that we highlye displease god our heauenly father, when we forsake him so soone. Therfore S. Paule saieth:
then we may be sure, that we highly displease god our heavenly father, when we forsake him so soon. Therefore S. Paul Saith:
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Ne regnet igitur peccatum in vestro mortali corpore, let not synne beare rule in your 〈 ◊ 〉 bodies: be not led with synne: but fight agaynste it.
Ne Regnet igitur peccatum in Vestro mortali corpore, let not sin bear Rule in your 〈 ◊ 〉 bodies: be not led with sin: but fight against it.
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whē we do so, it is impossible but we shall haue helpe at goddes hande.
when we do so, it is impossible but we shall have help At God's hand.
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As touchinge confession, I tell you that they that can bee content with the generall absolution which euerye minister of gods worde geueth in his sermons,
As touching Confessi, I tell you that they that can be content with the general absolution which every minister of God's word Giveth in his Sermons,
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when he pronoūceth, that all that be sorye for their sinnes, and beleue in Christe, seeke helpe and remedy by him,
when he pronounceth, that all that be sorry for their Sins, and believe in Christ, seek help and remedy by him,
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and afterwarde intend to amende theyr liues, and 〈 ◊ 〉 sinne and 〈 ◊ 〉;
and afterward intend to amend their lives, and 〈 ◊ 〉 sin and 〈 ◊ 〉;
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al these that be so mynded shall haue remission of their sinnes.
all these that be so minded shall have remission of their Sins.
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Now (I say) they that can be content with this general absolutiō, it is well:
Now (I say) they that can be content with this general absolution, it is well:
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but they that are not 〈 ◊ 〉 wt it, they may go to some godly learned minister whiche is able to instructs and comforte them with the worde of god, to minister that same vnto them to their contentation and quieting of their consciences.
but they that Are not 〈 ◊ 〉 with it, they may go to Some godly learned minister which is able to instructs and Comfort them with the word of god, to minister that same unto them to their contentation and quieting of their Consciences.
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As for satisfaction or absolution for our 〈 ◊ 〉, there is none but in Christ, we can not make amends for our sinnes,
As for satisfaction or absolution for our 〈 ◊ 〉, there is none but in christ, we can not make amends for our Sins,
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but onely by beleuyng in him which suffered for vs. For he hathe made the mendes for all oure sinnes, by his paynefull passion and bloudshedyng:
but only by believing in him which suffered for us For he hath made the mends for all our Sins, by his painful passion and bloodshedding:
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And berein standeth our absoluti on or remission of our sins, namely when we beleue in him,
And berein Stands our absoluti on or remission of our Sins, namely when we believe in him,
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and looke to be saued thorough his death: none other 〈 ◊ 〉 tion are we able to make.
and look to be saved through his death: none other 〈 ◊ 〉 cion Are we able to make.
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But I tell you that yf any manne hath stolen or parloyned away somwhat from his neighbor, that man or woman ought to make restitution and amends.
But I tell you that if any man hath stolen or parloyned away somewhat from his neighbour, that man or woman ought to make restitution and amends.
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And this restitution is so necessary that we shall not loke for forgeuenes of our sinnes at Christes hand:
And this restitution is so necessary that we shall not look for forgiveness of our Sins At Christ's hand:
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〈 ◊ 〉 this restitution be made fyrst, elles the satisfaction of Christ wyll not serue vs:
〈 ◊ 〉 this restitution be made fyrst, Else the satisfaction of christ will not serve us:
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for god wil haue vs to restore or make amends vnto our neighbour, whom we haue hurte, deceiued,
for god will have us to restore or make amends unto our neighbour, whom we have hurt, deceived,
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or haue in any manner of wayes taken from him wrongfully, his goods whatsoeuer it be.
or have in any manner of ways taken from him wrongfully, his goods whatsoever it be.
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4755
By this now that I haue said ye may perceiue what 〈 ◊ 〉 of slepyng is this of which S. Paul speaketh 〈 ◊ 〉, name lye the slepe of sinne.
By this now that I have said you may perceive what 〈 ◊ 〉 of sleeping is this of which S. Paul speaks 〈 ◊ 〉, name lie thee sleep of sin.
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〈 ◊ 〉 we 〈 ◊ 〉 and spend our time in wickednes than we slepe that deadly slepe, which bringeth eternall damnation with him:
〈 ◊ 〉 we 〈 ◊ 〉 and spend our time in wickedness than we sleep that deadly sleep, which brings Eternal damnation with him:
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and agayne, ye haue heard how you shall ryse vp from that slepe, how ye shall fight and 〈 ◊ 〉 stle with synne, not suffer her to be the 〈 ◊ 〉 ouer you:
and again, you have herd how you shall rise up from that sleep, how you shall fight and 〈 ◊ 〉 stle with sin, not suffer her to be the 〈 ◊ 〉 over you:
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〈 ◊ ◊ 〉 therfore begyn euen now while god geueth vs so good and conuenient a time, let vs tary no longer, let vs awake from this deadly sleepe of sin:
〈 ◊ ◊ 〉 Therefore begin even now while god Giveth us so good and convenient a time, let us tarry no longer, let us awake from this deadly sleep of since:
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it may wel be called a deadly sleepe:
it may well be called a deadly sleep:
pn31 vmb av vbi vvn dt j n1:
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for this slepe of sin bringeth eternal deth and euerlasting 〈 ◊ 〉 nes and sorowes:
for this sleep of since brings Eternal death and everlasting 〈 ◊ 〉 nes and sorrows:
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Let vs therfore rise to a godly life and continue in the same til to thend.
Let us Therefore rise to a godly life and continue in the same till to The end.
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These thinges S. Paul 〈 ◊ 〉 generally to al men, and against al maner of 〈 ◊ 〉:
These things S. Paul 〈 ◊ 〉 generally to all men, and against all manner of 〈 ◊ 〉:
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but 〈 ◊ 〉 he cōmeth to 〈 ◊ 〉.
but 〈 ◊ 〉 he comes to 〈 ◊ 〉.
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And first he sheweth what 〈 ◊ 〉 shall not do, then afterwarde he telleth vs what we shall do.
And First he shows what 〈 ◊ 〉 shall not do, then afterward he Telleth us what we shall do.
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Not in eatyng and drinking, neither in chambering and wātonnes: neither in 〈 ◊ 〉 and cnuying.
Not in eating and drinking, neither in chambering and wantonness: neither in 〈 ◊ 〉 and cnuying.
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I maruel that the English is so translated in eatyng and drinking:
I marvel that the English is so translated in eating and drinking:
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the latine Exampler hath, Non in commessationibus, that is to say, not in to much eatyng and drinkyng:
the latin Exampler hath, Non in commessationibus, that is to say, not in to much eating and drinking:
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for no dout god alloweth eatyng and drinking, so that it be dene measurably and thankfully.
for no doubt god alloweth eating and drinking, so that it be dene measurably and thankfully.
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In the beginning of the worlde, before god punished the worlde wyth the 〈 ◊ 〉,
In the beginning of the world, before god punished the world with the 〈 ◊ 〉,
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when he destroyed al 〈 ◊ 〉 and beastes, saue onelye Noah that good father.
when he destroyed all 〈 ◊ 〉 and beasts, save only Noah that good father.
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In the beginning (I saye) mankinde eate nothyng, but herbes, and 〈 ◊ 〉,
In the beginning (I say) mankind eat nothing, but herbs, and 〈 ◊ 〉,
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and salettes, and suche geare as they could 〈 ◊ 〉:
and salettes, and such gear as they could 〈 ◊ 〉:
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but after the floude god gaue vnto mankynde libertye to eate all manner of cleane beastes, all thinges that hadde lyfe, bee it fyshe or 〈 ◊ 〉.
but After the flood god gave unto mankind liberty to eat all manner of clean beasts, all things that had life, be it Fish or 〈 ◊ 〉.
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And this was done for thys cause, that the earthe was not so frambde nor broughte not forthe so holsome herbes after the 〈 ◊ 〉,
And this was done for this cause, that the earth was not so frambde nor brought not forth so wholesome herbs After the 〈 ◊ 〉,
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as she did before the floud: ther fore God allowed vnto man all maner of meate bee it fyshe or fleshe:
as she did before the flood: there before God allowed unto man all manner of meat be it Fish or Flesh:
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yet it muste bee done measurablye: But seeyng I haue occasion to speake of eatyng, I wyl entreate somewhat of it,
yet it must be done measurably: But seeing I have occasion to speak of eating, I will entreat somewhat of it,
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and tell you what liberties we haue by gods worde.
and tell you what Liberties we have by God's word.
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Truely we be allowed by goddes worde to eate all manner of meate be it fyshe or 〈 ◊ 〉, that be eatable.
Truly we be allowed by God's word to eat all manner of meat be it Fish or 〈 ◊ 〉, that be eatable.
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But ye must vn derstand that there be certaine hedges, ouer which we ought not to leape,
But you must vn derstand that there be certain hedges, over which we ought not to leap,
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but rather kepe our selues wythin those same hedges.
but rather keep our selves within those same hedges.
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4781
Now the fyrst hedge is this, 〈 ◊ 〉 cum sanguine ne comederitis, ye shall not eate the fleshe with the bloud, that is to say, we shall not eate rawe flesh:
Now the fyrst hedge is this, 〈 ◊ 〉 cum sanguine ne comederitis, you shall not eat the Flesh with the blood, that is to say, we shall not eat raw Flesh:
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for yf we shoulde be allowed to eate rawe flesh, it should engender in vs a certayn cruelnes:
for if we should be allowed to eat raw Flesh, it should engender in us a certain cruelness:
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so that at the length one should eate another, and so all the writers expounde this place:
so that At the length one should eat Another, and so all the writers expound this place:
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so that God forbiddeth here, that mankynde or mannes fleshe may not bee eaten.
so that God forbiddeth Here, that mankind or Man's Flesh may not be eaten.
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We reade in the bookes of the kynges, and so likewyse in Iosephus, that certayne women had eaten theyr owne chyldren, at the tyme when Ierusalem was besieged:
We read in the books of the Kings, and so likewise in Iosephus, that certain women had eaten their own children, At the time when Ierusalem was besieged:
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whyche thynge no doute dyspleased GOD, and they dyd naughtelye in so doyng. For mankynde 〈 ◊ 〉 not 〈 ◊ 〉 eaten:
which thing no doubt displeased GOD, and they did naughtily in so doing. For mankind 〈 ◊ 〉 not 〈 ◊ 〉 eaten:
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therefore the fyrste hedge is, that we muste abstayne from 〈 ◊ ◊ 〉: and so like wise from mans 〈 ◊ 〉, one may not eate another.
Therefore the First hedge is, that we must abstain from 〈 ◊ ◊ 〉: and so like wise from men 〈 ◊ 〉, one may not eat Another.
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Neither yet we may shed bloude of priuate authority, a man may not kill another:
Neither yet we may shed blood of private Authority, a man may not kill Another:
av-d av pns12 vmb vvi n1 pp-f j n1, dt n1 vmb xx vvi j-jn:
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but the magistrate he hath the sword committed vnto hym from god, he may shed bloud when he seeth cause why, he may take away the wicked from amongest the people and punish him accordyng vn to his doyng or 〈 ◊ 〉.
but the magistrate he hath the sword committed unto him from god, he may shed blood when he sees cause why, he may take away the wicked from amongst the people and Punish him according un to his doing or 〈 ◊ 〉.
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Now will ye say, I perceiue whē I 〈 ◊ 〉, not 〈 ◊ 〉 flesh or 〈 ◊ ◊ 〉, thē I may eate al maner of flesh, 〈 ◊ ◊ 〉, howsoeuer I can get it.
Now will you say, I perceive when I 〈 ◊ 〉, not 〈 ◊ 〉 Flesh or 〈 ◊ ◊ 〉, them I may eat all manner of Flesh, 〈 ◊ ◊ 〉, howsoever I can get it.
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But I tel thee my 〈 ◊ 〉 not so, you may not eate your neighbors 〈 ◊ 〉,
But I tell thee my 〈 ◊ 〉 not so, you may not eat your neighbours 〈 ◊ 〉,
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or steale his fishes 〈 ◊ 〉 of his 〈 ◊ 〉 & 〈 ◊ 〉 the, ye may not doe 〈 ◊ 〉:
or steal his Fish 〈 ◊ 〉 of his 〈 ◊ 〉 & 〈 ◊ 〉 the, you may not do 〈 ◊ 〉:
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for there is a hedge made for 〈 ◊ 〉. god saith, Non facies furtū, thou shalt do 〈 ◊ 〉 theft.
for there is a hedge made for 〈 ◊ 〉. god Says, Non fancies furtū, thou shalt do 〈 ◊ 〉 theft.
c-acp pc-acp vbz dt n1 vvd p-acp 〈 sy 〉. n1 vvz, fw-fr n2 fw-la, pns21 vm2 vdi 〈 sy 〉 n1.
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Here I am hedged in, so that I may not eate my neighbors meate, but it must be my own 〈 ◊ 〉, I must haue gotten it vprightly,
Here I am hedged in, so that I may not eat my neighbours meat, but it must be my own 〈 ◊ 〉, I must have got it uprightly,
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or els by bying, or cls by inheritance, or 〈 ◊ 〉 that it be geuen vnto me:
or Else by buying, or cls by inheritance, or 〈 ◊ 〉 that it be given unto me:
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I may not 〈 ◊ 〉 it frō my neigh bour: when I lepe ouer this hedge then I synne damnably.
I may not 〈 ◊ 〉 it from my neigh bour: when I leap over this hedge then I sin damnably.
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Now then ye wil say, so it be my owne, then I may eate of it as muche as I will.
Now then you will say, so it be my own, then I may eat of it as much as I will.
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No not so, there is an other 〈 ◊ 〉:
No not so, there is an other 〈 ◊ 〉:
uh-dx xx av, pc-acp vbz dt j-jn 〈 sy 〉:
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I may not commit gluttony with my owne meate, for so it so written, 〈 ◊ ◊ 〉 à crapula & ebrietare, take heede of gluttony & 〈 ◊ 〉.
I may not commit gluttony with my own meat, for so it so written, 〈 ◊ ◊ 〉 à crapula & ebrietare, take heed of gluttony & 〈 ◊ 〉.
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Here is a hedge, we may not eate to much: for 〈 ◊ 〉 we do, we displease god highly.
Here is a hedge, we may not eat to much: for 〈 ◊ 〉 we do, we displease god highly.
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So ye se yt we may not eate of our owne meate as much as we would,
So you see that we may not eat of our own meat as much as we would,
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but rather we must kepe a measure, for it is a great syn to abuse or waste the giftes of god,
but rather we must keep a measure, for it is a great sin to abuse or waste the Gifts of god,
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and to play the glutton with it.
and to play the glutton with it.
cc pc-acp vvi dt n1 p-acp pn31.
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Whē one man cōsumeth as much wold serue 3. or 4. yt is an 〈 ◊ 〉 thing before god:
When one man consumeth as much would serve 3. or 4. that is an 〈 ◊ 〉 thing before god:
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for God geueth vs his creatures not to abuse them, but to vse them to our necessity and nede:
for God Giveth us his creatures not to abuse them, but to use them to our necessity and need:
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let euery one therfore haue a measure, and let no man abuse the giftes of god. One man somtimes eateth more thā another, we are not all alyke:
let every one Therefore have a measure, and let no man abuse the Gifts of god. One man sometimes Eateth more than Another, we Are not all alike:
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but for all that we ought all to kepe vs within this hedge, that is to take no more then sufficeth our nature:
but for all that we ought all to keep us within this hedge, that is to take no more then Suffices our nature:
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for 〈 ◊ 〉 that abuse the giftes of god, no dout they greatly 〈 ◊ 〉 god by so doyng.
for 〈 ◊ 〉 that abuse the Gifts of god, no doubt they greatly 〈 ◊ 〉 god by so doing.
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For it is an yll fauou red thyng when a man eateth or drinketh to much at a time.
For it is an ill fauou read thing when a man Eateth or Drinketh to much At a time.
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Somtimes in dede it hapneth that a man drynketh to much, but euery good and godly man wyll take heede to himselfe, when he once hathe taken to muche he wyll beware afterward.
Sometimes in deed it Happeneth that a man Drinketh to much, but every good and godly man will take heed to himself, when he once hath taken to much he will beware afterwards.
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We reade in scripture of Noah that good man, which was the fyrst that plāted vyneyardes after the sloud: We read in scripture of Noah that good man, which was the fyrst that planted Vineyards After the sloud:
pns12 vvb p-acp n1 pp-f np1 cst j n1, r-crq vbds dt ord cst vvd n2 p-acp dt n1:
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he was ones dronken, before he knew the strength and the nature of wyne: and so lay in his tente vncouered:
he was ones drunken, before he knew the strength and the nature of wine: and so lay in his tent uncovered:
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now one of his sonnes whose name was Cham, sceyng his father lying naked wente and tolde his 〈 ◊ 〉 of it,
now one of his Sons whose name was Cham, sceyng his father lying naked went and told his 〈 ◊ 〉 of it,
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and so made a mocking stocke of his father.
and so made a mocking stock of his father.
cc av vvd dt j-vvg n1 pp-f po31 n1.
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Therefore Noah when he arose and had disgested his wyne, and knowyng what his sonne had done vnto hym, cursed him:
Therefore Noah when he arose and had digested his wine, and knowing what his son had done unto him, cursed him:
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but we rede not that Noah was dronken afterward any tyme more.
but we rede not that Noah was drunken afterwards any time more.
cc-acp pns12 vvb xx cst np1 vbds j av d n1 av-dc.
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Therfore if ye haue ben dron ken at any tyme, take hecde hence forwarde, and 〈 ◊ 〉 of, abuse not the good creatures of God.
Therefore if you have been dron ken At any time, take hecde hence forward, and 〈 ◊ 〉 of, abuse not the good creatures of God.
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Now then ye wyll say, 〈 ◊ 〉 I take them measurably then I maye eate all manner of meate at all tymes and euery where:
Now then you will say, 〈 ◊ 〉 I take them measurably then I may eat all manner of meat At all times and every where:
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No not so, there is an other hedge behynde, ye muste haue a respecte to your owne 〈 ◊ 〉, and to your neighbours.
No not so, there is an other hedge behind, you must have a respect to your own 〈 ◊ 〉, and to your neighbours.
dx xx av, pc-acp vbz dt j-jn n1 p-acp, pn22 vmb vhi dt n1 p-acp po22 d 〈 sy 〉, cc p-acp po22 n2.
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For I may eate no maner of meate against my conscience, neither maye I eatemy meate in presence of my neighbour, whereby he mighte bee offended:
For I may eat no manner of meat against my conscience, neither may I eatemy meat in presence of my neighbour, whereby he might be offended:
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for I ought to haue respecte vnto him, as S. Paul playnly sheweth, saying:
for I ought to have respect unto him, as S. Paul plainly shows, saying:
c-acp pns11 vmd pc-acp vhi n1 p-acp pno31, c-acp n1 np1 av-j vvz, vvg:
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I know and am assured by the lord Iesus, that there is nothyng vncleane of it selfe,
I know and am assured by the lord Iesus, that there is nothing unclean of it self,
pns11 vvb cc vbm vvn p-acp dt n1 np1, cst pc-acp vbz pix j pp-f pn31 n1,
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but vnto hym that iudgeth it to bee common, to hym it is common:
but unto him that Judgeth it to be Common, to him it is Common:
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yf thy brother bee greued with thy meate, nowe 〈 ◊ 〉 thou not charitablye, destroye not him with thy meate for whom Christ dyed: As for an ensample.
if thy brother be grieved with thy meat, now 〈 ◊ 〉 thou not charitably, destroy not him with thy meat for whom christ died: As for an ensample.
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When I should come into the North countrey, where they bee not taughte, and there I should cal for my egges on a fryday or for flesh, then I shoulde do naughtely:
When I should come into the North country, where they be not taught, and there I should call for my eggs on a Friday or for Flesh, then I should do naughtily:
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for I should destroye hym for whom Christ did suffer.
for I should destroy him for whom christ did suffer.
c-acp pns11 vmd vvi pno31 p-acp ro-crq np1 vdd vvi.
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Therfore I must beware that I offend no mans conscience, but rather trauayle with him first and shewe him the truth:
Therefore I must beware that I offend no men conscience, but rather travail with him First and show him the truth:
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when my neighbour is taught and knoweth the truthe, and wyll not beleue it, but wyll abyde by his olde mumpsimus,
when my neighbour is taught and Knoweth the truth, and will not believe it, but will abide by his old mumpsimus,
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then I maye eatc, not regardyng him: for he is an obstinate felowe, he wyll not beleue goddes worde.
then I may eatc, not regarding him: for he is an obstinate fellow, he will not believe God's word.
cs pns11 vmb av, xx vvg pno31: c-acp pns31 vbz dt j n1, pns31 vmb xx vvi n2 n1.
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And thoughe he be offended with me, yet it is but pharisaicall offence, lyke as the 〈 ◊ 〉 were offended wyth Christe our 〈 ◊ 〉:
And though he be offended with me, yet it is but pharisaical offence, like as the 〈 ◊ 〉 were offended with Christ our 〈 ◊ 〉:
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the faulte was not in Christe but in themselues.
the fault was not in Christ but in themselves.
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So (I saye) I must haue a respecte to my 〈 ◊ 〉 conscience,
So (I say) I must have a respect to my 〈 ◊ 〉 conscience,
np1 (pns11 vvb) pns11 vmb vhi dt n1 p-acp po11 〈 sy 〉 n1,
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and then to my owne conscience.
and then to my own conscience.
cc av p-acp po11 d n1.
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But yet there is an other hedge behynde, that is 〈 ◊ 〉 lawes, the kyngs statutes and 〈 ◊ 〉, which are gods lawes:
But yet there is an other hedge behind, that is 〈 ◊ 〉 laws, the Kings statutes and 〈 ◊ 〉, which Are God's laws:
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for as muche as we ought to obey them as well as gods lawes and commaundementes.
for as much as we ought to obey them as well as God's laws and Commandments.
c-acp c-acp d c-acp pns12 vmd pc-acp vvi pno32 a-acp av c-acp n2 n2 cc n2.
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S. Paule saith, let euery 〈 ◊ ◊ 〉 himself vnto the autority of the higher power:
S. Paul Says, let every 〈 ◊ ◊ 〉 himself unto the Authority of the higher power:
np1 np1 vvz, vvb d 〈 sy sy 〉 px31 p-acp dt n1 pp-f dt jc n1:
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for there is no power but it is of god: the powers that be, are ordeyned of god:
for there is no power but it is of god: the Powers that be, Are ordained of god:
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whosoeuer ther fore resisteth the power, 〈 ◊ 〉 the ordinaunce of God: but they that resist shall receiue to themselues vamnation.
whosoever there before Resisteth the power, 〈 ◊ 〉 the Ordinance of God: but they that resist shall receive to themselves vamnation.
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Now therfore we dwell in a 〈 ◊ 〉.
Now Therefore we dwell in a 〈 ◊ 〉.
av av pns12 vvb p-acp dt 〈 sy 〉.
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4840
where it hath pleased the kin ges maiesty to make an 〈 ◊ 〉, that all his subiectes shall abstayne from fleshe vpon fridayes and saturdayes,
where it hath pleased the kin ges majesty to make an 〈 ◊ 〉, that all his Subjects shall abstain from Flesh upon fridays and saturdays,
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and other dayes which are expressed in the acte:
and other days which Are expressed in the act:
cc j-jn n2 r-crq vbr vvn p-acp dt n1:
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4842
vnto whiche lawe we ought to obey, and that for conscience sake, except we hauea priuiledge or be excepted by the same lawe.
unto which law we ought to obey, and that for conscience sake, except we hauea privilege or be excepted by the same law.
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And althoughe scripture commaundeth me not to abstayne from flesh vpon frydayes and saturdayes:
And although scripture commandeth me not to abstain from Flesh upon fridays and saturdays:
cc cs n1 vvz pno11 xx pc-acp vvi p-acp n1 p-acp n2 cc ng1-an:
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yet for all that, 〈 ◊ 〉 there is a 〈 ◊ 〉 uyll law and 〈 ◊ 〉 made by the kynges maiestye,
yet for all that, 〈 ◊ 〉 there is a 〈 ◊ 〉 uyll law and 〈 ◊ 〉 made by the Kings majesty,
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4845
and his most honorable counsell, we ought to 〈 ◊ 〉 all their ordenances, except they beagainst god.
and his most honourable counsel, we ought to 〈 ◊ 〉 all their ordnances, except they beagainst god.
cc po31 av-ds j n1, pns12 vmd pc-acp 〈 sy 〉 d po32 n2, c-acp pns32 js n1.
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These be the hedges wherein we must keepe 〈 ◊ 〉 selues.
These be the hedges wherein we must keep 〈 ◊ 〉 selves.
d vbb dt n2 c-crq pns12 vmb vvi 〈 sy 〉 n2.
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Therfore I desyre you in gods behalfe, consider what I haue said vnto you, how ye shall order your selfe,
Therefore I desire you in God's behalf, Consider what I have said unto you, how you shall order your self,
av pns11 vvi pn22 p-acp ng1 n1, vvb r-crq pns11 vhb vvn p-acp pn22, c-crq pn22 vmb vvi po22 n1,
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how ye shal not eate raw flesh, yt is, ye shal not be cruel towards your neighbour.
how you shall not eat raw Flesh, that is, you shall not be cruel towards your neighbour.
c-crq pn22 vmb xx vvi j n1, pn31 vbz, pn22 vmb xx vbi j p-acp po22 n1.
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Item, you shall not steale your meate from your neigh bor, but let it be your own meate,
Item, you shall not steal your meat from your neigh bor, but let it be your own meat,
n1, pn22 vmb xx vvi po22 n1 p-acp po22 n1 uh, cc-acp vvb pn31 vbi po22 d n1,
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and then ye shall take of it measurably. Item, ye shal not offende your neighbours conscience.
and then you shall take of it measurably. Item, you shall not offend your neighbours conscience.
cc cs pn22 vmb vvi pp-f pn31 av-j. n1, pn22 vmb xx vvi po22 ng1 n1.
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Item, ye shal kepe you within the lawes of yt realnr. Now to the matter agayn.
Item, you shall keep you within the laws of that realnr. Now to the matter again.
n1, pn22 vmb vvi pn22 p-acp dt n2 pp-f pn31 n1. av p-acp dt n1 av.
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S. Paule saith we shall take hede of to muche eatyng and drinking.
S. Paul Says we shall take heed of to much eating and drinking.
np1 np1 vvz pns12 vmb vvi n1 pp-f p-acp d n-vvg cc vvg.
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And I haue shewed you how ye shall kepe you within the hedges which are appointed in gods lawes:
And I have showed you how you shall keep you within the hedges which Are appointed in God's laws:
cc pns11 vhb vvn pn22 c-crq pn22 vmb vvi pn22 p-acp dt n2 r-crq vbr vvn p-acp n2 n2:
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let vs therfore take heede now, and let vs rise vppe from the sleepe of synne:
let us Therefore take heed now, and let us rise up from the sleep of sin:
vvb pno12 av vvi n1 av, cc vvb pno12 vvi a-acp p-acp dt n1 pp-f n1:
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whatsoeuer we haue done before, let vs 〈 ◊ 〉 vp now, whyle we haue tyme:
whatsoever we have done before, let us 〈 ◊ 〉 up now, while we have time:
r-crq pns12 vhb vdn a-acp, vvb pno12 〈 sy 〉 a-acp av, cs pns12 vhb n1:
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〈 ◊ 〉 man goe in to hys owne hearte, and there when he 〈 ◊ 〉 anye thyng amysse, lette hym ryse vppe from that sleepe, and 〈 ◊ 〉 not in it:
〈 ◊ 〉 man go in to his own heart, and there when he 〈 ◊ 〉 any thing amiss, let him rise up from that sleep, and 〈 ◊ 〉 not in it:
〈 sy 〉 n1 vvi p-acp p-acp po31 d n1, cc a-acp c-crq pns31 〈 sy 〉 d n1 av, vvb pno31 vvi a-acp p-acp d n1, cc 〈 sy 〉 xx p-acp pn31:
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yf thou remayne lying, thou shalte repente it euerlastyngly: Neither in chamberyng and wantonnes. Beware of S. Paules nettes and Nons.
if thou remain lying, thou shalt Repent it everlastingly: Neither in chambering and wantonness. Beware of S. Paul's nets and Nons.
cs pns21 vvb vvg, pns21 vm2 vvi pn31 av-j: av-dx p-acp vvg cc n1. vvb pp-f n1 npg1 n2 cc n2.
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For when he saieth Non, we cannot make it yea: yf we do contrarye vnto his sayinges, we shall repente it. Beware therefore of chambering. what is this:
For when he Saith Non, we cannot make it yea: if we do contrary unto his sayings, we shall Repent it. Beware Therefore of chambering. what is this:
p-acp c-crq pns31 vvz pix, pns12 vmbx vvi pn31 uh: cs pns12 vdb vvi p-acp po31 n2-vvg, pns12 vmb vvi pn31. vvb av pp-f vvg. q-crq vbz d:
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Marye he vnderstandeth by this woorde chamberyng, all manner of wantonnesse.
Mary he understandeth by this word chambering, all manner of wantonness.
uh pns31 vvz p-acp d n1 vvg, d n1 pp-f n1.
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I wyll not tarye longe in rehearsyng them, let 〈 ◊ 〉 man and woman goe into his owne conscience,
I will not tarry long in rehearsing them, let 〈 ◊ 〉 man and woman go into his own conscience,
pns11 vmb xx vvi av-j p-acp vvg pno32, vvb 〈 sy 〉 n1 cc n1 vvb p-acp po31 d n1,
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and lette them consider that God requireth honestye in all thynges. Sainete Panle vseth this worde chamberyng:
and let them Consider that God requires honesty in all things. Sainete Panle uses this word chambering:
cc vvb pno32 vvi cst np1 vvz n1 p-acp d n2. np1 np1 vvz d n1 vvg:
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to set the hearte so vpon the riches, as though there were no heauen nor hell:
to Set the heart so upon the riches, as though there were no heaven nor hell:
pc-acp vvi dt n1 av p-acp dt n2, c-acp cs pc-acp vbdr dx n1 ccx n1:
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for when folkes wylbe wanton, they gette themselues in corners: but for all that God he seeth them:
for when folks wylbe wanton, they get themselves in corners: but for all that God he sees them:
c-acp c-crq n2 zz j-jn, pns32 vvi px32 p-acp n2: cc-acp p-acp d cst np1 pns31 vvz pno32:
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he wyll 〈 ◊ 〉 them oute one day, they canne not hyde themselues from his face.
he will 〈 ◊ 〉 them out one day, they can not hide themselves from his face.
pns31 vmb 〈 sy 〉 pno32 av crd n1, pns32 vmb xx vvi px32 p-acp po31 n1.
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I wyll speake no further of it, for with honesty no man can speake of such vile vices,
I will speak no further of it, for with honesty no man can speak of such vile vices,
pns11 vmb vvi av-dx av-jc pp-f pn31, c-acp p-acp n1 dx n1 vmb vvi pp-f d j n2,
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and S. Paule commaundeth vs that we shal not speake any vile wordes:
and S. Paul commandeth us that we shall not speak any vile words:
cc n1 np1 vvz pno12 cst pns12 vmb xx vvi d j n2:
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therfore by this woorde chamberynge, vnderstand the circumstances of whoredome and lecherye, and filthy liuyng, whiche S. Paule forbiddeth here,
Therefore by this word chambering, understand the Circumstances of whoredom and lechery, and filthy living, which S. Paul forbiddeth Here,
av p-acp d n1 vvg, vvb dt n2 pp-f n1 cc n1, cc j n-vvg, r-crq n1 np1 vvz av,
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and would haue that no bodye shoulde giue occasion vnto the other to suche filthines. Neither in strife nor enuying.
and would have that no body should give occasion unto the other to such filthiness. Neither in strife nor envying.
cc vmd vhi d dx n1 vmd vvi n1 p-acp dt j-jn p-acp d n1. av-d p-acp n1 ccx vvg.
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Enuys is a foule and abhominable vyce, whiche vyce dothe more harme vnto hym that enuyeth another,
Enuys is a foul and abominable vice, which vice doth more harm unto him that enuyeth Another,
np1 vbz dt j cc j n1, r-crq n1 vdz dc vvi p-acp pno31 cst vvz j-jn,
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then vnto him whiche is enuyed. Kynge Saule he hadde this spirite of enuye:
then unto him which is envied. King Saule he had this Spirit of envy:
av p-acp pno31 r-crq vbz vvn. n1 np1 pns31 vhd d n1 pp-f n1:
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therefore he hadde neuer reste daye nor nyghte, he could not abyde when anye man spake well of Dauid:
Therefore he had never rest day nor night, he could not abide when any man spoke well of David:
av pns31 vhd av-x n1 n1 ccx n1, pns31 vmd xx vvi c-crq d n1 vvd av pp-f np1:
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and this spirite of enuying is more directely against charitye then anye other synne is. For sainete Paule sayeth, Charitas non murder, charity enuieth not:
and this Spirit of envying is more directly against charity then any other sin is. For Sainete Paul Saith, Charitas non murder, charity Envieth not:
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therfore take it so, that he that enuyeth another, is no chylde of GOD: All hys workes whatsoeuer he doeth are the deuylles seruyce:
Therefore take it so, that he that enuyeth Another, is no child of GOD: All his works whatsoever he doth Are the Devils service:
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he pleaseth GOD wyth nothynge as longe as he is an enuious person.
he Pleases GOD with nothing as long as he is an envious person.
pns31 vvz np1 p-acp pix p-acp j c-acp pns31 vbz dt j n1.
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Who woulde bee so madde nowe, as to bee in suche an estate? that he woulde suffer the deuyll to beare so muche rule ouer him? No 〈 ◊ 〉 nor godly man wilbe in this 〈 ◊ 〉.
Who would be so mad now, as to be in such an estate? that he would suffer the Devil to bear so much Rule over him? No 〈 ◊ 〉 nor godly man will in this 〈 ◊ 〉.
q-crq vmd vbi av j av, c-acp pc-acp vbi p-acp d dt n1? cst pns31 vmd vvi dt n1 pc-acp vvi av av-d vvi p-acp pno31? uh-dx 〈 sy 〉 ccx j n1 vmb|vbi p-acp d 〈 sy 〉.
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For it is an yll estate to be out of the fauour of god, to bee without 〈 ◊ 〉 sion of synne.
For it is an ill estate to be out of the favour of god, to be without 〈 ◊ 〉 sion of sin.
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Therfore whosoeuer is a enuious man, lette 〈 ◊ 〉 ryse 〈 ◊ 〉 from that slepe,
Therefore whosoever is a envious man, let 〈 ◊ 〉 rise 〈 ◊ 〉 from that sleep,
av r-crq vbz dt j n1, vvb 〈 sy 〉 vvi 〈 sy 〉 p-acp cst vvi,
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leste he be taken sodenly 〈 ◊ 〉 so be damned euerlastingly. Now ye haue heard what we shall not do:
lest he be taken suddenly 〈 ◊ 〉 so be damned everlastingly. Now you have herd what we shall not do:
cs pns31 vbb vvn av-j 〈 sy 〉 av vbi vvn av-j. av pn22 vhb vvn r-crq pns12 vmb xx vdi:
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we shall not to much eate and drynke, and so abuse the gyftes of God, we shall not haue pleasure in chamberyng, that 〈 ◊ 〉 in wantonnes:
we shall not to much eat and drink, and so abuse the Gifts of God, we shall not have pleasure in chambering, that 〈 ◊ 〉 in wantonness:
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Neither shall we be enuious persons, for when we bee, we be out of charitye, and so be out of the fauour of god.
Neither shall we be envious Persons, for when we be, we be out of charity, and so be out of the favour of god.
av-dx vmb pns12 vbi j n2, c-acp c-crq pns12 vbb, pns12 vbb av pp-f n1, cc av vbi av pp-f dt n1 pp-f n1.
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Nowe foloweth what we shoulde doe. But put ye on the lord Jesus Christe:
Now Followeth what we should do. But put you on the lord jesus Christ:
av vvz r-crq pns12 vmd vdi. cc-acp vvb pn22 p-acp dt n1 np1 np1:
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Euery man and woman ought to put on Christe, and all they that haue that apparel on theyr backes, they are well, nothyng canne hurte them, neither heate, nor colde: nor wynde, nor rayne.
Every man and woman ought to put on Christ, and all they that have that apparel on their backs, they Are well, nothing can hurt them, neither heat, nor cold: nor wind, nor rain.
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how can we be so foolish to sette so much by this world? knowyng that it shall endure but a litle whyle.
how can we be so foolish to Set so much by this world? knowing that it shall endure but a little while.
c-crq vmb pns12 vbi av j pc-acp vvi av av-d p-acp d n1? vvg cst pn31 vmb vvi p-acp dt j n1.
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Here I might haue occasion to speake against this 〈 ◊ 〉 of apparell, which is vsed now euery where, which thyng is disallowed in scripture.
Here I might have occasion to speak against this 〈 ◊ 〉 of apparel, which is used now every where, which thing is disallowed in scripture.
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There be som that wylbe 〈 ◊ 〉 ble vnto others, they wyll do as other doe,
There be Some that wylbe 〈 ◊ 〉 ble unto Others, they will do as other doe,
pc-acp vbi d cst zz 〈 sy 〉 zz p-acp n2-jn, pns32 vmb vdi c-acp j-jn n1,
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but they consider not with themselues whether other do well or not, there bee lawes made and certayne statutes,
but they Consider not with themselves whither other do well or not, there be laws made and certain statutes,
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now euery one in hys estate shal be apparayled, but God knoweth the statutes are not put in execution.
now every one in his estate shall be appareled, but God Knoweth the statutes Are not put in execution.
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S. Paule he commaundeth vs to put on Christe, to leaue these gorgeous apparels: he that is decked with Christ he is wel:
S. Paul he commandeth us to put on Christ, to leave these gorgeous apparels: he that is decked with christ he is well:
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& first we be declite with Christ in our Baptisme, where we promise to forsake the deuyl with all his workes.
& First we be declite with christ in our Baptism, where we promise to forsake the Devil with all his works.
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Now when we kepe 〈 ◊ 〉 promise and leaue wyckednes:
Now when we keep 〈 ◊ 〉 promise and leave wickedness:
av c-crq pns12 vvb 〈 sy 〉 vvb cc vvi n1:
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and do that which Christ our sauiour requireth of vs, then we bee decked with him,
and do that which christ our Saviour requires of us, then we be decked with him,
cc vdb d r-crq np1 po12 n1 vvz pp-f pno12, cs pns12 vbb vvn p-acp pno31,
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then we haue the weddyng garment:
then we have the wedding garment:
cs pns12 vhb dt n1 n1:
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and though we be very poore, and haue but a 〈 ◊ 〉 coate, yet we are wel 〈 ◊ 〉 we are decked with hym.
and though we be very poor, and have but a 〈 ◊ 〉 coat, yet we Are well 〈 ◊ 〉 we Are decked with him.
cc cs pns12 vbb av j, cc vhb p-acp dt 〈 sy 〉 n1, av pns12 vbr av 〈 sy 〉 pns12 vbr vvn p-acp pno31.
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There be a great many whiche goe very gaye in veluet and sattin, but for all that I feare they haue not Christ vpon thē, for all theyr gorgeous apparell.
There be a great many which go very gay in velvet and satin, but for all that I Fear they have not christ upon them, for all their gorgeous apparel.
pc-acp vbi dt j d r-crq vvb av j p-acp n1 cc n1, cc-acp p-acp d cst pns11 vvb pns32 vhb xx np1 p-acp pno32, c-acp d po32 j n1.
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I say not this to condemne ryche men or their riches:
I say not this to condemn rich men or their riches:
pns11 vvb xx d pc-acp vvi j n2 cc po32 n2:
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for no dout poore and ryche maye haue Christe vpon them, if they wyll folow him and lyue as he 〈 ◊ 〉 them to liue For if we haue Christe vpon vs, we wyll not make prouision for the fleshe, we wil not set our hearts vpon these worldly trifles, to get riches to cherish this bade withall.
for no doubt poor and rich may have Christ upon them, if they will follow him and live as he 〈 ◊ 〉 them to live For if we have Christ upon us, we will not make provision for the Flesh, we will not Set our hearts upon these worldly trifles, to get riches to cherish this bade withal.
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As we reade of the rich man in the gospell, which thought he had inough for many yeres, he had pulled doune his 〈 ◊ 〉 barnes,
As we read of the rich man in the gospel, which Thought he had enough for many Years, he had pulled down his 〈 ◊ 〉 Barns,
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and had set vp new ones which were bygger then the other, and when all thynges were redy after hys mynde and pleasure, then he sayd to hymselfe:
and had Set up new ones which were bigger then the other, and when all things were ready After his mind and pleasure, then he said to himself:
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soule thou hast much good layed vppe for many yeres, take thyne ease, eate, drynke, and be mery.
soul thou hast much good laid up for many Years, take thine ease, eat, drink, and be merry.
n1 pns21 vh2 d j vvn a-acp p-acp d n2, vvb po21 n1, vvb, n1, cc vbi j.
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But what saieth god vnto hym? Thou foole, (sayeth god) this nighte they will fetch away thy soule againe from thee.
But what Saith god unto him? Thou fool, (Saith god) this night they will fetch away thy soul again from thee.
p-acp r-crq vvz n1 p-acp pno31? pns21 n1, (vvz n1) d n1 pns32 vmb vvi av po21 n1 av p-acp pno21.
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then 〈 ◊ 〉 shall these thinges be whiche thou hast proupded? So it is with him that ga thereth riches to himselfe,
then 〈 ◊ 〉 shall these things be which thou hast proupded? So it is with him that gam thereth riches to himself,
cs 〈 sy 〉 vmb d n2 vbb r-crq pns21 vh2 vvn? av pn31 vbz p-acp pno31 cst vvd vvz n2 p-acp px31,
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and is not riche towarde god.
and is not rich toward god.
cc vbz xx j p-acp n1.
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I wyll not saye otherwise but a man may make prouision for his house, & ought to make the same,
I will not say otherwise but a man may make provision for his house, & ought to make the same,
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but to make such prouision to sette asyde goddes worde and seruyng of him, this is naught:
but to make such provision to Set aside God's word and serving of him, this is nought:
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For we knowe by scripture, and all learned men affyrme the same, that the worlde was made to endure syxe thousand yere,
For we know by scripture, and all learned men affirm the same, that the world was made to endure syxe thousand year,
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Now of these syxe thousande, be past already fiue M. D. LII. & yet this tyme which is left shalbe shortned for the 〈 ◊ 〉 sake: as Christ himselfe witnesseth:
Now of these syxe thousande, be past already fiue M. D. LII. & yet this time which is left shall shortened for the 〈 ◊ 〉 sake: as christ himself Witnesseth:
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Therfore let be remember that the time is verye shorte, let vs studie to amende our liues, lette vs not be so carefull for thys worlde.
Therefore let be Remember that the time is very short, let us study to amend our lives, let us not be so careful for this world.
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for the ende of it no dout is at hande:
for the end of it no doubt is At hand:
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and though the generall daye come not by and by, yet our 〈 ◊ 〉 will not bee 〈 ◊ 〉 of, death will come one daye and strype vs oute of oure coate, he will take his pleasure of vs. It is a maruelouse thing to see, ther be some which haue liued in this world 40 or 50. 〈 ◊ 〉, 〈 ◊ 〉 yet they lacke tyme,
and though the general day come not by and by, yet our 〈 ◊ 〉 will not be 〈 ◊ 〉 of, death will come one day and stripe us out of our coat, he will take his pleasure of us It is a maruelouse thing to see, there be Some which have lived in this world 40 or 50. 〈 ◊ 〉, 〈 ◊ 〉 yet they lack time,
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when deathe commeth they be not 〈 ◊ 〉.
when death comes they be not 〈 ◊ 〉.
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But I wyll requyre you for goddes sake, ryse 〈 ◊ 〉 from your 〈 ◊ 〉 of synne and wyckednesse, 〈 ◊ 〉 your selfe 〈 ◊ ◊ 〉 all thynges in an order,
But I will require you for God's sake, rise 〈 ◊ 〉 from your 〈 ◊ 〉 of sin and wickedness, 〈 ◊ 〉 your self 〈 ◊ ◊ 〉 all things in an order,
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so that ye maye be 〈 ◊ ◊ 〉 deathe shall come and fetche you:
so that you may be 〈 ◊ ◊ 〉 death shall come and fetch you:
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for dye we 〈 ◊ 〉, there is no remedye we muste leaue one daye this world:
for die we 〈 ◊ 〉, there is no remedy we must leave one day this world:
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for we are not created of god, to that end that we should abide here alwayes.
for we Are not created of god, to that end that we should abide Here always.
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Therefore lette vs repente befyme of our wycked life, 〈 ◊ ◊ 〉 will not the deathe of a synner,
Therefore let us Repent befyme of our wicked life, 〈 ◊ ◊ 〉 will not the death of a sinner,
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but rather that be shall tourne from his wickednesse, and lyue.
but rather that be shall turn from his wickedness, and live.
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Viuo ego, 〈 ◊ 〉 mortem peccatoris, sed vt conuertatur, & viuat, As truly as I liue (saith GOD) I will not the deathof a synner,
Viuo ego, 〈 ◊ 〉 mortem Sinners, sed vt conuertatur, & viuat, As truly as I live (Says GOD) I will not the deathof a sinner,
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4918
but rather that he shal turne from his wickednes, and lyue. These are most comfortable wordes:
but rather that he shall turn from his wickedness, and live. These Are most comfortable words:
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for now we may be sure, that whan we will leaue our sinnes and wyckednesse, and turne vnto hym with all our heartes earnestly:
for now we may be sure, that when we will leave our Sins and wickedness, and turn unto him with all our hearts earnestly:
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then he will turne hym selfe vnto vs: and will shewe hym selfe a louynge father.
then he will turn him self unto us: and will show him self a loving father.
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And to the intent that we should beleue this, he sweareth an othe: we ought to beleue God without an othe:
And to the intent that we should believe this, he Sweareth an other: we ought to believe God without an other:
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yet he sweareth to make vs more surer.
yet he Sweareth to make us more Surer.
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What wil he haue vs to do? Mary to rise vp from this slepe of sinne, to leaue wickednes, to forsake al hatred & malice, that we haue had towardes our neighbors, to turn from enuieng, from stealing, & make restitution:
What will he have us to do? Mary to rise up from this sleep of sin, to leave wickedness, to forsake all hatred & malice, that we have had towards our neighbours, to turn from envying, from stealing, & make restitution:
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namelye Peter, and Andrew, Iames, and Iohn, whiche were all fishers by their occupation, this was their general vocation:
namely Peter, and Andrew, James, and John, which were all Fishers by their occupation, this was their general vocation:
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from stouthfulnes to diligēce & painfulnes, from gluttonie and dronkennesse to sobernesse & abstinence, from chamberyng & 〈 ◊ 〉 liuing to an honest and pure life.
from stouthfulnes to diligence & painfulness, from gluttony and Drunkenness to soberness & abstinence, from chambering & 〈 ◊ 〉 living to an honest and pure life.
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And so finally frō all kyndes of vices, to vertue & gedlynes. And what soeuer bath ben in tymes past, be sory for it, crye god mercy,
And so finally from all Kinds of vices, to virtue & gedlynes. And what soever bath ben in times past, be sorry for it, cry god mercy,
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and beleue in Christ, and ryse vp from slepe: 〈 ◊ 〉 more wickedlye, but lyue as god would haue thee to liue.
and believe in christ, and rise up from sleep: 〈 ◊ 〉 more wickedly, but live as god would have thee to live.
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Now I wyll bryng in here a notable sentence, and a comfortable sayeng: and then I will make an ende. Iustitia iusti non liberabit ipsum:
Now I will bring in Here a notable sentence, and a comfortable saying: and then I will make an end. Iustitia Justi non Liberabit ipsum:
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in quacun { que } die peccauerit, & impietas impii non nocebit ei, in quacun { que } die conuersus fuerit ab impietate sua, The rightuousnes of the rightuous shall not saue hym, whansoeuer he turneth away vnfaithfully.
in quacun { que } die peccaverit, & Impiety Impious non nocebit ei, in quacun { que } die conuersus fuerit ab Impiety sua, The righteousness of the righteous shall not save him, Whosoever he turns away unfaithfully.
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Agayn, the wickednes of the wicked shall not hurt hym, whansoeuer he turneth from his vngodlines:
Again, the wickedness of the wicked shall not hurt him, Whosoever he turns from his ungodliness:
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And the rightuousnes of the rightuous shall not saue him when soeuer he sinneth.
And the righteousness of the righteous shall not save him when soever he Sinneth.
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If I say vnto the rightuous that he shal surely liue, and so he trusteth to his own rightuousnes,
If I say unto the righteous that he shall surely live, and so he Trusteth to his own righteousness,
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and doth sinne, than shall his rightuousnes be no more thought vpon: but in the wickednes that he hath done, he shall die.
and does sin, than shall his righteousness be no more Thought upon: but in the wickedness that he hath done, he shall die.
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Again, if I say vnto the wicked, thou shalt surely die:
Again, if I say unto the wicked, thou shalt surely die:
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and so he turne from his synnes, and dothe the thyng that is laufull and ryght: than he shal surely liue:
and so he turn from his Sins, and doth the thing that is lawful and right: than he shall surely live:
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that is to say, al his 〈 ◊ 〉 which he hath done before, shal not hurt him, Here ye heare what promises god hath made vs whā we wil rise frō the slepe of our sins,
that is to say, all his 〈 ◊ 〉 which he hath done before, shall not hurt him, Here you hear what promises god hath made us when we will rise from the sleep of our Sins,
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& leus the affectiōs of the flesh, & do such things as he hath apointed vnto vs in his laws:
& leus the affections of the Flesh, & do such things as he hath appointed unto us in his laws:
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if we do so, thā we shal surely liue & not die:
if we do so, than we shall surely live & not die:
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yt is to say, we shall attain after this corporal life to 〈 ◊ 〉 lasting life:
that is to say, we shall attain After this corporal life to 〈 ◊ 〉 lasting life:
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4939
which grant vs god the father, sen, & holy ghost. Amen.
which grant us god the father, sen, & holy ghost. Amen.
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The vii. Sermon made by Maisten D. Latymer. Math. 4.
The vii. Sermon made by Maisten D. Latimer. Math. 4.
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4941
AS Iesus walked by the sea of Galiley, he saw two bretherne Simon whiche was called Peter,
AS Iesus walked by the sea of Galilee, he saw two brethren Simon which was called Peter,
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and Andrew his brother, casting a nette into the sea, for they were fyshers: and he sayed vnto them, folow me, and I wyll makeyou fishers of men:
and Andrew his brother, casting a net into the sea, for they were Fishers: and he said unto them, follow me, and I will makeyou Fishers of men:
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& they straight way left their nettes, and folowed hym. &c. This is the gospell whiche is red in the churche this day.
& they straight Way left their nets, and followed him. etc. This is the gospel which is read in the Church this day.
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4944
And it sheweth vnto vs how our sauiour called foure 〈 ◊ 〉 to his company,
And it shows unto us how our Saviour called foure 〈 ◊ 〉 to his company,
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4947
They were fishers styll, but they fished no more for fishe in the water, but they muste fishe for men, with the net which was prepared to this purpose namely with the gospell:
They were Fishers still, but they fished no more for Fish in the water, but they must Fish for men, with the net which was prepared to this purpose namely with the gospel:
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for the gospel is the net wherwith the Apostles fished after they came to Christ:
for the gospel is the net wherewith the Apostles fished After they Come to christ:
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but specially after his departyng out of this world, then they went & fished throughout the whole world:
but specially After his departing out of this world, then they went & fished throughout the Whole world:
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and of these fishers was spoken a great while ago by the prophet, for so it is written:
and of these Fishers was spoken a great while ago by the Prophet, for so it is written:
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Ecce ego mittam piscatores multos, dicit dominus, & piscabuntur eos, & post haec mittam eis venatores multos, Ecce ego Mittam Piscatores multos, dicit dominus, & piscabuntur eos, & post haec Mittam eis Venatores multos,
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& vena buntur eos de omni monte, & de omni colle, & de cauernis petrarum Behold saith the lord I wil send out many fishers to take them:
& vena buntur eos de omni monte, & de omni colle, & de cauernis petrarum Behold Says the lord I will send out many Fishers to take them:
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and after that wil I send hunters to hūt them out from al mountaines and hils,
and After that will I send Hunters to hunt them out from all Mountains and hills,
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& oute of yt caues of stoue.
& out of that caves of stove.
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By these words god signified by his prophets, how those fishers, that is, the apostles should preach yt gospel and take the people therewt, yt is, al they yt shold beleue:
By these words god signified by his Prophets, how those Fishers, that is, the Apostles should preach that gospel and take the people therewt, that is, all they that should believe:
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and so bring them to God.
and so bring them to God.
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It is commonly seene that fyshers and hunters be very yainfull people bothe, they spare no labour to catche their game,
It is commonly seen that Fishers and Hunters be very yainfull people both, they spare no labour to catch their game,
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because they bee so desirous and so gredye ouer their game, that they care not for paynes.
Because they be so desirous and so greedy over their game, that they care not for pains.
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Therfore our 〈 ◊ 〉 chose fishers, because of these propreties, that thei shold be painfull and spare no labour,
Therefore our 〈 ◊ 〉 chosen Fishers, Because of these proprieties, that they should be painful and spare no labour,
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and than that they shoulde be gredy to catch men, and to take them with the net of gods worde, to tourne the people from 〈 ◊ 〉 vnto God.
and than that they should be greedy to catch men, and to take them with the net of God's word, to turn the people from 〈 ◊ 〉 unto God.
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Ye see by daily experience, what 〈 ◊ ◊ 〉 aud hunters take, howe the fisher 〈 ◊ 〉 day and night at his net,
You see by daily experience, what 〈 ◊ ◊ 〉 and Hunters take, how the fisher 〈 ◊ 〉 day and night At his net,
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and is euer redy to take all such fyshes that he can get, that come in his way.
and is ever ready to take all such fishes that he can get, that come in his Way.
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So likewise yt hunter runneth hither & thither 〈 ◊ 〉 his game, leapeth ouer hedges, and crepeth thorough rough bushes:
So likewise that hunter Runneth hither & thither 〈 ◊ 〉 his game, leapeth over hedges, and creepeth through rough Bushes:
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and all this labor he estemeth for nothyng, because he is so desirous to obtayne his pray, and catch his veneson.
and all this labour he esteemeth for nothing, Because he is so desirous to obtain his prey, and catch his venison.
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So all oure prelates, byshops, and curates, persons, and vicars should be so paynfull, so gredy in castyng their netts, that is to say, in preachyng Gods worde, in shewyng vnto the people the way to euerlastyng lyse, in exhortyng theim to leaue their synnes and wickednes.
So all our Prelates, Bishops, and Curates, Persons, and Vicars should be so painful, so greedy in casting their nets, that is to say, in preaching God's word, in show unto the people the Way to everlasting lyse, in exhorting them to leave their Sins and wickedness.
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This ought to be done of them: for therevnto they bee called of God, such a charge they haue.
This ought to be done of them: for thereunto they be called of God, such a charge they have.
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But the moste parte of them set now a days aside this fyshyng: they put away this net, they take other busynes in hand:
But the most part of them Set now a days aside this fishing: they put away this net, they take other business in hand:
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thei wil rather be surueyors or receiuers or 〈 ◊ 〉 kes in the kitchyn, than to cast out this net:
they will rather be surveyors or Receivers or 〈 ◊ 〉 kes in the kitchyn, than to cast out this net:
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they haue the liuing of fyshers, but they fyshe not, they are other waies occupied: but it shold not be so.
they have the living of Fishers, but they Fish not, they Are other ways occupied: but it should not be so.
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God wil plage, & most heinously punish them for so doyng.
God will plague, & most heinously Punish them for so doing.
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They shalbe called to make accompt one day, where they shall not be able to make answer for their misbehauiors,
They shall called to make account one day, where they shall not be able to make answer for their misbehaviors,
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for not castyng out this net of gods woorde, for sufferynge the people to goe to the dyuell,
for not casting out this net of God's word, for suffering the people to go to the Devil,
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and they call them not agayne: they admonyshe them not: their perishyng greueth them not:
and they call them not again: they admonish them not: their perishing Grieveth them not:
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but the daye will come when they shall 〈 ◊ 〉 from the bottome of theyr hertes:
but the day will come when they shall 〈 ◊ 〉 from the bottom of their herts:
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but than it will bee to late: then they shall receyue theyr well 〈 ◊ ◊ 〉 for theyr negligencye and slouthfulnesse:
but than it will be to late: then they shall receive their well 〈 ◊ ◊ 〉 for their negligency and slothfulness:
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for takynge theyr lyuynge of the people, and not teachyng them. The Euangelistes speake 〈 ◊ 〉 of the calling of these iiii. men, Peter, Andrew, Iames, and Iohn.
for taking their living of the people, and not teaching them. The Evangelists speak 〈 ◊ 〉 of the calling of these iiii. men, Peter, Andrew, James, and John.
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Mathew saith that Iesus called them, and they immediatly left their netts, and folowed him.
Matthew Says that Iesus called them, and they immediately left their nets, and followed him.
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Luke saith, that our sauior stood by yt lake of Genezareth, & there he saw two ships standing by the lake syde,
Luke Says, that our Saviour stood by that lake of Gennesaret, & there he saw two ships standing by the lake side,
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and he entred in one of these shyppes, which was Peters.
and he entered in one of these ships, which was Peter's.
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And desyred him that he would thrust it a litle from the land, and so he taught the people,
And desired him that he would thrust it a little from the land, and so he taught the people,
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& after that when he had 〈 ◊ 〉 an end of speaking, he said to Simon Pe ter, cast out thy net in the deepe,
& After that when he had 〈 ◊ 〉 an end of speaking, he said to Simon Pe ter, cast out thy net in the deep,
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and Simon answered, we haue laboured all night and haue taken nothing. Neuerthelesse at thy commaundement I will lose forth the nette:
and Simon answered, we have laboured all night and have taken nothing. Nevertheless At thy Commandment I will loose forth the net:
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and when they 〈 ◊ ◊ 〉 out, they inclosed a great multitude of fishes:
and when they 〈 ◊ ◊ 〉 out, they enclosed a great multitude of Fish:
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Now Peter 〈 ◊ 〉 such a multitude of fishes, was beyonds-himself, and 〈 ◊ 〉 doune at Jesus 〈 ◊ 〉, saying:
Now Peter 〈 ◊ 〉 such a multitude of Fish, was beyonds-himself, and 〈 ◊ 〉 down At jesus 〈 ◊ 〉, saying:
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Lorde go from me, for I am a synful man:
Lord go from me, for I am a sinful man:
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for he was 〈 ◊ 〉, and all that were with him, at the 〈 ◊ 〉 of the fishes, whiche they had taken.
for he was 〈 ◊ 〉, and all that were with him, At the 〈 ◊ 〉 of the Fish, which they had taken.
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And ther was also James and John the sonnes of 〈 ◊ 〉. And Jesus saide vnto Peter:
And there was also James and John the Sons of 〈 ◊ 〉. And jesus said unto Peter:
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feare not, from henceforth thou shalte catche men:
Fear not, from henceforth thou shalt catch men:
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and they brought the ship 〈 ◊ 〉 to lande and forsoke al, 〈 ◊ ◊ 〉.
and they brought the ship 〈 ◊ 〉 to land and forsook all, 〈 ◊ ◊ 〉.
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So ye heare how Luke describeth this 〈 ◊ 〉, in what maner of wayes Christe called them:
So you hear how Luke Describeth this 〈 ◊ 〉, in what manner of ways Christ called them:
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and though he make no mention of Andrew, yet it was lyke that he was amongest theym too, with Peter John and James.
and though he make no mention of Andrew, yet it was like that he was amongst them too, with Peter John and James.
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The 〈 ◊ 〉 John in the first chapiter 〈 ◊ ◊ 〉 matter of an other maner of ways,
The 〈 ◊ 〉 John in the First chapter 〈 ◊ ◊ 〉 matter of an other manner of ways,
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but it per temeth all to an ende, and to one effect:
but it per temeth all to an end, and to one Effect:
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for it was most like, yt they (uere called first to come in acquaintance with Christ and afterwardes to be his disciples:
for it was most like, that they (vere called First to come in acquaintance with christ and afterwards to be his Disciples:
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and so in the ende to bee his apostles, whiche shoulde teache and instructe the whole worlde.
and so in the end to be his Apostles, which should teach and instruct the Whole world.
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John the Euangelist saieth, that Andrewe was a disciple of John Baptiste: and when he had seene his master pointe Christ with his finger, saying:
John the Evangelist Saith, that Andrew was a disciple of John Baptiste: and when he had seen his master point christ with his finger, saying:
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Ecce 〈 ◊ 〉 dei qui tolht 〈 ◊ 〉 mundi Lo the lamb of god that taketh away the sinnes of the worlde. (They vsed in the lawe to offer lambes for the pacifying of god.
Ecce 〈 ◊ 〉 dei qui tolht 〈 ◊ 〉 mundi Lo the lamb of god that Takes away the Sins of the world. (They used in the law to offer Lambs for the pacifying of god.
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Now John called Christ the righte lambe which should take away in 〈 ◊ 〉 all the 〈 ◊ 〉 of the world.) Now when Andrew hearde wherunto Christ was come, he forsoke his maister John,
Now John called christ the right lamb which should take away in 〈 ◊ 〉 all the 〈 ◊ 〉 of the world.) Now when Andrew heard whereunto christ was come, he forsook his master John,
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and came to Christe, and 〈 ◊ 〉 in acquaintance with hym, asked him where he dwelled:
and Come to Christ, and 〈 ◊ 〉 in acquaintance with him, asked him where he dwelled:
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and findyng his brother Simon Peter, he tolde hym of Christ, and brought hym to him:
and finding his brother Simon Peter, he told him of christ, and brought him to him:
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he broughte hym not to John; but to Christ:
he brought him not to John; but to christ:
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And so should we do too, we should bryng to Christ as many as we coulde, with good exhortations and admonitions.
And so should we do too, we should bring to christ as many as we could, with good exhortations and admonitions.
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Now Christ seing Peter, said vnto him, Thou art Si mon the senne of Jonas, thou shalt be called Cephas, which is by interpretation a stone, signifyeng that Peter shoulde be a 〈 ◊ 〉 felowe not waueryng hither and thither.
Now christ sing Peter, said unto him, Thou art Si mon the son of Jonah, thou shalt be called Cephas, which is by Interpretation a stone, signifying that Peter should be a 〈 ◊ 〉 fellow not wavering hither and thither.
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So ye see how diuerslye the Euangelistes speake of the callyng of these foure Apostles, Peter, Andrewe, James and John:
So you see how diversely the Evangelists speak of the calling of these foure Apostles, Peter, Andrew, James and John:
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therefore it is lyke they were called more then one tyme, they were called fyrste to come in acquaintance with hym, Therefore it is like they were called more then one time, they were called First to come in acquaintance with him,
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than afterwarde to bee 〈 ◊ 〉 disciples, and so at the laste to bee hys Apostles and teachers of the whole world.
than afterward to be 〈 ◊ 〉 Disciples, and so At the laste to be his Apostles and Teachers of the Whole world.
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For we reade in the gospell of S. Luke:
For we read in the gospel of S. Lycia:
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that oure sauioure when he woulde chuse apostles whiche shoulde teache others, he continued a whole nighte in prayer, desyryng god to geue him worthy men which be might sende.
that our Saviour when he would choose Apostles which should teach Others, he continued a Whole night in prayer, desiring god to give him worthy men which be might send.
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Where we haue a good monition, how carefull they should be that ought to chuse men and set them in offices:
Where we have a good monition, how careful they should be that ought to choose men and Set them in Offices:
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For it appeared by oure Sauiour, that he was verye lothe to haue vnworthy men, in so muche that he ceassed not all night to crye vnto God, that he might haue woorthy men, whiche he might sende,
For it appeared by our Saviour, that he was very loath to have unworthy men, in so much that he ceased not all night to cry unto God, that he might have worthy men, which he might send,
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and suche men as mighte be able to tell the truth: & when they haue done, to stand vnto it.
and such men as might be able to tell the truth: & when they have done, to stand unto it.
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For when a preacher preacheth the truthe, but afterwarde is fearefull, and dare not stande vnto it, is afrayd of men:
For when a preacher Preacheth the truth, but afterward is fearful, and Dare not stand unto it, is afraid of men:
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this preacher shall do but littel good:
this preacher shall do but little good:
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or when he preacheth the truthe, and is a wycked lyuer, after that he hath done, this man shall do but little good, be shall not edifye,
or when he Preacheth the truth, and is a wicked liver, After that he hath done, this man shall do but little good, be shall not edify,
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but rather destroye, when his wordes are good, and hys lyuyng contrary vnto the same:
but rather destroy, when his words Are good, and his living contrary unto the same:
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Therfore I would wishe of GOD that all they that shoulde chuse officers, woulde geue theymselues moste 〈 ◊ 〉 to prayer:
Therefore I would wish of GOD that all they that should choose Officers, would give theymselues most 〈 ◊ 〉 to prayer:
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desyryng god that they maye chuse suche men as maye doe good in the com mon wealthe, amongest the 〈 ◊ 〉 of God:
desiring god that they may choose such men as may do good in the come mon wealth, amongst the 〈 ◊ 〉 of God:
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And I woulde wyshe, that there shoulde be none other officers but suche as 〈 ◊ 〉 called therevnto lawfullye:
And I would wish, that there should be none other Officers but such as 〈 ◊ 〉 called thereunto lawfully:
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for no man oughte to seeke for promotions, to beare rule, to be an officer: but we should farye oure vocation tyll God dyd call vs:
for no man ought to seek for promotions, to bear Rule, to be an officer: but we should farye our vocation till God did call us:
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we should haue a callyng of god. but it is to be lamented how inordinately all thynges bee done.
we should have a calling of god. but it is to be lamented how inordinately all things be done.
pns12 vmd vhi dt n-vvg pp-f n1. cc-acp pn31 vbz pc-acp vbi vvn c-crq av-j d n2 vbb vdn.
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For I feare me that there hathe bene but verye fewe offices in Englance, but they haue bene 〈 ◊ 〉 boughte or solde:
For I Fear me that there hath be but very few Offices in Englance, but they have be 〈 ◊ 〉 bought or sold:
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for I haue hearde saye manye tymes, that some payed greate summes of money for theyr offices:
for I have heard say many times, that Some paid great sums of money for their Offices:
c-acp pns11 vhb vvn vvb d n2, cst d vvn j n2 pp-f n1 p-acp po32 n2:
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No man can persuade me, that these men entende to doe good in the commō wealth, which bye theyr offices.
No man can persuade me, that these men intend to do good in the Common wealth, which buy their Offices.
uh-dx n1 vmb vvi pno11, cst d n2 vvb pc-acp vdi j p-acp dt j n1, r-crq vvb po32 n2.
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For they intend to gette that money agayne which they haue layed out, and afterwarde to 〈 ◊ 〉 for purchasyng.
For they intend to get that money again which they have laid out, and afterward to 〈 ◊ 〉 for purchasing.
p-acp pns32 vvb pc-acp vvi d n1 av r-crq pns32 vhb vvn av, cc av pc-acp 〈 sy 〉 c-acp n-vvg.
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But suche ambitious men that offer themselues, they should be refused, they shold not be suffered to lyue in a common wealthe:
But such ambitious men that offer themselves, they should be refused, they should not be suffered to live in a Common wealth:
p-acp d j n2 cst vvb px32, pns32 vmd vbi vvn, pns32 vmd xx vbi vvn pc-acp vvi p-acp dt j n1:
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for they be ambitieus and couetous.
for they be ambitieus and covetous.
c-acp pns32 vbb n2 cc j.
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We reade that Ietro Moyses father in lawe gaue vnto Mayses counsell to chuse men to offices:
We read that Ietro Moses father in law gave unto Mayses counsel to choose men to Offices:
pns12 vvb cst np1 np1 n1 p-acp n1 vvd p-acp n2 n1 pc-acp vvi n2 p-acp n2:
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and that same counsell that 〈 ◊ 〉 gaue was Goddes counsell: God spake by the mouth of 〈 ◊ 〉.
and that same counsel that 〈 ◊ 〉 gave was Goddess counsel: God spoke by the Mouth of 〈 ◊ 〉.
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Nowe what sateth 〈 ◊ 〉, or God by 〈 ◊ 〉:
Now what sateth 〈 ◊ 〉, or God by 〈 ◊ 〉:
av q-crq vvz 〈 sy 〉, cc np1 p-acp 〈 sy 〉:
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what manner of men shoulde he chuse to offices to 〈 ◊ 〉 the common welth:
what manner of men should he choose to Offices to 〈 ◊ 〉 the Common wealth:
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Thou shalt seke out, saith 〈 ◊ 〉, amongest all the people men of actiuify,
Thou shalt seek out, Says 〈 ◊ 〉, amongst all the people men of actiuify,
pns21 vm2 vvi av, vvz 〈 sy 〉, p-acp d dt n1 n2 pp-f vvi,
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and such as feare God, true men, hating couetousnes, and make them heades ouer the people. &c. 〈 ◊ 〉 would not haue him to take those whiche offer theym selues,
and such as Fear God, true men, hating covetousness, and make them Heads over the people. etc. 〈 ◊ 〉 would not have him to take those which offer them selves,
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or whiche bye 〈 ◊ 〉 offices with money and faire speakynge: No no, he woulde none of that gears, he would not haue suche felowes.
or which buy 〈 ◊ 〉 Offices with money and fair speaking: No no, he would none of that gears, he would not have such Fellows.
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But I pray you, howe many officers are fought out now adays? I thynke but very fewe, the moste parte offer theym selues before they be called,
But I pray you, how many Officers Are fought out now adais? I think but very few, the most part offer them selves before they be called,
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but it should not bee so:
but it should not be so:
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Justices of peace, 〈 ◊ 〉, and other officers they shoulde bee 〈 ◊ 〉 out, they should be called thervnto, they should not come before they be sent for.
Justices of peace, 〈 ◊ 〉, and other Officers they should be 〈 ◊ 〉 out, they should be called thereunto, they should not come before they be sent for.
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Nowe when they be sought out, what maner of men should they bee? Mary men of 〈 ◊ 〉, that is to say, men of knowlege & vnderstanding:
Now when they be sought out, what manner of men should they be? Mary men of 〈 ◊ 〉, that is to say, men of knowledge & understanding:
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which be able to execute yt office, & such as fearegod:
which be able to execute that office, & such as fearegod:
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for no dout he must haue the feare of god in his heart yt shalbe an officer,
for no doubt he must have the Fear of god in his heart that shall an officer,
c-acp dx n1 pns31 vmb vhi dt n1 pp-f n1 p-acp po31 n1 pn31 vmb|vbi dt n1,
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or els he shall neuer well execute his office: he shall soone be corrupte with giftes or rewardes.
or Else he shall never well execute his office: he shall soon be corrupt with Gifts or rewards.
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Further he must be a true man, suche a one whom a man maye trust by his wordes:
Further he must be a true man, such a one whom a man may trust by his words:
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he must bee his wordes maister, he may not be a dissembler, a lyar or a false dealer.
he must be his words master, he may not be a dissembler, a liar or a false dealer.
pns31 vmb vbi po31 n2 vvi, pns31 vmb xx vbi dt n1, dt n1 cc dt j n1.
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And laft of all, he must be a hater of couetousnes, he must first be a man of actiuttye and knowledge, a man that feareth god, a true man,
And laft of all, he must be a hater of covetousness, he must First be a man of actiuttye and knowledge, a man that fears god, a true man,
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and a man whiche hateth couetousnes: he must onely not bee couetous, but he must bee a hater of couetousnes.
and a man which hates covetousness: he must only not be covetous, but he must be a hater of covetousness.
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Now when he must hate couetousnes, than he must ncdes be far of from that foulc vice of couetousnes,
Now when he must hate covetousness, than he must ncdes be Far of from that foulc vice of covetousness,
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and immoderate despre to haue goods. This is the duetye of euery 〈 ◊ 〉: so he shalbe disposed before he be admitted there vnto:
and immoderate despre to have goods. This is the duty of every 〈 ◊ 〉: so he shall disposed before he be admitted there unto:
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but whether they be so or not, let other indge:
but whither they be so or not, let other Indge:
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it is 〈 ◊ 〉 by batly erperience what they be a great part of them:
it is 〈 ◊ 〉 by batly erperience what they be a great part of them:
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I fear me that yf Ietro should see them, the ye doynges would mislyke hym:
I Fear me that if Ietro should see them, the you doings would mislike him:
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he would say, these are not such men as I haue ap pointed, but it is no matter though Ietro see them not:
he would say, these Are not such men as I have Apostle pointed, but it is no matter though Ietro see them not:
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god he seeth them, which wyil rewarde them accordyng to their 〈 ◊ 〉.
god he sees them, which wyil reward them according to their 〈 ◊ 〉.
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And so like wise they that be of the spiritualty, the cleargy men, they must not runne themselues, they must tary til they be called, thei must not slatter for benefices:
And so like wise they that be of the spiritualty, the Clergy men, they must not run themselves, they must tarry till they be called, they must not slatter for Benefices:
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& therfore yt king & his most honorable coūsel must take hede, & not set vp those which cal themselues:
& Therefore that King & his most honourable counsel must take heed, & not Set up those which call themselves:
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for no doute they that call themselues intende not to doe good, nor to profite the people,
for no doubt they that call themselves intend not to do good, nor to profit the people,
c-acp dx n1 pns32 d vvb px32 vvb xx pc-acp vdi j, ccx pc-acp vvi dt n1,
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but onelye they seke to feede themselues, and to fyll their coffers:
but only they seek to feed themselves, and to fill their coffers:
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And so likewise al patrons that haue to giue benefices, they should take hede and beware of suche felowes, which scke for benefices, which come themselues before they be called.
And so likewise all Patrons that have to give Benefices, they should take heed and beware of such Fellows, which scke for Benefices, which come themselves before they be called.
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For such 〈 ◊ 〉 intende not to fede the people, with the holsome doc tryne of the worde of god:
For such 〈 ◊ 〉 intend not to fede the people, with the wholesome doc tryne of the word of god:
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but rather they seke to be fedde of the people, to haue their ease, for that they looke for:
but rather they seek to be fed of the people, to have their ease, for that they look for:
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yf they were mynded to do good vnto the people of god, they would 〈 ◊ 〉 tyil god should cai them,
if they were minded to do good unto the people of god, they would 〈 ◊ 〉 tyil god should cai them,
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and then when they be called, do their 〈 ◊ 〉:
and then when they be called, do their 〈 ◊ 〉:
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but to runne without the callyng of god, is a manifest token that they haue an other respecte, that they are worldly mynded,
but to run without the calling of god, is a manifest token that they have an other respect, that they Are worldly minded,
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and therfore god cōplayned by the prophet, saying:
and Therefore god complained by the Prophet, saying:
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Multi currebant quos ego non mittebam, there were many of those that ran before I sent them, which wer not sent by me.
Multi Running quos ego non mittebam, there were many of those that ran before I sent them, which were not sent by me.
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Therfore I wyll desyre patrons to take hede vpon what maner of men they bestowe theyr benefyces:
Therefore I will desire Patrons to take heed upon what manner of men they bestow their Benefices:
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for it is a great charge, a great burthen before God to bee a patron.
for it is a great charge, a great burden before God to be a patron.
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For euery patron, whan he dothe not diligently endeuor him selfe to place a good and godly man in his benefice, which is in his hands:
For every patron, when he doth not diligently endeavour him self to place a good and godly man in his benefice, which is in his hands:
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but is 〈 ◊ 〉, and careth not what maner of man he taketh, or els is 〈 ◊ 〉, and wili haue it himselfe:
but is 〈 ◊ 〉, and Careth not what manner of man he Takes, or Else is 〈 ◊ 〉, and wili have it himself:
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and hire a 〈 ◊ ◊ 〉 Lack latin, which shall say scruice: so that the people shaibs nothing edified:
and hire a 〈 ◊ ◊ 〉 Lack latin, which shall say scruice: so that the people shaibs nothing edified:
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no doubt that patron shall make answere before God, for not doyng of his dutie.
no doubt that patron shall make answer before God, for not doing of his duty.
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And loke how 〈 ◊ 〉 soeuer perish in that same parish because of lacke of teachyng, the patrone is giltie of theym:
And look how 〈 ◊ 〉 soever perish in that same parish Because of lack of teaching, the patron is guilty of them:
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and he must make answere for them before god. Therfore it appereth most manifestly, that patrōs may not folow frendships, or other affectiōs:
and he must make answer for them before god. Therefore it appeareth most manifestly, that Patrons may not follow friendships, or other affections:
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but they must see that gods honor be promoted, that they place such men as may be able to teache and 〈 ◊ 〉 the people. Now to the matter:
but they must see that God's honour be promoted, that they place such men as may be able to teach and 〈 ◊ 〉 the people. Now to the matter:
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These men, Peter, Andrew, James and John, they were called from catchynge of fishes, to the catching of men:
These men, Peter, Andrew, James and John, they were called from catching of Fish, to the catching of men:
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they had a callyng, they ran not before they wer called. But we do not so, we order the mater as though God sawe vs not:
they had a calling, they ran not before they were called. But we do not so, we order the mater as though God saw us not:
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and no dout there be some that thynke in their hearts: what? shall I tarye till god call me:
and no doubt there be Some that think in their hearts: what? shall I tarry till god call me:
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then peraduenture I shall neuer be called: and so I shall neuer get any thyng. But these be vnfaythfull men, they consyder not that God seeth vs euerye where:
then Peradventure I shall never be called: and so I shall never get any thing. But these be unfaithful men, they Consider not that God sees us every where:
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In what corner soeuer we be, god seeth vs, and can fetch vs when it pleaseth him:
In what corner soever we be, god sees us, and can fetch us when it Pleases him:
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that we should be offycers, or be curates, or such lyke thynges. Therfore thou runner, tary, til thou art called, runne not before the time.
that we should be Officers, or be Curates, or such like things. Therefore thou runner, tarry, till thou art called, run not before the time.
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John Baptist that holy man, he wold not take vpon him, to come before he was bidden:
John Baptist that holy man, he would not take upon him, to come before he was bidden:
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Where was he? Marye in the wildernes:
Where was he? Marye in the Wilderness:
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he made no sute, I warrant you, for anie offyce, he taryed till god called him. For Luke saith:
he made no suit, I warrant you, for any office, he tarried till god called him. For Luke Says:
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the word of the Lord came vnto John, beyng in the wyldcrnes. It is no maruell that god fetched him out of the wildernese:
the word of the Lord Come unto John, being in the wyldcrnes. It is no marvel that god fetched him out of the Wilderness:
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for there is no cornar in the whole worlde where anye man can hyde hymselfe from hys presence:
for there is no cornar in the Whole world where any man can hide himself from his presence:
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therfore when he wyll haue a man, he can call hym, thoughe he be hyd in cornars:
Therefore when he will have a man, he can call him, though he be hid in cornars:
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for the prophet saieth, Dcus in altis habitat, sed 〈 ◊ 〉 〈 ◊ 〉, God dwelleth aloft; for the Prophet Saith, Dcus in Altis habitat, sed 〈 ◊ 〉 〈 ◊ 〉, God dwells aloft;
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but yet he seeth those thynges which be here in the lowest partes of the carthe:
but yet he sees those things which be Here in the lowest parts of the carthe:
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he dwelleth in heauen, but for all that, he ouerseeth all the whole carthe, and what therein is.
he dwells in heaven, but for all that, he overseeth all the Whole carthe, and what therein is.
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For thoughe we were caste doune in a deepe pyt, or dongeon, as Hieremy the prophet was:
For though we were cast down in a deep pit, or dungeon, as Jeremiah the Prophet was:
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yet for all that he can see vs, he wyll not forgette vs: for he looketh doune vpon those thinges that be belowe.
yet for all that he can see us, he will not forget us: for he looks down upon those things that be below.
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Therfore lette no manne thynke in his heart, I muste put my selfe forwarde, I muste seeke to brynge my selfe alofte.
Therefore let no man think in his heart, I must put my self forward, I must seek to bring my self aloft.
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No no, consider rather, that God 〈 ◊ 〉 thee, that he can bryng thee alofte when it pleaseth him,
No no, Consider rather, that God 〈 ◊ 〉 thee, that he can bring thee aloft when it Pleases him,
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when it is to the furtherāce of his glorye, and to the saluation of thy soule.
when it is to the furtherance of his glory, and to the salvation of thy soul.
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John Baptist made no sute for that office namely to be a preacher, and to baptyse ye people:
John Baptist made no suit for that office namely to be a preacher, and to baptise you people:
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yet for all that god sought hym oute, god called hym there unto, god would haue him in this office of preachyng:
yet for all that god sought him out, god called him there unto, god would have him in this office of preaching:
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So lyke wise Iosephe when he was in Egypte, solde of hys owne brethren, where he serued with a great man, a greate officer he was, Potiphar was his name:
So like wise Joseph when he was in Egypt, sold of his own brothers, where he served with a great man, a great officer he was, Potiphar was his name:
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Nowe when he had bene a whyle with him, his 〈 ◊ 〉 percetuyng his beauty, cast her loue vpon him,
Now when he had be a while with him, his 〈 ◊ 〉 percetuyng his beauty, cast her love upon him,
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and so would haue hym to be naught with her:
and so would have him to be nought with her:
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but Joseph beyng a man that seared god, wold not folow her, but rather 〈 ◊ 〉 her beastly lustes, ranne his wayes,
but Joseph being a man that seared god, would not follow her, but rather 〈 ◊ 〉 her beastly lusts, ran his ways,
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and lefte his cloke behynde hym. And so 〈 ◊ ◊ 〉 thorough false accusations, he was cast into prison.
and left his cloak behind him. And so 〈 ◊ ◊ 〉 through false accusations, he was cast into prison.
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Thynks ye now that god saw hym not? yes yes, he sawe him, though he was in the darke pryson, yet he saw him.
Thynks you now that god saw him not? yes yes, he saw him, though he was in the dark prison, yet he saw him.
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For when it seemed him good, he brought him out agayne of the prison, and made him lorde and ruler ouer all Egipt:
For when it seemed him good, he brought him out again of the prison, and made him lord and ruler over all Egypt:
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though he lay in a dongeon, though he could make no sute for his 〈 ◊ 〉,
though he lay in a dungeon, though he could make no suit for his 〈 ◊ 〉,
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yet god when it pleased him could call him therunto. Therfore let vs learne here, by the ensaumple of this good Josephe:
yet god when it pleased him could call him thereunto. Therefore let us Learn Here, by the ensample of this good Joseph:
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lette vs learne I saye, that when we bee meete, and that God wyll haue vs to beare offices, he wyll call vs thereunto by law full meanes, by hys magistrates: he wyll not forgette vs:
let us Learn I say, that when we be meet, and that God will have us to bear Offices, he will call us thereunto by law full means, by his Magistrates: he will not forget us:
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for he seeth vs in euery corner, he can pycke vs oute when it is hys wyll and pleasure.
for he sees us in every corner, he can pycke us out when it is his will and pleasure.
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Moyses that greate friende of God, what was his occupation Mary he was a shepharde, he kepte his fathers in lawe sheepe:
Moses that great friend of God, what was his occupation Marry he was a shepharde, he kept his Father's in law sheep:
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and though he was in a greate wyldernesse, where there was no body aboute hym,
and though he was in a great Wilderness, where there was no body about him,
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yet it pleased GOD to call hym, and to make hym a captayne ouer his people Israell.
yet it pleased GOD to call him, and to make him a captain over his people Israel.
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And thys Moses was very lothe to go, to take such a greate charge vpon hym:
And this Moses was very loath to go, to take such a great charge upon him:
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yet at the length he went, because it was the callyng of god.
yet At the length he went, Because it was the calling of god.
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Therfore let vs folow this ensaumple of Moyses, let vs not take in hande any office,
Therefore let us follow this ensample of Moses, let us not take in hand any office,
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except we be called thereunto of GOD, excepte we haue a lawfull callyng.
except we be called thereunto of GOD, except we have a lawful calling.
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Oure Sauiour commaundeth his disciples, and also vs, that we shall praye vnto God, that he wyll sende labourers into his haruest:
Oure Saviour commandeth his Disciples, and also us, that we shall pray unto God, that he will send labourers into his harvest:
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that is to saye, that he wyll sende preachers.
that is to say, that he will send Preachers.
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Whereby it appeareth, that our Sauiour woulde that no person shoulde take vpon hym that office,
Whereby it appears, that our Saviour would that no person should take upon him that office,
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excepte he be sent of god, except god call hym thereunto.
except he be sent of god, except god call him thereunto.
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Kynge Saule thoughe he was a wycked man in hys ende, yet he was made a greate hinge of god: for what was hys father:
King Saule though he was a wicked man in his end, yet he was made a great hinge of god: for what was his father:
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No verye great man I tell you, and Saule his sonne wente to seke hys fathers affes,
No very great man I tell you, and Saule his son went to seek his Father's affes,
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and so by chaunce because he could not fynde the asses he came to the Prophete Samuell, whiche by and by,
and so by chance Because he could not find the asses he Come to the Prophet Samuel, which by and by,
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before he departed from hym, annoynted hym to bee kynge ouer Israell, GOD commaundyng hym so to doe.
before he departed from him, anointed him to be King over Israel, GOD commanding him so to do.
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Nowe thys Saule he sceketh not for it, it came neuer in hys hearte to thynke that he should bee kyng:
Now this Saule he sceketh not for it, it Come never in his heart to think that he should be King:
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in so muche that he 〈 ◊ 〉 hymselfe when Samuell woulde prclaime him king, before the whole congregation:
in so much that he 〈 ◊ 〉 himself when Samuel would prclaime him King, before the Whole congregation:
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yet for all that, he coulde not hyde himselfe so, but GOD spyeth hym oute, and so finally brought him to the kyngdome.
yet for all that, he could not hide himself so, but GOD spieth him out, and so finally brought him to the Kingdom.
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Here ye see moste manifestlye that whanne GOD wyll haue a thynge to bee doone, he canne synde suche meanes, whereby it muste needes bee doone.
Here you see most manifestly that when GOD will have a thing to be done, he can synde such means, whereby it must needs be done.
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Wherefore shoulde nowe anye of vs goe aboute to thruste theymselues into offices wyithoute the callyng of GOD? And no doute they that 〈 ◊ 〉 so, they shewe theymselues to haue no saythe in GOD at all, they truste not GOD, they thynke they shall brynge all matters to passe by 〈 ◊ ◊ 〉 owne power and wyttes:
Wherefore should now any of us go about to thrust theymselues into Offices wyithoute the calling of GOD? And no doubt they that 〈 ◊ 〉 so, they show theymselues to have no say in GOD At all, they trust not GOD, they think they shall bring all matters to pass by 〈 ◊ ◊ 〉 own power and wits:
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but it is seene that suche felowes spede euer yll, that wyll take in hande to 〈 ◊ 〉 them selues without any laufull callyng.
but it is seen that such Fellows speed ever ill, that will take in hand to 〈 ◊ 〉 them selves without any lawful calling.
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Dauid that 〈 ◊ 〉 man & holy 〈 ◊ 〉 of god, what was he? Mary a keper of shepe:
David that 〈 ◊ 〉 man & holy 〈 ◊ 〉 of god, what was he? Mary a keeper of sheep:
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he thought not that he should be king, till he was called ther 〈 ◊ 〉 of god.
he Thought not that he should be King, till he was called there 〈 ◊ 〉 of god.
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But I pray 〈 ◊ 〉 what was Ionas the Prophet? was he not in the bottome of the great sea, in the bellye of a great and horrible whale? what hapned vnto hym? sawe not god 〈 ◊ ◊ 〉, 〈 ◊ 〉, he saw hym, he had not forgotten hym: he called hym out again:
But I pray 〈 ◊ 〉 what was Ionas the Prophet? was he not in the bottom of the great sea, in the belly of a great and horrible whale? what happened unto him? saw not god 〈 ◊ ◊ 〉, 〈 ◊ 〉, he saw him, he had not forgotten him: he called him out again:
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and so sedeth 〈 ◊ 〉 to 〈 ◊ 〉 to preach vnto them, and teache them penaunce, to leaue theyr synful life.
and so sedeth 〈 ◊ 〉 to 〈 ◊ 〉 to preach unto them, and teach them penance, to leave their sinful life.
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Now god would haue hym to that 〈 ◊ 〉, therfore he cal 〈 ◊ 〉 hym,
Now god would have him to that 〈 ◊ 〉, Therefore he call 〈 ◊ 〉 him,
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and was able to do it, 〈 ◊ 〉 he lay euen in the hor rible fishes 〈 ◊ 〉.
and was able to do it, 〈 ◊ 〉 he lay even in the hor rible Fish 〈 ◊ 〉.
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Now therfore lette vs well 〈 ◊ 〉 this, that when god wil haue a man to beare an 〈 ◊ 〉 he can and is able to fetch him, wheresoeuer he bee:
Now Therefore let us well 〈 ◊ 〉 this, that when god will have a man to bear an 〈 ◊ 〉 he can and is able to fetch him, wheresoever he be:
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and that man that is so called of god to any office, no doute god wil work with hym:
and that man that is so called of god to any office, no doubt god will work with him:
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he wyl prosper all his doings, he will 〈 ◊ ◊ 〉 from all his enemies, he wyll not let him perishe.
he will prosper all his doings, he will 〈 ◊ ◊ 〉 from all his enemies, he will not let him perish.
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〈 ◊ 〉 and yf any man take in 〈 ◊ 〉 an office whereunto he is not called:
〈 ◊ 〉 and if any man take in 〈 ◊ 〉 an office whereunto he is not called:
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And not onely that, but he will 〈 ◊ 〉 punishe that 〈 ◊ 〉 that wil take in hande an 〈 ◊ 〉 whereunto he is not called of god:
And not only that, but he will 〈 ◊ 〉 Punish that 〈 ◊ 〉 that will take in hand an 〈 ◊ 〉 whereunto he is not called of god:
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which 〈 ◊ ◊ 〉, or 〈 ◊ 〉 aboute to promote himselfe.
which 〈 ◊ ◊ 〉, or 〈 ◊ 〉 about to promote himself.
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As we haue an example in the boke of yt Numbers, that when 〈 ◊ 〉, Dathan,
As we have an Exampl in the book of that Numbers, that when 〈 ◊ 〉, Dathan,
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and Abyram, would not be contente with their vocation wherunto thei were called of GOD, but woulde 〈 ◊ 〉 higher, and promote themselues:
and Abiram, would not be content with their vocation whereunto they were called of GOD, but would 〈 ◊ 〉 higher, and promote themselves:
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what hapned? The grounde claue asonder, and swalowed them vp, with wife and children and al that they had:
what happened? The ground clave asunder, and swallowed them up, with wife and children and all that they had:
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this was their ende, this rewarde they had for their ambition.
this was their end, this reward they had for their ambition.
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Whereby it appeareth, that GOD wyll that euerye manne shall keepe hymselfe in his vocation, til he be further called of god.
Whereby it appears, that GOD will that every man shall keep himself in his vocation, till he be further called of god.
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We reade further in the bookes of the kinges, that when Dauyd would bryng in the arke of GOD into his citye,
We read further in the books of the Kings, that when David would bring in the Ark of GOD into his City,
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as they were going with it, there was one 〈 ◊ ◊ 〉 name:
as they were going with it, there was one 〈 ◊ ◊ 〉 name:
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he fearyng leaste the arke shoulde fall, because the 〈 ◊ 〉 stumbled, went and helde it vp with his handes:
he fearing jest the Ark should fallen, Because the 〈 ◊ 〉 stumbled, went and held it up with his hands:
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which was against his 〈 ◊ 〉: for he was not appointed 〈 ◊ 〉:
which was against his 〈 ◊ 〉: for he was not appointed 〈 ◊ 〉:
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for it 〈 ◊ 〉 the office of the Leuites to 〈 ◊ 〉 the Arke, no body 〈 ◊ 〉 should come 〈 ◊ 〉 vnto it:
for it 〈 ◊ 〉 the office of the Levites to 〈 ◊ 〉 the Ark, no body 〈 ◊ 〉 should come 〈 ◊ 〉 unto it:
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Now what hapned? God stroke hym by and by to death: because he toke vpon him an 〈 ◊ 〉, vnto which he was not called:
Now what happened? God stroke him by and by to death: Because he took upon him an 〈 ◊ 〉, unto which he was not called:
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yet after mans reason, 〈 ◊ 〉 Oza had done a good worke, in keepyng the arke frome 〈 ◊ 〉:
yet After men reason, 〈 ◊ 〉 Oza had done a good work, in keeping the Ark from 〈 ◊ 〉:
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but what then? God will that his order shalbe kept, which he hath appointed in his worde.
but what then? God will that his order shall kept, which he hath appointed in his word.
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Further we reade in the Bible of a kyng which was called 〈 ◊ 〉, which woulde take vpon him the office of a prieste, to offer incenses vnto the Lorde, whervnto he was not called of god:
Further we read in the bible of a King which was called 〈 ◊ 〉, which would take upon him the office of a priest, to offer incenses unto the Lord, whereunto he was not called of god:
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but would do it of his owne 〈 ◊ 〉 will, would promote himselfe to the office of the high priest, beyng not called of god thervnto.
but would do it of his own 〈 ◊ 〉 will, would promote himself to the office of the high priest, being not called of god thereunto.
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But what 〈 ◊ 〉? Nowe 〈 ◊ 〉 he? what 〈 ◊ 〉 had hefor so 〈 ◊ 〉? 〈 ◊ 〉 he was yet aboute it, the Lorde smote hym by and by with leprosie:
But what 〈 ◊ 〉? Now 〈 ◊ 〉 he? what 〈 ◊ 〉 had hefor so 〈 ◊ 〉? 〈 ◊ 〉 he was yet about it, the Lord smote him by and by with leprosy:
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and so this greate kynge endured a lepre all the days of his life.
and so this great King endured a lepre all the days of his life.
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These be ensamples nowe which should make vs afrayde, if we had any feare of God in our heartes, to promote our selues.
These be ensamples now which should make us afraid, if we had any Fear of God in our hearts, to promote our selves.
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And we shoulde learne here to beware of that pestilent poyson of ambition:
And we should Learn Here to beware of that pestilent poison of ambition:
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which poyson, (which ambition I say) hathe be the cause of the perishyng of many a man: which poison, (which ambition I say) hath be the cause of the perishing of many a man:
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for this ambition is the most 〈 ◊ 〉 thyng that can bee in the world:
for this ambition is the most 〈 ◊ 〉 thing that can be in the world:
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〈 ◊ 〉 an 〈 ◊ 〉 man is able to 〈 ◊ 〉 & disturbe a whole cōmon wealth:
〈 ◊ 〉 an 〈 ◊ 〉 man is able to 〈 ◊ 〉 & disturb a Whole Common wealth:
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As it most plainly appered by the Rhodians, which Rhodians at our tyme wer very myghtie,
As it most plainly appeared by the Rhodians, which Rhodians At our time were very mighty,
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and of great estimation thorough all the worlde. Now what was their destruction? Mary ambition:
and of great estimation through all the world. Now what was their destruction? Mary ambition:
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through ambition, this myghtie 〈 ◊ 〉 of the Rhodes was 〈 ◊ 〉, & came into the hands of the Lurks.
through ambition, this mighty 〈 ◊ 〉 of the Rhodes was 〈 ◊ 〉, & Come into the hands of the Lurks.
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For the Chronicle she 〈 ◊ 〉, that before their destruction, whan all thynges were wel yet, the 〈 ◊ 〉 of Rhodes died.
For the Chronicle she 〈 ◊ 〉, that before their destruction, when all things were well yet, the 〈 ◊ 〉 of Rhodes died.
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Now there was 〈 ◊ 〉 called Andrew 〈 ◊ 〉, a Portingale he desyred to be 〈 ◊ 〉:
Now there was 〈 ◊ 〉 called Andrew 〈 ◊ 〉, a Portingale he desired to be 〈 ◊ 〉:
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he was an ambitious man, he went about to promote 〈 ◊ 〉, before he was 〈 ◊ 〉 of god:
he was an ambitious man, he went about to promote 〈 ◊ 〉, before he was 〈 ◊ 〉 of god:
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But for all that, he 〈 ◊ 〉 his purpose, so that he was not chosen:
But for all that, he 〈 ◊ 〉 his purpose, so that he was not chosen:
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For there was one chosen whom 〈 ◊ 〉 Philip de Uyllers.
For there was one chosen whom 〈 ◊ 〉 Philip de Uyllers.
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but what doothe this Andrewe, because 〈 ◊ 〉 coulde not bryng his purpose to passe, he sendeth letters to the great Lurke, signifying that when he woulde come, he woulde help him to get the yland, which afterwarde he 〈 ◊ 〉 but yet it cost 〈 ◊ 〉 his lyfe,
but what doth this Andrew, Because 〈 ◊ 〉 could not bring his purpose to pass, he sends letters to the great Lurk, signifying that when he would come, he would help him to get the island, which afterward he 〈 ◊ 〉 but yet it cost 〈 ◊ 〉 his life,
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for his treason was 〈 ◊ 〉, and so he receiued a reward according vnto his 〈 ◊ 〉.
for his treason was 〈 ◊ 〉, and so he received a reward according unto his 〈 ◊ 〉.
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So ye maye perceue by this ensample which was done in our time, how 〈 ◊ 〉 a thinge this ambition is:
So you may perceive by this ensample which was done in our time, how 〈 ◊ 〉 a thing this ambition is:
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for no dout where there is ambition, there is 〈 ◊ 〉, where there is diuision, there foloweth desolation, and so finally destruction:
for no doubt where there is ambition, there is 〈 ◊ 〉, where there is division, there Followeth desolation, and so finally destruction:
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euen accordinge vnto oure Sauiours, saying: even according unto our Saviour's, saying:
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Euerye kingdome deuided 〈 ◊ 〉 it selfe, shall bee brought to nought, and euery city or house druided agaynst it selfe, shal not stande. &c.
Every Kingdom divided 〈 ◊ 〉 it self, shall be brought to nought, and every City or house druid against it self, shall not stand. etc.
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Well Andrew, Peter, James, and Iohn, were not ambitiouse, they 〈 ◊ 〉 their callinge: so I woulde wish that euery man would folow their ensamples:
Well Andrew, Peter, James, and John, were not ambitious, they 〈 ◊ 〉 their calling: so I would wish that every man would follow their ensamples:
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and tary for their vocati on: and not thrust themselues in, till they bee called of God.
and tarry for their vocati on: and not thrust themselves in, till they be called of God.
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For no dout vocation hathe no fellowe, for he that 〈 ◊ 〉 by the calling of god to an office, he may be sure that his aduersaries shall not 〈 ◊ 〉 agaynst him,
For no doubt vocation hath no fellow, for he that 〈 ◊ 〉 by the calling of god to an office, he may be sure that his Adversaries shall not 〈 ◊ 〉 against him,
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as longe as he doth the 〈 ◊ 〉 of his calling.
as long as he does the 〈 ◊ 〉 of his calling.
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An ensample we haue in our 〈 ◊ 〉, he was sent from god into this world, to teach vs the way to heauen.
an ensample we have in our 〈 ◊ 〉, he was sent from god into this world, to teach us the Way to heaven.
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Now in what peryl & danger was he:
Now in what peril & danger was he:
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as long as he was here? when he began to preach at Nazareth amongest hys kynsfolkes, he displeased them so that they went & toke hym,
as long as he was Here? when he began to preach At Nazareth amongst his kinsfolks, he displeased them so that they went & took him,
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and were mynded to cast him headlong from the rock, wherupon their cities 〈 ◊ 〉 builded:
and were minded to cast him headlong from the rock, whereupon their cities 〈 ◊ 〉 built:
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but when it came to the pointe, he went a way from amongest thē, because his houre was not come yet:
but when it Come to the point, he went a Way from amongst them, Because his hour was not come yet:
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he had not yet fulfilled or executed that office whereunto god hath sent hym.
he had not yet fulfilled or executed that office whereunto god hath sent him.
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So likewise we reade 〈 ◊ 〉 the 〈 ◊ 〉 Iohn, that the Iewes many a 〈 ◊ 〉 toke vppe stones to stone hym, but they coulde not.
So likewise we read 〈 ◊ 〉 the 〈 ◊ 〉 John, that the Iewes many a 〈 ◊ 〉 took up stones to stone him, but they could not.
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And howe many 〈 ◊ ◊ 〉 they their menne to take 〈 ◊ 〉, yet for all that they coulde not preuayle 〈 ◊ 〉 hym:
And how many 〈 ◊ ◊ 〉 they their men to take 〈 ◊ 〉, yet for all that they could not prevail 〈 ◊ 〉 him:
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And these thynges are not written for Christes sake, but for our 〈 ◊ 〉, that we should learne therby, that when we do diligently our 〈 ◊ 〉 wherunto god hath called vs,
And these things Are not written for Christ's sake, but for our 〈 ◊ 〉, that we should Learn thereby, that when we do diligently our 〈 ◊ 〉 whereunto god hath called us,
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then no 〈 ◊ ◊ 〉 enemyes shall as little preuayle agaynst vs as, they 〈 ◊ 〉 agaynste Christe:
then no 〈 ◊ ◊ 〉 enemies shall as little prevail against us as, they 〈 ◊ 〉 against Christ:
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for God wylbe as 〈 ◊ 〉 for vs as he was for Chryst. And thys appeareth most mani festly in the Apostle Paule:
for God wylbe as 〈 ◊ 〉 for us as he was for Christ And this appears most mani festly in the Apostle Paul:
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I pray you in what 〈 ◊ 〉 and perill was he? how mighty and strong enemies had he, whiche toke in hand to ryd 〈 ◊ 〉 out of the waye? yet for all that god deliuered him:
I pray you in what 〈 ◊ 〉 and peril was he? how mighty and strong enemies had he, which took in hand to rid 〈 ◊ 〉 out of the Way? yet for all that god Delivered him:
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wherfore? Mary because Paule was called, and ordeyned of god to that office:
Wherefore? Mary Because Paul was called, and ordained of god to that office:
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and 〈 ◊ 〉 god 〈 ◊ 〉 deliuered him out of al troubles, because Paul did according vnto his callyng.
and 〈 ◊ 〉 god 〈 ◊ 〉 Delivered him out of all Troubles, Because Paul did according unto his calling.
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Peter, when Herod that tirant had killed Iames with the sword, and caste him into prison,
Peter, when Herod that tyrant had killed James with the sword, and cast him into prison,
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so that he thought he shold dye by and by, yet god deliuered him wounderfullie: and no dout this is not wrytten for Peters sake, but also to our cōfort:
so that he Thought he should die by and by, yet god Delivered him wonderfully: and no doubt this is not written for Peter's sake, but also to our Comfort:
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so that we shalbe sure, that when we followe our vocation, beinge lawfullye come by it, God wyll ayde and 〈 ◊ 〉 vs in all our troubles:
so that we shall sure, that when we follow our vocation, being lawfully come by it, God will aid and 〈 ◊ 〉 us in all our Troubles:
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whatsoeuer shall happen vnto vs, he wilbe present and helpe vs. Therfore take this for a certain rule:
whatsoever shall happen unto us, he will present and help us Therefore take this for a certain Rule:
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that no man with folowyng of his vocation, and doyng his duety shall shorten his lyfe:
that no man with following of his vocation, and doing his duty shall shorten his life:
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for it is not the folowyng of our vocation that shal shorten our life.
for it is not the following of our vocation that shall shorten our life.
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We reade in the gospell that when Christ 〈 ◊ 〉 vnto his disciples, let vs go vp into Iury agayne:
We read in the gospel that when christ 〈 ◊ 〉 unto his Disciples, let us go up into Jury again:
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his disciples made aunswer vnto hym, saying:
his Disciples made answer unto him, saying:
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〈 ◊ 〉 the Iewes sought lately to stone thee, and wilt thou go thither agayne? Iesus answered, are there not 12. houres of the 〈 ◊ 〉? yf a man walketh in the day, he 〈 ◊ 〉 not:
〈 ◊ 〉 the Iewes sought lately to stone thee, and wilt thou go thither again? Iesus answered, Are there not 12. hours of the 〈 ◊ 〉? if a man walks in the day, he 〈 ◊ 〉 not:
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but if a man walketh in the night he stumbleth, because there is no light in hym.
but if a man walks in the night he stumbleth, Because there is no Light in him.
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With these woordes our Sauiour signifieth, that he that walketh in the daye, that is to saye, he that walketh truelye and vprightlye in hys vocation whereunto God hathe called hym, that manne shall not stumble, he shall not shorten hys lyfe, tyll the xii. houre commeth:
With these words our Saviour signifies, that he that walks in the day, that is to say, he that walks truly and uprightly in his vocation whereunto God hath called him, that man shall not Stumble, he shall not shorten his life, till the xii. hour comes:
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that is to saye, tyll it pleaseth GOD to take hym oute of thys worlde:
that is to say, till it Pleases GOD to take him out of this world:
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he shalbe sure that he shall not shorten hys lyfe in doing that thynge which god hath apoynted hym to do.
he shall sure that he shall not shorten his life in doing that thing which god hath appointed him to do.
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I pray god giue vnto vs such hearts that we may be content to liue in our callyng, & not to gape further:
I pray god give unto us such hearts that we may be content to live in our calling, & not to gape further:
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And first we must walk in the general 〈 ◊ 〉, and after yt when God calleth vs, lcaue the generall callyng and folow the speciall:
And First we must walk in the general 〈 ◊ 〉, and After that when God calls us, lcaue the general calling and follow the special:
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if we would walke so, we should be sure yt our enemie 〈 ◊ 〉 not preuayl against vs:
if we would walk so, we should be sure that our enemy 〈 ◊ 〉 not prevail against us:
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And though we dye, yet our death shalbe nothyng els, but an entraunce into euerlastyng life.
And though we die, yet our death shall nothing Else, but an Entrance into everlasting life.
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Again, we shalbe sure, that if we will folow our vocatiōs, we shal lacke nothyng, we shal haue 〈 ◊ 〉 thyngs necessary to our bodily sustenāce.
Again, we shall sure, that if we will follow our vocations, we shall lack nothing, we shall have 〈 ◊ 〉 things necessary to our bodily sustenance.
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And this appereth by many ensamples:
And this appeareth by many ensamples:
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when our sauionr 〈 ◊ 〉 out those 70. men before him to preache the gospell, hauyng no 〈 ◊ 〉 in their purses,
when our Saviour 〈 ◊ 〉 out those 70. men before him to preach the gospel, having no 〈 ◊ 〉 in their purses,
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nor any thyng wherupon to liue: whan they came home again, he asked them, whether they had lacked any thing:
nor any thing whereupon to live: when they Come home again, he asked them, whither they had lacked any thing:
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they sayd No. For they dyd as Christe had commanded vnto them: therefore they lacked nothing:
they said No. For they did as Christ had commanded unto them: Therefore they lacked nothing:
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And so it foloweth, that they that will folowe their vocations shall lacke nothyng. Jacob yt holy patriarke had a vocatiō to go into Mesopotamia:
And so it Followeth, that they that will follow their vocations shall lack nothing. Jacob that holy patriarch had a vocation to go into Mesopotamia:
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for his father and mother commanded him to do so: because thei feared least Esaü his brother shold haue kild him. for his father and mother commanded him to do so: Because they feared lest Esaü his brother should have killed him.
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Nowe when he wente thyther, he confessed that he had nothing but a staffe vpon his backe:
Now when he went thither, he confessed that he had nothing but a staff upon his back:
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but folowyng his calling God brought him againe with greate droues of all maner of cattell.
but following his calling God brought him again with great droves of all manner of cattle.
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These thynges are written for our sake, to make vs lustie to folowe oure vocation, and to doo as we are appointed of God to doo.
These things Are written for our sake, to make us lusty to follow our vocation, and to do as we Are appointed of God to do.
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Further, when the people of Israel were in the wildernes, they had a vacation: for God commaunded Moses to bryng theym out of Egypte:
Further, when the people of Israel were in the Wilderness, they had a vacation: for God commanded Moses to bring them out of Egypt:
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Nowe he brought them in the wildernes, where there was no corne nor any thing to 〈 ◊ 〉 vpon:
Now he brought them in the Wilderness, where there was no corn nor any thing to 〈 ◊ 〉 upon:
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what doth God the sendeth them bread from heuen rather then that they shold lacke, and water out of the rocke.
what does God the sends them bred from heaven rather then that they should lack, and water out of the rock.
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And this is written to our instruction. Therefore God sayth:
And this is written to our instruction. Therefore God say:
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Non solo pane, Man shall not lyue by breade onely, but by euery woorde that procedeth oute of the mouthe of GOD.
Non solo pane, Man shall not live by bread only, but by every word that Proceedeth out of the Mouth of GOD.
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For whan so euer a man applyeth that vocation, whyche GOD hath appoynted for hym: No doubte he shall not bee disappointed of lyuing, he shall haue inoughe. Therfore oure Sauiour Christe saithe:
For when so ever a man Applieth that vocation, which GOD hath appointed for him: No doubt he shall not be disappointed of living, he shall have enough. Therefore our Saviour Christ Saith:
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Querite primo regnum 〈 ◊ 〉, & iustitiam eius, & caetera 〈 ◊ 〉 adiicientur vobis, Seeke fyrste the kyngedome of god and his rightuousnes,
Query primo Kingdom 〈 ◊ 〉, & iustitiam eius, & caetera 〈 ◊ 〉 adiicientur vobis, Seek First the Kingdom of god and his righteousness,
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and all the other thynges shal be ministred vnto you: That is to say, let vs liue godly as he hath appointed vnto vs:
and all the other things shall be ministered unto you: That is to say, let us live godly as he hath appointed unto us:
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as for other thynges, iacta super do 〈 ◊ 〉. minum curam & 〈 ◊ 〉.
as for other things, iacta super doe 〈 ◊ 〉. minum curam & 〈 ◊ 〉.
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Caste thy care vppon the lorde, and he wyl make it, he will fynish all thynges,
Cast thy care upon the lord, and he will make it, he will fynish all things,
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for he is able to make a good ende of all matters: therfore sayeth the Prophete:
for he is able to make a good end of all matters: Therefore Saith the Prophet:
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Timete dominum omnes sanctieius feare the lord all ye his sayntes, Non est inopia timentibus eum, they that fear the lorde, they shall not come to any pouerty.
Timete dominum omnes sanctieius Fear the lord all you his Saints, Non est Inopia timentibus Eum, they that Fear the lord, they shall not come to any poverty.
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Alacke what a pytifull thyng is it, that we will not beeleue these fatherly promises which god hath made vnto vs in his worde? what a great synne is it to mistrust gods promises? for to mistrust his promises is as muche as to make hym a lyar,
Alack what a pytifull thing is it, that we will not beeleue these fatherly promises which god hath made unto us in his word? what a great sin is it to mistrust God's promises? for to mistrust his promises is as much as to make him a liar,
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when we wyll not beleue him:
when we will not believe him:
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euery man hath his vocation, as these men here were fyshers, so euery man hath his faculty wherin he was brought vp:
every man hath his vocation, as these men Here were Fishers, so every man hath his faculty wherein he was brought up:
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but and yf there come a speciall vocation, then we must leaue that vocation whiche we haue 〈 ◊ 〉 before,
but and if there come a special vocation, then we must leave that vocation which we have 〈 ◊ 〉 before,
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and applye that whereunto we be called specially, 〈 ◊ 〉 these apostles did:
and apply that whereunto we be called specially, 〈 ◊ 〉 these Apostles did:
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they were fishers, but as sone as thei 〈 ◊ 〉 called to another vocation, they lefte theyr fishings.
they were Fishers, but as soon as they 〈 ◊ 〉 called to Another vocation, they left their fishings.
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but euer remember that when we haue a vocation we regard most aboue all the speciall poyntes in the same,
but ever Remember that when we have a vocation we regard most above all the special points in the same,
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and see that 〈 ◊ 〉 do them rather than the accidentes. As for an ensample, vnto greate men god alloweth huntyng and haukyng at sometymes:
and see that 〈 ◊ 〉 do them rather than the accidents. As for an ensample, unto great men god alloweth hunting and haukyng At sometimes:
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but it is not their chiefest duety wherunto God 〈 ◊ 〉 called them:
but it is not their chiefest duty whereunto God 〈 ◊ 〉 called them:
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for he woulde not that they shoulde geue themselues onelye to haukyng and huntyng, and to do nothyng elles:
for he would not that they should give themselves only to haukyng and hunting, and to do nothing Else:
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Do not so, but rather 〈 ◊ 〉 oughte to consider the chiefest poynte then the accidentes:
Do not so, but rather 〈 ◊ 〉 ought to Consider the chiefest point then the accidents:
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haukyng and huntyng is but an accessarye thynge, but the chiefest thyng to whiche God hath ordayued them, is to execute Justice, to see that the honour and glorye of god, bee set abroade, thys is the chiefest poynte in theyr callyng,
haukyng and hunting is but an accessary thing, but the chiefest thing to which God hath ordayued them, is to execute justice, to see that the honour and glory of god, be Set abroad, this is the chiefest point in their calling,
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and not haukyng and huntyng, whiche is but an accidente. So lykewyse a scruyng man maye vse shootyng or other pastymes:
and not haukyng and hunting, which is but an accident. So likewise a scruyng man may use shooting or other pastimes:
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but yf a seruyng manne woulde doe nothyng elles but to shoote, settyng asyde hys maysters busynes, thys manne no 〈 ◊ 〉 shoulde not doe well:
but if a serving man would do nothing Else but to shoot, setting aside his masters business, this man no 〈 ◊ 〉 should not do well:
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for a seruyng mans duetye is to wayte vpon his mayster:
for a serving men duty is to wait upon his master:
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and though he may shoote sometymes, yet his speciall and chiefest duetye is to serue hys maister in hys busines.
and though he may shoot sometimes, yet his special and chiefest duty is to serve his master in his business.
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Our sauiour wente ones abroade, and by the waye as he went, be sayde to one, Folow me:
Our Saviour went ones abroad, and by the Way as he went, be said to one, Follow me:
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the felow made answere, saying, let me fyrste bury my father:
the fellow made answer, saying, let me First bury my father:
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our sauiour saide vnto hym agayn, let the dead bury their dead, and come thou & fo low me.
our Saviour said unto him again, let the dead bury their dead, and come thou & foe low me.
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where our sauior teacheth vs, that when we haue a speciall vocation, we shall forsake the generall:
where our Saviour Teaches us, that when we have a special vocation, we shall forsake the general:
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for to burye fatherand mother is a godly deede, for god commaunded to honour father and mother:
for to bury fatherand mother is a godly deed, for god commanded to honour father and mother:
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yet when we haue such a speciall callyng as this man had, we must leaue al other vocations:
yet when we have such a special calling as this man had, we must leave all other vocations:
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for our sauiour wold rather haue ye dead to bury the dead, thē that this man shoulde forsake or set asyde his vocation.
for our Saviour would rather have the dead to bury the dead, them that this man should forsake or Set aside his vocation.
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But our spiritualtie what doe they? Mary some be occupied with worldly businesses, som be clearkes of the kitchine, surueigbers, or receiuers:
But our spiritualty what do they? Mary Some be occupied with worldly businesses, Some be Clerks of the Kitchen, surueigbers, or Receivers:
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which no doute is wicked, and they muste make a heauy accompte for it.
which no doubt is wicked, and they must make a heavy accompt for it.
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For their special callyng is to fishe, to preache the worde of God, and to bryng the people from ignorance vnto the knowledge of gods word, this they ought to do.
For their special calling is to Fish, to preach the word of God, and to bring the people from ignorance unto the knowledge of God's word, this they ought to do.
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Abraham the Patriarke hadde a vocation when god called hym oute of hys countree, this was a vocation.
Abraham the Patriarch had a vocation when god called him out of his country, this was a vocation.
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So likewise when god commaundeth him to offer his sonne he was redy and wyllyng to doe it: So likewise when god commandeth him to offer his son he was ready and willing to do it:
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for because god had commaunded hym, he made no excuses, but wente and folowed his vocation most diligently and earnestly.
for Because god had commanded him, he made no excuses, but went and followed his vocation most diligently and earnestly.
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But this I wold haue you to note wel, that they that hauebut general vocati ons, may not folow those which haue special vocations.
But this I would have you to note well, that they that hauebut general vocati ons, may not follow those which have special vocations.
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As whē we wold folow the ensample of Abrahā, we may not. Abrahā had a special vocation of god to offer his son:
As when we would follow the ensample of Abrahā, we may not. Abrahā had a special vocation of god to offer his son:
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therfore they that afterward folowed the ensample of Abraham and burned their children, they did naughtly:
Therefore they that afterwards followed the ensample of Abraham and burned their children, they did naughtily:
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for they had no cōmaundement of god to do so.
for they had no Commandment of god to do so.
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Phinees that godly mā, seeyng one of the great men of Israel do wickedly with a naughtye womā, went thither and killed them both,
Phinehas that godly man, seeing one of the great men of Israel do wickedly with a naughty woman, went thither and killed them both,
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whilest they wer yet doyng the act of lecherye. Nowe in so doyng, he pleased god, and is highly commended of god for it:
whilst they were yet doing the act of lechery. Now in so doing, he pleased god, and is highly commended of god for it:
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shal we now folow the ensample of Phinces? shal we kil a man by and by when he doth wickedly? No not so, we haue no such commaū dement of god as Phinees had:
shall we now follow the ensample of Princess? shall we kill a man by and by when he does wickedly? No not so, we have no such command dement of god as Phinehas had:
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for he had a special callyng, a secrete inspiration of god to do such a thing:
for he had a special calling, a secret inspiration of god to do such a thing:
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we which haue no such calling may not folowe hym, for we ought to kyl no body, the magistrates shall redresse all matters.
we which have no such calling may not follow him, for we ought to kill no body, the Magistrates shall redress all matters.
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So to preache gods worde it is a good thyng, and god wil haue yt there shalbe some which shall doe it:
So to preach God's word it is a good thing, and god will have that there shall Some which shall do it:
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but for all that a man may not take vpon him to preache gods worde excepte he be called vnto it:
but for all that a man may not take upon him to preach God's word except he be called unto it:
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when he doth it, he doth not well, though he haue learnyng and wisedome to be a preacher,
when he does it, he does not well, though he have learning and Wisdom to be a preacher,
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yet for all that he ought not to come hymselfe without any laufull callyng:
yet for all that he ought not to come himself without any lawful calling:
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for it was no doute a good thyng to kepe the arke from fallyng, yet for all that Oza was striken to deathe,
for it was no doubt a good thing to keep the Ark from falling, yet for all that Oza was stricken to death,
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because he toke in hand to medle with it without any commission. We haue a generall vocation which is this, in sudore vultus tui vesceris pane tuo.
Because he took in hand to meddle with it without any commission. We have a general vocation which is this, in Sudore vultus tui vesceris pane tuo.
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In the sweate of thy face thou shalt eate thy bread, tyl thou be turned again into the ground, out of which thou wast taken.
In the sweat of thy face thou shalt eat thy bred, till thou be turned again into the ground, out of which thou wast taken.
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This text doth charge al vs to labour, riche and poore, no man excepted, but he must laboure that labour which god hath appointed for hym to do:
This text does charge all us to labour, rich and poor, no man excepted, but he must labour that labour which god hath appointed for him to do:
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for god loueth not slouthfulnes he wyll haue vs to labour, to do our busines:
for god loves not slothfulness he will have us to labour, to do our business:
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and vpon the holy day he wil haue vs to cease from bodely labour, but for al yt he wyl not haue vs to be ydle,
and upon the holy day he will have us to cease from bodily labour, but for all that he will not have us to be idle,
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but to heare his word, to visite syeke folkes and prisoners, these are holy days worke, which god requireth of vs:
but to hear his word, to visit syeke folks and Prisoners, these Are holy days work, which god requires of us:
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therfore we may not be let of those workes with bodely labour:
Therefore we may not be let of those works with bodily labour:
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we must set aside bodely labor, & fede our soules vpō sodais, in heryng of gods most holy word,
we must Set aside bodily labour, & fede our Souls upon sodais, in hearing of God's most holy word,
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& in receiuing his holy sacraments.
& in receiving his holy Sacraments.
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So I say, labor is cōmasided vnto vs, vnto euery one, no mā 〈 ◊ 〉.
So I say, labour is commasided unto us, unto every one, no man 〈 ◊ 〉.
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Al Adames childrē ar boūd to labor.
All Adams children Are bound to labour.
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For yt whiche was said vnto Adā, is said like wise vnto vs to, & our sauiour himself teacheth vs to labor whē he saith to Peter, duc in altū, lead thy boate into ye depe,
For that which was said unto Adā, is said like wise unto us to, & our Saviour himself Teaches us to labour when he Says to Peter, duc in altū, led thy boat into you deep,
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& relaxarete ad capturā, & spred out thy net to catch. Here Christ cōmaunded Peter to do his duty, to folow his occupatiō.
& relaxarete ad capturā, & spread out thy net to catch. Here christ commanded Peter to do his duty, to follow his occupation.
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Now he yt cōmaūded Peter say ing cast out thy net:
Now he that commanded Peter say King cast out thy net:
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he cōmaūdeth also vs, euery one in his estate to do yt busines of his calling, he wil haue yt farmer to fo 〈 ◊ 〉 his trade, to till the ground, to sowe, &c. & yet it is god yt geueth the increase of the labour.
he commandeth also us, every one in his estate to do that business of his calling, he will have that Farmer to foe 〈 ◊ 〉 his trade, to till the ground, to sow, etc. & yet it is god that Giveth the increase of the labour.
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For we may not thinke as though we by our labour may get somewhat:
For we may not think as though we by our labour may get somewhat:
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No not 〈 ◊ 〉, we must labor in dede, but we must pray him to send the increse:
No not 〈 ◊ 〉, we must labour in deed, but we must pray him to send the increase:
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for except he blesse our labour, no doute we shal labour al in vain.
for except he bless our labour, no doubt we shall labour all in vain.
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The ordinary way wherby god sendeth vs our foode is labour, yet for al that we must not set our 〈 ◊ ◊ 〉 our labor,
The ordinary Way whereby god sends us our food is labour, yet for all that we must not Set our 〈 ◊ ◊ 〉 our labour,
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nor trust therin, but only hang vpon 〈 ◊ 〉 is writen, Egestatē operatur manus remissa, a hand that will not labour (saith scripture) shall come to 〈 ◊ 〉.
nor trust therein, but only hang upon 〈 ◊ 〉 is written, Egestatē operatur manus Remission, a hand that will not labour (Says scripture) shall come to 〈 ◊ 〉.
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That is to say, that man or yt woman that wil not labor, wil not do the worke of his vocatiō, shal not prosper in this world:
That is to say, that man or that woman that will not labour, will not do the work of his vocation, shall not prosper in this world:
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but a diligēt hād, a man that wil labor, almighty god wil send him 〈 ◊ 〉, he shall haue inough.
but a diligent hand, a man that will labour, almighty god will send him 〈 ◊ 〉, he shall have enough.
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So that certain it is, that we must labor:
So that certain it is, that we must labour:
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for S. Paule 〈 ◊ 〉, qui non laborat, non 〈 ◊ 〉, he that laboureth not, let him not eate.
for S. Paul 〈 ◊ 〉, qui non Laborat, non 〈 ◊ 〉, he that Laboureth not, let him not eat.
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I wold wishe that this commaundement of s.
I would wish that this Commandment of s.
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Paule were kept in England, that these idle lubbars that wil not labor, that they should not eate 〈 ◊ 〉 ther:
Paul were kept in England, that these idle lubbars that will not labour, that they should not eat 〈 ◊ 〉 there:
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For no doute if they were serued so, it woulde make them to apply their bodies to a better vse then thei do.
For no doubt if they were served so, it would make them to apply their bodies to a better use then they do.
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Saint Paul in the 2. Thes. Vltimo saith: we haue herd say, yt there ar some which walke amongest you inordinatelye:
Saint Paul in the 2. Thebes Vltimo Says: we have heard say, that there Are Some which walk amongst you inordinately:
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working not at al, but beyng busy bodies.
working not At all, but being busy bodies.
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Thē that are such we commaund & exhort, by our lord Jesu Christ, that they worke wt quietnes & eat their own bread.
Them that Are such we command & exhort, by our lord Jesu christ, that they work with quietness & eat their own bred.
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In these words we mai note two things, first that euery one of vs ought to labor,
In these words we mai note two things, First that every one of us ought to labour,
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& do the office of his calling. Secundarily we maye note here, that a precher may speke by heresay: as S. Paul doth here.
& do the office of his calling. Secondarily we may note Here, that a preacher may speak by heresay: as S. Paul does Here.
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I spake vnto you synce I came into thys countrey by here say.
I spoke unto you since I Come into this country by Here say.
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For I heard say, that there were some homelye theeues, some pyckers in this worshipfull house, whiche no doute is a miserable thynge, that in such a house thynges shoulde be so 〈 ◊ 〉 awaye:
For I herd say, that there were Some homely thieves, Some pickers in this worshipful house, which no doubt is a miserable thing, that in such a house things should be so 〈 ◊ 〉 away:
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therefore I exhorted you at the same tyme to beware of it, and to make restitution.
Therefore I exhorted you At the same time to beware of it, and to make restitution.
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Now sence there were some of you which were offended with me, because I spake by heare say, thei said I slaūdred yt house in speaking so.
Now sense there were Some of you which were offended with me, Because I spoke by hear say, they said I slandered that house in speaking so.
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But I tell you, that I slaundered no bodye at that tyme. I spake but onely to the amendment of the giltie:
But I tell you, that I slandered no body At that time. I spoke but only to the amendment of the guilty:
p-acp pns11 vvb pn22, cst pns11 vvn dx n1 p-acp d n1. pns11 vvd p-acp av-j p-acp dt n1 pp-f dt j:
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and therfore the gyltlesse must geue leaue vnto the preacher, to reproue syn and wickednes. For the preacher 〈 ◊ 〉 he reproueth syn, he sclandereth not the gyltlesse:
and Therefore the gyltlesse must give leave unto the preacher, to reprove sin and wickedness. For the preacher 〈 ◊ 〉 he Reproveth sin, he Slandereth not the gyltlesse:
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but he seketh onely the amendement of the gyltie. Therfore God sayth by the prophete: Annuncia populo scelera illorum, Shewe vnto the people their synnes:
but he seeketh only the amendment of the guilty. Therefore God say by the Prophet: Annuncia populo scelera Illorum, Show unto the people their Sins:
cc-acp pns31 vvz av-j dt n1 pp-f dt j. av np1 vvz p-acp dt n1: np1 fw-la fw-la fw-la, vvb p-acp dt n1 po32 n2:
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therfore when suche a thynge is spoken, they that be giltlesse should be content, whan sinne and wickednes is reproued.
Therefore when such a thing is spoken, they that be guiltless should be content, when sin and wickedness is reproved.
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There is a common 〈 ◊ 〉, that whan a horse is rubde on the galle, he wil kicke:
There is a Common 〈 ◊ 〉, that when a horse is rubbed on the Gall, he will kick:
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whan a man casteth a stone amongest dogges, he that is hitte will crie: So it is with suche felowes too:
when a man Cast a stone amongst Dogs, he that is hit will cry: So it is with such Fellows too:
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belyke they be giltie, because they canne not suffre to bee agayne sayd.
belike they be guilty, Because they can not suffer to be again said.
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I remembre the Prophete Esaie, in what manner of wise he reproued the syunes of the people, sayenge:
I Remember the Prophet Isaiah, in what manner of wise he reproved the syunes of the people, saying:
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Argentum tuum versum est in 〈 ◊ 〉. Thy siluer is turned into drosse.
Argentum tuum versum est in 〈 ◊ 〉. Thy silver is turned into dross.
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So no doubt the falle of the money hath been here in Englande the vndoing of many men.
So no doubt the fall of the money hath been Here in England the undoing of many men.
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〈 ◊ 〉 vinum tuum mixtū est aqua, And thy wine is myngled with water. Here the Prophete speaketh generally. And he goeth foorth, sayeng:
〈 ◊ 〉 vinum tuum mixtū est aqua, And thy wine is mingled with water. Here the Prophet speaks generally. And he Goes forth, saying:
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Principes tui. &c. Thy princes are wicked, and companions of theeues, they loue rewardes all together:
Princes tui. etc. Thy Princes Are wicked, and Sodales of thieves, they love rewards all together:
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as for the fatherles they helpe them not to right: neither will they lette the widowes cause come before thē.
as for the fatherless they help them not to right: neither will they let the Widows cause come before them.
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〈 ◊ 〉 be fore words, spoken generally against al ye princes: where I doubt not but there were som good amon gest them:
〈 ◊ 〉 be before words, spoken generally against all you Princes: where I doubt not but there were Some good amon gest them:
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yet for all that the prophet slaundereth them not:
yet for all that the Prophet Slandereth them not:
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for he speaketh not against the good, but against the wicked, he meaneth not the giltlesse.
for he speaks not against the good, but against the wicked, he means not the guiltless.
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For suche a maner of speakyng is vsed in the scripture, to speake by the vniuersall:
For such a manner of speaking is used in the scripture, to speak by the universal:
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meaning a great numbre, but yet not all: only those that be giltie: ther fore suche maner of speakyng is no slander.
meaning a great numbered, but yet not all: only those that be guilty: there before such manner of speaking is no slander.
vvg dt j j-vvn, cc-acp av xx d: av-j d cst vbb j: a-acp p-acp d n1 pp-f vvg vbz dx n1.
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Therfore I sayd at the same tyme, as S. Paule saith to the Thessalonians, I heare say, that there be some amongest you that will not labour:
Therefore I said At the same time, as S. Paul Says to the Thessalonians, I hear say, that there be Some amongst you that will not labour:
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So I saied, I heare say, that there be some amongest you, which are geuen to pickyng and stealyng:
So I said, I hear say, that there be Some amongst you, which Are given to picking and stealing:
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and so I shewed you the danger of it, and tolde you how you shold make restitutiō secretly without anyopen shame:
and so I showed you the danger of it, and told you how you should make restitution secretly without anyopen shame:
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for it is no shame to forsake sinne, and to come to godlynes. For no dout restitution must be made eyther in effect, or affect:
for it is no shame to forsake sin, and to come to godliness. For no doubt restitution must be made either in Effect, or affect:
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That is to say when thou art able then thou must make it in effecte, when thou art not able, then thou must be forse for it in thy hearte, and aske god forgiuenes.
That is to say when thou art able then thou must make it in Effect, when thou art not able, then thou must be force for it in thy heart, and ask god forgiveness.
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This I tolde you at the same time where I slaundered no bodye:
This I told you At the same time where I slandered no body:
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therfore I woulde wishe that ye woulde expounde my wordes now forwardes, better then ye haue hitherto. Nowe to the matter agayne:
Therefore I would wish that you would expound my words now forwards, better then you have hitherto. Now to the matter again:
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when a man shoulde aske this question, saying: we are all bounde to worke, for our lyuynges:
when a man should ask this question, saying: we Are all bound to work, for our livings:
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but I praye you by whome commeth the gayne of oure workes: who geueth the increase of it:
but I pray you by whom comes the gain of our works: who Giveth the increase of it:
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There bee some people whiche thynke, that they bryng all thynges to passe by theyr labour:
There be Some people which think, that they bring all things to pass by their labour:
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they thynke they gette theyr liuinges wyth theyr owne hand worke.
they think they get their livings with their own hand work.
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Some agayne there be, which think that the encrease of theyr labour commeth by the diuell, that he increaseth and blesseth theyr labours.
some again there be, which think that the increase of their labour comes by the Devil, that he increases and Blesses their labours.
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But thynke ye that any body wyll saye so, that his increase commeth by the dyuell:
But think you that any body will say so, that his increase comes by the Devil:
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No I warraunt you, they wyll not saye so, wyth theyr mouth:
No I warrant you, they will not say so, with their Mouth:
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yet for all that, their conuersation and lyuing sheweth it to be so in dede with them.
yet for all that, their Conversation and living shows it to be so in deed with them.
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For all they that liue of vsurye, they haue theyr gaynes by the diuell.
For all they that live of Usury, they have their gains by the Devil.
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So lykewise all they that sell false wares, or sell by false wayght, or vse anye maner of falshode, they be in the deuylles seruice, they haue his liuery:
So likewise all they that fell false wares, or fell by false weight, or use any manner of falsehood, they be in the Devils service, they have his livery:
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therfore they seke all theyr gaynes at his handes, thorough false and deceytfull dealyng. And so it appeareth that the diuell is the increase of theyr gaynes.
Therefore they seek all their gains At his hands, through false and deceitful dealing. And so it appears that the Devil is the increase of their gains.
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And no doute the diuell taketh vpon hym to be the lorde ouer all thynges in earth:
And no doubt the Devil Takes upon him to be the lord over all things in earth:
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as it playnely appeareth by the gospell of Mathew, where he toke in hande to tempte Christe oure sauiour,
as it plainly appears by the gospel of Matthew, where he took in hand to tempt Christ our Saviour,
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and broughte hym vpon a high hyll, where he shewed vnto hym all the kyngdomes of the world, saying:
and brought him upon a high hill, where he showed unto him all the kingdoms of the world, saying:
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Haec omnia dabo tibi, si prostratus adoraueris me, Al these things I wil geue vn to thee,
Haec omnia Dabo tibi, si Prostratus adoraueris me, All these things I will give vn to thee,
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yf thou wilt fal doun & worship me.
if thou wilt fall down & worship me.
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By these words it appeareth, that the diuell beareth himselfe in hande to be lorde and ruler ouer the whole worlde:
By these words it appears, that the Devil bears himself in hand to be lord and ruler over the Whole world:
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but in very deede he hath not so muche as a goose fether by righte. Andyet for all that, he hath many children here vpon earth, which hange vpon hym,
but in very deed he hath not so much as a goose feather by right. Andyet for all that, he hath many children Here upon earth, which hang upon him,
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and seeke theyr increaso by hym thorough falshode and deceite.
and seek their increaso by him through falsehood and deceit.
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Therefore suche worldlynges haue a common saying amongest them, they say when a man wylbe ryche, he muste sette his soule behinde the doore:
Therefore such worldlings have a Common saying amongst them, they say when a man wylbe rich, he must Set his soul behind the door:
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that is to say, he must vse falshode and deceit.
that is to say, he must use falsehood and deceit.
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And therfore I feare me there be many thousandes in the worlde which set theyr soules behynde the dores.
And Therefore I Fear me there be many thousandes in the world which Set their Souls behind the doors.
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The merchaunte commonly in euery citye dothe teache his prentise to sell false wares. So that a man maye say to all cities as Esay sayth to Hierusalem:
The Merchant commonly in every City doth teach his prentice to fell false wares. So that a man may say to all cities as Isaiah say to Jerusalem:
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Argentum tuum versum est in scoriam, thy siluer is turned in drosse, thy ware is false, thou hast a delite in falshode and deceite, thou gettest thy good per fas & nefas, by lauful and vnlauful mea nes:
Argentum tuum versum est in scoriam, thy silver is turned in dross, thy ware is false, thou hast a delight in falsehood and deceit, thou gettest thy good per fas & nefas, by lawful and unlawful mea nes:
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But the increase that the godlye man hath, commeth of god, as the scripture saith: Benedictio dei facit diuitem, The blessyng of god maketh ryche.
But the increase that the godly man hath, comes of god, as the scripture Says: Benediction dei facit diuitem, The blessing of god makes rich.
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Now there be some that wyll say, if the blessyng or the increase rome not of my labor,
Now there be Some that will say, if the blessing or the increase room not of my labour,
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then I wyll not labour at all.
then I will not labour At all.
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I wyll tary tyll god sendeth me my foode, for he is able to fede me without my labor or trauel.
I will tarry till god sends me my food, for he is able to fede me without my labour or travel.
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No, we must labour, for so are we commaunded to doe, but we must looke for the increase at gods handes:
No, we must labour, for so Are we commanded to do, but we must look for the increase At God's hands:
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lyke as Peter dyd, he laboured the whole nyght, yet he toke nothyng at all tyll Christ came.
like as Peter did, he laboured the Whole night, yet he took nothing At all till christ Come.
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For though a man labour muche, yet for all that he shall haue no more then god hathe appoynted hym to haue:
For though a man labour much, yet for all that he shall have no more then god hath appointed him to have:
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for euen as it pleaseth GOD, so he shall haue, Nam domini est terra & plenitudo eius,
for even as it Pleases GOD, so he shall have, Nam domini est terra & plenitudo eius,
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For the earthe is the Lordes, and all that is therein: and when we haue muche, then we are accountable.
For the earth is the lords, and all that is therein: and when we have much, then we Are accountable.
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For muche, for no doute we must make a reckenyng for that which we receius at gods handes.
For much, for no doubt we must make a reckoning for that which we receives At God's hands.
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Nowe to make an ende, I desire you lette vs consider oure generall vocation, that is to say lette vs labour, euerye one in that estate wherein GOD hathe sette hym,
Now to make an end, I desire you let us Consider our general vocation, that is to say let us labour, every one in that estate wherein GOD hath Set him,
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and as for the increase, lette vs looke for it at goddes handes: and lette vs bee contente with that whiche GOD shall sende vs:
and as for the increase, let us look for it At God's hands: and let us be content with that which GOD shall send us:
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For he knoweth what is beste for vs, yf we haue Victum & vestitum, meate and drynke,
For he Knoweth what is best for us, if we have Victum & vestitum, meat and drink,
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and clothyng, lette vs bee contente wythall.
and clothing, let us be content withal.
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For we canne not tell whenne good manne deathe wyll comme and make an ende of all together.
For we can not tell when good man death will comme and make an end of all together.
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And yf we haue speciall vocations, let vs set asyde the generall, and apply the speciall poyntes of our vocation, rather then the accidentes:
And if we have special vocations, let us Set aside the general, and apply the special points of our vocation, rather then the accidents:
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and let vs labour in our callyng, and yet not thynke to get any thynge by it,
and let us labour in our calling, and yet not think to get any thing by it,
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but rather trust in God, and seke the increase at his handes: let vs looke for his benediction, then it shall go well with vs:
but rather trust in God, and seek the increase At his hands: let us look for his benediction, then it shall go well with us:
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but aboue all thinges beware of falshode, for with falshod we serue the deuyl.
but above all things beware of falsehood, for with falsehood we serve the Devil.
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But as I tolde you before, I feare me the deuill hath a great num ber of seruauntes in England.
But as I told you before, I Fear me the Devil hath a great num ber of Servants in England.
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The almighty god graunt vs grace to liue so here in thys worlde, and to apply our busines in such wise, that he maye be glorifyed amongest vs:
The almighty god grant us grace to live so Here in this world, and to apply our business in such wise, that he may be glorified amongst us:
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so that we maye finallye come to that felicity which he hath prepared for vs. Amen.
so that we may finally come to that felicity which he hath prepared for us Amen.
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The viii. Sermon made by Maister Doctor Latymer. Luke. 21. ANd there shalbee signes in the Sonne and in the Moone, and in the Starres,
The viii. Sermon made by Master Doctor Latimer. Luke. 21. ANd there shalbe Signs in the Son and in the Moon, and in the Stars,
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& in the earth, the people shalbe at their wyts ende, thorough dispair, the sea and the water shal roare,
& in the earth, the people shall At their wits end, through despair, the sea and the water shall roar,
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and mens hearts shall fayle them for feare, and 〈 ◊ 〉 after those things whiche shall come on the earth.
and men's hearts shall fail them for Fear, and 〈 ◊ 〉 After those things which shall come on the earth.
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For the powers of heauen shall moue, and then shall they see the Sonne of man come in a cloud with power and great glory:
For the Powers of heaven shall move, and then shall they see the Son of man come in a cloud with power and great glory:
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when these thyngs begin to come to passe: then loke vppe and lift vp your heades, for your redemption draweth nere.
when these things begin to come to pass: then look up and lift up your Heads, for your redemption draws never.
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and it maketh mention of the glorious comming of oure Sauiour Christe, how and in what maner of forme he shall come:
and it makes mention of the glorious coming of our Saviour Christ, how and in what manner of Form he shall come:
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for as the scripture witnesseth, we shall al come before the iudge ment of Christ, and there receiue euery one according vnto his desertes:
for as the scripture Witnesseth, we shall all come before the judge meant of christ, and there receive every one according unto his deserts:
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after his workes he shalbe rewarded of Christe, which shalbe at that time their iudge: and there shalbe signes and tokens before his glorious and fearefull comming.
After his works he shall rewarded of Christ, which shall At that time their judge: and there shall Signs and tokens before his glorious and fearful coming.
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For then he shall come to 〈 ◊ 〉:
For then he shall come to 〈 ◊ 〉:
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his firste commyng into this worlde was to suffer his payne full passion, and so delyuer mankynde oute of the bondage and 〈 ◊ 〉 of the deuyll.
his First coming into this world was to suffer his pain full passion, and so deliver mankind out of the bondage and 〈 ◊ 〉 of the Devil.
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But when he commeth agayne, he wyll come of an other maner of wyse, then he did the firste tyme.
But when he comes again, he will come of an other manner of wise, then he did the First time.
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For he wyll come with great power and myghte, with the 〈 ◊ 〉 of heauen, with all the aungelles of god,
For he will come with great power and might, with the 〈 ◊ 〉 of heaven, with all the Angels of god,
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and so sytte at the audite and iudge all menne.
and so fit At the audite and judge all men.
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And this is moste certayne that he wyll come, but we cannot tell when or at what tyme hys 〈 ◊ 〉 shalbee.
And this is most certain that he will come, but we cannot tell when or At what time his 〈 ◊ 〉 shalbe.
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For the day of his commyng is hydden from vs, to that ende that we shoulde be redye at all tymes.
For the day of his coming is hidden from us, to that end that we should be ready At all times.
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Therefore I desyre you for goddes sake make you 〈 ◊ 〉, put not of your preparation.
Therefore I desire you for God's sake make you 〈 ◊ 〉, put not of your preparation.
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For seeyng that we be certayn that danger and peryll shall come vpon vs, all they that bee wyse and godlye wyll prepare themselues,
For seeing that we be certain that danger and peril shall come upon us, all they that be wise and godly will prepare themselves,
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least they be taken sodenly vnwares or vnready.
lest they be taken suddenly unwares or unready.
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And therefore I say, this day is hydden from vs, to the intente that we euer should be readye.
And Therefore I say, this day is hidden from us, to the intent that we ever should be ready.
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For yf we shoulde knowe the daye or the houre at what tyme he woulde come:
For if we should know the day or the hour At what time he would come:
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No doute we would bee carelesse, we woulde take oure pleasure as longe as we myght, tyll at suche tyme as we shoulde departe.
No doubt we would be careless, we would take our pleasure as long as we might, till At such time as we should depart.
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And therfore leaste we shoulde bee made carelesse, this day is hydden from vs. For the Aungelles of GOD theymselues knowe not the houre or momente of thys greate and fearefull daye.
And Therefore jest we should be made careless, this day is hidden from us For the Angels of GOD theymselues know not the hour or moment of this great and fearful day.
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Neyther dydde Christe hymselfe knowe it, as he was man: but as he is God, he knoweth all thynges, nothyng canne bee hydde from hym:
Neither did Christ himself know it, as he was man: but as he is God, he Knoweth all things, nothing can be hid from him:
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as he sayeth hymselfe, Pater commonstrat mihi omnia, The father sheweth me all thynges: therefore hys knowledge is infinite, elles he were not verye God.
as he Saith himself, Pater Conmonstrat mihi omnia, The father shows me all things: Therefore his knowledge is infinite, Else he were not very God.
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But as concernyng hys manhode, he knewe not that tyme:
But as Concerning his manhood, he knew not that time:
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for he was a verye naturall man (synne excepted:) therefore lyke as he was contente to suffer heate and colde, to bee wearye and hungrye,
for he was a very natural man (sin excepted:) Therefore like as he was content to suffer heat and cold, to be weary and hungry,
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lyke as he was contente to suffer suche thynges: so he was contente, as concernyng his manheade to be ignoraunte of that daye.
like as he was content to suffer such things: so he was content, as Concerning his manhead to be ignorant of that day.
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He had perfecte knowledge to dooe hys fathers commission, to instructe vs, and teache vs the waye to heauen:
He had perfect knowledge to do his Father's commission, to instruct us, and teach us the Way to heaven:
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but it was not hys commission to tell vs the houre of thys daye.
but it was not his commission to tell us the hour of this day.
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Therfore he knewe not this day, to tell vs of it anye thynge, as concernyng when it shoulde bee.
Therefore he knew not this day, to tell us of it any thing, as Concerning when it should be.
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For as farre forth as ignorancye is a paynefull thyng vnto man, so farre forthe he was contente to be ignoraunt,
For as Far forth as ignorancye is a painful thing unto man, so Far forth he was content to be ignorant,
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lyke as he did suffer other thynges.
like as he did suffer other things.
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I wyll rather spend the tyme in exhortyng you to make re dye against that day, to prepare your selues, then 〈 ◊ 〉 recyte or expound the sygnes thereof, whyche shall goe before this fearefull day.
I will rather spend the time in exhorting you to make re die against that day, to prepare your selves, then 〈 ◊ 〉 recite or expound the Signs thereof, which shall go before this fearful day.
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And there shalbe sygnes in the 〈 ◊ 〉 and Moone:
And there shall Signs in the 〈 ◊ 〉 and Moon:
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There be some learned men which expounde those tokens of the 〈 ◊ 〉 of Ierusalem:
There be Some learned men which expound those tokens of the 〈 ◊ 〉 of Ierusalem:
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but that is not the matter, yf thei haue gone beefore the destruction of Ierusalem:
but that is not the matter, if they have gone before the destruction of Ierusalem:
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then they haue gone before the ende of the world, & so admonish vs to make readye, to leaue synne,
then they have gone before the end of the world, & so admonish us to make ready, to leave sin,
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least we be taken with it.
lest we be taken with it.
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As touchyng the Iewes, our sauiour Christe wept ouer them, and threatened them, what should come vpon them be cause they dispysed hym,
As touching the Iewes, our Saviour Christ wept over them, and threatened them, what should come upon them be cause they despised him,
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and woulde not receyue gods holy worde, and leaue theyr synnes: lyke as we doe, whiche take our pleasure, care litle for hym or his word:
and would not receive God's holy word, and leave their Sins: like as we do, which take our pleasure, care little for him or his word:
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we cannot suffer when oure faultes are told vs, we repyne and grudge at it, lyke as yt Iewes dyd.
we cannot suffer when our Faults Are told us, we repine and grudge At it, like as that Iewes did.
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Therfore our sauiour knowyng what should come vpon them, wept ouer the city, prophecying yt it should so be destroyed, that one stone should not be left vpon another:
Therefore our Saviour knowing what should come upon them, wept over the City, prophesying that it should so be destroyed, that one stone should not be left upon Another:
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and so it came to passe accordyng vnto hys 〈 ◊ 〉.
and so it Come to pass according unto his 〈 ◊ 〉.
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for Titus the sonne of Uespasian, which was Emperor at that tyme, destroyed that same city Ierusalem vtterly,
for Titus the son of Vespasian, which was Emperor At that time, destroyed that same City Ierusalem utterly,
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lyke a fourtye yeres after the death of oure sauiour Christe.
like a fourtye Years After the death of our Saviour Christ.
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But wherefore were they so destroyed? because they woulde not beleue the sayinges of our fauiour Christ:
But Wherefore were they so destroyed? Because they would not believe the sayings of our fauiour christ:
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they woulde take theyr pleasures, they would folowe theyr forefathers (as our papistes are wonte to say.) When they cannot defende them selfes with Scripture,
they would take their pleasures, they would follow their Forefathers (as our Papists Are wont to say.) When they cannot defend them selves with Scripture,
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then they wyll defende them selfes with the ignorauncye of theyr forefathers: muche lyke vnto the Iewes, which coulde not away with the doctryne of our Sauiour,
then they will defend them selves with the ignorauncye of their Forefathers: much like unto the Iewes, which could not away with the Doctrine of our Saviour,
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But what hapned? theyr destruction fell vpon them before they perceiued it, & destroied the most paete of them full miserably god knoweth:
But what happened? their destruction fell upon them before they perceived it, & destroyed the most paete of them full miserably god Knoweth:
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and not only that, but as the storye dothe shewe, they that were lefte and not broughte to destruction, were so 〈 ◊ 〉 handled,
and not only that, but as the story doth show, they that were left and not brought to destruction, were so 〈 ◊ 〉 handled,
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and so despised amongest all menne, that thirty were solde for a penye: and so by that meanes they were scattered throughout all the worlde:
and so despised amongst all men, that thirty were sold for a penny: and so by that means they were scattered throughout all the world:
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and in euery countrey where they came, they were made slaues and Tributaries: and shalbe so til to the ende of the worlde. for Scripture saieth:
and in every country where they Come, they were made slaves and Tributaries: and shall so till to the end of the world. for Scripture Saith:
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Hierusalem calcabitur a gentibus, donec implebuntur tempora 〈 ◊ 〉, Hierusalem shalbee troden vnder the feete, tyll the tymes of the gentiles be fulfylled.
Jerusalem calcabitur a gentibus, donec implebuntur tempora 〈 ◊ 〉, Jerusalem shalbe trodden under the feet, till the times of the Gentiles be fulfilled.
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By this prophecye is signified, that the Iewes neuer shall come together agayne, to inhabite Ierusalem and Iurye,
By this prophecy is signified, that the Iewes never shall come together again, to inhabit Ierusalem and Jury,
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and to beare rule there, as they haue done:
and to bear Rule there, as they have done:
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for by this woorde (calcabitur) is signified as muche, as it shalbee inhabited it shalbee vnder the dominion of the gentyles.
for by this word (calcabitur) is signified as much, as it shalbe inhabited it shalbe under the dominion of the Gentiles.
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Nowe whiche are gentiles? Answere, all the people in the whole world are gentiles, be it whatsoeuer they wyll, except the Iewes: all other are gentiles:
Now which Are Gentiles? Answer, all the people in the Whole world Are Gentiles, be it whatsoever they will, except the Iewes: all other Are Gentiles:
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We Englishmē are gentiles, so likewise the Frenchmē. Dutchmen, and other nations, all are gentiles:
We Englishmē Are Gentiles, so likewise the Frenchmē. Dutchmen, and other Nations, all Are Gentiles:
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Now the Prophet saieth, that Ierusalem shall not bee inhabited Donec implebuntur tempora gentium, tyll the tymes of the gentyles bee fulfylled, that is to say, tyll all they are come into the world which are appointed of god to come:
Now the Prophet Saith, that Ierusalem shall not be inhabited Donec implebuntur tempora gentium, till the times of the Gentiles be fulfilled, that is to say, till all they Are come into the world which Are appointed of god to come:
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that is to say, they shall neuer come together aḡayn, tyll to the ende of the worlde.
that is to say, they shall never come together again, till to the end of the world.
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Wherefore? because they were 〈 ◊ 〉 that they woulde not bee ruled by goddes moste holye woorde,
Wherefore? Because they were 〈 ◊ 〉 that they would not be ruled by God's most holy word,
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but despised it, and lyued according vnto theyr owne phantasies and vanities.
but despised it, and lived according unto their own fantasies and vanities.
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Lyke as we doe nowe adayes, the moste part of vs. Therefore we maye recken that it shall goe with vs one day lyke as it wente with them, whyche are made nowe outecastes of the whole worlde:
Like as we do now adays, the most part of us Therefore we may reckon that it shall go with us one day like as it went with them, which Are made now outecastes of the Whole world:
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euerye manne despiseth theym, and regardeth theym for nothyng: for they haue no dominion more, no kynge nor ruler, no cities nor pollicye.
every man despises them, and Regardeth them for nothing: for they have no dominion more, no King nor ruler, no cities nor policy.
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And thoughe Ierusalem bee builded agayne, yet the Iewes shall haue it no more, they shall neuer haue dominion ouer it,
And though Ierusalem be built again, yet the Iewes shall have it no more, they shall never have dominion over it,
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but the gentyles, they shall haue it: it shalbe in theyr handes:
but the Gentiles, they shall have it: it shall in their hands:
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And this is the meanyng of this pro phecye against the Jewes, and thys God hath performed hitherto:
And this is the meaning of this Pro phecye against the Jews, and this God hath performed hitherto:
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for the Jewes haue many tymes attempted to builde it agayne, yet for all that they were not able to brynge it to passe: for the Jews have many times attempted to build it again, yet for all that they were not able to bring it to pass:
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for goddes worde wyll not nor can not bee falsifyed, for the wrathe of GOD hangeth vppon theyr beades,
for God's word will not nor can not be falsified, for the wrath of GOD hangs upon their beads,
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beecause of theyr wyckednesse wherewyth they baue prouoked God.
Because of their wickedness wherewith they have provoked God.
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Further you muste vnderstande that not onely Jewes were at Jerusalem, but they were scattered thoroughout all the worlde:
Further you must understand that not only Jews were At Jerusalem, but they were scattered throughout all the world:
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in euery countrey were some, and therfore they were not all destroyed when Jerusalem was destroyed:
in every country were Some, and Therefore they were not all destroyed when Jerusalem was destroyed:
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but for all that they were cursed in the sight of god: so that they should not inhabite any more that citye.
but for all that they were cursed in the sighed of god: so that they should not inhabit any more that City.
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We reade in stories, that in the days of the Emperour Adzian, the Jewes gathered themselues together out of al cities a wonderfull number of men, al the Jewes which could be gotten, to the intente that they myght get Jerusalem agayne, which Jerusalem was at that tyme in the Emperors handes:
We read in stories, that in the days of the Emperor Adzian, the Jews gathered themselves together out of all cities a wonderful number of men, all the Jews which could be got, to the intent that they might get Jerusalem again, which Jerusalem was At that time in the Emperor's hands:
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and therfore they made greate preparations to haue it agayne, but what dothe the Emperour, he gathered together a great and stronge heste and made agaynste 〈 ◊ 〉,
and Therefore they made great preparations to have it again, but what doth the Emperor, he gathered together a great and strong hest and made against 〈 ◊ 〉,
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and in the ende scattered them: so that they were withoute anye hope afterwarde to recouer that citye agayne:
and in the end scattered them: so that they were without any hope afterward to recover that City again:
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after whyche thynges, the Emperour made a proclamation that not one Jewe shoulde come into the citye neyther to bye or to sell:
After which things, the Emperor made a proclamation that not one Jew should come into the City neither to buy or to fell:
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yea and further more, to the intente that they shoulde bee wythoute any hope of recouerye, he chaunged the name of the citye,
yea and further more, to the intent that they should be without any hope of recovery, he changed the name of the City,
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and called it 〈 ◊ 〉.
and called it 〈 ◊ 〉.
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So that by the storye it moste manifestlye appeareth that the worde of GOD can not bee falsified by anye power or cunnynge:
So that by the story it most manifestly appears that the word of GOD can not be falsified by any power or cunning:
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for thoughe they hadde a stronge and mighty hoaste:
for though they had a strong and mighty host:
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yet for all that God whyche is the ruler of all thynges confounded them, so that they coulde brynge nothyng to passe after theyr myndes, as they woulde haue it:
yet for all that God which is the ruler of all things confounded them, so that they could bring nothing to pass After their minds, as they would have it:
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but rather were banished further from the citye:
but rather were banished further from the City:
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for they were in worse case after thys fightyng, then they hadde bene before, for they had an accesse vnto the city before, which libertye afterward they loste.
for they were in Worse case After this fighting, then they had be before, for they had an access unto the City before, which liberty afterwards they lost.
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After that in Julianus the Emperors tyme, which Emperour was an Apostata, for he had bene a Christian:
After that in Lulianus the Emperor's time, which Emperor was an Apostata, for he had be a Christian:
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and after he came to be Emperor, he forsoke the christian faith and al goodnes and godlines:
and After he Come to be Emperor, he forsook the christian faith and all Goodness and godliness:
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and not only that but he did al that he could to vanquishe and pul doune Christes true religion:
and not only that but he did all that he could to vanquish and pull down Christ's true Religion:
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and therefore he went about to sette vppe the Jewes agayn, and gaue them liberties to gather themselues together,
and Therefore he went about to Set up the Jews again, and gave them Liberties to gather themselves together,
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and to returne agayne to Jerusalem:
and to return again to Jerusalem:
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and not onelye gaue them this liberty, but also he holpe them with al maner of thyng, that they might bring to passe their purpose:
and not only gave them this liberty, but also he help them with all manner of thing, that they might bring to pass their purpose:
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& so vpon that the Jewes gathered themselues together in an infinite num ber of people, and went to Jerusalem:
& so upon that the Jews gathered themselves together in an infinite num ber of people, and went to Jerusalem:
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and so began to make preparations for the buildyng of the temple, and so finallye layed the foundation.
and so began to make preparations for the building of the temple, and so finally laid the Foundation.
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The storye saith, that this hoste of the Jewes was a wonderfull ryche hoste:
The story Says, that this host of the Jews was a wonderful rich host:
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for their mattockes, & spades, and ye other instruments, which they occupied to the buildyng of the temple, were made of fyne syluer.
for their mattocks, & spades, and the other Instruments, which they occupied to the building of the temple, were made of fine silver.
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So these Jewes hadde the Emperoures fauour, his aide and healpe, they were ryche and able to set vp their kingdome agayne:
So these Jews had the emperors favour, his aid and help, they were rich and able to Set up their Kingdom again:
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and so falsifye the worde of god after mans reason: for they lacked no worldly thynges.
and so falsify the word of god After men reason: for they lacked no worldly things.
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But what dothe God? when he saw that no man would withstand them, to verify his word, he sendeth a wynde, a strong hurlyng wynd, whiche blue away all their prouisions, whiche was made for the buildyng of the temple, all the sande and morter and such lyke things, whiche men vse in suche buildinges:
But what doth God? when he saw that no man would withstand them, to verify his word, he sends a wind, a strong hurling wind, which blue away all their provisions, which was made for the building of the temple, all the sand and mortar and such like things, which men use in such buildings:
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and after that, there came such an earthquake, that they were almost out of their wittes.
and After that, there Come such an earthquake, that they were almost out of their wits.
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And this was not inough, but there came also fyre & burned by all their workes:
And this was not enough, but there Come also fire & burned by all their works:
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and so finally they wer scattered agayne one from another.
and so finally they were scattered again one from Another.
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So by these stories, it manifestlye appeareth, that no mans power is able to stand against god,
So by these stories, it manifestly appears, that no men power is able to stand against god,
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or to disapoint him of his purposes:
or to disappoint him of his Purposes:
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for Christe our Sauiour had tolde them, that they shoulde neuer come to their rule agayn.
for Christ our Saviour had told them, that they should never come to their Rule again.
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And so his wordes are verified tyll this day, and shall be styll to the worldes ende:
And so his words Are verified till this day, and shall be still to the world's end:
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for he sayth, Coelum & terra peribunt verba autem meum non peribit, heuen and earth shall perishe,
for he say, Coelum & terra peribunt verba autem meum non Peribit, heaven and earth shall perish,
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but my worde shall endure for euer. A man woulde thynke that there were nothyng so durable as heauen & earth is:
but my word shall endure for ever. A man would think that there were nothing so durable as heaven & earth is:
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yet for all that, they shall rather perish, then that the word of god should be falsified.
yet for all that, they shall rather perish, then that the word of god should be falsified.
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And this appeared in the Jewes, which though they had the aid & help of this great emperor,
And this appeared in the Jews, which though they had the aid & help of this great emperor,
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& the mighty power of this world:
& the mighty power of this world:
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yet for al that they brought nothing to passe at all, for god was able to confounde them:
yet for all that they brought nothing to pass At all, for god was able to confound them:
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and so no doute he will confound all his enemies, tyll thend of the world: for he is as able to verify his wordes nowe as he was then.
and so no doubt he will confound all his enemies, till The end of the world: for he is as able to verify his words now as he was then.
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I woulde haue you to consider well the causes wherfore they were caste awaye from God,
I would have you to Consider well the Causes Wherefore they were cast away from God,
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and were made a mockyng stocke vnto the whole worlde. wherfore I saye? Marye for their wicked and synfull lyues.
and were made a mocking stock unto the Whole world. Wherefore I say? Marye for their wicked and sinful lives.
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Seyng then that they were cast out of theyr 〈 ◊ 〉, it shalbe meete for vs to take heede.
Sing then that they were cast out of their 〈 ◊ 〉, it shall meet for us to take heed.
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For no doute this is writen, for our instruction, to geue vs warnyng, as the Epistie which is red of this day 〈 ◊ 〉 vs. Now god hath fulfilled his word as touchyng yt destruction of Jerusalem:
For no doubt this is written, for our instruction, to give us warning, as the Epistle which is read of this day 〈 ◊ 〉 us Now god hath fulfilled his word as touching that destruction of Jerusalem:
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he hath made true his worde of wrath, thynke ye not yt he wyl fulfyl hys worde of mercy to? yes no doute ye maye bee sure of it, that he whiche promised that yf we beleeue in Christ, we shalbe saued:
he hath made true his word of wrath, think you not that he will fulfil his word of mercy to? yes no doubt you may be sure of it, that he which promised that if we believe in christ, we shall saved:
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he wyll as wel erecute and bryng to passe that woorde, as he hathe brought to passe the worde of his wrathe and indignation ouer the Jewes.
he will as well erecute and bring to pass that word, as he hath brought to pass the word of his wrath and Indignation over the Jews.
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The temple whiche was at Jerusalem was called the temple of god, the people was goddes people,
The temple which was At Jerusalem was called the temple of god, the people was God's people,
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but when they woulde not come vnto hym, and lyue accordyng as he woulde haue them to lyue, he caste them away,
but when they would not come unto him, and live according as he would have them to live, he cast them away,
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and vtterlye destroyed theyr dominions and kyngdomes, and made them slaues and bondmen for euer. And no doute this is wrytten for our instruction and warnyng:
and utterly destroyed their Dominions and kingdoms, and made them slaves and bondmen for ever. And no doubt this is written for our instruction and warning:
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for no doute when we folow them in theyr wyckednes, despyse gods worde, regarde it as nothyng,
for no doubt when we follow them in their wickedness, despise God's word, regard it as nothing,
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but lyue rather according vnto our phantasies and appetites, than after his woorde: No doute we shall receyue lyke reward with thē.
but live rather according unto our fantasies and appetites, than After his word: No doubt we shall receive like reward with them.
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And though god tary long, yet it shalbe to our greater destruction:
And though god tarry long, yet it shall to our greater destruction:
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for his longanimity and longe taryeng for our amendement, shal increase, augment, and make greater our punishmentes and 〈 ◊ 〉.
for his longanimity and long tarrying for our amendment, shall increase, augment, and make greater our punishments and 〈 ◊ 〉.
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But yf we wyll leaue synne and wyckednes, and studye to lyue accordyng vnto hys wyll and commanndementes.
But if we will leave sin and wickedness, and study to live according unto his will and commanndementes.
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No douts be wyll fulfyll hys promises whiche he hathe made vnto 〈 ◊ 〉 of euerlastyng lyfe:
No doubts be will fulfil his promises which he hath made unto 〈 ◊ 〉 of everlasting life:
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for we baue his warraunt in Scripture, therefore we oughte not to doute of it. for so he saith:
for we have his warrant in Scripture, Therefore we ought not to doubt of it. for so he Says:
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Sic deus dilexit mundum, So entierly hath God loued the world that he sent his onelye be gotten sonne to that ende, that all that beleue in hym, shold not perishe, but haue lyfe euerlastyng.
Sic deus dilexit Mundum, So entirely hath God loved the world that he sent his only be got son to that end, that all that believe in him, should not perish, but have life everlasting.
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This is nowe a comfortable thynge and a greate promise, whiche GOD maketh vnto the whole worlde.
This is now a comfortable thing and a great promise, which GOD makes unto the Whole world.
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And no dout he is as able to fulfyll that promise of grace, as he was able to fulfyll hys wrathfull worde agaynste the Jewes. So lykewise he saieth:
And no doubt he is as able to fulfil that promise of grace, as he was able to fulfil his wrathful word against the Jews. So likewise he Saith:
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Viuo ego dicit domin, nolo mortem peccatoris sed vt conuertatur & viuat, As truely as I lyue (saieth the Lorde god) I wyll not the deathe of a synner,
Viuo ego dicit Domini, nolo mortem Sinners sed vt conuertatur & viuat, As truly as I live (Saith the Lord god) I will not the death of a sinner,
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but rather that he shall turne and lyue. It is not his pleasure when we be damned, therfore he sweareth an oth:
but rather that he shall turn and live. It is not his pleasure when we be damned, Therefore he Sweareth an oath:
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we ought to beleue hym without an othe:
we ought to believe him without an other:
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yet to satisfye oure myndes and to the intente that we shoulde beleeue hym, and bee the better assured of his good wil towardes vs, he sweareth this othe.
yet to satisfy our minds and to the intent that we should believe him, and be the better assured of his good will towards us, he Sweareth this other.
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Now therfore yf we wyll folow hym and leaue our wic ked lyuyng, conuerte and turne our selfes vnto hym, be sory for that which is paste,
Now Therefore if we will follow him and leave our wic ked living, convert and turn our selves unto him, be sorry for that which is past,
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& intende to antend our lyfe now forward: yf we do so, no doute we shal lyue wt hym euerlastingly, world without ende.
& intend to antend our life now forward: if we do so, no doubt we shall live with him everlastingly, world without end.
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Therfore let euery one of vs go in to hys owne heart, and when he fyndeth that he hath brne a wycked man,
Therefore let every one of us go in to his own heart, and when he findeth that he hath brne a wicked man,
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an yrefull man, a couetuous or a slouthefull man: lette hym repente and bee sorye for it.
an ireful man, a covetous or a slouthefull man: let him Repent and be sorry for it.
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And take a good purpose to leaue that same synne, where in he hath lyen before.
And take a good purpose to leave that same sin, where in he hath lyen before.
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Lette vs not doe as the Jewes dydde, which were styfnecked, they woulde not leaue theyr synnes, they hadde a pleasure in the same, they woulde folowe theyr olde tradicions, refusyng the worde of GOD:
Let us not do as the Jews did, which were styfnecked, they would not leave their Sins, they had a pleasure in the same, they would follow their old traditions, refusing the word of GOD:
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therefore theyr destruction came worthelye vppon theym.
Therefore their destruction Come worthily upon them.
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And therefore (I saye) lette vs not followe them, leaste we receyue suche a reward as they hadde, leaste euerlastyng destruction come ` vpon vs,
And Therefore (I say) let us not follow them, jest we receive such a reward as they had, jest everlasting destruction come ` upon us,
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and so we be caste oute of the fauour of god, and finally loste worlde without ende.
and so we be cast out of the favour of god, and finally lost world without end.
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And there shalbee signes in the Sunne and in the Mosne & in the Starres, & in the earth.
And there shalbe Signs in the Sun and in the Mosne & in the Stars, & in the earth.
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There be some which think yt there shalbe great Eclipses against the course of nature,
There be Some which think that there shall great Eclipses against the course of nature,
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& ye know that 〈 ◊ 〉 hath bene great thynges sene in the Element diuerg 〈 ◊ 〉.
& you know that 〈 ◊ 〉 hath be great things seen in the Element diuerg 〈 ◊ 〉.
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Sometymes men haue sene a rynge about the Sunne: somtimes there hath bene sene 〈 ◊ 〉 sonnes at ones:
Sometimes men have seen a ring about the Sun: sometimes there hath be seen 〈 ◊ 〉 Sons At ones:
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and such like thinges, hath 〈 ◊ 〉 sene in tymes past:
and such like things, hath 〈 ◊ 〉 seen in times past:
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which no dout signified that this 〈 ◊ 〉 day is not far of, in which Christ will come with his heauenly 〈 ◊ 〉, to iudge and rewarde euery one of vs, accordynge vnto his descrtes.
which no doubt signified that this 〈 ◊ 〉 day is not Far of, in which christ will come with his heavenly 〈 ◊ 〉, to judge and reward every one of us, according unto his descrtes.
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And the people shalbe at their wittes 〈 ◊ 〉 through dispaire, men 〈 ◊ 〉 wonderfull fearefull:
And the people shall At their wits 〈 ◊ 〉 through despair, men 〈 ◊ 〉 wonderful fearful:
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they shall pyne awaye for feare:
they shall pine away for Fear:
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and no dout these shalbe good men, which shalbe thus troubled, with suche a feare of this daye:
and no doubt these shall good men, which shall thus troubled, with such a Fear of this day:
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for you knowe the worldlyn 〈 ◊ 〉 care not for that day:
for you know the worldlyn 〈 ◊ 〉 care not for that day:
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yea they will scant beleue that there shal be such a day, that there shalbe an other world or at the least way, they would not 〈 ◊ 〉 that 〈 ◊ 〉 shold be an other worlde:
yea they will scant believe that there shall be such a day, that there shall an other world or At the least Way, they would not 〈 ◊ 〉 that 〈 ◊ 〉 should be an other world:
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therfore they shalbe godly men which 〈 ◊ 〉 so vsed, to be 〈 ◊ 〉 vnto the worlde.
Therefore they shall godly men which 〈 ◊ 〉 so used, to be 〈 ◊ 〉 unto the world.
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And no doute there hath bene here in England many already, which haue bene so vexed and tormoyled with such feare.
And no doubt there hath be Here in England many already, which have be so vexed and tormoyled with such Fear.
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That same maister Bylney which was burnte here in England, for gods worde sake, was induced and persuaded by his friendes to beare a fagotte at the tyme when the Cardinall was 〈 ◊ 〉, and bare the swynge.
That same master Bylney which was burnt Here in England, for God's word sake, was induced and persuaded by his Friends to bear a faggot At the time when the Cardinal was 〈 ◊ 〉, and bore the swing.
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Now 〈 ◊ 〉 that same Bylney cam to 〈 ◊ 〉 agayne, a whole yere after he was in such an anguish and agony,
Now 〈 ◊ 〉 that same Bylney cam to 〈 ◊ 〉 again, a Whole year After he was in such an anguish and agony,
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so that nothyng did him good, neither eatyng nor 〈 ◊ 〉 king, nor any other communication of gods worde.
so that nothing did him good, neither eating nor 〈 ◊ 〉 King, nor any other communication of God's word.
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For he thought that all the whole scriptures were against him, 〈 ◊ 〉 sounded to his condemnation.
For he Thought that all the Whole Scriptures were against him, 〈 ◊ 〉 sounded to his condemnation.
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So that I many a tyme 〈 ◊ 〉 with him (for I was fannliarly acquainted with him) But all thynges whatsoeuer any man coulde allege to his comforte, seemed vnto hym to make againste him:
So that I many a time 〈 ◊ 〉 with him (for I was fannliarly acquainted with him) But all things whatsoever any man could allege to his Comfort, seemed unto him to make against him:
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yet for all that, afterwardes he came againe, god indued him with such strength and perfectnes of faith, that he not onelye confessed his faith, the gospell of our Saniour Jesus Christe:
yet for all that, afterwards he Come again, god endued him with such strength and perfectness of faith, that he not only confessed his faith, the gospel of our Saviour jesus Christ:
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but also suffered his bodye to be burnte for that same Gospels sake, which we now preache in Englande.
but also suffered his body to be burnt for that same Gospels sake, which we now preach in England.
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〈 ◊ 〉 Luther that wonderful instrumet of god, through whō god hath opened the light of his holy word vnto the world, which was a long 〈 ◊ ◊ 〉 in 〈 ◊ 〉, and neglected:
〈 ◊ 〉 Luther that wondered instrumet of god, through whom god hath opened the Light of his holy word unto the world, which was a long 〈 ◊ ◊ 〉 in 〈 ◊ 〉, and neglected:
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he wryteth of himselfe that he hath bene sometymcs in such an agony of the spirite, that he felte nothyng but trembling and fearefulnes.
he writes of himself that he hath be sometymcs in such an agony of the Spirit, that he felt nothing but trembling and fearfulness.
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And I myself know two or three at this present houre, which be in this case.
And I myself know two or three At this present hour, which be in this case.
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But as concernyng the vngodly, 〈 ◊ 〉 say, 〈 ◊ 〉 & 〈 ◊ 〉 omnia, all thynges are well with them, they care for no more but for this worlde.
But as Concerning the ungodly, 〈 ◊ 〉 say, 〈 ◊ 〉 & 〈 ◊ 〉 omnia, all things Are well with them, they care for no more but for this world.
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Certain it is, that he shal 〈 ◊ 〉 to iudge, but we can not tell the tyme when he wyll come:
Certain it is, that he shall 〈 ◊ 〉 to judge, but we can not tell the time when he will come:
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Lyke as in the 〈 ◊ 〉 tyme, they were carelesse at all, they thought all things were cocksure, tyll at such tyme when the floud feil vpon their heades.
Like as in the 〈 ◊ 〉 time, they were careless At all, they Thought all things were cocksure, till At such time when the flood feil upon their Heads.
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And so it is at this tyme with the vngodlye too:
And so it is At this time with the ungodly too:
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they care not for this day of iudgement, it greeueth them not, till it fall vpon theyr heades one day.
they care not for this day of judgement, it Grieveth them not, till it fallen upon their Heads one day.
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It is said in scripture, that god leadeth into hell, and bringeth vp 〈 ◊ 〉:
It is said in scripture, that god leads into hell, and brings up 〈 ◊ 〉:
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and so it is with such fearefull men: for god doth cast them into hall, he hideth himselfe from them:
and so it is with such fearful men: for god does cast them into hall, he Hideth himself from them:
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but at the length he bringeth them out agayne, and 〈 ◊ 〉 thē with a constant sayth:
but At the length he brings them out again, and 〈 ◊ 〉 them with a constant say:
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so that they may be sure of their salua tion and 〈 ◊ 〉 lyse.
so that they may be sure of their salua cion and 〈 ◊ 〉 lyse.
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I knew ones a woman, that was 17. yere 〈 ◊ 〉 such an crercise and feare,
I knew ones a woman, that was 17. year 〈 ◊ 〉 such an crercise and Fear,
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but at the length she 〈 ◊ ◊ 〉, and god endued her with a strong and stedfast faith in the ende.
but At the length she 〈 ◊ ◊ 〉, and god endued her with a strong and steadfast faith in the end.
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Therfore no dout these be warnynges wher with the almighty God warneth vs to make ready against that horrible and fearefull day, which day no doute is not farre of.
Therefore no doubt these be Warnings where with the almighty God warneth us to make ready against that horrible and fearful day, which day no doubt is not Far of.
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For the worlde was ordeyned of god to endure, (as scripture and all lerned men agree) syre thousand yeres:
For the world was ordained of god to endure, (as scripture and all learned men agree) sire thousand Years:
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Now of this number are gone;
Now of this number Are gone;
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syue thousand fyue hundred 52. so that there is left onely foure hundred and fifty lacking two:
syue thousand fyue hundred 52. so that there is left only foure hundred and fifty lacking two:
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And this is but a little tyme: and yet this tyme shalbee shortened as scripture plainly witnesseth for the elects sake.
And this is but a little time: and yet this time shalbe shortened as scripture plainly Witnesseth for the elects sake.
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So that peraduentare it may come in my dayes, as old as I am: or in oure childrens dayes.
So that peraduentare it may come in my days, as old as I am: or in our Children's days.
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Therefore let vs begynne to 〈 ◊ 〉 and fight be tymes wyth synne: let vs not set all oure heartes and myndes vppon this worlde:
Therefore let us begin to 〈 ◊ 〉 and fight be times with sin: let us not Set all our hearts and minds upon this world:
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for no doubte thys daye whensoeuer yt shall come, wylbe wonderfull fearefull vnto all mankynde, and speciallye vnto the wycked.
for no doubt this day whensoever that shall come, wylbe wonderful fearful unto all mankind, and specially unto the wicked.
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There wil be great alterations at that date, there wil be hurly burly:
There will be great alterations At that date, there will be hurly burly:
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like as ye se in a man whan he dieth, what deformitie appereth, how he stretcheth out all his membres:
like as you see in a man when he Dieth, what deformity appeareth, how he Stretcheth out all his members:
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what a 〈 ◊ 〉 is there: so that all his body commeth out of frame:
what a 〈 ◊ 〉 is there: so that all his body comes out of frame:
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So wyll it be at this fearefull horrible day:
So will it be At this fearful horrible day:
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there wylbe such alterations of the earth, and the element, they wyll loose theyr former nature and be endued with an other nature.
there wylbe such alterations of the earth, and the element, they will lose their former nature and be endued with an other nature.
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And then shal they see the 〈 ◊ 〉 of man come in a cloude with power and great glory.
And then shall they see the 〈 ◊ 〉 of man come in a cloud with power and great glory.
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therefore seeyng that he wyl come, lette vs make redye, lest be finde vs vnprepared.
Therefore seeing that he will come, let us make ready, lest be find us unprepared.
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And take this for a rule, that as he findeth vs, so he shal iudge vs. Sainte Paule to the Thessalonians:
And take this for a Rule, that as he finds us, so he shall judge us Saint Paul to the Thessalonians:
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when he speaketh of the resurrection of the good sayeth, that at the same day the trompet shall blowe, when he speaks of the resurrection of the good Saith, that At the same day the trumpet shall blow,
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and all shall ryse which dyed synce the worlde beganne, than they yt shalbe founde alyus 〈 ◊ 〉 the earth shal be chaunged sodêly, and shalbe rapte vp into the ayre,
and all shall rise which died since the world began, than they that shall found alyus 〈 ◊ 〉 the earth shall be changed sodêly, and shall rapt up into the air,
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and so meete Christ our sa uior.
and so meet christ our sa uior.
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All those (I say) that be content to stryue and fight with synne, that wyll not be ruled by synne.
All those (I say) that be content to strive and fight with sin, that will not be ruled by sin.
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These (I say) shall of suche wise be taken vp in the ayre and meete with Christe,
These (I say) shall of such wise be taken up in the air and meet with Christ,
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and so shall come doun with him againe: but as for the other sort which be wicked, and haue a delyte in wickednes,
and so shall come down with him again: but as for the other sort which be wicked, and have a delight in wickedness,
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& will not leaue it, but rather goe forwardes in all 〈 ◊ 〉, they shalbe lefts vpon the earth with the deuylles, vntill they bee iudged:
& will not leave it, but rather go forwards in all 〈 ◊ 〉, they shall lefts upon the earth with the Devils, until they be judged:
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and after that they haue receiued theyr sentence, they shall go to hell with the diuell,
and After that they have received their sentence, they shall go to hell with the Devil,
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and all his aungelles, and there be punished for theyr sinnes in hellish fire, world without end,
and all his Angels, and there be punished for their Sins in hellish fire, world without end,
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for so it is written, Vermis corum nōmoritur, Theyr worme dieth not. The Sunne shalbe darkened and the Moone shall not geue her light:
for so it is written, Vermis corum nōmoritur, Their worm Dieth not. The Sun shall darkened and the Moon shall not give her Light:
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ye shall not take these woordes so, as thoughe the Sunne and Moone shold be obscured or darkened, their light beyng taken from them.
you shall not take these words so, as though the Sun and Moon should be obscured or darkened, their Light being taken from them.
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But it is to be vnderstand, that tho rough the brightnes of his glorye they shall be obscured and darkened.
But it is to be understand, that though rough the brightness of his glory they shall be obscured and darkened.
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The Sunne no doute wyll shyne, but her lighte shall not be sene, because of the bryghtnes of his glorye:
The Sun no doubt will shine, but her Light shall not be seen, Because of the brightness of his glory:
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lyke as when ye sette a burnyng candell in the Sunne the 〈 ◊ 〉 burneth in deede,
like as when you Set a burning candle in the Sun the 〈 ◊ 〉 burns in deed,
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but her lighte is not seene, because of the bryghtnes of the sunne. So it wilbe at that tyme, with the Sunne:
but her Light is not seen, Because of the brightness of the sun. So it will At that time, with the Sun:
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for though she be the bryghtest and clearest creature aboue all others, yet for al that Christe with his glorye and 〈 ◊ 〉 wil obscure her:
for though she be the bryghtest and Clearest creature above all Others, yet for all that Christ with his glory and 〈 ◊ 〉 will Obscure her:
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for his light that he shal bring with hym, shall be so bryght, that the other shall not be sene.
for his Light that he shall bring with him, shall be so bright, that the other shall not be seen.
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And this hys commyng shalbe wonderfull confortable and ioyfull vnto them which are prepared or chosen to euerlastyng lyfe:
And this his coming shall wonderful comfortable and joyful unto them which Are prepared or chosen to everlasting life:
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Unto them (I say) that be content to leaue their sinnes and wickednes here in this worlde,
Unto them (I say) that be content to leave their Sins and wickedness Here in this world,
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and lyue conformable to god and his holy woorde: whiche are not proude or stoute: not couetous, or whoremongers:
and live conformable to god and his holy word: which Are not proud or stout: not covetous, or whoremongers:
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or if they haue ben so, they will leaue it, and doo no more so: they are sorie for it, frome the bottom of their hertes.
or if they have been so, they will leave it, and do no more so: they Are sorry for it, from the bottom of their herts.
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Item they that for sake all maner of falsehod, of 〈 ◊ 〉, and all maner of vices, as gluttonie, lecherie, swearing.
Item they that for sake all manner of falsehood, of 〈 ◊ 〉, and all manner of vices, as gluttony, lechery, swearing.
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They (I say) that 〈 ◊ 〉 contente to wrastle with sinne, they shall 〈 ◊ 〉 at that tyme and bee merie beyonde all measure.
They (I say) that 〈 ◊ 〉 content to wrestle with sin, they shall 〈 ◊ 〉 At that time and be merry beyond all measure.
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And this is the thyng wherefore all godly and faithfull people praie in this petition, Adueniat regnum tuum, Thy kingdome come:
And this is the thing Wherefore all godly and faithful people pray in this petition, May it come Kingdom tuum, Thy Kingdom come:
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they desire of God the almightie, that his kingdome (that is to saye) the laste day may come, that they may be ones deliuered frome theyr sinnes,
they desire of God the almighty, that his Kingdom (that is to say) the laste day may come, that they may be ones Delivered from their Sins,
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and liue with him euerlastyngly world without end.
and live with him everlastingly world without end.
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As for the other part, this shalbe a heauy and feareful commyng vnto them, that intend not to leaue theyr sinnes & 〈 ◊ 〉: As for the other part, this shall a heavy and fearful coming unto them, that intend not to leave their Sins & 〈 ◊ 〉:
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but rather wyll take their pleasures here in this 〈 ◊ 〉: it shalbee a heynous sentence vnto them, when he shall say vnto them:
but rather will take their pleasures Here in this 〈 ◊ 〉: it shalbe a heinous sentence unto them, when he shall say unto them:
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Ite 〈 ◊ 〉 in ignem 〈 ◊ 〉, Go 〈 ◊ 〉 cursed into euerlastyng 〈 ◊ 〉, which is prepared for the deuill and all his aungels, gette you hence from me:
Item 〈 ◊ 〉 in Ignem 〈 ◊ 〉, Go 〈 ◊ 〉 cursed into everlasting 〈 ◊ 〉, which is prepared for the Devil and all his Angels, get you hence from me:
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for ye myghte haue ben saued, but ye would not: ye despised my words and commaundementes:
for you might have been saved, but you would not: you despised my words and Commandments:
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ye regarded more your owne pleasure, than that whyche I hadde commaunded you.
you regarded more your own pleasure, than that which I had commanded you.
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Hense therfore gette you hence to the deuyll and all hys aungelles, after whose wyll and commaundementes ye haue lyued, his rewarde therfore ye shall haue.
Hence Therefore get you hence to the Devil and all his Angels, After whose will and Commandments you have lived, his reward Therefore you shall have.
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Of suche maner Christ our Sauiour wyll talke with the vngodly, and in the end send them to euerlastyng damnati on.
Of such manner christ our Saviour will talk with the ungodly, and in the end send them to everlasting Condemned on.
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And this shalbe an heause burthen for them:
And this shall an heause burden for them:
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and though they can cloke and hide their synnes in this worlde, yet for al that god will open their wickednes and filthy 〈 ◊ 〉 at that 〈 ◊ 〉:
and though they can cloak and hide their Sins in this world, yet for all that god will open their wickedness and filthy 〈 ◊ 〉 At that 〈 ◊ 〉:
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where al the worlde shall know it, and where they shal not bee able to hyde themselues or theyr synnes.
where all the world shall know it, and where they shall not be able to hide themselves or their Sins.
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This 〈 ◊ 〉 wylbe lyke vnto a parliament:
This 〈 ◊ 〉 wylbe like unto a parliament:
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ye knowe when thynges are amysse in a realm, or out of order, all they that be good hearted, that loue godlynes, they wyshe for a parliament:
you know when things Are amiss in a realm, or out of order, all they that be good hearted, that love godliness, they wish for a parliament:
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these woulde fayne haue that all the rulers of the realme shoulde come together, and bring all thinges in good order agayns.
these would fain have that all the Rulers of the realm should come together, and bring all things in good order agains.
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For ye know that parliamentes are kept only for this purpose, that thynges which be amysse maye 〈 ◊ 〉 amended:
For you know that parliaments Are kept only for this purpose, that things which be amiss may 〈 ◊ 〉 amended:
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and 〈 ◊ 〉 it wyll be at this last day, at this general parliament, where god himselfe with all his heauenly power wylbe present,
and 〈 ◊ 〉 it will be At this last day, At this general parliament, where god himself with all his heavenly power wylbe present,
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& ouersee al thinges, and heare all causes, so that nothing shal escape hym:
& oversee all things, and hear all Causes, so that nothing shall escape him:
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for than all these thinges which the deuill 〈 ◊ 〉 brought oute of order, they shall be amended:
for than all these things which the Devil 〈 ◊ 〉 brought out of order, they shall be amended:
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and the deuyll shal not be able afterwarde to corrupt them any further, but all thinges shalbe wel for euer:
and the Devil shall not be able afterward to corrupt them any further, but all things shall well for ever:
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Let vs therfore euer haue in fresh remembrance this day, that it wylbe a heuy day vnto them that be wycked:
Let us Therefore ever have in fresh remembrance this day, that it wylbe a heavy day unto them that be wicked:
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And agayn, a ioyful pleasant day vnto them yt 〈 ◊ 〉 no delite in wickednes.
And again, a joyful pleasant day unto them that 〈 ◊ 〉 no delight in wickedness.
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Therfore Christ saith, 〈 ◊ 〉 capita vestra.
Therefore christ Says, 〈 ◊ 〉 capita Vestra.
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〈 ◊ 〉 ye see these thinges, than holde vp your heades, that is to saye, be merye and reioyce:
〈 ◊ 〉 you see these things, than hold up your Heads, that is to say, be merry and rejoice:
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for ye know when we be merily disposed we holde vp our heades, and laughe. So Christe 〈 ◊ 〉 vs to holde 〈 ◊ 〉 oure hea des:
for you know when we be merrily disposed we hold up our Heads, and laugh. So Christ 〈 ◊ 〉 us to hold 〈 ◊ 〉 our Heap des:
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that is to saye, to be mery: for our redemption is come neere.
that is to say, to be merry: for our redemption is come near.
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So Christe comforteth vs, and maketh vs to holde 〈 ◊ 〉 oure heades for oure redemption is come nerer then it was before.
So Christ comforts us, and makes us to hold 〈 ◊ 〉 our Heads for our redemption is come nearer then it was before.
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What? 〈 ◊ ◊ 〉 not redeemed vs before by his death and passion? 〈 ◊ 〉 chaunceth it then that our redempti on is come nerer:
What? 〈 ◊ ◊ 〉 not redeemed us before by his death and passion? 〈 ◊ 〉 chanceth it then that our redempti on is come nearer:
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Mary Christe hathe redemed vs before in 〈 ◊ 〉 by his death and passion:
Marry Christ hath redeemed us before in 〈 ◊ 〉 by his death and passion:
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yet it appeareth not vnto vs 〈 ◊ 〉 it is that shal bee saued or damned? for we see the good and the bad beare both the name of Christiās:
yet it appears not unto us 〈 ◊ 〉 it is that shall be saved or damned? for we see the good and the bad bear both the name of Christians:
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good and bad, faithfull and vnfaithfull, are baptised in the name of Christ:
good and bad, faithful and unfaithful, Are baptised in the name of christ:
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so lykewise they 〈 ◊ 〉 to the communion, so that there is no greate difference here in this worlde betwene the electe and reprobate:
so likewise they 〈 ◊ 〉 to the communion, so that there is no great difference Here in this world between the elect and Reprobate:
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for the very vnfaithfull geue almes, and doe such out 〈 ◊ 〉 actes which seeme vnto vs to bee good,
for the very unfaithful give alms, and do such out 〈 ◊ 〉 acts which seem unto us to be good,
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& be done with a good hearte, when it is nothyng lesse.
& be done with a good heart, when it is nothing less.
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So that I say, 〈 ◊ 〉 can not tell as long as we be here in this world which 〈 ◊ 〉 electe and which not:
So that I say, 〈 ◊ 〉 can not tell as long as we be Here in this world which 〈 ◊ 〉 elect and which not:
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but at the last day, than it shal appeare who is he that 〈 ◊ 〉 saued, and agayne, who shalbee damned.
but At the last day, than it shall appear who is he that 〈 ◊ 〉 saved, and again, who shalbe damned.
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he wyll not forsake them, 〈 ◊ 〉 wyll strengthen them, so that they shalbe able to liue vp rightlye:
he will not forsake them, 〈 ◊ 〉 will strengthen them, so that they shall able to live up rightly:
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And therfore Christe sayeth, our redemption dralt 〈 ◊ 〉 necre, that is to saye, it shall appeare vnto the whole world, that we be the chyldren of god.
And Therefore Christ Saith, our redemption dralt 〈 ◊ 〉 necre, that is to say, it shall appear unto the Whole world, that we be the children of god.
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Therfore his commyng wyll be a glad and ioyfull commyng vnto the faythfull:
Therefore his coming will be a glad and joyful coming unto the faithful:
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for they shalbe the chyldren of god, they shalbe deliuered and rydde out of all miseries and calamities.
for they shall the children of god, they shall Delivered and rid out of all misery's and calamities.
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But the vnfaithfull shall 〈 ◊ 〉 to desperation at that day:
But the unfaithful shall 〈 ◊ 〉 to desperation At that day:
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they that take theyr pleasures here, they that remember not this day, they shalbee condemned with the 〈 ◊ 〉 and vnchangeable iudgemente of god.
they that take their pleasures Here, they that Remember not this day, they shalbe condemned with the 〈 ◊ 〉 and unchangeable judgement of god.
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And they shall not 〈 ◊ 〉 any men of lawe, to go 〈 ◊ 〉 to defende or 〈 ◊ 〉 theyr causes.
And they shall not 〈 ◊ 〉 any men of law, to go 〈 ◊ 〉 to defend or 〈 ◊ 〉 their Causes.
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〈 ◊ 〉 no, the men of lawe shall not be troubled at that day in defendyng of other mens causes:
〈 ◊ 〉 no, the men of law shall not be troubled At that day in defending of other men's Causes:
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but rather they themselues shalbe called to make an accompt for theyr doynges:
but rather they themselves shall called to make an account for their doings:
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and there they shalbee iudged, so that they shall not be able to speake any thynge againste it:
and there they shalbe judged, so that they shall not be able to speak any thing against it:
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for theyr owne 〈 ◊ 〉 and consc ences shall and wyll condomne them.
for their own 〈 ◊ 〉 and Conscience ences shall and will condomne them.
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And though this great and generall day come not in our tyme, yet lette vs consider that we shall dye:
And though this great and general day come not in our time, yet let us Consider that we shall die:
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and that we haue but a shorte tyme to lyue here in this worlde. And as we dye so we shall rise agayne.
and that we have but a short time to live Here in this world. And as we die so we shall rise again.
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If we dye in the state of damnation we shall rise in that same 〈 ◊ 〉:
If we die in the state of damnation we shall rise in that same 〈 ◊ 〉:
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againe yf we dye in the state of saluation, we shal rise agayne in that same estate,
again if we die in the state of salvation, we shall rise again in that same estate,
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and come to euerlastyng 〈 ◊ 〉, bothe soule and bodie.
and come to everlasting 〈 ◊ 〉, both soul and body.
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For if we dye now in the 〈 ◊ 〉 of saluation, then at yt last generalday of iudgement we shal heare this ioyful sentence procedinge out of the mouth of our sauiour Christ, when he wil saye.
For if we die now in the 〈 ◊ 〉 of salvation, then At that last generalday of judgement we shall hear this joyful sentence proceeding out of the Mouth of our Saviour christ, when he will say.
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Venite 〈 ◊ 〉 dicti patris 〈 ◊ ◊ ◊ 〉 paratum 〈 ◊ 〉 ab exordio mundi, Come ye blessed of my father, possesse that kyngdome whiche is prepared for you from the the beginnyng of the worlde.
Venite 〈 ◊ 〉 dicti patris 〈 ◊ ◊ ◊ 〉 Paratum 〈 ◊ 〉 ab exordio mundi, Come you blessed of my father, possess that Kingdom which is prepared for you from the the beginning of the world.
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And thoughe we haue muche misery here in thys worlde, thoughe it goeth harde with vs,
And though we have much misery Here in this world, though it Goes harden with us,
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though we muste 〈 ◊ 〉 in the brydell:
though we must 〈 ◊ 〉 in the bridle:
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yet for al that, we must be contence, for 〈 ◊ 〉 shalbe sure of our deliuerance, we shalts sure that our saluation is not farre of.
yet for all that, we must be contence, for 〈 ◊ 〉 shall sure of our deliverance, we shalts sure that our salvation is not Far of.
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And no dout they that 〈 ◊ ◊ 〉 wyth synne, stryue and fight with it, they shall haue the assistaunce of god, he will helpe them:
And no doubt they that 〈 ◊ ◊ 〉 with sin, strive and fight with it, they shall have the assistance of god, he will help them:
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and thoughe they shall not be able to fulfyll the lawes of god to the vttermost:
and though they shall not be able to fulfil the laws of god to the uttermost:
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yet for al that, god will take theyr doings in good parte, for Christes his sonnes sake:
yet for all that, god will take their doings in good part, for Christ's his Sons sake:
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in whose name all faythefull people dothe their good workes, and so for 〈 ◊ 〉 sake they be acceptable vnto god:
in whose name all faithful people doth their good works, and so for 〈 ◊ 〉 sake they be acceptable unto god:
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and in the ende they shalbe deliuered out of all miseries and trou bles, and come to the blisse of euerlasting ioy and felicity.
and in the end they shall Delivered out of all misery's and trou bles, and come to the bliss of everlasting joy and felicity.
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I pray god that we may be of the nūber of those, which shall here this 〈 ◊ 〉 & most comfortable voice of Christ our sauior when he wil say, Venite benedicti patris.
I pray god that we may be of the number of those, which shall Here this 〈 ◊ 〉 & most comfortable voice of christ our Saviour when he will say, Venite Blessing patris.
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〈 ◊ 〉 ye blessed of my father, possesse the kingdom which is 〈 ◊ 〉 for you 〈 ◊ 〉 fore yt foūdatiō of the world was layed.
〈 ◊ 〉 you blessed of my father, possess the Kingdom which is 〈 ◊ 〉 for you 〈 ◊ 〉 before that Foundation of the world was laid.
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There be a great nūber 〈 ◊ 〉 yt christian people, which in yt lords 〈 ◊ 〉,
There be a great number 〈 ◊ 〉 that christian people, which in that Lords 〈 ◊ 〉,
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whē they pray (thy kingdom come) pray that this day may come, but yet for all that, they are drowned in the world:
when they pray (thy Kingdom come) pray that this day may come, but yet for all that, they Are drowned in the world:
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they saye the woordes with theyr lyppes, but they cannot tell what is the meanyng of it:
they say the words with their lips, but they cannot tell what is the meaning of it:
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they speake it onely with theyr tongue, which saying in dede is to no purpose.
they speak it only with their tongue, which saying in deed is to no purpose.
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5673
But that man or woman that saieth these woordes (thy kingdome come) wyth a faythfull heart, no doute he desyreth in very dede that God wyll comme to iudgement,
But that man or woman that Saith these words (thy Kingdom come) with a faithful heart, no doubt he desireth in very deed that God will comme to judgement,
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5674
and amend all thynges in this world, to pul doune Satan, that old serpent vnder our fete.
and amend all things in this world, to pull down Satan, that old serpent under our feet.
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5675
But there be a great number of vs which be not 〈 ◊ 〉.
But there be a great number of us which be not 〈 ◊ 〉.
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5676
Some haue liued in this worlde 50. yeres, som 60. yet for al that they be nothyng prepared towardes his commyng:
some have lived in this world 50. Years, Some 60. yet for all that they be nothing prepared towards his coming:
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5677
they thinke euer he wil not come yet: but I tell you, that though his generall cōmyng be not yet:
they think ever he will not come yet: but I tell you, that though his general coming be not yet:
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yet for al that be wyll come one day, and take vs out of this worlde:
yet for all that be will come one day, and take us out of this world:
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and no doute as he fyndeth vs, so we shall haue:
and no doubt as he findeth us, so we shall have:
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5680
yf he 〈 ◊ 〉 vs redy, and in the state of saluation, no doute we shalbe 〈 ◊ 〉 for euer worlde without ende.
if he 〈 ◊ 〉 us ready, and in the state of salvation, no doubt we shall 〈 ◊ 〉 for ever world without end.
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5681
Agayn, yf he 〈 ◊ 〉 vs in the state of damnation, we shalbe damned world without ende:
Again, if he 〈 ◊ 〉 us in the state of damnation, we shall damned world without end:
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5682
there is no 〈 ◊ 〉, after we be ones past this world:
there is no 〈 ◊ 〉, After we be ones past this world:
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no 〈 ◊ 〉 wil help than, nor nothing that man is able to do for vs. Therfore it is 〈 ◊ 〉 for euery one of vs to take 〈 ◊ 〉 betymes:
no 〈 ◊ 〉 will help than, nor nothing that man is able to do for us Therefore it is 〈 ◊ 〉 for every one of us to take 〈 ◊ 〉 betimes:
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5684
let vs not 〈 ◊ 〉 to long with our amendement, least peraducnture we shall com to short:
let us not 〈 ◊ 〉 to long with our amendment, lest peraducnture we shall come to short:
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5686
But there be some (and hath bene a greate number of vs) which haue trusted in masses and pilgrimages, in setting vp 〈 ◊ 〉,
But there be Some (and hath be a great number of us) which have trusted in masses and Pilgrimages, in setting up 〈 ◊ 〉,
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5687
and such like 〈 ◊ 〉: but I tel you, al this geare wil not help, it is to no purpose:
and such like 〈 ◊ 〉: but I tell you, all this gear will not help, it is to no purpose:
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5688
for if al yt masses which 〈 ◊ 〉 said in all 〈 ◊ 〉 sence the masse beganne:
for if all that masses which 〈 ◊ 〉 said in all 〈 ◊ 〉 sense the mass began:
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5689
if all these masses (I say) were bestowed vpon one man, to bryng hym out of the state of damnation, it were all to no purpose, and to no effect.
if all these masses (I say) were bestowed upon one man, to bring him out of the state of damnation, it were all to no purpose, and to no Effect.
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5690
Therfore let vs not put our hope & trust in suche 〈 ◊ 〉:
Therefore let us not put our hope & trust in such 〈 ◊ 〉:
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5691
for if we do, no doute we shall deceiue our selues, Again ther be som people which differre & delay their amēdmentes of lyfe, 〈 ◊ 〉 such tyme as they shall dye:
for if we do, no doubt we shall deceive our selves, Again there be Some people which differre & Delay their amendments of life, 〈 ◊ 〉 such time as they shall die:
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5692
thenne they take in hande to leaue sin, when they are not able to do any more:
then they take in hand to leave since, when they Are not able to do any more:
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5693
They wil take their pleiures as long as 〈 ◊ 〉 be able to haue 〈 ◊ 〉.
They will take their pleiures as long as 〈 ◊ 〉 be able to have 〈 ◊ 〉.
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5694
they thinke it be tyme enough to repente at the laste houre, when they shall depart, and forsake this worlde.
they think it be time enough to Repent At the laste hour, when they shall depart, and forsake this world.
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5695
Suche people dothe very naughtely, and no doute they be in a daunger ous estate: for they are not sure whether they shall haue at that same laste tyme, gracc,
Such people doth very naughtily, and no doubt they be in a danger ous estate: for they Are not sure whither they shall have At that same laste time, gracc,
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5696
or not, to repente and 〈 ◊ ◊ 〉 for theyr synnes.
or not, to Repent and 〈 ◊ ◊ 〉 for their Sins.
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5697
Peraduenture their heartes shalbe so hardened in synne and 〈 ◊ 〉, that they shall not be able to repent,
Peradventure their hearts shall so hardened in sin and 〈 ◊ 〉, that they shall not be able to Repent,
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5698
or be sorye for theyr fauites.
or be sorry for their fauites.
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5699
Therefore the beste and surest 〈 ◊ 〉 is to repent betymes, whyle we haue tyme,
Therefore the best and Surest 〈 ◊ 〉 is to Repent betimes, while we have time,
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5700
and to be sory for our wyckednes, and to take an earnest mynd and purpose to leaue synne:
and to be sorry for our wickedness, and to take an earnest mind and purpose to leave sin:
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5701
when we do so, then no doute we shalbee taken vp with Christe, and dwell with him in heauen euerlastingly, in great honor and glory where we shal haue such ioy, which no tonge cā expresse, no eies hath 〈 ◊ 〉,
when we do so, then no doubt we shalbe taken up with Christ, and dwell with him in heaven everlastingly, in great honour and glory where we shall have such joy, which no tongue can express, no eyes hath 〈 ◊ 〉,
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5702
nor eares hath heard yt inestimable felicities & 〈 ◊ 〉 which god hath laid vp for his faithful.
nor ears hath herd that inestimable felicities & 〈 ◊ 〉 which god hath laid up for his faithful.
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5703
And lyke as our pleasure & ioy shalbe inestimable, if we repēt betymes, & leue sins:
And like as our pleasure & joy shall inestimable, if we Repent betimes, & leave Sins:
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5704
so like wise the 〈 ◊ 〉 of thē that wil not leaue sin, but euer go forward in 〈 ◊ 〉, shalbe inestimable & 〈 ◊ 〉 ble to, their pain shalbe 〈 ◊ 〉,
so like wise the 〈 ◊ 〉 of them that will not leave since, but ever go forward in 〈 ◊ 〉, shall inestimable & 〈 ◊ 〉 ble to, their pain shall 〈 ◊ 〉,
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5705
& yet thei shal beare thē.
& yet they shall bear them.
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5706
Therfore let euery man take hede how he spēdeth his tune, how he taketh his plesure in this world, sor 〈 ◊ 〉 as yt general gret day shalbe vncertai, so also our particuler day:
Therefore let every man take heed how he spendeth his tune, how he Takes his pleasure in this world, sor 〈 ◊ 〉 as that general great day shall vncertai, so also our particular day:
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5707
wher we shal depart this world shalbe 〈 ◊ 〉, peraduēture some of vs shal die to 〈 ◊ 〉 or yt next day:
where we shall depart this world shall 〈 ◊ 〉, Peradventure Some of us shall die to 〈 ◊ 〉 or that next day:
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5708
therfore it shalbe meete & 〈 ◊ 〉 for vs to make ready, leste we be taken sodeinly vnwares.
Therefore it shall meet & 〈 ◊ 〉 for us to make ready, lest we be taken suddenly unwares.
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5709
And then shall they see the sonne of man come in a cloude with power and great glory.
And then shall they see the son of man come in a cloud with power and great glory.
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5710
Saincte Paule to the Thessalonians setteth out the commyng of Christe and our resurrection:
Saint Paul to the Thessalonians sets out the coming of Christ and our resurrection:
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5711
but he speaketh in the same place onely of the rysynge of the good and 〈 ◊ 〉 that shall bee saued.
but he speaks in the same place only of the rising of the good and 〈 ◊ 〉 that shall be saved.
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5712
But the holye Scripture in other places wytnesseth, that the wycked shall ryse to, and shall receyue their sentence of Christ,
But the holy Scripture in other places Witnesseth, that the wicked shall rise to, and shall receive their sentence of christ,
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5713
and so go to hell, where they shalbe punished world without ende. Now S. Paules wordes be these.
and so go to hell, where they shall punished world without end. Now S. Paul's words be these.
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5714
This saye we vnto you in the word of the Lord:
This say we unto you in the word of the Lord:
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5715
that we which shal liue and shall remayn in the comyng of the lord, shal not come be fore them which slepe.
that we which shall live and shall remain in the coming of the lord, shall not come be before them which sleep.
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5716
For the lorde himself shall descend frō heauen with a shoute, and the voyce of the Archaungell and trompe of god,
For the lord himself shall descend from heaven with a shout, and the voice of the Archangel and trump of god,
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5717
and the deade in Christ shall aryse first:
and the dead in christ shall arise First:
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5718
then we which shall lyue, 〈 ◊ 〉 we whiche shall remayne, shal bee caught vp with them also in the cloudes to meete the Lorde in the 〈 ◊ 〉,
then we which shall live, 〈 ◊ 〉 we which shall remain, shall be caught up with them also in the Clouds to meet the Lord in the 〈 ◊ 〉,
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5719
and so shall we euer be with the Lord. wherfore comfort your selues one another with these wordes.
and so shall we ever be with the Lord. Wherefore Comfort your selves one Another with these words.
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5720
By these wordes of S. Paule it appereth, that they which died in the beginning of the world shalbe as soone by Christ as they which shalbe aliue here at the time of his commyng.
By these words of S. Paul it appeareth, that they which died in the beginning of the world shall as soon by christ as they which shall alive Here At the time of his coming.
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5721
I would haue you to note well the maner of speaking 〈 ◊ 〉 S. Paule vseth he speaketh like as if the last day should haue bene come in his tyme. I would have you to note well the manner of speaking 〈 ◊ 〉 S. Paul uses he speaks like as if the last day should have be come in his time.
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5722
Now when S. Paule thought that this day should haue bene come in his tyme:
Now when S. Paul Thought that this day should have be come in his time:
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5723
how much more shal we thynke that it shalbe in our tyme? For no dout he will come,
how much more shall we think that it shall in our time? For no doubt he will come,
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5724
and it is no longe thereunto, 〈 ◊ 〉 it appeareth by all scriptures whiche make mention of this daye:
and it is not long thereunto, 〈 ◊ 〉 it appears by all Scriptures which make mention of this day:
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5725
it wyll come, but it shall come sodenly, vnwares, as a theefe in the night.
it will come, but it shall come suddenly, unwares, as a thief in the night.
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5726
For a theefe when he intendeth a robbery, to robbe a mans house, to 〈 ◊ 〉 vppe his 〈 ◊ 〉,
For a thief when he intends a robbery, to rob a men house, to 〈 ◊ 〉 up his 〈 ◊ 〉,
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5727
and take away hys goods, he geueth hym not warnyng, he letteth not the good manne of the house knowe, at what time he entendeth to come:
and take away his goods, he Giveth him not warning, he lets not the good man of the house know, At what time he entendeth to come:
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5728
but rather he entendeth to 〈 ◊ 〉 suche a tyme, that no man shal be ware of hym.
but rather he entendeth to 〈 ◊ 〉 such a time, that no man shall be aware of him.
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5729
So no doute this laste daye wyll come one day sodenly vpon our heades, before we bee ware of it,
So no doubt this laste day will come one day suddenly upon our Heads, before we be aware of it,
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5730
like as the fyre fell doune 〈 ◊ ◊ 〉 vpon the 〈 ◊ ◊ 〉 for:
like as the fire fell down 〈 ◊ ◊ 〉 upon the 〈 ◊ ◊ 〉 for:
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5731
they thought that all thynges were well, therefore they toke theyr pleasures, tyll at suche tyme when the fyre fell 〈 ◊ 〉 from heauen and burned them vp al, with all theyr substance and goods.
they Thought that all things were well, Therefore they took their pleasures, till At such time when the fire fell 〈 ◊ 〉 from heaven and burned them up all, with all their substance and goods.
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(20) sermon (DIV2)
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5732
So lykewise as it hapned vnto the first world, whych wold not amende their liues,
So likewise as it happened unto the First world, which would not amend their lives,
av av c-acp pn31 vvd p-acp dt ord n1, r-crq vmd xx vvi po32 n2,
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5733
but folowed theyr carnal 〈 ◊ 〉, and appetites, god sent the floude vppon their heades,
but followed their carnal 〈 ◊ 〉, and appetites, god sent the flood upon their Heads,
cc-acp vvd po32 j 〈 sy 〉, cc n2, n1 vvd dt n1 p-acp po32 n2,
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5734
and so 〈 ◊ 〉 them altogether.
and so 〈 ◊ 〉 them altogether.
cc av 〈 sy 〉 pno32 av.
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5735
〈 ◊ 〉 let vs take 〈 ◊ ◊ 〉 this great day do fall vpon vs,
〈 ◊ 〉 let us take 〈 ◊ ◊ 〉 this great day do fallen upon us,
〈 sy 〉 vvb pno12 vvi 〈 sy sy 〉 d j n1 vdb vvi p-acp pno12,
(20) sermon (DIV2)
309
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5736
lyke as the floud and the fyre 〈 ◊ 〉 vpon the first worlde, and vpon the Sodomites.
like as the flood and the fire 〈 ◊ 〉 upon the First world, and upon the Sodomites.
av-j c-acp dt n1 cc dt n1 〈 sy 〉 p-acp dt ord n1, cc p-acp dt n2.
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309
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5737
Saint Hierome that holy man writeth in a place, that he thought euer he herd this trumpet of god and the archangell blow.
Saint Jerome that holy man Writeth in a place, that he Thought ever he heard this trumpet of god and the archangel blow.
n1 np1 cst j n1 vvz p-acp dt n1, cst pns31 vvd av pns31 vvd d n1 pp-f n1 cc dt n1 n1.
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5738
I would wyshe that we wold folowe the ensaumple of 〈 ◊ 〉 in that poynte, that we would be so fearefull least this day come vpon vs vnwares.
I would wish that we would follow the ensample of 〈 ◊ 〉 in that point, that we would be so fearful lest this day come upon us unwares.
pns11 vmd vvi cst pns12 vmd vvi dt n1 pp-f 〈 sy 〉 p-acp cst n1, cst pns12 vmd vbi av j cs d n1 vvn p-acp pno12 av-j.
(20) sermon (DIV2)
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5739
And he shewed them a 〈 ◊ 〉, 〈 ◊ 〉 the fygge tree, and all the trees,
And he showed them a 〈 ◊ 〉, 〈 ◊ 〉 the fig tree, and all the trees,
cc pns31 vvd pno32 dt 〈 sy 〉, 〈 sy 〉 dt n1 n1, cc d dt n2,
(20) sermon (DIV2)
311
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5740
whan they shute forth their buddes, ye see and know of your 〈 ◊ 〉 selfes yt sommer is thā neere at hād.
when they shute forth their buds, you see and know of your 〈 ◊ 〉 selves that summer is than near At hand.
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(20) sermon (DIV2)
311
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5741
So 〈 ◊ 〉 ye see the tokēs which shal go before this feareful day, it is tyme to make redye.
So 〈 ◊ 〉 you see the tokens which shall go before this fearful day, it is time to make ready.
np1 〈 sy 〉 pn22 vvi dt n2 r-crq vmb vvi p-acp d j n1, pn31 vbz n1 pc-acp vvi j.
(20) sermon (DIV2)
311
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5742
But here a man might aske a question, saying:
But Here a man might ask a question, saying:
p-acp av dt n1 vmd vvi dt n1, vvg:
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5743
I pray you wherin 〈 ◊ 〉 this preparation? how shall I make me redye? Aboute this matter hathe ben great 〈 ◊ 〉:
I pray you wherein 〈 ◊ 〉 this preparation? how shall I make me ready? About this matter hath been great 〈 ◊ 〉:
pns11 vvb pn22 c-crq 〈 sy 〉 d n1? q-crq vmb pns11 vvi pno11 j? p-acp d n1 vhz vbn j 〈 sy 〉:
(20) sermon (DIV2)
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5744
for there hath ben an infinite number, and there be some 〈 ◊ 〉 at this tyme, which thinke that this readines standeth in masses, in setting vp candels, in going of pil grimage,
for there hath been an infinite number, and there be Some 〈 ◊ 〉 At this time, which think that this readiness Stands in masses, in setting up Candles, in going of Pill grimage,
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(20) sermon (DIV2)
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5745
and in suche lyke 〈 ◊ 〉: they thought to bee made redye towardes that day:
and in such like 〈 ◊ 〉: they Thought to be made ready towards that day:
cc p-acp d av-j 〈 sy 〉: pns32 vvd pc-acp vbi vvn j p-acp d n1:
(20) sermon (DIV2)
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5746
and so to be made worthy to stand before the sonne of man, that is before our sauiour Christe.
and so to be made worthy to stand before the son of man, that is before our Saviour Christ.
cc av pc-acp vbi vvn j pc-acp vvi p-acp dt n1 pp-f n1, cst vbz p-acp po12 n1 np1.
(20) sermon (DIV2)
311
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5747
But I tell you this was not the right way to make ready. Christ our sauior he sheweth vs how we shal make redy our selues, saying.
But I tell you this was not the right Way to make ready. christ our Saviour he shows us how we shall make ready our selves, saying.
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(20) sermon (DIV2)
311
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5748
Take heede to your selues leaste at any time your hearts be ouercome with 〈 ◊ 〉 and dronkennesse and cares of this worlde,
Take heed to your selves jest At any time your hearts be overcome with 〈 ◊ 〉 and Drunkenness and Cares of this world,
vvb n1 p-acp po22 n2 n1 p-acp d n1 po22 n2 vbb vvn p-acp 〈 sy 〉 cc n1 cc n2 pp-f d n1,
(20) sermon (DIV2)
311
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5749
and so this daye come vppon you vnwares:
and so this day come upon you unwares:
cc av d n1 vvn p-acp pn22 av-j:
(20) sermon (DIV2)
311
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5750
for as a snare shall it come vppon all theym that dwell vpon the 〈 ◊ 〉 of the whole world.
for as a snare shall it come upon all them that dwell upon the 〈 ◊ 〉 of the Whole world.
c-acp c-acp dt n1 vmb pn31 vvi p-acp d pno32 cst vvb p-acp dt 〈 sy 〉 pp-f dt j-jn n1.
(20) sermon (DIV2)
311
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5751
〈 ◊ 〉 ye therfore continually, and praye, that ye may 〈 ◊ 〉 all those thyngs that shall come:
〈 ◊ 〉 you Therefore continually, and pray, that you may 〈 ◊ 〉 all those things that shall come:
〈 sy 〉 pn22 av av-j, cc vvi, cst pn22 vmb 〈 sy 〉 d d n2 cst vmb vvi:
(20) sermon (DIV2)
311
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5752
and that you may stande before the sonne of man.
and that you may stand before the son of man.
cc cst pn22 vmb vvi p-acp dt n1 pp-f n1.
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311
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5753
Here Christ she weth wherin this preparation standeth 〈 ◊ 〉 in kepyng our selues from superfluous eatyng and 〈 ◊ 〉, and in watching and praying.
Here christ she weth wherein this preparation Stands 〈 ◊ 〉 in keeping our selves from superfluous eating and 〈 ◊ 〉, and in watching and praying.
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(20) sermon (DIV2)
311
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5754
For how commeth 〈 ◊ 〉 to passe that the whole world is so deceitful and false? Because euery man would fayne fare well, euery one loueth to haue good 〈 ◊ 〉 and drynke, and to go gaylye.
For how comes 〈 ◊ 〉 to pass that the Whole world is so deceitful and false? Because every man would fain fare well, every one loves to have good 〈 ◊ 〉 and drink, and to go gaily.
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(20) sermon (DIV2)
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5755
And when they haue not wherwith to get suche thynges, then they fall to pyckyng, & stealyng, and to falshode:
And when they have not wherewith to get such things, then they fallen to pyckyng, & stealing, and to falsehood:
cc c-crq pns32 vhb xx c-crq pc-acp vvi d n2, cs pns32 vvb p-acp j-vvg, cc vvg, cc p-acp n1:
(20) sermon (DIV2)
311
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5756
and so 〈 ◊ 〉 theyr 〈 ◊ 〉.
and so 〈 ◊ 〉 their 〈 ◊ 〉.
cc av 〈 sy 〉 po32 〈 sy 〉.
(20) sermon (DIV2)
311
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5757
But our sauior he geueth vs warning yt we shal 〈 ◊ 〉 and drynke measurably,
But our Saviour he Giveth us warning that we shall 〈 ◊ 〉 and drink measurably,
p-acp po12 n1 pns31 vvz pno12 vvg pn31 pns12 vmb 〈 sy 〉 cc vvi av-j,
(20) sermon (DIV2)
311
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5758
& soberly, euery one according to his estate and measure.
& soberly, every one according to his estate and measure.
cc av-j, d pi vvg p-acp po31 n1 cc n1.
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311
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5759
〈 ◊ 〉 we ought not to be carefull for this lyfe, we should labour and doe our busines diligently, euery one in that estate, in which god hath 〈 ◊ 〉 hym,
〈 ◊ 〉 we ought not to be careful for this life, we should labour and do our business diligently, every one in that estate, in which god hath 〈 ◊ 〉 him,
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(20) sermon (DIV2)
311
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5760
and let vs trust in god, which no doute wil sende vs increase of our labour. Therfore Christ addeth, saying:
and let us trust in god, which no doubt will send us increase of our labour. Therefore christ adds, saying:
cc vvb pno12 vvi p-acp n1, r-crq dx n1 vmb vvi pno12 vvi pp-f po12 n1. av np1 vvz, vvg:
(20) sermon (DIV2)
311
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5761
Vigilate & 〈 ◊ 〉, watch and pray, as whosay, be euer in a redines least ye be taken vnwares:
Vigilate & 〈 ◊ 〉, watch and pray, as whosay, be ever in a readiness lest you be taken unwares:
np1 cc 〈 sy 〉, vvi cc vvb, c-acp n1, vbb av p-acp dt n1 cs pn22 vbb vvn av-j:
(20) sermon (DIV2)
311
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5762
but those sluggardes whiche spende their tyme vainly in eatyng, and drinking, and sleping, they plese not god.
but those sluggards which spend their time vainly in eating, and drinking, and sleeping, they please not god.
cc-acp d n2 r-crq vvb po32 n1 av-j p-acp vvg, cc vvg, cc vvg, pns32 vvb xx n1.
(20) sermon (DIV2)
311
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5763
for he commaundeth vs to watch, to be myndfull, to take 〈 ◊ 〉 to our 〈 ◊ 〉,
for he commandeth us to watch, to be mindful, to take 〈 ◊ 〉 to our 〈 ◊ 〉,
c-acp pns31 vvz pno12 pc-acp vvi, pc-acp vbi j, pc-acp vvi 〈 sy 〉 pc-acp po12 〈 sy 〉,
(20) sermon (DIV2)
311
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5764
lest the deuyll, or the worlde, or our owne flesh, get the victory ouer vs. We are allowed to take 〈 ◊ 〉 natural sleepe,
lest the Devil, or the world, or our own Flesh, get the victory over us We Are allowed to take 〈 ◊ 〉 natural sleep,
cs dt n1, cc dt n1, cc po12 d n1, vvb dt n1 p-acp pno12 pns12 vbr vvn pc-acp vvi 〈 sy 〉 j vvi,
(20) sermon (DIV2)
311
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5765
for it is as necessary for vs as 〈 ◊ 〉 and drynke:
for it is as necessary for us as 〈 ◊ 〉 and drink:
c-acp pn31 vbz a-acp j p-acp pno12 c-acp 〈 sy 〉 cc n1:
(20) sermon (DIV2)
311
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5766
and we please god as wel in that same, as we please hym when we take our foode.
and we please god as well in that same, as we please him when we take our food.
cc pns12 vvb n1 c-acp av p-acp cst d, c-acp pns12 vvb pno31 c-crq pns12 vvb po12 n1.
(20) sermon (DIV2)
311
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5767
but we muste take 〈 ◊ 〉, that we doe it accordyng as he hath appointed vs:
but we must take 〈 ◊ 〉, that we do it according as he hath appointed us:
cc-acp pns12 vmb vvi 〈 sy 〉, cst pns12 vdb pn31 vvg a-acp pns31 vhz vvn pno12:
(20) sermon (DIV2)
311
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5768
for lyke as he hathe not ordeyned meate and drynke, to yt ende yt we should play the glutton with it:
for like as he hath not ordained meat and drink, to that end that we should play the glutton with it:
p-acp av-j c-acp pns31 vhz xx vvn n1 cc vvi, p-acp pn31 n1 pn31 pns12 vmd vvi dt n1 p-acp pn31:
(20) sermon (DIV2)
311
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5769
so lykewise the sleepe is not 〈 ◊ 〉, that we should geue oure selfes to 〈 ◊ 〉, or ouer much sleepyng:
so likewise the sleep is not 〈 ◊ 〉, that we should give our selves to 〈 ◊ 〉, or over much sleeping:
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(20) sermon (DIV2)
311
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5770
for no doute whenne 〈 ◊ 〉 do so, we shall displease god most highly. For Christ saith not in vayne, watch and praye.
for no doubt when 〈 ◊ 〉 do so, we shall displease god most highly. For christ Says not in vain, watch and pray.
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(20) sermon (DIV2)
311
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5771
He would haue vs to be watchers, to haue at all tymes in remembraunce his commyng:
He would have us to be watchers, to have At all times in remembrance his coming:
pns31 vmd vhi pno12 pc-acp vbi n2, pc-acp vhi p-acp d n2 p-acp n1 po31 n-vvg:
(20) sermon (DIV2)
311
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5772
and to geue our 〈 ◊ 〉 to prayer to that 〈 ◊ 〉, that we may be able to stande before hym at this greate and feareful daye.
and to give our 〈 ◊ 〉 to prayer to that 〈 ◊ 〉, that we may be able to stand before him At this great and fearful day.
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311
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5773
Meaning that we 〈 ◊ 〉 not truste in our selfes but call vnto God, saying:
Meaning that we 〈 ◊ 〉 not trust in our selves but call unto God, saying:
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311
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5774
〈 ◊ 〉 god almighty thou haste promised to come and 〈 ◊ 〉 the 〈 ◊ 〉 and the 〈 ◊ 〉:
〈 ◊ 〉 god almighty thou haste promised to come and 〈 ◊ 〉 the 〈 ◊ 〉 and thee 〈 ◊ 〉:
〈 sy 〉 n1 j-jn pns21 vvb vvd pc-acp vvi cc 〈 sy 〉 dt 〈 sy 〉 cc pno32 〈 sy 〉:
(20) sermon (DIV2)
311
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5775
〈 ◊ 〉 beseche thee geue vs thy grace & 〈 ◊ ◊ 〉, that 〈 ◊ ◊ 〉 liue so accordyng 〈 ◊ 〉 thy 〈 ◊ 〉 〈 ◊ 〉:
〈 ◊ 〉 beseech thee give us thy grace & 〈 ◊ ◊ 〉, that 〈 ◊ ◊ 〉 live so according 〈 ◊ 〉 thy 〈 ◊ 〉 〈 ◊ 〉:
〈 sy 〉 vvi pno21 vvb pno12 po21 n1 cc 〈 sy sy 〉, cst 〈 sy sy 〉 vvi av vvg 〈 sy 〉 po21 〈 sy 〉 〈 sy 〉:
(20) sermon (DIV2)
311
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5776
that when thou commest, thou 〈 ◊ 〉 not cause to bestowe thy fearefull anger,
that when thou Comest, thou 〈 ◊ 〉 not cause to bestow thy fearful anger,
cst c-crq pns21 vv2, pns21 〈 sy 〉 xx n1 pc-acp vvi po21 j n1,
(20) sermon (DIV2)
311
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5777
but rather thy louyng kyndnes and 〈 ◊ 〉 vpon vs. So like wise when we go to bed, we shold desyre god that we 〈 ◊ 〉 not in the slepe of 〈 ◊ 〉, and wickednes:
but rather thy loving kindness and 〈 ◊ 〉 upon us So like wise when we go to Bed, we should desire god that we 〈 ◊ 〉 not in the sleep of 〈 ◊ 〉, and wickedness:
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(20) sermon (DIV2)
311
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5778
but rather that we may leaue 〈 ◊ 〉, and folowe his wyll and pleasure, that we bee not led wyth the desires of this wicked worlde.
but rather that we may leave 〈 ◊ 〉, and follow his will and pleasure, that we be not led with the Desires of this wicked world.
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(20) sermon (DIV2)
311
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5779
Such an earnest mynd we should haue towardes hym, so watchfull we should be.
Such an earnest mind we should have towards him, so watchful we should be.
d dt j n1 pns12 vmd vhi p-acp pno31, av j pns12 vmd vbi.
(20) sermon (DIV2)
311
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5780
for I tell you it is not a tryfell matter, it is not a mony matter:
for I tell you it is not a tryfell matter, it is not a money matter:
p-acp pns11 vvb pn22 pn31 vbz xx av vvn n1, pn31 vbz xx dt n1 n1:
(20) sermon (DIV2)
311
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5781
for our eternall saluation, and our damnation 〈 ◊ 〉 vpon it.
for our Eternal salvation, and our damnation 〈 ◊ 〉 upon it.
c-acp po12 j n1, cc po12 n1 〈 sy 〉 p-acp pn31.
(20) sermon (DIV2)
311
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5782
Our nature is to do all thynges that is possible for vs, to get syluer and golde:
Our nature is to do all things that is possible for us, to get silver and gold:
po12 n1 vbz pc-acp vdi d n2 cst vbz j p-acp pno12, pc-acp vvi n1 cc n1:
(20) sermon (DIV2)
311
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5783
how much more then should 〈 ◊ 〉 endeuour our selfes to make redy towardes this day,
how much more then should 〈 ◊ 〉 endeavour our selves to make ready towards this day,
c-crq av-d av-dc cs vmd 〈 sy 〉 n1 po12 n2 pc-acp vvi j p-acp d n1,
(20) sermon (DIV2)
311
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5784
when it shall not be a monye matter, but a soule matter:
when it shall not be a money matter, but a soul matter:
c-crq pn31 vmb xx vbi dt n1 n1, cc-acp dt n1 n1:
(20) sermon (DIV2)
311
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5785
for at that day it will appeare most manifestlye, who they are, that shall enioy euerlastyng lyfe:
for At that day it will appear most manifestly, who they Are, that shall enjoy everlasting life:
c-acp p-acp d n1 pn31 vmb vvi av-ds av-j, r-crq pns32 vbr, cst vmb vvi j n1:
(20) sermon (DIV2)
311
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5786
and who shalbe 〈 ◊ 〉 into hel:
and who shall 〈 ◊ 〉 into hell:
cc r-crq vmb 〈 sy 〉 p-acp n1:
(20) sermon (DIV2)
311
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5787
Now as long as we be in this worlde, we haue all one 〈 ◊ 〉, we go all to the lordes supper, we beare al the names of christians:
Now as long as we be in this world, we have all one 〈 ◊ 〉, we go all to the Lords supper, we bear all the names of Christians:
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(20) sermon (DIV2)
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5788
but then itwyll appeare who are the right christians, and again who are the Hypocrites or dissemblers.
but then itwyll appear who Are the right Christians, and again who Are the Hypocrites or dissemblers.
cc-acp av vvi vvi r-crq vbr dt j-jn njpg2, cc av q-crq vbr dt n2 cc n2.
(20) sermon (DIV2)
311
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5789
Wel I pray god graunte vs such hearts, that we may looke diligently about vs, & make redye against his feareful & ioyful commyng:
Well I pray god grant us such hearts, that we may look diligently about us, & make ready against his fearful & joyful coming:
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fearefull to them that delyte in syn & wickednes, and wil not leaue them: & 〈 ◊ 〉 vnto them that repent, forsake their sinnes, and beleue in him:
fearful to them that delight in sin & wickedness, and will not leave them: & 〈 ◊ 〉 unto them that Repent, forsake their Sins, and believe in him:
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which no dout wyll come in great honor & glory, & wil make al his faithfull like vnto him:
which no doubt will come in great honour & glory, & will make all his faithful like unto him:
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and will say vnto them that bee chosen to euerlasting life, Venite benedicti 〈 ◊ 〉 mei, Come ye blessed of my father, possesse that 〈 ◊ 〉 which is prepared for you 〈 ◊ 〉 yt beginning of the world.
and will say unto them that be chosen to everlasting life, Venite Blessing 〈 ◊ 〉 mei, Come you blessed of my father, possess that 〈 ◊ 〉 which is prepared for you 〈 ◊ 〉 that beginning of the world.
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Again to yt wicked 〈 ◊ ◊ 〉 not liue according vnto his wil & pleasure,
Again to that wicked 〈 ◊ ◊ 〉 not live according unto his will & pleasure,
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5794
but folow their own appetites, he wil say, Ite maledicti in ignem aeternum, Go ye cursed in to euerlasting 〈 ◊ 〉.
but follow their own appetites, he will say, Item Maledicti in Ignem aeternum, Go you cursed in to everlasting 〈 ◊ 〉.
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5795
O what a horrible thing will this be? to depart frō him which is the fountain of al goodnes & mercy, wtout whō is no consolation, cōfort,
O what a horrible thing will this be? to depart from him which is the fountain of all Goodness & mercy, without whom is no consolation, Comfort,
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5796
nor rest, but eter nal sorow & 〈 ◊ 〉 deth? for gods sake, I require you let vs cōsider this, yt we may be amōgest those which shal heare Venite, 〈 ◊ 〉 to me:
nor rest, but eater nal sorrow & 〈 ◊ 〉 death? for God's sake, I require you let us Consider this, that we may be amongst those which shall hear Venite, 〈 ◊ 〉 to me:
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that we may be amōgest 〈 ◊ 〉, which shal shall 〈 ◊ 〉 eternall lyfe.
that we may be amongst 〈 ◊ 〉, which shall shall 〈 ◊ 〉 Eternal life.
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And no doute we shalbe amongest them, if we wilbe content to leaue 〈 ◊ 〉 and wyckednes, 〈 ◊ 〉 stryue with it,
And no doubt we shall amongst them, if we will content to leave 〈 ◊ 〉 and wickedness, 〈 ◊ 〉 strive with it,
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and let it not haue the rule and gouernaunce ouer vs:
and let it not have the Rule and governance over us:
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when we haue done any man wrong, or haue 〈 ◊ ◊ 〉 good from hym wrongfully,
when we have done any man wrong, or have 〈 ◊ ◊ 〉 good from him wrongfully,
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if we 〈 ◊ 〉 content to restore it agayne:
if we 〈 ◊ 〉 content to restore it again:
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for no doute restitution must be made, as I told you many a tyme before, Restitutionis famae & rerum sunt opera 〈 ◊ 〉, Restitution of a mans good or his name must needes bee made:
for no doubt restitution must be made, as I told you many a time before, Restitutionis Famae & rerum sunt opera 〈 ◊ 〉, Restitution of a men good or his name must needs be made:
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for in that poynte agree all the wryters newe and olde: they say that restitutions muste needes be made eyther in effect, or affect.
for in that point agree all the writers new and old: they say that restitutions must needs be made either in Effect, or affect.
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For this is a sure probation, that this mā or woman is not right sory for his sinnes, and 〈 ◊ 〉, that is not contente to make restitution when he hath taken away thynges vnlaufully against conscience from his neigh bour.
For this is a sure probation, that this man or woman is not right sorry for his Sins, and 〈 ◊ 〉, that is not content to make restitution when he hath taken away things unlawfully against conscience from his neigh bour.
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Therfore he that is content to leaue his synnes, and to make restitution of such thynges which he hath taken away wrongfully from his neighbour:
Therefore he that is content to leave his Sins, and to make restitution of such things which he hath taken away wrongfully from his neighbour:
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sheweth hymselfe to bee a verye 〈 ◊ 〉 man. So likewise they that liue in sobernes abuse not the 〈 ◊ 〉 of god,
shows himself to be a very 〈 ◊ 〉 man. So likewise they that live in soberness abuse not the 〈 ◊ 〉 of god,
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but vse theym with thankes geuyng.
but use them with thanks giving.
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Item he that liueth chastely kepeth hymselfe from 〈 ◊ 〉, and whan he feeleth that he hath not the gyft of chastity, maryeth in the feare of god, accordyng vnto hys ordinance, maketh redy for that daye: Item he that lives chastely Keepeth himself from 〈 ◊ 〉, and when he feeleth that he hath not the gift of chastity, Marrieth in the Fear of god, according unto his Ordinance, makes ready for that day:
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and as concernyng young folkes, al ye wryters agree, that with a meane 〈 ◊ 〉 yong folke may liue chaste,
and as Concerning young folks, all you writers agree, that with a mean 〈 ◊ 〉 young folk may live chaste,
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when they be well gouerned and ruled and kept from ydelnes:
when they be well governed and ruled and kept from idleness:
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then it is no great matter for them to lyue chaste, as long as they be in growyng:
then it is no great matter for them to live chaste, as long as they be in growing:
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but such young persons must beware aboue all thynges of foule and filthye talkes: for it is as S. Paule sayeth:
but such young Persons must beware above all things of foul and filthy talks: for it is as S. Paul Saith:
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Corrumpunt bonos mores colloquia praua, foule and filthy talkes destroy good ma ners, good bryngyng vp:Corrupt bonos mores colloquia Praua, foul and filthy talks destroy good ma ners, good bringing up:
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and then again young folkes must beware of ouer muche eatyng and drinking, for S. 〈 ◊ 〉 saith:
and then again young folks must beware of over much eating and drinking, for S. 〈 ◊ 〉 Says:
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he that is a great drynker of wyne, sayth he: I will neuer beleue yt he is a chaste man:
he that is a great drynker of wine, say he: I will never believe that he is a chaste man:
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therfore 〈 ◊ 〉 yong vnmaryed folke beware of drynkyng, and then againe of idlenes: for when the 〈 ◊ 〉 fyndeth them ydle, it is doone with theym. they are soone ouercome.
Therefore 〈 ◊ 〉 young unmarried folk beware of drinking, and then again of idleness: for when the 〈 ◊ 〉 findeth them idle, it is done with them. they Are soon overcome.
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Therfore let them euer 〈 ◊ 〉 well 〈 ◊ 〉 tyl they come to age,
Therefore let them ever 〈 ◊ 〉 well 〈 ◊ 〉 till they come to age,
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and then let them bee maryed in the lord: for the scripture most highly praiseth mariage. S. Paule saith:
and then let them be married in the lord: for the scripture most highly Praiseth marriage. S. Paul Says:
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Honorabile coniugium inter omnes, Mariage is honorable amōgest all mē. Further, let vs take hede of swearyng.
Honorabile Marriage inter omnes, Marriage is honourable amongst all men. Further, let us take heed of swearing.
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For we may not sweare at al, and we may swere by nothing, but by god, by whom we may not swear,
For we may not swear At all, and we may swear by nothing, but by god, by whom we may not swear,
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except it be a great vrgent cause, except I be called thereunto by a magistrate:
except it be a great urgent cause, except I be called thereunto by a magistrate:
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and when I am called so, then I must sweare by no body els, saue onely by god.
and when I am called so, then I must swear by no body Else, save only by god.
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5823
Therfore they that are so vsed to swearing, do very naught: & no dout gods vengeaunce bangeth ouer theyr heades.
Therefore they that Are so used to swearing, do very nought: & no doubt God's vengeance bangeth over their Heads.
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for certayn it is, that he which is a great swerer, is also a gret lyer.
for certain it is, that he which is a great swerer, is also a great liar.
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But as I said before, they ye wyl leaue such wickednes, and wil liue conformable vnto gods word,
But as I said before, they you will leave such wickedness, and will live conformable unto God's word,
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and then beleue in 〈 ◊ 〉 our sauiour, trust and beleue to be cleansed from their syns, thorough his deth and passion:
and then believe in 〈 ◊ 〉 our Saviour, trust and believe to be cleansed from their Sins, through his death and passion:
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no doute they shal here this ioyful sentence of Christ our sauior.
no doubt they shall Here this joyful sentence of christ our Saviour.
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Com to me ye blessed of my father, possesse yt king dom which is prepared for you frō 〈 ◊ 〉 beginning of yt world.
Come to me you blessed of my father, possess that King dom which is prepared for you from 〈 ◊ 〉 beginning of that world.
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5829
We esteme it to be a great thyng to haue a kingdom in this world, to be a ruler, to be a lofte and beare the swynge:
We esteem it to be a great thing to have a Kingdom in this world, to be a ruler, to be a loft and bear the swing:
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how much more then shoulde we regarde this kyngdome, whiche Christ our sauiour offreth vnto vs, which kingdom wilbe an euerlasting kingdome, where there shalbe no end of ioy and felicitye? therfore all they that will be content to folowe our sauiors steppes, to suffer with him here in this worlde,
how much more then should we regard this Kingdom, which christ our Saviour Offereth unto us, which Kingdom will an everlasting Kingdom, where there shall no end of joy and felicity? Therefore all they that will be content to follow our Saviors steps, to suffer with him Here in this world,
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5831
and beare the crosse after hym, they shall reigne with him in euerlasting glory and honour.
and bear the cross After him, they shall Reign with him in everlasting glory and honour.
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which grant vs god the father sonne and holy ghost. Amen.
which grant us god the father son and holy ghost. Amen.
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The ix. Sermon made by Maister Doctor Latyiner. Math 11. Luke. 7.
The ix. Sermon made by Master Doctor Latiner. Math 11. Luke. 7.
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5834
VUhen Iohn beyng in prison heard the works of Christ he sent two of his disciples,
VUhen John being in prison herd the works of christ he sent two of his Disciples,
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and said vnto him, art thou he that shall come, or doe we loke for another:
and said unto him, art thou he that shall come, or do we look for Another:
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Iesus answe red and said vnto them, goe and shew Iohn agayne, what ye haue 〈 ◊ 〉 and seene. &c. This is red in the churche this day, and it shall serue vs this day for our 〈 ◊ 〉.
Iesus answer read and said unto them, go and show John again, what you have 〈 ◊ 〉 and seen. etc. This is read in the Church this day, and it shall serve us this day for our 〈 ◊ 〉.
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5837
It beginneth this, when Iohn beyng in pryson hearde the workes of Christ:
It begins this, when John being in prison heard the works of christ:
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and here is to bee had in consideration, of whome he had heard these wonderfull workes which our sauiour did,
and Here is to be had in consideration, of whom he had herd these wonderful works which our Saviour did,
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for he could not heare it without a seller, som body tolde him of it. The Cuangelist Luke in the 7. cap.
for he could not hear it without a seller, Some body told him of it. The Evangelist Lycia in the 7. cap.
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5840
doth shew, how and by whom Iohn Baptist heard such thinges, which our sauiour Christ did: namely by hys own disciples.
does show, how and by whom John Baptist herd such things, which our Saviour christ did: namely by his own Disciples.
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5841
For when our sauiour had raised vppe the widowes soune, which was deadat Naine, the disciples of Iohn came by and by, For when our Saviour had raised up the Widows soune, which was deadat Naine, the Disciples of John Come by and by,
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vnto Iohn theyr 〈 ◊ 〉, and tolde hym all thyngs: name lye how Christ raised vp that same young man, whiche had bene dead already.
unto John their 〈 ◊ 〉, and told him all things: name lie how christ raised up that same young man, which had be dead already.
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And thys is a thynge to be mcruasled at, that Iohn had so much libertye: that hys disciples could come 〈 ◊ 〉 hym, and speake with hym:
And this is a thing to be mcruasled At, that John had so much liberty: that his Disciples could come 〈 ◊ 〉 him, and speak with him:
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5844
Herode the kyng beyng a cruell man, a 〈 ◊ 〉 kyng, a miscreaunte, a man of vnbeliefe:
Herod the King being a cruel man, a 〈 ◊ 〉 King, a miscreaunte, a man of unbelief:
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5845
No doute it is a greate matter that his disciples coulde haue libertye to speake with him:
No doubt it is a great matter that his Disciples could have liberty to speak with him:
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5846
for a man would thynke that no man shoulde haue bene permitted to come nere hym.
for a man would think that no man should have be permitted to come never him.
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5847
For I knowe that in christian 〈 ◊ 〉, some beyng 〈 ◊ 〉 into pryson for the 〈 ◊ 〉,
For I know that in christian 〈 ◊ 〉, Some being 〈 ◊ 〉 into prison for the 〈 ◊ 〉,
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5848
for gods wordes sake, haue not bene 〈 ◊ 〉, that their frendes should haue come nere vnto them:
for God's words sake, have not be 〈 ◊ 〉, that their Friends should have come never unto them:
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5849
and here it appeareth moste manifestly that christian princes haue some tymes more cruellye and extremely vsed goddes preachers,
and Here it appears most manifestly that christian Princes have Some times more cruelly and extremely used God's Preachers,
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5850
then the gentiles, ye heathen vsed theyr preachers sente vnto them from God to teache theym, they were more straightlye holden and more extremely handeled then 〈 ◊ 〉 was:
then the Gentiles, you heathen used their Preachers sent unto them from God to teach them, they were more straightly held and more extremely handled then 〈 ◊ 〉 was:
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5851
So we reade lykewise of S. Paule which was cast into prison at Rome 〈 ◊ 〉 that wicked and cruell tyraunt the em 〈 ◊ ◊ 〉:
So we read likewise of S. Paul which was cast into prison At Room 〈 ◊ 〉 that wicked and cruel tyrant the em 〈 ◊ ◊ 〉:
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5852
whiche Emperour though he was a cruell tyraunt, a wycked man, and a venemous persecutour of gods church, and his holy worde:
which Emperor though he was a cruel tyrant, a wicked man, and a venomous persecutor of God's Church, and his holy word:
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5853
yet for all that, Paule had libertie to speake with euery one that would come vnto him,
yet for all that, Paul had liberty to speak with every one that would come unto him,
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and cōmune with 〈 ◊ 〉.
and commune with 〈 ◊ 〉.
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5855
So that there came vnto him, which 〈 ◊ 〉 and 〈 ◊ 〉 might speake with him what they wold: for s.
So that there Come unto him, which 〈 ◊ 〉 and 〈 ◊ 〉 might speak with him what they would: for s.
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5857
And Paul 〈 ◊ 〉 two yeres ful in his lodgyng, & 〈 ◊ 〉 all that came in vnto him, preaching the kingdō of god,
And Paul 〈 ◊ 〉 two Years full in his lodging, & 〈 ◊ 〉 all that Come in unto him, preaching the Kingdom of god,
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5858
and teaching those thinges which concerne the lord Iesus with all confidēce, no mā forbidding him.
and teaching those things which concern the lord Iesus with all confidence, no man forbidding him.
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5859
Here by these words we may perceiue, yt Paule had liberty to say his mynde, and to commune wt hys frends, he was not so straightly kept.
Here by these words we may perceive, that Paul had liberty to say his mind, and to commune with his Friends, he was not so straightly kept.
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5860
But we see 〈 ◊ 〉 haue had experience, that preachers whiche professe that same worde, which Paul taught, are more straightly handled in christian realms,
But we see 〈 ◊ 〉 have had experience, that Preachers which profess that same word, which Paul taught, Are more straightly handled in christian Realms,
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5861
then in 〈 ◊ 〉 past they wer, when yt rulers 〈 ◊ 〉 princes were not christians:
then in 〈 ◊ 〉 past they were, when that Rulers 〈 ◊ 〉 Princes were not Christians:
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5862
christen princes be 〈 ◊ 〉 earnest to extin guish gods word and his true religion thē the heathen were, which knew not or would not know god.
christen Princes be 〈 ◊ 〉 earnest to extin guish God's word and his true Religion them the heathen were, which knew not or would not know god.
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5863
But now ye might aske what maner of workes were these which oure sauiour 〈 ◊ 〉 done in the presence of Iohns disciples, which by and by afterward 〈 ◊ 〉 and told their maister of it, what special thinges had our sauior 〈 ◊ 〉. Answer:
But now you might ask what manner of works were these which our Saviour 〈 ◊ 〉 done in the presence of Iohns Disciples, which by and by afterwards 〈 ◊ 〉 and told their master of it, what special things had our Saviour 〈 ◊ 〉. Answer:
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5864
Luke the Euangelist she 〈 ◊ 〉 a gret & meruelous act which Christ our sauior had done immediatly as Iohns disciples came vnto him. The sto ry is this:
Lycia the Evangelist she 〈 ◊ 〉 a great & marvelous act which christ our Saviour had done immediately as Iohns Disciples Come unto him. The Sto Rye is this:
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5865
when Christ went into a city which is called Nain and many of his disciples folowyng him, and muche people:
when christ went into a City which is called Nain and many of his Disciples following him, and much people:
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5866
when he was come 〈 ◊ 〉 to the gate of the city, beholde, there was a ded mā caried out which was yt only son of his mother 〈 ◊ 〉 she was a widow, 〈 ◊ 〉 much people of yt city wēt wt her:
when he was come 〈 ◊ 〉 to the gate of the City, behold, there was a dead man carried out which was that only son of his mother 〈 ◊ 〉 she was a widow, 〈 ◊ 〉 much people of that City went with her:
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5867
〈 ◊ 〉 here you may note by the way, yt these citisens had their burying place wtout the city, which no dout is a laudable thing:
〈 ◊ 〉 Here you may note by the Way, that these Citizens had their burying place without the City, which no doubt is a laudable thing:
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5868
and I do much maruel yt London being so rich a city hath not a burieng place without:
and I do much marvel that London being so rich a City hath not a burying place without:
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5869
for no dout it is an vnwholsome thing to bury within ye city, specially at such a time when there be great sicknesses,
for no doubt it is an unwholesome thing to bury within you City, specially At such a time when there be great Sicknesses,
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5870
so that many 〈 ◊ 〉 together, I think 〈 ◊ ◊ 〉 many a mā taketh his deth in Paules churchyarde:
so that many 〈 ◊ 〉 together, I think 〈 ◊ ◊ 〉 many a man Takes his death in Paul's churchyard:
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5871
〈 ◊ 〉 thys I speak of experience, for I my self when I haue bene there in some mornings to heare yt sermons, haue felt such an yl faud red 〈 ◊ 〉 sauor, that I was the worse for it a gret while after.
〈 ◊ 〉 this I speak of experience, for I my self when I have be there in Some morning's to hear that Sermons, have felt such an ill faud read 〈 ◊ 〉 savour, that I was the Worse for it a great while After.
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5872
And I think no lesse, but it be the occasion of much sick nes 〈 ◊ 〉 diseases:
And I think no less, but it be the occasion of much sick nes 〈 ◊ 〉 diseases:
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5873
therfore the citisens of Nain had a good and laudable custome to bury the corses wtout yt city, which ensā ple we may 〈 ◊ 〉.
Therefore the Citizens of Nain had a good and laudable custom to bury the corpses without that City, which ensan ple we may 〈 ◊ 〉.
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5874
Now 〈 ◊ 〉 our sauior saw this corse, 〈 ◊ 〉 the widow, which was now a miserable 〈 ◊ 〉 sorowful womā,
Now 〈 ◊ 〉 our Saviour saw this corpse, 〈 ◊ 〉 the widow, which was now a miserable 〈 ◊ 〉 sorrowful woman,
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5875
for she had lost first her husband, 〈 ◊ 〉 afterward her son, in whō she had all her hope and comfort in this world, hym she had loue no we:
for she had lost First her husband, 〈 ◊ 〉 afterwards her son, in whom she had all her hope and Comfort in this world, him she had love not we:
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5876
therfore she was sorowfull, and not without cause: But what doth our sauiour: Mary he comforted her, saying wepe not.
Therefore she was sorrowful, and not without cause: But what does our Saviour: Marry he comforted her, saying weep not.
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5877
Here may al widowes, which are destitute of com forte in this worlde, here (I say) they may learne to truste in Christe,
Here may all Widows, which Are destitute of come fort in this world, Here (I say) they may Learn to trust in Christ,
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5878
and to seeke ayde and helpe by him. For no doute, like as he hath comforted this miserable widowe:
and to seek aid and help by him. For no doubt, like as he hath comforted this miserable widow:
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5879
so he wyll comfort and helpe all them that call vpon him, in their nede and necessity.
so he will Comfort and help all them that call upon him, in their need and necessity.
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5880
For his hand is not abbreuiated, or his power diminished: he is as strong, as ryche, & as mighty as euer he was:
For his hand is not abbreviated, or his power diminished: he is as strong, as rich, & as mighty as ever he was:
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5881
therfore let wydowes learn here to seeke ayde and help by him.
Therefore let Widows Learn Here to seek aid and help by him.
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5882
Now, when he had comforted her with his words, he came nye, and touched the coffyne:
Now, when he had comforted her with his words, he Come High, and touched the coffyne:
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5883
and they that bare the cof fyne 〈 ◊ 〉 styll. And he said, A dolescens, tibi dico surge, yong man, I say vnto thee, aryse.
and they that bore the cof fine 〈 ◊ 〉 still. And he said, A dolescens, tibi dico surge, young man, I say unto thee, arise.
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5884
And he that was dead sate vppe, and began to speake.
And he that was dead sat up, and began to speak.
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5885
Now vpon this there went suche a rumour thoroughout all the countreys, so that euery mā merueiled at it.
Now upon this there went such a rumour throughout all the Countries', so that every man marveled At it.
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5886
And Johns disciples went to theyr maister & told him of it, what wonderfull thynges he dyd.
And Johns Disciples went to their master & told him of it, what wonderful things he did.
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5887
Note here, that when we heare, yt our sauiour is a doer of such wonderful su pernatural works, it shalbe a wonderous great comfort vnto vs. For by this his dede, it appeared manifestly, that he is a maister ouer deathe:
Note Here, that when we hear, that our Saviour is a doer of such wondered sum pernatural works, it shall a wondrous great Comfort unto us For by this his deed, it appeared manifestly, that he is a master over death:
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5888
and hathe power to commaunde him: so that death is in his dominion.
and hath power to command him: so that death is in his dominion.
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5889
For, to raise a man vp, whom 〈 ◊ ◊ 〉 hath deuoured already, is as muche, as to commaunde death.
For, to raise a man up, whom 〈 ◊ ◊ 〉 hath devoured already, is as much, as to command death.
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5890
But I tell you, death is such an arrogant fellow, and so proude, yea and of so great might & strength, that he wyll geue no man place,
But I tell you, death is such an arrogant fellow, and so proud, yea and of so great might & strength, that he will give no man place,
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5891
nor submit himself to any man, saue onlye vnto god: vnto him he must obey and humble himself before his diuyne maiesty.
nor submit himself to any man, save only unto god: unto him he must obey and humble himself before his divine majesty.
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5892
And therfore it appeareth here, that our sauiour is very god, because deathe, that stoute felowe, muste obey hym:
And Therefore it appears Here, that our Saviour is very god, Because death, that stout fellow, must obey him:
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5893
he is not able to withstandfor disobey hys commaundementes:
he is not able to withstandfor disobey his Commandments:
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5894
whiche is a most comfortable thing vnto vs, which beleue in suche a sauioure, which hath power ouer deathe.
which is a most comfortable thing unto us, which believe in such a Saviour, which hath power over death.
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5895
And therfore, yf he hath power ouer death, then we shalbee sure, that death shall or can not hurte vs, whyche beleue in hym:
And Therefore, if he hath power over death, then we shalbe sure, that death shall or can not hurt us, which believe in him:
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5896
for when we beleeue in him, he is able to de sende vs from deathe, hell, and deuyll.
for when we believe in him, he is able to de send us from death, hell, and Devil.
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5897
So that they shal beable, with all theyr myghte or power, to hurte vs, or doe 〈 ◊ 〉 mischiefe:
So that they shall beable, with all their might or power, to hurt us, or do 〈 ◊ 〉 mischief:
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5898
but we shall haue lyfe 〈 ◊ 〉.
but we shall have life 〈 ◊ 〉.
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5899
For he saith, Qui credit in me, et si mortuus fuerit, viuet, He that beleueth in me,
For he Says, Qui credit in me, et si Mortuus fuerit, Vivet, He that Believeth in me,
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and though he dye, yet he shall liue: that is to saye, though he departe oute of this naturall bodely lyfe:
and though he die, yet he shall live: that is to say, though he depart out of this natural bodily life:
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yet for all that, he shall lyue, euerlastingly with me, worlde without ende. This is now an ercedyng comforte, to all chri stian people:
yet for all that, he shall live, everlastingly with me, world without end. This is now an ercedyng Comfort, to all Christ stian people:
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for they may be assured, that when they beleue in Christe, when Christe taketh theyr partes, there shalbee nothyng,
for they may be assured, that when they believe in Christ, when Christ Takes their parts, there shalbe nothing,
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neyther in heauen, nor in earth, that shalbee able to hurte them, or lette theym of theyr saluation:
neither in heaven, nor in earth, that shalbe able to hurt them, or let them of their salvation:
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and so we learne by thys wonderfull myracle, which our sauior did before all the multitude, that he proued himself to be very god,
and so we Learn by this wonderful miracle, which our Saviour did before all the multitude, that he proved himself to be very god,
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and one that hath power ouer death. But peraduenture ye wyll saye. No, it foloweth not:
and one that hath power over death. But Peradventure you will say. No, it Followeth not:
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he raysed vppe the deade, Ergo he is very god.
he raised up the dead, Ergo he is very god.
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for we reade in the olde testamente that Elias, and Elisa, (these holye Prophetes of God) 〈 ◊ 〉 suche workes too:
for we read in the old Testament that Elias, and Elisa, (these holy prophets of God) 〈 ◊ 〉 such works too:
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they raised vp the dead as well as he: and yet for all that, they were not goodes:
they raised up the dead as well as he: and yet for all that, they were not goods:
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but synfull men as we be:
but sinful men as we be:
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though they had suche a speciall gifts of god, yet they were not goddes, nor yet toke vpon them to be goddes.
though they had such a special Gifts of god, yet they were not God's, nor yet took upon them to be God's.
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To this question, or obiection, I wyll aunswere hereafter, and if I forget it not. In the meane season, I wyll inoue an other question, which is this. What shoulde moue Johns disciples:
To this question, or objection, I will answer hereafter, and if I forget it not. In the mean season, I will inoue an other question, which is this. What should move Johns Disciples:
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to come and tell him the miracles which Christ our sauior dyd:
to come and tell him the Miracles which christ our Saviour did:
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thynke ye they came with a good wyll to sette out Christe, and to magnifye hys doynges:
think you they Come with a good will to Set out Christ, and to magnify his doings:
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or came they with an yll wyll, with an enuious hearte, whiche they beare towardes Christe? Aunswere.
or Come they with an ill will, with an envious heart, which they bear towards Christ? Answer.
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They came wyth an yll wyll, wyth an enuious hearte, whiche they barc agaynste Christe: as it appeareth moste 〈 ◊ 〉, by the circumstaunces beynge well considered.
They Come with an ill will, with an envious heart, which they Barc against Christ: as it appears most 〈 ◊ 〉, by the Circumstances being well considered.
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For ye muste vnderstande, that John hadde verye muche 〈 ◊ 〉, to brynge his disciples to Christe:
For you must understand, that John had very much 〈 ◊ 〉, to bring his Disciples to Christ:
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they thoughte that Christe and hys doynges, hys conuersation, were nothynge in comparison of John. For Johns strayghte lyfe, whiche he led in the wyldernesse, made suche a shewe and outewarde glisteryng, that oure Sauiour was regarded for nothyng, in comparison of hym.
they Thought that Christ and his doings, his Conversation, were nothing in comparison of John. For Johns straight life, which he led in the Wilderness, made such a show and outward glistering, that our Saviour was regarded for nothing, in comparison of him.
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For our sauiour led not so harde and straight a lyfe, as Iohn did: he eats and drunke, and woulde come to mens tables, when he was bidden:
For our Saviour led not so harden and straight a life, as John did: he eats and drunk, and would come to men's tables, when he was bidden:
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5919
he would kepe company with euery body, ryche, and poore: 〈 ◊ 〉 receiued hym: and woulde beleue in hym:
he would keep company with every body, rich, and poor: 〈 ◊ 〉 received him: and would believe in him:
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but Iohn was in the wyldernes, out of the companye of all men.
but John was in the Wilderness, out of the company of all men.
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Therfore the disciples of Iohn, they much more regarded Iohn their maister, then Christ their sauiour.
Therefore the Disciples of John, they much more regarded John their master, then christ their Saviour.
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And therefore they euer lay vpon Iohn, in exhortyng hym, yt he would take vpon him to be Christ,
And Therefore they ever lay upon John, in exhorting him, that he would take upon him to be christ,
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and the sauiour of the worlde.
and the Saviour of the world.
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And when they had heard of any miracles, that Christe had done, they by and by came vnto theyr maister,
And when they had herd of any Miracles, that Christ had done, they by and by Come unto their master,
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and told hym of it disdainfully: as who say, thus and thus, we haue heard that Christ hath done:
and told him of it disdainfully: as who say, thus and thus, we have herd that christ hath done:
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wherfore shewest not thou thy selfe to: wherfore workest not as well myracles as Christ doth? euery man speaketh of hym:
Wherefore shewest not thou thy self to: Wherefore workest not as well Miracles as christ does? every man speaks of him:
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do thou somwhat too, that the people may know thee to be a great man as well as Christ.
do thou somewhat too, that the people may know thee to be a great man as well as christ.
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We reade in the gospell of Mathew, that Iohns disciples came once to Christ, and quarelled with hym, saying:
We read in the gospel of Matthew, that Iohns Disciples Come once to christ, and quarreled with him, saying:
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Cur nos & pharisaei ieiunamus frequenter, discipuli autem tui non ieiunāt? Wherfore fast we,
Cur nos & Pharisees ieiunamus frequenter, Disciples autem tui non jeiunant? Wherefore fast we,
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and the pharisees, so many a tymes, but thy disciples fast not at al? They thought in theyr owne opinions, that Iohns lyfe was a great deale more to be estemed then Christes,
and the Pharisees, so many a times, but thy Disciples fast not At all? They Thought in their own opinions, that Iohns life was a great deal more to be esteemed then Christ's,
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because Iohns lyfe was more painfull, in the outward shew of the world: therfore it greued them that Christ shold be more estemed then Iohn.
Because Iohns life was more painful, in the outward show of the world: Therefore it grieved them that christ should be more esteemed then John.
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So yt we may perceiue by Iohns disciples, that they had a good zeale, Sed non secundum scientiam, but not accordyng vnto knowledge.
So that we may perceive by Iohns Disciples, that they had a good zeal, Said non secundum scientiam, but not according unto knowledge.
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For it is a good thing, for a seruaunt to loue his maister: For it is a good thing, for a servant to love his master:
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but Iohns disciples did naught in that they enuied Christe, and wente aboute to styrre vppe theyr maister to take vpon him to be Christe.
but Iohns Disciples did nought in that they envied Christ, and went about to stir up their master to take upon him to be Christ.
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Nowe Iohn, entending to correcte and amend theyr false opinion, which they hadde in Christ,
Now John, intending to correct and amend their false opinion, which they had in christ,
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and in hym: (for they regarded him to muche, and Christe whiche was to bee moste regarded, him estemed they for nothinge, in compa rison of Iohn:
and in him: (for they regarded him to much, and Christ which was to be most regarded, him esteemed they for nothing, in compa rison of John:
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therfore Iohn, that good and faithfull man, seyng the ignorauncy of hys disciples, playeth a wyse part,
Therefore John, that good and faithful man, sing the ignorauncy of his Disciples, plays a wise part,
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For hearyng them talke of the wonderfull workes, whyche Christ our sauiour dyd, he sendeth them vnto Christe: with thys question:
For hearing them talk of the wonderful works, which christ our Saviour did, he sends them unto Christ: with this question:
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Art thou he that shall come, or shall we looke for another?
Art thou he that shall come, or shall we look for Another?
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When we loke onely vpon the outward shew of these wordes, a man might thinke, that Iohn hymselfe, was doutefull whether Christ were the sauiour of the world or not,
When we look only upon the outward show of these words, a man might think, that John himself, was doubtful whither christ were the Saviour of the world or not,
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because he sendeth his disciples to aske such a question of hym.
Because he sends his Disciples to ask such a question of him.
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But ye must vnderstand, that it was not done for Iohns sake, to aske such a question,
But you must understand, that it was not done for Iohns sake, to ask such a question,
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but rather for his disciples sake.
but rather for his Disciples sake.
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For Iohn thought that this should be the way, to bryng them to a good trade,
For John Thought that this should be the Way, to bring them to a good trade,
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namely to no them to Christ.
namely to no them to christ.
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For as for Iohn hym selfe, he douted not, he knew that Christ was the sauior of the world, he knew it (I say) whiles he was yet in hys mo thers wombe.
For as for John him self, he doubted not, he knew that christ was the Saviour of the world, he knew it (I say) while he was yet in his more the womb.
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For we rede in the 〈 ◊ 〉 of Luke:
For we rede in the 〈 ◊ 〉 of Lycia:
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that after 〈 ◊ 〉 came vnto Mary, and brought her such tidings, she arose and went thorough the mountaynes,
that After 〈 ◊ 〉 Come unto Mary, and brought her such tidings, she arose and went through the Mountains,
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and came to Ierusalem, to Elizabeth her cosyne:
and Come to Ierusalem, to Elizabeth her cosyne:
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and as she saluted her, the Euangelist saith, saliit infans, in vtero suo, the infant, which was Iohn, lept in his mothers belly:
and as she saluted her, the Evangelist Says, saliit infans, in vtero Sue, the infant, which was John, leapt in his mother's belly:
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So that Iohn beyng in his mothers belly yet, knew Christ which should be born out of the virgin Mary.
So that John being in his mother's belly yet, knew christ which should be born out of the Virgae Marry.
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After that we rede in the 3. of Mathews when Iohn 〈 ◊ 〉 baptise Christ, he said vnto Christ, Ego po tius.
After that we rede in the 3. of Matthews when John 〈 ◊ 〉 baptise christ, he said unto christ, Ego po tius.
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I haue more nede to be baptised of thee, thē thou of me.
I have more need to be baptised of thee, them thou of me.
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So that it manifestly appeareth, yt Iohn douted not of Christ but knew moste certainly, that he was the eternal son of god & the 〈 ◊ 〉 which was promised vnto the fathers, to come into the worlde.
So that it manifestly appears, that John doubted not of christ but knew most Certainly, that he was the Eternal son of god & the 〈 ◊ 〉 which was promised unto the Father's, to come into the world.
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For it was told him, from aboue, that vpon whomsoeuer he should see the holy ghoste commyng downe from heauen 〈 ◊ 〉, that same was he, whiche afterwarde 〈 ◊ 〉:
For it was told him, from above, that upon whomsoever he should see the holy ghost coming down from heaven 〈 ◊ 〉, that same was he, which afterward 〈 ◊ 〉:
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for Iohn after that he had baptised hym, sawe the holye ghoste come doune in a forme of a doue:
for John After that he had baptised him, saw the holy ghost come down in a Form of a dove:
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further Iohn appointed hym with hys finger, sayinge:
further John appointed him with his finger, saying:
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Ecce agnus 〈 ◊ 〉 qui tollit peccata mundi See the lambe of God, whiche taketh a way the synnes of the world.
Ecce agnus 〈 ◊ 〉 qui Tollit Peccata mundi See the lamb of God, which Takes a Way the Sins of the world.
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So (I say) it is most 〈 ◊ 〉, that Iohn hymselfe douted not:
So (I say) it is most 〈 ◊ 〉, that John himself doubted not:
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for he knew it assuredly, that Christe was the sauiour, but he did it onelye to remedye the doutes of hys discyples.
for he knew it assuredly, that Christ was the Saviour, but he did it only to remedy the doubts of his Disciples.
c-acp pns31 vvd pn31 av-vvn, cst np1 vbds dt n1, cc-acp pns31 vdd pn31 av-j pc-acp vvi dt n2 pp-f po31 n2.
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Nowe when Iohns disciples came to Christ, they dyd theyr message, saying:
Now when Iohns Disciples Come to christ, they did their message, saying:
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Es 〈 ◊ 〉 ille, qui venturus est, an alium expectamus? Arte thou he that shall come,
Es 〈 ◊ 〉 Isle, qui Coming est, nias Alium Expect? Art thou he that shall come,
fw-ge 〈 sy 〉 fw-la, fw-la fw-la fw-la, fw-fr fw-la fw-la? n1 pns21 pns31 cst vmb vvi,
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or shal we looke for another? What doth Christ? he made not answere with wordes, but with the dedes:
or shall we look for Another? What does christ? he made not answer with words, but with the Deeds:
cc vmb pns12 vvi p-acp j-jn? q-crq vdz np1? pns31 vvd xx vvi p-acp n2, cc-acp p-acp dt n2:
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he made not muche adoo, in settyng oute himselfe, with greate wordes: but he shewed himselfe to be Christ in dede.
he made not much ado, in setting out himself, with great words: but he showed himself to be christ in deed.
pns31 vvd xx d n1, p-acp vvg av px31, p-acp j n2: cc-acp pns31 vvd px31 pc-acp vbi np1 p-acp n1.
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For he doth such miracles, whiche no man els could do, but only he which was bothe very god and man.
For he does such Miracles, which no man Else could do, but only he which was both very god and man.
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I would wishe of god, that we would doe so to:
I would wish of god, that we would do so to:
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that when we bee asked a question, whether we bee Christians, whether we haue the gospell, the true word of god,
that when we be asked a question, whither we be Christians, whither we have the gospel, the true word of god,
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or not, I would wyshe (I saye) that we coulde shewe our faith by our workes and godly conuersations:
or not, I would wish (I say) that we could show our faith by our works and godly conversations:
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lyke as he shewed hymselfe to be Christ, by his acts and dedes: but I tell you, we be farre otherwise:
like as he showed himself to be christ, by his acts and Deeds: but I tell you, we be Far otherwise:
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our acts and dedes disagree farre from our profession. For we are wicked, we care not for gods laws, nor his words:
our acts and Deeds disagree Far from our profession. For we Are wicked, we care not for God's laws, nor his words:
po12 n2 cc n2 vvb av-j p-acp po12 n1. c-acp pns12 vbr j, pns12 vvb xx p-acp n2 n2, ccx po31 n2:
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we professe wt our mouth that we be the haters of synnes:
we profess with our Mouth that we be the haters of Sins:
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but 〈 ◊ 〉 conuersation sheweth, that we loue sinne, that we folow the same, that we haue a delite in it.
but 〈 ◊ 〉 Conversation shows, that we love sin, that we follow the same, that we have a delight in it.
cc-acp 〈 sy 〉 n1 vvz, cst pns12 vvb n1, cst pns12 vvi dt d, cst pns12 vhb dt n1 p-acp pn31.
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So it appeareth, that our wordes and 〈 ◊ 〉 agree not:
So it appears, that our words and 〈 ◊ 〉 agree not:
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we haue gods holy worde in our mouthe, but we folow yt wil & pleasure of the diuel in our outward 〈 ◊ 〉 satiō & liuing.
we have God's holy word in our Mouth, but we follow that will & pleasure of the Devil in our outward 〈 ◊ 〉 sation & living.
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But Christ he did not so:
But christ he did not so:
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for he shewed himself by his outward works & conuersation, yt he was very 〈 ◊ 〉 yt sauior of yt world. So we shold do to:
for he showed himself by his outward works & Conversation, that he was very 〈 ◊ 〉 that Saviour of that world. So we should do to:
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we should liue so vprightly, so godly, that euery one might know vs by our outward cōuersatiō, to be very christiās.
we should live so uprightly, so godly, that every one might know us by our outward Conversation, to be very Christians.
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We shold so hate & 〈 ◊ 〉 sins, yt no mā iustly might or could disalow our doings.
We should so hate & 〈 ◊ 〉 Sins, that no man justly might or could disallow our doings.
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But what maner of works doth Christ, wherby he sheweth himself to be yt very Messias & sauior of yt world? Answer.
But what manner of works does christ, whereby he shows himself to be that very Messias & Saviour of that world? Answer.
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he healeth al maner of diseased folks, yt blind, yt lame, yt 〈 ◊ 〉, & al other, which wold come vnto him, & desire help at hys han des.
he heals all manner of diseased folks, that blind, that lame, that 〈 ◊ 〉, & all other, which would come unto him, & desire help At his han des.
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And finally, he preched the gospel, this ioyful tidings vn to the poore: vnto thē Christ preched the gospel:
And finally, he preached the gospel, this joyful tidings vn to the poor: unto them christ preached the gospel:
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But I pray you, howe chaunced it, that he sayth: Pauperes Euāgelizātur. The poore receiue the gospel? answer:
But I pray you, how chanced it, that he say: Paupers Euāgelizātur. The poor receive the gospel? answer:
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because the most part of the rych men in this world, despise & contemn the gospell 〈 ◊ 〉 esteme it for 〈 ◊ 〉:
Because the most part of the rich men in this world, despise & contemn the gospel 〈 ◊ 〉 esteem it for 〈 ◊ 〉:
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why? wherfore despise 〈 ◊ 〉 yt gospel? Because they put theyr hope, truste, and confidence in theyr ryches.
why? Wherefore despise 〈 ◊ 〉 that gospel? Because they put their hope, trust, and confidence in their riches.
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For the moste parte of the 〈 ◊ 〉 in this worlde, (I will not say all) do eyther put theyr hope in theyr ryches:
For the most part of the 〈 ◊ 〉 in this world, (I will not say all) do either put their hope in their riches:
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or els they come naughtely by their riches: or els they keepe it yll, they heape them up together: or Else they come naughtily by their riches: or Else they keep it ill, they heap them up together:
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or els they spende them 〈 ◊ 〉.
or Else they spend them 〈 ◊ 〉.
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So that it is a very rare thyng to 〈 ◊ 〉 a godly rich man:
So that it is a very rare thing to 〈 ◊ 〉 a godly rich man:
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for commonly they are geuen to gather and to make 〈 ◊ 〉, and so forget the poore in the meane season, whō they ought to reliefe:
for commonly they Are given to gather and to make 〈 ◊ 〉, and so forget the poor in the mean season, whom they ought to relief:
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or 〈 ◊ 〉 when 〈 ◊ ◊ 〉 them, they spende 〈 ◊ 〉 naughtely, not as god hath appointed vnto them, (namelye to helpe their poore and needy neighbour:) but rather do vse them to excesse, wantonnes and pleasure. Therfore Christe saith:
or 〈 ◊ 〉 when 〈 ◊ ◊ 〉 them, they spend 〈 ◊ 〉 naughtily, not as god hath appointed unto them, (namely to help their poor and needy neighbour:) but rather do use them to excess, wantonness and pleasure. Therefore Christ Says:
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The poore receyue the gospell, 〈 ◊ 〉 they are most 〈 ◊ 〉 therunto, they are all comfortlesse in this world,
The poor receive the gospel, 〈 ◊ 〉 they Are most 〈 ◊ 〉 thereunto, they Are all comfortless in this world,
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and so most meete to 〈 ◊ 〉 the gospell.
and so most meet to 〈 ◊ 〉 the gospel.
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The prophetes long aforehand hadde 〈 ◊ 〉 of these workes, whiche Christ when he shoulde come shoulde 〈 ◊ 〉. For so it is written.
The Prophets long aforehand had 〈 ◊ 〉 of these works, which christ when he should come should 〈 ◊ 〉. For so it is written.
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God commeth his owne selfe, and wyll delyuer you, then shall the 〈 ◊ 〉 of the blynde be lightened,
God comes his own self, and will deliver you, then shall the 〈 ◊ 〉 of the blind be lightened,
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and the eares of the 〈 ◊ 〉 opened, then shall the lame man leape as an harte,
and the ears of the 〈 ◊ 〉 opened, then shall the lame man leap as an heart,
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and the domme mannes tongue shal geue thankes. In the wyldernes also there shalbe welspringes. This texte of the Prophet wytnesseth that Christe is verye god:
and the domme Man's tongue shall give thanks. In the Wilderness also there shall wellsprings. This text of the Prophet Witnesseth that Christ is very god:
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for he hath done such 〈 ◊ 〉 and myracles, of which the prophet speaketh.
for he hath done such 〈 ◊ 〉 and Miracles, of which the Prophet speaks.
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Now in the same prophet it is further 〈 ◊ 〉 ten, how that Christ shold preache the gospell vnto the poore 〈 ◊ 〉 people, for so he saith.
Now in the same Prophet it is further 〈 ◊ 〉 ten, how that christ should preach the gospel unto the poor 〈 ◊ 〉 people, for so he Says.
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The spirite of the lord god is vpon me:
The Spirit of the lord god is upon me:
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for the lorde hath annointed me, to preache good thynges vnto the poore, that I might bynd vp the wounded 〈 ◊ 〉, that I myght preache deliueraunce to the captyue,
for the lord hath anointed me, to preach good things unto the poor, that I might bind up the wounded 〈 ◊ 〉, that I might preach deliverance to the captive,
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and open the prison to them that are bounde, that I myghte declare the acceptable yere of the lorde.
and open the prison to them that Are bound, that I might declare the acceptable year of the lord.
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Here the prophet 〈 ◊ 〉 that whēn Christ shold come he should be a worker of such actes,
Here the Prophet 〈 ◊ 〉 that whenn christ should come he should be a worker of such acts,
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and therfore now when the disciples of 〈 ◊ 〉 came vnto hym, demandyng of hym,
and Therefore now when the Disciples of 〈 ◊ 〉 Come unto him, demanding of him,
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whether he were Christe or not, he aunswered by hys workes. Lyke as he sayeth in an other place in the gospel to the Phariseis.
whither he were Christ or not, he answered by his works. Like as he Saith in an other place in the gospel to the Pharisees.
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The works which I do, beare witnes of me. As who say I prove my selfe what I am, by my workes:
The works which I do, bear witness of me. As who say I prove my self what I am, by my works:
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Again he saith, if I 〈 ◊ 〉 do the works of my father, beleue me not.
Again he Says, if I 〈 ◊ 〉 do the works of my father, believe me not.
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So that moste manifestly he proueth himselfe to be that prophet, whiche was spoken of before by the prophetes and other holy men of god.
So that most manifestly he Proves himself to be that Prophet, which was spoken of before by the Prophets and other holy men of god.
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Iohn the Euangelist in his gospel sai eth:
John the Evangelist in his gospel sai eth:
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and many other signes truly did Iesus in the presence of his disciples, whiche are not written in this booke, these are written that ye might beleue, that Iesus is Christ the 〈 ◊ 〉 of GOD,
and many other Signs truly did Iesus in the presence of his Disciples, which Are not written in this book, these Are written that you might believe, that Iesus is christ the 〈 ◊ 〉 of GOD,
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and that in beleuing ye mighte haue life thorough his name.
and that in believing you might have life through his name.
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This is a very notable saying and moste comfortable to all troubled consciences, Iesus hath done ma ny thinges which ar not written,
This is a very notable saying and most comfortable to all troubled Consciences, Iesus hath done ma ny things which Are not written,
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but these are written that we shoulde 〈 ◊ 〉 him to be Christ:
but these Are written that we should 〈 ◊ 〉 him to be christ:
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that that Iesus, Maries sonne that was 〈 ◊ 〉 at Bethleem, and nourished at Nazareth, that he is the sauiour of 〈 ◊ 〉:
that that Iesus, Mary's son that was 〈 ◊ 〉 At Bethlehem, and nourished At Nazareth, that he is the Saviour of 〈 ◊ 〉:
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and so in beleuing in hym, we shal haue life 〈 ◊ 〉.
and so in believing in him, we shall have life 〈 ◊ 〉.
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So that there was neuer none that beleued in Christ, which was lost, but all bele uers were saued:
So that there was never none that believed in christ, which was lost, but all bele Verses were saved:
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therfore it is not to be douted, but yt yf 〈 ◊ 〉 wil beleue, we shalbe saued to.
Therefore it is not to be doubted, but that if 〈 ◊ 〉 will believe, we shall saved to.
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We 〈 ◊ 〉 in a booke which is intituled Vitae patrum, the lyfes of the fathers, in that same booke, we rede that there was ones a great holy man, (as he 〈 ◊ 〉 to all the world) worthy to be taken vp into heauen:
We 〈 ◊ 〉 in a book which is entitled Vitae patrum, the life's of the Father's, in that same book, we rede that there was ones a great holy man, (as he 〈 ◊ 〉 to all the world) worthy to be taken up into heaven:
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Now that mā had many disciples, and at a tyme he 〈 ◊ 〉 syck: And in his sicknes he fel in great agony of his conscience:
Now that man had many Disciples, and At a time he 〈 ◊ 〉 sick: And in his sickness he fell in great agony of his conscience:
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in so much that he could not tel in the worlde what to do.
in so much that he could not tell in the world what to do.
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Now his disciples standyng about him, and 〈 ◊ 〉 him in this case they said vnto him:
Now his Disciples standing about him, and 〈 ◊ 〉 him in this case they said unto him:
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how chaunceth it that ye are so troubled father? for certainly there was no body so good a liuer, so 〈 ◊ 〉 ly,
how chanceth it that you Are so troubled father? for Certainly there was no body so good a liver, so 〈 ◊ 〉 lie,
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as ye haue 〈 ◊ 〉:
as you have 〈 ◊ 〉:
c-acp pn22 vhb 〈 sy 〉:
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therfore you haue not nede to feare, for no dout but you shal come to heauen.
Therefore you have not need to Fear, for no doubt but you shall come to heaven.
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and so with theyr 〈 ◊ 〉 thei came to Christ, which refused thē not nor yet re uiled thē,
and so with their 〈 ◊ 〉 they Come to christ, which refused them not nor yet re vile them,
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The old father made them answer again, saying, though I haue liued vprightly, yet for al that it 〈 ◊ 〉 not help me, I lack some thing yet:
The old father made them answer again, saying, though I have lived uprightly, yet for all that it 〈 ◊ 〉 not help me, I lack Some thing yet:
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and so he did in dede.
and so he did in deed.
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for 〈 ◊ 〉 if he had folowed the counsel of his disciples, & had put his trust in his godly conuersation, no dout 〈 ◊ 〉 should haue bene gone to the deuil.
for 〈 ◊ 〉 if he had followed the counsel of his Disciples, & had put his trust in his godly Conversation, no doubt 〈 ◊ 〉 should have be gone to the Devil.
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For though we ar cōmaunded to do good workes, & we ought to do thē: yet for al that, we must beware how we do them:
For though we Are commanded to do good works, & we ought to do them: yet for all that, we must beware how we do them:
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when we do them 〈 ◊ 〉 yt end to be saued by them, then we do them not as we ought to do:
when we do them 〈 ◊ 〉 that end to be saved by them, then we do them not as we ought to do:
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then we thrust Christ out of his seate and 〈 ◊ 〉.
then we thrust christ out of his seat and 〈 ◊ 〉.
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For in dede ye kingdom of god is merited, but not by vs. Christ he merited the kingdom of heuen for vs, through his most pain ful death 〈 ◊ 〉 passion.
For in deed you Kingdom of god is merited, but not by us christ he merited the Kingdom of heaven for us, through his most pain full death 〈 ◊ 〉 passion.
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There hath bene many perfect 〈 ◊ 〉 amōg the heathen, which liued very well and vprightly,
There hath be many perfect 〈 ◊ 〉 among the heathen, which lived very well and uprightly,
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as concerning their outward 〈 ◊ 〉, but for al that they wente to the diuel in the end, because they knew not Christ:
as Concerning their outward 〈 ◊ 〉, but for all that they went to the Devil in the end, Because they knew not christ:
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for so saith scripture, whosoeuer beleueth not in the son, he is iudged alredy. Therfore let vs lern to know Christ, & to beleue in him:
for so Says scripture, whosoever Believeth not in the son, he is judged already. Therefore let us lern to know christ, & to believe in him:
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for knowledge must goe before the beleue, we muste first heare yt word of god & know it:
for knowledge must go before the believe, we must First hear that word of god & know it:
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And afterward we must beleue the same, & then we must wrastle and striue wt sinne & wickednes,
And afterwards we must believe the same, & then we must wrestle and strive with sin & wickedness,
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as much as it is possible for vs:
as much as it is possible for us:
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and so liue well and godly, & do al maner of good works, which god hath 〈 ◊ 〉 vs in his holy lawes:
and so live well and godly, & do all manner of good works, which god hath 〈 ◊ 〉 us in his holy laws:
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& then we shalbe rewarded in euerlasting life, but not wt euerlasting life:
& then we shall rewarded in everlasting life, but not with everlasting life:
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for yt 〈 ◊ 〉 life is a gift of god, a 〈 ◊ 〉 gift, 〈 ◊ ◊ 〉 vnto men through Christ.
for that 〈 ◊ 〉 life is a gift of god, a 〈 ◊ 〉 gift, 〈 ◊ ◊ 〉 unto men through christ.
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Now whē ye disciples of 〈 ◊ 〉 were come to Christ, & had done theyr 〈 ◊ 〉, had asked him whether he wer Christ or not:
Now when you Disciples of 〈 ◊ 〉 were come to christ, & had done their 〈 ◊ 〉, had asked him whither he were christ or not:
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our 〈 ◊ 〉 said vnto thē: Go & shew Iohn again what ye haue heard & 〈 ◊ 〉:
our 〈 ◊ 〉 said unto them: Go & show John again what you have herd & 〈 ◊ 〉:
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& 〈 ◊ 〉 we may learn by the way, what a paciēt mā our sauior Christ was, which could so wel beare wt the grosenes of Iohns disciples:
& 〈 ◊ 〉 we may Learn by the Way, what a patient man our Saviour christ was, which could so well bear with the grossness of Iohns Disciples:
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for they had 〈 ◊ 〉 before many times of Iohn, theyr 〈 ◊ 〉, yt Christ was the sauior 〈 ◊ 〉 the worlde,
for they had 〈 ◊ 〉 before many times of John, their 〈 ◊ 〉, that christ was the Saviour 〈 ◊ 〉 the world,
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yet they could not 〈 ◊ 〉 it:
yet they could not 〈 ◊ 〉 it:
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for he said nothing but yt truth.
for he said nothing but that truth.
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but entreating thē most louingly & gently, beareth with their weakenes: leauing vs an 〈 ◊ 〉 to do so to.
but entreating them most lovingly & gently, bears with their weakness: leaving us an 〈 ◊ 〉 to do so to.
cc-acp vvg pno32 av-ds av-vvg cc av-j, vvz p-acp po32 n1: vvg pno12 dt 〈 sy 〉 pc-acp vdi av p-acp.
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For we may 〈 ◊ 〉 here by his 〈 ◊ 〉, not to be hasty,
For we may 〈 ◊ 〉 Here by his 〈 ◊ 〉, not to be hasty,
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but to 〈 ◊ 〉 with our neighbors, though they be not by and by 〈 ◊ 〉 we wold haue them to be:
but to 〈 ◊ 〉 with our neighbours, though they be not by and by 〈 ◊ 〉 we would have them to be:
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yet we 〈 ◊ 〉 not by and by reuyle them, or 〈 ◊ 〉 them out of our companye, as 〈 ◊ ◊ 〉, but 〈 ◊ ◊ 〉 with their weakenes,
yet we 〈 ◊ 〉 not by and by revile them, or 〈 ◊ 〉 them out of our company, as 〈 ◊ ◊ 〉, but 〈 ◊ ◊ 〉 with their weakness,
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like as Christ beareth with the disciples of John. Now to my question which I moued before:
like as christ bears with the Disciples of John. Now to my question which I moved before:
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how could the workes whiche our Sauior dyd in raising vp the 〈 ◊ 〉,
how could the works which our Saviour did in raising up the 〈 ◊ 〉,
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how could they proue him to be yt sauior of the world which was promised of God by his holy prophets,
how could they prove him to be that Saviour of the world which was promised of God by his holy Prophets,
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when other holy 〈 ◊ 〉 didde the same workes as well as he? And this must be aun swered to, we may haue no doutes in that matter:
when other holy 〈 ◊ 〉 did the same works as well as he? And this must be nias swered to, we may have no doubts in that matter:
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for when we doute whether he be the very sauiour or not, then we cast doune the foundation of our fayth,
for when we doubt whither he be the very Saviour or not, then we cast down the Foundation of our faith,
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and so brynge our selues to the very pytte of hell.
and so bring our selves to the very pit of hell.
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Therefore this shalbe my answere, Elias and Elisa raised vp dead bodies, to proue by suche myracles that they were the right ministers of the 〈 ◊ 〉 god:
Therefore this shall my answer, Elias and Elisa raised up dead bodies, to prove by such Miracles that they were the right Ministers of the 〈 ◊ 〉 god:
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and that theyr doctrine was the true doctryne, and the 〈 ◊ 〉 worde of god:
and that their Doctrine was the true Doctrine, and the 〈 ◊ 〉 word of god:
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to that end dyd they theyr miracles:
to that end did they their Miracles:
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but they neuer said we be Christes, or we be the sonnes of God, yea and very gods.
but they never said we be Christ's, or we be the Sons of God, yea and very God's.
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No no, they neuer toke vpon them suche thynges:
No no, they never took upon them such things:
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But our sauiour when he dyd the same workes, he toke vpon hym to be Christe, to be the sauiour of the world, to be the naturall sonne of god,
But our Saviour when he did the same works, he took upon him to be Christ, to be the Saviour of the world, to be the natural son of god,
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and so to the confirmation of such his sayinges, he dyd such workes: therefore he saieth I am the bread of life:
and so to the confirmation of such his sayings, he did such works: Therefore he Saith I am the bred of life:
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Item Ego sum resurrectio & vita, I am the resurrection and the lyfe.
Item Ego sum Resurrection & vita, I am the resurrection and the life.
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Item Ego sum via veritas & vita, I am the waye, the truth, and the life,
Item Ego sum via veritas & vita, I am the Way, the truth, and the life,
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yea and when he talked with the woman at the well, she 〈 ◊ 〉 vnto hym:
yea and when he talked with the woman At the well, she 〈 ◊ 〉 unto him:
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when the Messias commeth he shall teache vs all thynges. Then he saith vnto her: I am he that speaketh vnto thee:
when the Messias comes he shall teach us all things. Then he Says unto her: I am he that speaks unto thee:
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I am that same Messias whiche was to come, and promised of God, I am he.
I am that same Messias which was to come, and promised of God, I am he.
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Further, he saith Venite ad me omne:
Further, he Says Venite ad me omne:
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qui laboratis, Come to me al ye that labour and are laden, and I wil ease you.
qui laboratis, Come to me all you that labour and Are laden, and I will ease you.
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So it appeareth that Christ is the very sauiour of the world, because he dyd the dedes of our sauiour:
So it appears that christ is the very Saviour of the world, Because he did the Deeds of our Saviour:
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and then again he toke vpon hym to be he in dede, and openly confessed it.
and then again he took upon him to be he in deed, and openly confessed it.
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Further the time giueth it that Christ shoulde come, for so it was prophecied of the good holye father and 〈 ◊ 〉 Iacob,
Further the time gives it that christ should come, for so it was prophesied of the good holy father and 〈 ◊ 〉 Iacob,
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when he blessed his sonnes, he said: The scepter shal not departe from Iuda, and a law geuer from betwene hys feete, vntill Schilo come:
when he blessed his Sons, he said: The sceptre shall not depart from Iuda, and a law giver from between his feet, until Shiloh come:
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and vnto hym shall the gatheryng of the people be. Now at that tyme when our sauiour was come, the scepter was taken from Iuda:
and unto him shall the gathering of the people be. Now At that time when our Saviour was come, the sceptre was taken from Iuda:
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for all Iurye was vnder the domini on of the 〈 ◊ 〉, therfore Schilo must needes come.
for all Jury was under the domini on of the 〈 ◊ 〉, Therefore Shiloh must needs come.
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So it appereth that by the reason of the tyme, Christ muste needes come at the same season.
So it appeareth that by the reason of the time, christ must needs come At the same season.
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So lykewise Daniell in his vision shewed, that after 62. wekes should Christ be 〈 ◊ 〉, 〈 ◊ 〉.
So likewise Daniell in his vision showed, that After 62. weeks should christ be 〈 ◊ 〉, 〈 ◊ 〉.
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〈 ◊ 〉 shall haue no pleasure in him.
〈 ◊ 〉 shall have no pleasure in him.
〈 sy 〉 vmb vhi dx n1 p-acp pno31.
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So ye see that by the reasō of yt time he must nedes be the right sauior of al mankind, again Christ raised vppe the dead,
So you see that by the reason of that time he must needs be the right Saviour of all mankind, again christ raised up the dead,
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and healed the 〈 ◊ 〉 in his own name, by his own authority: So did not the prophets or the apostles:
and healed the 〈 ◊ 〉 in his own name, by his own Authority: So did not the Prophets or the Apostles:
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for they did it not in their own strength, but by the help of god. S. Peter raised vp Dorkas yt good godly womā but not by his own power:
for they did it not in their own strength, but by the help of god. S. Peter raised up Dorkas that good godly woman but not by his own power:
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but Christ our 〈 ◊ 〉 he did all things, tanquā authoritatē habēs, as he that had authoritye.
but christ our 〈 ◊ 〉 he did all things, tanquā authoritatē habēs, as he that had Authority.
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〈 ◊ 〉 tibi dico, surge, yong man, I saye vnto thee arise.
〈 ◊ 〉 tibi dico, surge, young man, I say unto thee arise.
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So his works which he did by his own diuyne power, proue him to be very god,
So his works which he did by his own divine power, prove him to be very god,
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and yt same 〈 ◊ 〉, which was promised vnto the world.
and that same 〈 ◊ 〉, which was promised unto the world.
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Now when our 〈 ◊ 〉 had told the disciples of 〈 ◊ 〉 his wor kes and miracles which he did, he addeth a prety clause,
Now when our 〈 ◊ 〉 had told the Disciples of 〈 ◊ 〉 his wor kes and Miracles which he did, he adds a pretty clause,
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and geueth them a goodly 〈 ◊ ◊ 〉, saying:
and Giveth them a goodly 〈 ◊ ◊ 〉, saying:
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Et beatus qui nō fuerit offensus in me, And blessed is he that is not offēded by me:
Et beatus qui nō fuerit offensus in me, And blessed is he that is not offended by me:
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here he toucheth them, he rubbeth thē at the gall, he did not meane Iohn, for Iohn was not offēded:
Here he touches them, he rubbeth them At the Gall, he did not mean John, for John was not offended:
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but he did mean thē thēselues: for they were offended because of his familiar and meane conuersation.
but he did mean them themselves: for they were offended Because of his familiar and mean Conversation.
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and what we ought sonest to folow. For Luke sayth, the Lorde spake these wordes to his disciples.
and what we ought soonest to follow. For Luke say, the Lord spoke these words to his Disciples.
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But ye will say, how can a mā be hurt by him, from whom commeth no hurt at all? Mary I tel you, Iohns disciples were hurte of Christ,
But you will say, how can a man be hurt by him, from whom comes no hurt At all? Mary I tell you, Iohns Disciples were hurt of christ,
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and yet the faulte was not in Christ but in them:
and yet the fault was not in christ but in them:
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Christ lyued a common lyfe, he was a good familiar man, he eate and dranke as other did he came to mens tables when he was called:
christ lived a Common life, he was a good familiar man, he eat and drank as other did he Come to men's tables when he was called:
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in so much that some called hym a gloser: therfore the disciples of Iohn, 〈 ◊ 〉 his symple life, were offended with him.
in so much that Some called him a glosser: Therefore the Disciples of John, 〈 ◊ 〉 his simple life, were offended with him.
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But I praye you should Christ haue forsaken his maner of 〈 ◊ 〉, and folow the lyfe of Iohn,
But I pray you should christ have forsaken his manner of 〈 ◊ 〉, and follow the life of John,
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because some were offended with him? No not so. It was scandalum acceptum & non datum, they toke offences themselues, he gaue thē none:
Because Some were offended with him? No not so. It was scandalum acceptum & non datum, they took offences themselves, he gave them none:
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he did according vnto hys calling, as he was appointed of his father. Here I haue occasion to speak of offences.
he did according unto his calling, as he was appointed of his father. Here I have occasion to speak of offences.
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Scandalum is slaūder, 〈 ◊ 〉 it hath an other signification wt vs: it is taken for an 〈 ◊ 〉 or hurt, ye may define it so.
Scandalum is slander, 〈 ◊ 〉 it hath an other signification with us: it is taken for an 〈 ◊ 〉 or hurt, you may define it so.
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An offence is, when I say order any thing great or smal, or speak any word wherby my 〈 ◊ 〉 is made the worse:
an offence is, when I say order any thing great or small, or speak any word whereby my 〈 ◊ 〉 is made the Worse:
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but this offence is of two maner of 〈 ◊ 〉, first when I do well,
but this offence is of two manner of 〈 ◊ 〉, First when I do well,
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and an other man is offended with my well doinges, this is Scandalū acceptū. he taketh offence, I 〈 ◊ ◊ 〉 none, again Scandalū 〈 ◊ 〉 is,
and an other man is offended with my well doings, this is Scandalū acceptū. he Takes offence, I 〈 ◊ ◊ 〉 none, again Scandalū 〈 ◊ 〉 is,
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when I do wickedly & with my yll ensample hurt my neighbor, this is offence geuen.
when I do wickedly & with my ill ensample hurt my neighbour, this is offence given.
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There were many at our sauiors time which were offēded wt him, because he preched yt word of god,
There were many At our Saviors time which were offended with him, Because he preached that word of god,
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& rebuked sins but Christ saith, Sinite illos, let thē alone, care not for thē, let them be offended as long as they wil, we may not leaue the preachyng of the truth,
& rebuked Sins but christ Says, Finite Illos, let them alone, care not for them, let them be offended as long as they will, we may not leave the preaching of the truth,
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for offences sake, because my neighbor can not away with it.
for offences sake, Because my neighbour can not away with it.
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No not so, let vs say the truth, hauyng a calling, as in dede euery man hath a calling, & moste specially prechers:
No not so, let us say the truth, having a calling, as in deed every man hath a calling, & most specially Preachers:
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We rede in the gospel of Iohn, when our 〈 ◊ 〉 saith vnto his 〈 ◊ 〉, & to yt other people:
We rede in the gospel of John, when our 〈 ◊ 〉 Says unto his 〈 ◊ 〉, & to that other people:
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Nisi comederitis, except ye eate the flesh of yt son of mā, ye shal haue no life in you.
Nisi comederitis, except you eat the Flesh of that son of man, you shall have no life in you.
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By these sayings of Christ, wer many offēded wt him, in so much yt the gretest 〈 ◊ 〉 went frō him & forsoke hi they could not abide him.
By these sayings of christ, were many offended with him, in so much that the greatest 〈 ◊ 〉 went from him & forsook him they could not abide him.
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Now was Christ to be blamed for yt? because he said so? No no,
Now was christ to be blamed for that? Because he said so? No no,
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So likewise yt preacher when he saith the truth, is not to be blamed though some be offended wt him.
So likewise that preacher when he Says the truth, is not to be blamed though Some be offended with him.
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When Moses came into Egipt what 〈 ◊ 〉 hapned because of his com ming, in so much yt almost yt whole lād perished:
When Moses Come into Egypt what 〈 ◊ 〉 happened Because of his come ming, in so much that almost that Whole land perished:
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was he 〈 ◊ ◊ 〉? No, for he did nothing but yt which god cōmaūded him,
was he 〈 ◊ ◊ 〉? No, for he did nothing but that which god commanded him,
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but the Egiptiās, they wer obstinate, thei wold not obey the voice of god:
but the egyptians, they were obstinate, they would not obey the voice of god:
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therfore Moses hurt them not, but they hurt thē selues wt their infidelity and obstinate heart.
Therefore Moses hurt them not, but they hurt them selves with their infidelity and obstinate heart.
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So ye see, yt we may not leaue yt truth to be vnspoken or an honest dede to be vndone,
So you see, that we may not leave that truth to be unspoken or an honest deed to be undone,
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because som 〈 ◊ 〉 offended wt it.
Because Some 〈 ◊ 〉 offended with it.
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As for an ensāple, here is a priest which 〈 ◊ 〉 by himself yt he hath not the gift of 〈 ◊ 〉:
As for an ensample, Here is a priest which 〈 ◊ 〉 by himself that he hath not the gift of 〈 ◊ 〉:
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& therfore wold fain mary, but he is afraide yt som of his parishners shold be offended wt it, wt his mariage:
& Therefore would fain marry, but he is afraid that Some of his parishioners should be offended with it, with his marriage:
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now shal he leaue his mariage because som wilbe 〈 ◊ 〉 wt him? No yt he shal not, let yt priest instruct his parishners, tel thē out of yt word of god, ye it is as 〈 ◊ 〉 for him to mary,
now shall he leave his marriage Because Some will 〈 ◊ 〉 with him? No that he shall not, let that priest instruct his parishioners, tell them out of that word of god, you it is as 〈 ◊ 〉 for him to marry,
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as wel as for another mā after yt he hath taught thē:
as well as for Another man After that he hath taught them:
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if they wil not beleue him or refuse his doctrine let him mary, & care not for their offences.
if they will not believe him or refuse his Doctrine let him marry, & care not for their offences.
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I told you before, yt there be two maner of offēces, scandalū datū, & scandalū acceptū, scandalū 〈 ◊ 〉 is, when I offend my neighbor by my wickednes, by my 〈 ◊ 〉 & inordinate liuing:
I told you before, that there be two manner of offences, scandalū datū, & scandalū acceptū, scandalū 〈 ◊ 〉 is, when I offend my neighbour by my wickedness, by my 〈 ◊ 〉 & inordinate living:
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scan dalū acceptū, when he is offēded wt me whē I do a good dede: but for al yt we ought not 〈 ◊ 〉 leaue an bonest act:
scan dalū acceptū, when he is offended with me when I do a good deed: but for all that we ought not 〈 ◊ 〉 leave an bonest act:
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because of an other mās offences.
Because of an other men offences.
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But I tel you, it is a perilous thing, & a 〈 ◊ 〉 sin to do such a thig wherby my neighbor shalbe made yt worse, by my wicked en sample.
But I tell you, it is a perilous thing, & a 〈 ◊ 〉 since to do such a thig whereby my neighbour shall made that Worse, by my wicked en sample.
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As we haue an ensample of 〈 ◊ 〉 which offēded al Israel, for he went & set, vp two golden calues, by whiche act he gaue occasion to the whole people to cōmit idolatry against god:
As we have an ensample of 〈 ◊ 〉 which offended all Israel, for he went & Set, up two golden calves, by which act he gave occasion to the Whole people to commit idolatry against god:
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and this was a heynous horrible sin: for of it 〈 ◊ 〉 wonderful mischief after.
and this was a heinous horrible since: for of it 〈 ◊ 〉 wondered mischief After.
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So likewise we rede of a great 〈 ◊ 〉 in scripture, which is called Zambri, which gaue an yl ensāple in cōmitting lechery openly wt a whore, whō Phinees yt godly mā killed:
So likewise we rede of a great 〈 ◊ 〉 in scripture, which is called Zambri, which gave an ill ensample in committing lechery openly with a whore, whom Phinehas that godly man killed:
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for his act of lechery was a stōbling block to al yt people of Israel.
for his act of lechery was a stumbling block to all that people of Israel.
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So ye see yt scādalū datū, is a wicked act which I do, wherby my neighbor is made yt worse.
So you see that scādalū datū, is a wicked act which I do, whereby my neighbour is made that Worse.
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Therfore I pray you for gods sake, beware of such offences:
Therefore I pray you for God's sake, beware of such offences:
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for so it is writē in yt gospel of Mat. V ae hoī 〈 ◊ 〉 quā scandala veniunt, 〈 ◊ ◊ 〉 vnto yt mā or womā by whō offēces come.
for so it is written in that gospel of Mathew V ae hoī 〈 ◊ 〉 quā Scandal veniunt, 〈 ◊ ◊ 〉 unto that man or woman by whom offences come.
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Therfore I say let vs beware, let vs kepe our selfes 〈 ◊ 〉 yt 〈 ◊ 〉 of gods ho ly word,
Therefore I say let us beware, let us keep our selves 〈 ◊ 〉 that 〈 ◊ 〉 of God's ho lie word,
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so yt all our doinges may be agreable vnto yt same:
so that all our doings may be agreeable unto that same:
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& thē 〈 ◊ 〉 whē we agre wt gods word, yt world wil nedes be offen ded wt vs, let vs not care for yt,
& them 〈 ◊ 〉 when we agree with God's word, that world will needs be offen dead with us, let us not care for that,
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for they hurt not vs but thēsel 〈 ◊ 〉.
for they hurt not us but themsel 〈 ◊ 〉.
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Let vs therfore take good hede to our selfes, lest we do any thing wherby our neighbor might be offended.
Let us Therefore take good heed to our selves, lest we do any thing whereby our neighbour might be offended.
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for our sa uior saith, whosoeuer doth offēd one of these litle ones, which beleue in me, it wer better 〈 ◊ 〉 him yt a milstone wer hāged about his neck,
for our sa uior Says, whosoever does offend one of these little ones, which believe in me, it were better 〈 ◊ 〉 him that a millstone were hanged about his neck,
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& that he wer drouned in yt depe of yt sea.
& that he were drowned in that deep of that sea.
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Ther fore let parents take hede how they speake in the presence of theyr litle children,
There before let Parents take heed how they speak in the presence of their little children,
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& masters oughte to take heede how they giue ensāples vnto their seruāts.
& Masters ought to take heed how they give ensamples unto their Servants.
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For there be som masters & parents yt wil speak so 〈 ◊ 〉 & 〈 ◊ 〉 before their childrē & seruāts, yt it is out of measure:
For there be Some Masters & Parents that will speak so 〈 ◊ 〉 & 〈 ◊ 〉 before their children & Servants, that it is out of measure:
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& not onely yt, but 〈 ◊ 〉 will also sweare in the presence of their children,
& not only that, but 〈 ◊ 〉 will also swear in the presence of their children,
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yea they will teache them to sweare.
yea they will teach them to swear.
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Our Sauiour how earnestly he commaunded vsto beware of sweryng, therfore parentes ought to take 〈 ◊ ◊ 〉,
Our Saviour how earnestly he commanded vsto beware of swearing, Therefore Parents ought to take 〈 ◊ ◊ 〉,
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and speciallye suche as bee rulers ouer houses, or be 〈 ◊ 〉:
and specially such as be Rulers over houses, or be 〈 ◊ 〉:
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yf they do sweare, all the householde will swere to, for it is commonlie sene that the seruant foloweth the 〈 ◊ 〉 of his 〈 ◊ 〉,
if they do swear, all the household will swear to, for it is commonly seen that the servant Followeth the 〈 ◊ 〉 of his 〈 ◊ 〉,
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when they be yll, but the seruauntes are 〈 ◊ 〉 so 〈 ◊ ◊ ◊ 〉 their 〈 ◊ 〉 in goodnes.
when they be ill, but the Servants Are 〈 ◊ 〉 so 〈 ◊ ◊ ◊ 〉 their 〈 ◊ 〉 in Goodness.
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and 〈 ◊ ◊ ◊ 〉 is so 〈 ◊ 〉 in an vse, that we can saye nothing at all, 〈 ◊ 〉 we 〈 ◊ ◊ ◊ ◊ 〉 by god,
and 〈 ◊ ◊ ◊ 〉 is so 〈 ◊ 〉 in an use, that we can say nothing At all, 〈 ◊ 〉 we 〈 ◊ ◊ ◊ ◊ 〉 by god,
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or by my saith, or such 〈 ◊ ◊ 〉 but there be some which when they be 〈 ◊ 〉 decause of 〈 ◊ ◊ 〉 they will say 〈 ◊ 〉 wil not beleue me 〈 ◊ 〉 I 〈 ◊ ◊ 〉 is a token that they haue bene great lyers.
or by my Says, or such 〈 ◊ ◊ 〉 but there be Some which when they be 〈 ◊ 〉 decause of 〈 ◊ ◊ 〉 they will say 〈 ◊ 〉 will not believe me 〈 ◊ 〉 I 〈 ◊ ◊ 〉 is a token that they have be great liars.
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For 〈 ◊ 〉 true man is to 〈 ◊ ◊ 〉 without 〈 ◊ 〉 and 〈 ◊ ◊ ◊ ◊ 〉 certain 〈 ◊ 〉 that when a man 〈 ◊ 〉 not 〈 ◊ 〉,
For 〈 ◊ 〉 true man is to 〈 ◊ ◊ 〉 without 〈 ◊ 〉 and 〈 ◊ ◊ ◊ ◊ 〉 certain 〈 ◊ 〉 that when a man 〈 ◊ 〉 not 〈 ◊ 〉,
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or hath not a 〈 ◊ 〉 to breake this law of god, 〈 ◊ 〉 is to 〈 ◊ 〉, he is I 〈 ◊ ◊ ◊ 〉 neither 〈 ◊ 〉 any 〈 ◊ ◊ ◊ 〉, to do 〈 ◊ ◊ ◊ 〉 for because swering is as wel forbidden as lying, & lying, as swering:
or hath not a 〈 ◊ 〉 to break this law of god, 〈 ◊ 〉 is to 〈 ◊ 〉, he is I 〈 ◊ ◊ ◊ 〉 neither 〈 ◊ 〉 any 〈 ◊ ◊ ◊ 〉, to do 〈 ◊ ◊ ◊ 〉 for Because swearing is as well forbidden as lying, & lying, as swearing:
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therfore he 〈 ◊ 〉 maketh no 〈 ◊ 〉 in the one, wyll make lesse 〈 ◊ 〉 in theother.
Therefore he 〈 ◊ 〉 makes no 〈 ◊ 〉 in the one, will make less 〈 ◊ 〉 in theother.
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I my self haue had 〈 ◊ 〉 in vsage to say in my earnest matters: yea by S. Mary:
I my self have had 〈 ◊ 〉 in usage to say in my earnest matters: yea by S. Marry:
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and such lyke thynges, which in dede is naught.
and such like things, which in deed is nought.
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For we are cōmaunded not to swere at al. Therfore 〈 ◊ 〉 vnto thē that swereth, that 〈 ◊ 〉 their neighbors or their children by swering, or other-wickednes.
For we Are commanded not to swear At all Therefore 〈 ◊ 〉 unto them that Sweareth, that 〈 ◊ 〉 their neighbours or their children by swearing, or other-wickedness.
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For it were better that a 〈 ◊ 〉 wer hanged about our neck then to offend any body:
For it were better that a 〈 ◊ 〉 wer hanged about our neck then to offend any body:
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that is to say, he were better to be killed bodely, to suffer 〈 ◊ 〉 punishment bodely,
that is to say, he were better to be killed bodily, to suffer 〈 ◊ 〉 punishment bodily,
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for they that offende, they bee 〈 ◊ 〉 of their neighbors. But we are faulty the most part of vs, two maner of wais:
for they that offend, they be 〈 ◊ 〉 of their neighbours. But we Are faulty the most part of us, two manner of ways:
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first we wilbe offended when there is no offence geuen, and again we wil be bold to do 〈 ◊ 〉 thing wherby our neighbour may be 〈 ◊ 〉 offended.
First we will offended when there is no offence given, and again we will be bold to do 〈 ◊ 〉 thing whereby our neighbour may be 〈 ◊ 〉 offended.
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But he 〈 ◊ 〉 is a charitable man, wil not be lightly 〈 ◊ 〉:
But he 〈 ◊ 〉 is a charitable man, will not be lightly 〈 ◊ 〉:
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for certainly it is a great faulte to be rashly offended.
for Certainly it is a great fault to be rashly offended.
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And to indge our neighbors deings to be naught and wicked, afore we know the truth of 〈 ◊ 〉 matter:
And to Indge our neighbours dings to be nought and wicked, afore we know the truth of 〈 ◊ 〉 matter:
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For we cannot see the heartes of men.
For we cannot see the hearts of men.
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Therfore 〈 ◊ 〉 long as 〈 ◊ 〉 thing 〈 ◊ 〉 not openly wicked, let vs not be offended.
Therefore 〈 ◊ 〉 long as 〈 ◊ 〉 thing 〈 ◊ 〉 not openly wicked, let us not be offended.
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Again, if the 〈 ◊ 〉 bee necessary & good, let vs not feare 〈 ◊ 〉 ces:
Again, if the 〈 ◊ 〉 be necessary & good, let us not Fear 〈 ◊ 〉 ces:
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yet we must take heede 〈 ◊ 〉 we walk charitably.
yet we must take heed 〈 ◊ 〉 we walk charitably.
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We haue a liberty in the gospel, yet 〈 ◊ 〉 must take hede that we vse that same liberty aright, accordyng vnto the rule of charity: for s.
We have a liberty in the gospel, yet 〈 ◊ 〉 must take heed that we use that same liberty aright, according unto the Rule of charity: for s.
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〈 ◊ 〉 saith, o nnia 〈 ◊ ◊ 〉 sod non omnia conducūr, All 〈 ◊ 〉 are 〈 ◊ 〉 vnto me, but not al things perfit.
〈 ◊ 〉 Says, o nnia 〈 ◊ ◊ 〉 sod non omnia conducunr, All 〈 ◊ 〉 Are 〈 ◊ 〉 unto me, but not all things perfect.
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I must 〈 ◊ 〉 with him, that is weake in 〈 ◊ 〉:
I must 〈 ◊ 〉 with him, that is weak in 〈 ◊ 〉:
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but not in 〈 ◊ 〉. So that first we must see that we bee righte, and afterwarde we muste stande.
but not in 〈 ◊ 〉. So that First we must see that we be right, and afterward we must stand.
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As for an ensaumple, we may eate flesh vpon frydayes by gods word, if there wer not a law made by the king and his most honorable 〈 ◊ 〉:
As for an ensample, we may eat Flesh upon fridays by God's word, if there were not a law made by the King and his most honourable 〈 ◊ 〉:
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if there were no law (I say) then I might cate 〈 ◊ 〉 vpon fryday:
if there were no law (I say) then I might cate 〈 ◊ 〉 upon Friday:
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yet for 〈 ◊ 〉 that we must vse our liberty so that the vse of it may 〈 ◊ 〉 our neighbour, or 〈 ◊ 〉 it when it may doe harme.
yet for 〈 ◊ 〉 that we must use our liberty so that the use of it may 〈 ◊ 〉 our neighbour, or 〈 ◊ 〉 it when it may do harm.
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So like as my liberty must be subiecte to charitye, so my charity must be agreable to the 〈 ◊ 〉 of the faith:
So like as my liberty must be Subject to charity, so my charity must be agreeable to the 〈 ◊ 〉 of the faith:
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for we may by no meanes leaue the truth, leaue gods word, 〈 ◊ 〉 che we must most stedfastly kepe.
for we may by no means leave the truth, leave God's word, 〈 ◊ 〉 che we must most steadfastly keep.
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We haue a law that saith, Abomni specie mala abstinete, So that it is not a smal matter to be a 〈 ◊ 〉.
We have a law that Says, Abomni specie mala Abstinent, So that it is not a small matter to be a 〈 ◊ 〉.
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We rede a story that one Attalus & Baldwine were cast into prison, for gods religions sake, in which prison 〈 ◊ 〉 were some which wold not cate 〈 ◊ 〉, 〈 ◊ 〉 drink wyne.
We rede a story that one Attalus & Baldwin were cast into prison, for God's Religions sake, in which prison 〈 ◊ 〉 were Some which would not cate 〈 ◊ 〉, 〈 ◊ 〉 drink wine.
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Now thesame Attalus was instruct of god 〈 ◊ 〉 he shold monish those prisoners their rigorousnes, which 〈 ◊ 〉 did.
Now The same Attalus was instruct of god 〈 ◊ 〉 he should monish those Prisoners their rigorousness, which 〈 ◊ 〉 did.
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And so at the length brought them to 〈 ◊ 〉 their foolishnes. But we can not do so here in Englād.
And so At the length brought them to 〈 ◊ 〉 their foolishness. But we can not do so Here in Englād.
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For our 〈 ◊ 〉 is takē away by a law, yf there wer no such law, thē we might eate as wel 〈 ◊ 〉 vpon frydayes as vpon holy 〈 ◊ 〉.
For our 〈 ◊ 〉 is taken away by a law, if there were no such law, them we might eat as well 〈 ◊ 〉 upon fridays as upon holy 〈 ◊ 〉.
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And this law is but a matter of pollicy, not of religion or holines:
And this law is but a matter of policy, not of Religion or holiness:
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and we ought to liue accordyng vnto 〈 ◊ 〉 lawes of 〈 ◊ 〉 realme, made by the kinges 〈 ◊ 〉:
and we ought to live according unto 〈 ◊ 〉 laws of 〈 ◊ 〉 realm, made by the Kings 〈 ◊ 〉:
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for in al maner of things we 〈 ◊ 〉 to 〈 ◊ 〉 our selfes 〈 ◊ 〉 the hedges of the lawes:
for in all manner of things we 〈 ◊ 〉 to 〈 ◊ 〉 our selves 〈 ◊ 〉 the hedges of the laws:
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in eating & 〈 ◊ 〉 king, in apparel, in pastimes. In summa, our whole conuer 〈 ◊ 〉 shold be agreable vnto the lawes.
in eating & 〈 ◊ 〉 King, in apparel, in pastimes. In summa, our Whole conuer 〈 ◊ 〉 should be agreeable unto the laws.
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For scripture saith, 〈 ◊ 〉 we shold be obedient to al maner of ordinances, made by the lauful maiestrate:
For scripture Says, 〈 ◊ 〉 we should be obedient to all manner of ordinances, made by the lawful magistrate:
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therfore we must spend our life, & take our 〈 ◊ 〉, so that it may stand with the order of the reaim.
Therefore we must spend our life, & take our 〈 ◊ 〉, so that it may stand with the order of the reaim.
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〈 ◊ ◊ 〉 we wold haue in consideration these offences, to take 〈 ◊ 〉 de of geuing offences.
〈 ◊ ◊ 〉 we would have in consideration these offences, to take 〈 ◊ 〉 de of giving offences.
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And again to beware of 〈 ◊ 〉 or rashnes to 〈 ◊ 〉 or condemn our brother:
And again to beware of 〈 ◊ 〉 or rashness to 〈 ◊ 〉 or condemn our brother:
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for to be offended haste ly is against charity.
for to be offended haste lie is against charity.
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But the world is so ful of offences, and so redy to be offended, that I think if our sauior were here vpon erth again as he hath ben bodely,
But the world is so full of offences, and so ready to be offended, that I think if our Saviour were Here upon earth again as he hath been bodily,
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and shold talk with a woman at the wel as he did once, I thinke that ther woulde some be found amongst vs, which woulde be offended with him, they would think that he had bene naught with her:
and should talk with a woman At the well as he did once, I think that there would Some be found among us, which would be offended with him, they would think that he had be nought with her:
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〈 ◊ 〉 I pray yon beware of rash 〈 ◊ 〉 and rash 〈 ◊ 〉.
〈 ◊ 〉 I pray yond beware of rash 〈 ◊ 〉 and rash 〈 ◊ 〉.
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If my neighbor doth somwaht wherby I am 〈 ◊ 〉, let me go vnto him, and speake with him:
If my neighbour does somwaht whereby I am 〈 ◊ 〉, let me go unto him, and speak with him:
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but to iudge him by and by without knowledge, that same is noughte.
but to judge him by and by without knowledge, that same is nought.
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And further we must folow this rule, Nemo quod suūest 〈 ◊ 〉, sed quod al terius, No man shall seeke his owne 〈 ◊ 〉 but his neyghbors.
And further we must follow this Rule, Nemo quod suunest 〈 ◊ 〉, sed quod all terius, No man shall seek his own 〈 ◊ 〉 but his neighbors.
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I must vfe my liberty, so that my neighbor may not 〈 ◊ 〉 hurte by it, but rather 〈 ◊ 〉.
I must vfe my liberty, so that my neighbour may not 〈 ◊ 〉 hurt by it, but rather 〈 ◊ 〉.
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So did S. Paule, when he 〈 ◊ ◊ 〉, & at another time, when be perceiued 〈 ◊ 〉 the people was stout in defending the ceremonies of the law he would not 〈 ◊ ◊ 〉.
So did S. Paul, when he 〈 ◊ ◊ 〉, & At Another time, when be perceived 〈 ◊ 〉 the people was stout in defending the ceremonies of the law he would not 〈 ◊ ◊ 〉.
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Now when the disciples of John wer gone, then he beginneth to speake to the people of John Baptist:
Now when the Disciples of John were gone, then he begins to speak to the people of John Baptist:
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for our 〈 ◊ 〉 had a respect to 〈 ◊ 〉, to bis 〈 ◊ 〉 mation,
for our 〈 ◊ 〉 had a respect to 〈 ◊ 〉, to bis 〈 ◊ 〉 mansion,
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lest the people shold thinke that 〈 ◊ 〉 were in 〈 ◊ 〉 of him,
lest the people should think that 〈 ◊ 〉 were in 〈 ◊ 〉 of him,
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whether he wer 〈 ◊ 〉 or not.
whither he were 〈 ◊ 〉 or not.
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What went ye out in 〈 ◊ 〉 wyldernes to 〈 ◊ 〉 A rede that is 〈 ◊ 〉 of the 〈 ◊ 〉 There was once an old mā which coūcelled a yong man, 〈 ◊ ◊ 〉 shold be like as a rede, he should be ruled as the world goeth:
What went you out in 〈 ◊ 〉 Wilderness to 〈 ◊ 〉 A rede that is 〈 ◊ 〉 of the 〈 ◊ 〉 There was once an old man which counseled a young man, 〈 ◊ ◊ 〉 should be like as a rede, he should be ruled as the world Goes:
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for a rede neuer breaketh but it foloweth the wind which way socuer it bloweth, the ocke tree somtimes breaketh because she wil not bend.
for a rede never breaks but it Followeth the wind which Way socuer it blows, the ocke tree sometimes breaks Because she will not bend.
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But Christ speaketh these words to the greats commendation of 〈 ◊ 〉, because of his stedfastnes:
But christ speaks these words to the greats commendation of 〈 ◊ 〉, Because of his steadfastness:
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there bee many redes now adais in the world, many men wil go with the world.
there be many redes now adais in the world, many men will go with the world.
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But religion ought not to be subiect vnto pollicy but rather pollicye vnto religion.
But Religion ought not to be Subject unto policy but rather policy unto Religion.
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I feare me there shalbe a great number of vs redes when there shal come a persecutiō, that we must suffer for goddes worde sake.
I Fear me there shall a great number of us redes when there shall come a persecution, that we must suffer for God's word sake.
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I feare me there will be a great many that will chaunge, whiche will not bee constant as John was.
I Fear me there will be a great many that will change, which will not be constant as John was.
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When a man is in the wrong or exronious waye, then he may and should chaunge:
When a man is in the wrong or exronious Way, then he may and should change:
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but 〈 ◊ 〉, saieth Saint Paule, we muste endure and stande 〈 ◊ 〉 in that which is good and right, in goddes word we shoulde stande fast,
but 〈 ◊ 〉, Saith Saint Paul, we must endure and stand 〈 ◊ 〉 in that which is good and right, in God's word we should stand fast,
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for it is no smal matter to be praised of him which 〈 ◊ ◊ 〉 the least thoughts of all men.
for it is no small matter to be praised of him which 〈 ◊ ◊ 〉 the least thoughts of all men.
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〈 ◊ 〉 what went ye oute to 〈 ◊ 〉 A man clothed in softe ray ment:
〈 ◊ 〉 what went you out to 〈 ◊ 〉 A man clothed in soft ray meant:
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be holde they that were soft raymentes are in kynges houses.
be hold they that were soft raiments Are in Kings houses.
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Here in these wordes our Sautour condemned not 〈 ◊ 〉 geare, as Sylke, Sattyne, 〈 ◊ 〉:
Here in these words our Savior condemned not 〈 ◊ 〉 gear, as Silk, Sattyne, 〈 ◊ 〉:
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for there is nothyng so 〈 ◊ 〉 but it maye bee worne, but not of euery bodye, kynges and great men are allowed to weare suche fyne geare:
for there is nothing so 〈 ◊ 〉 but it may be worn, but not of every body, Kings and great men Are allowed to wear such fine gear:
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but 〈 ◊ 〉 he was a cleargy man, it behoued not hym to weare suche geare:
but 〈 ◊ 〉 he was a Clergy man, it behooved not him to wear such gear:
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peraduenture yf he had bene a slatterer as some bee nowe a dayes, then he mighte haue gotten suche geare, but 〈 ◊ 〉 knowyng his office, knewe well ynough that it behoued not hym to weare suche fyne geare:
Peradventure if he had be a slatterer as Some be now a days, then he might have got such gear, but 〈 ◊ 〉 knowing his office, knew well enough that it behooved not him to wear such fine gear:
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but howe oure cleargye men were then, and with what 〈 ◊ 〉 I canne not tell;
but how our Clergy men were then, and with what 〈 ◊ 〉 I can not tell;
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but I canne tell that it beehoueth not vnto theym to weare suche delicate thynges. Sainete 〈 ◊ ◊ 〉 disallow gorgeousnes in women, howe muche more then in menne:
but I can tell that it beehoueth not unto them to wear such delicate things. Sainete 〈 ◊ ◊ 〉 disallow gorgeousness in women, how much more then in men:
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for a man woulde thynks that women shoulde haue more libertyes in suche tryfles, but holye Scripture disalloweth it:
for a man would thinks that women should have more Liberties in such trifles, but holy Scripture disalloweth it:
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and not onelye in women, but also in men. For he nameth women, because they are more geuen to that vanitye them menne bee.
and not only in women, but also in men. For he names women, Because they Are more given to that vanity them men be.
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For Scripture vseth sometymes by this worde women, to vnderstand men too. And agayne by the woorde 〈 ◊ 〉 it vnderstandeth women too.
For Scripture uses sometimes by this word women, to understand men too. And again by the word 〈 ◊ 〉 it understandeth women too.
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For elles we shoulde not 〈 ◊ 〉 in all scripture that women shoulde bee baptised.
For Else we should not 〈 ◊ 〉 in all scripture that women should be baptised.
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Here were a good place to speake againste oure cleargye menne, whiche goe so gallauntlye nowe adayes.
Here were a good place to speak against our Clergy men, which go so gallantly now adays.
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I heare saye, that somme of theym weare veluette shooes, and veluet 〈 ◊ 〉:
I hear say, that sum of them wear velvet shoes, and velvet 〈 ◊ 〉:
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such felowes are more meete to daunce the morrice daunce, then to bee admitted to preache.
such Fellows Are more meet to dance the morrice dance, then to be admitted to preach.
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I praye God amende suche worldelye felowes, for 〈 ◊ 〉 they bee not meete to be preachers.
I pray God amend such worldly Fellows, for 〈 ◊ 〉 they be not meet to be Preachers.
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〈 ◊ 〉 I wyll make an ende, as concernyng offences:
〈 ◊ 〉 I will make an end, as Concerning offences:
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peraduenture ye wyll saye howe chaunceth it that God suffereth suche 〈 ◊ 〉 in the 〈 ◊ 〉 Aunswere:
Peradventure you will say how chanceth it that God suffers such 〈 ◊ 〉 in the 〈 ◊ 〉 Answer:
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〈 ◊ 〉 sunt iuditia altissimi, The 〈 ◊ 〉 of the most highest are inscrutable, god can vse them to 〈 ◊ 〉 purpo ses:
〈 ◊ 〉 sunt iuditia altissimi, The 〈 ◊ 〉 of the most highest Are inscrutable, god can use them to 〈 ◊ 〉 purpo ses:
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therfore he sayth, 〈 ◊ 〉 est vt scandala veniant, thē ye wyll say: why should we then be damned for offences, when offences are nedefull? Answer.
Therefore he say, 〈 ◊ 〉 est vt Scandal veniant, them the will say: why should we then be damned for offences, when offences Are needful? Answer.
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for it is no thanks to vs whē god can vse them to good purposes, we ought to be punished when we do naught.
for it is no thanks to us when god can use them to good Purposes, we ought to be punished when we do nought.
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Therfore the best is to beware and take heede of offences, & all other vngodlines and liue vprightlye in the feare of god.
Therefore the best is to beware and take heed of offences, & all other ungodliness and live uprightly in the Fear of god.
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So that we may inherite the lyfe 〈 ◊ 〉 which he hath prepared for vs from the beginnyng of the world, whiche graunte vs god the father, god the Sonne,
So that we may inherit the life 〈 ◊ 〉 which he hath prepared for us from the beginning of the world, which grant us god the father, god the Son,
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and God the holy ghost, one god and three per sons, now and euer worlde without ende. Amen. FINIS.
and God the holy ghost, one god and three per Sons, now and ever world without end. Amen. FINIS.
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The Sermon that the Reuerende Father in Christ Hugh Latimer Bishop of worcester, made to the Clergye, in the 〈 ◊ 〉,
The Sermon that the Reverend Father in christ Hugh Latimer Bishop of worcester, made to the Clergy, in the 〈 ◊ 〉,
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before the Parliament began, the. 9. day of Iune, the. 18. yeare of the raygne of our 〈 ◊ 〉 Lord King 〈 ◊ 〉 the. viii.
before the Parliament began, the. 9. day of Iune, the. 18. year of the Reign of our 〈 ◊ 〉 Lord King 〈 ◊ 〉 the. viii.
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Now translated out of latin into English, to 〈 ◊ 〉 that thinges wel sayd to a 〈 ◊ 〉 maye be vnderstand of many,
Now translated out of latin into English, to 〈 ◊ 〉 that things well said to a 〈 ◊ 〉 may be understand of many,
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and do good to al them that 〈 ◊ 〉 to 〈 ◊ 〉 the truth.
and do good to all them that 〈 ◊ 〉 to 〈 ◊ 〉 the truth.
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Filii huius seculi. &c. Luc. 16. 〈 ◊ 〉, ye be come together 〈 ◊ 〉 day (as far as I perceiue) to heare of great 〈 ◊ 〉 waightye matters:
Sons Huius Seculi. etc. Luke 16. 〈 ◊ 〉, you be come together 〈 ◊ 〉 day (as Far as I perceive) to hear of great 〈 ◊ 〉 weighty matters:
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Ye be come together to intreate of thinges that 〈 ◊ 〉 appertayne to the common wealth.
You be come together to entreat of things that 〈 ◊ 〉 appertain to the Common wealth.
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This beyng thus, ye looke (I am assured) to heare of me, which am commaun ded to make as a preface, this exhortacion (albeit I am vnlearned and vnworthy) such thynges as shalbe muche meete for thys your assemble.
This being thus, you look (I am assured) to hear of me, which am command dead to make as a preface, this exhortation (albeit I am unlearned and unworthy) such things as shall much meet for this your assemble.
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I therfore not onely very desirous to 〈 ◊ 〉 the commaundement of our primate, but also right greatlye coueting to serus & 〈 ◊ 〉 all your expectacion:
I Therefore not only very desirous to 〈 ◊ 〉 the Commandment of our primate, but also right greatly coveting to Serus & 〈 ◊ 〉 all your expectation:
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lo, briefely and as 〈 ◊ 〉 as I can, wyl speake of matters, both woorthy to be heard in your Congregation,
lo, briefly and as 〈 ◊ 〉 as I can, will speak of matters, both worthy to be herd in your Congregation,
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and also of such as best shall become myne office in this place.
and also of such as best shall become mine office in this place.
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That I maye doo thys the more 〈 ◊ 〉, I haue taken, that notable sentence, in which our Lord was not afrayd to pronounce:
That I may do this the more 〈 ◊ 〉, I have taken, that notable sentence, in which our Lord was not afraid to pronounce:
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The children of this world to be muche more prudent and politicke, than the chyldren of lyght in theyr generacion.
The children of this world to be much more prudent and politic, than the children of Light in their generation.
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Neyther I wyl be afrayde, trustinge that he wil ayde and guyde 〈 ◊ 〉 to vse thys sentence,
Neither I will be afraid, trusting that he will aid and guide 〈 ◊ 〉 to use this sentence,
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as a ground and foundation of al such thinges, as hereafter I shall speake of.
as a ground and Foundation of all such things, as hereafter I shall speak of.
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Now I suppose that you see ryght wel, beyng men of such learning, for what purpose the Lord sayde thys,
Now I suppose that you see right well, being men of such learning, for what purpose the Lord said this,
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Ye shall perceyue very playne, that God setteth before our eies in this similitude, what we ought most to flee,
You shall perceive very plain, that God sets before our eyes in this similitude, what we ought most to flee,
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and that ye 〈 ◊ 〉 no 〈 ◊ 〉 to be holpē with any part of my labour in thys haue no neede to be holpē with any part of my labour in this thing.
and that you 〈 ◊ 〉 no 〈 ◊ 〉 to be helped with any part of my labour in this have no need to be helped with any part of my labour in this thing.
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But yet, if ye wyl pardon me, I wyll wade somewhat deeper in this matter, and as nigh as I can, fetch it from the fyrst original beginning.
But yet, if you will pardon me, I will wade somewhat Deeper in this matter, and as High as I can, fetch it from the fyrst original beginning.
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For vndoutedly ye may much maruayl at this saying, if ye wel ponder both what is sayde; and who sayth it.
For undoubtedly you may much marvel At this saying, if you well ponder both what is said; and who say it.
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Define me 〈 ◊ 〉 these three thynges, what prudence is, what the world, what lyght,
Define me 〈 ◊ 〉 these three things, what prudence is, what the world, what Light,
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and who be the Chyldren of the world, who of the lyght, see what they signifye in scripture.
and who be the Children of the world, who of thee Light, see what they signify in scripture.
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I maruail if by & by ye al agree, that the children of the world should be wiser then the Children of the lyght.
I marvel if by & by you all agree, that the children of the world should be Wiser then the Children of the Light.
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To com somwhat nighec the matter, thus the Lord 〈 ◊ 〉:
To come somewhat nighec the matter, thus the Lord 〈 ◊ 〉:
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¶ There was a certayne ryche man, that had a Stewarde, whych was accused vnto hym that he had 〈 ◊ 〉 and wasted his goodes.
¶ There was a certain rich man, that had a Steward, which was accused unto him that he had 〈 ◊ 〉 and wasted his goods.
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This ryche man called his Steward to hym and sayde: What is this that I heare of thee:
This rich man called his Steward to him and said: What is this that I hear of thee:
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Come, make me an accompt of thy steward shyp: Thou mayest no longer beare thys office.
Come, make me an account of thy steward ship: Thou Mayest no longer bear this office.
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Brethren, because these woordes are so spoken in parable, 〈 ◊ 〉 are so wrapped in wrynkels, that yet they 〈 ◊ 〉 to haue a face and 〈 ◊ 〉 of a thing done in dede,
Brothers, Because these words Are so spoken in parable, 〈 ◊ 〉 Are so wrapped in wrynkels, that yet they 〈 ◊ 〉 to have a face and 〈 ◊ 〉 of a thing done in deed,
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and lyke an hystory, I thinke it much profitable to tary somwhat in them.
and like an history, I think it much profitable to tarry somewhat in them.
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And though we may perchaunce synde in our hartes to beleue al that is there spoken to be true:
And though we may perchance synde in our hearts to believe all that is there spoken to be true:
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yet I doubt whether we may abyde 〈 ◊ 〉, that 〈 ◊ 〉 woordes of Christ do pertain vnto vs, and 〈 ◊ 〉 vs of our duty, whych doo and lyue after suche sort,
yet I doubt whither we may abide 〈 ◊ 〉, that 〈 ◊ 〉 words of christ do pertain unto us, and 〈 ◊ 〉 us of our duty, which do and live After such sort,
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as though Christ when he spake any thing, had as the tyme serued hym, serued his turne,
as though christ when he spoke any thing, had as the time served him, served his turn,
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and not regarded the tyme that came after hym, neyther prouided for vs, or anye matters of ours,
and not regarded the time that Come After him, neither provided for us, or any matters of ours,
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as some of the Philosophers thought, which said, that God walked vp and downe in heauen,
as Some of the Philosophers Thought, which said, that God walked up and down in heaven,
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and thinketh neuer a 〈 ◊ 〉 of our affaires.
and Thinketh never a 〈 ◊ 〉 of our affairs.
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But my good 〈 ◊ 〉, erre not you so, stycke not you to such your imaginacions.
But my good 〈 ◊ 〉, err not you so, stick not you to such your Imaginations.
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For if ye in wardly beheld these woordes, if ye diligētly role them in your myndes,
For if you in wardly beheld these words, if you diligently role them in your minds,
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and after explicate and open them, ye shall see our 〈 ◊ 〉 muche touched in these misteries.
and After explicate and open them, you shall see our 〈 ◊ 〉 much touched in these Mysteres.
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Ye shall 〈 ◊ 〉 that god, by this example shaketh vs by the noses, and pulteth vs by the eares.
You shall 〈 ◊ 〉 that god, by this Exampl shakes us by the noses, and pulteth us by the ears.
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Wherefore let it be out of al doubt, that he spake them to vs, which euen as we wyll be compted the successours and 〈 ◊ 〉 of Christes disciples,
Wherefore let it be out of all doubt, that he spoke them to us, which even as we will be counted the Successors and 〈 ◊ 〉 of Christ's Disciples,
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so we be, if we be good dispensers, and do our duitie. He said these thinges, partly to vs, whych spake them partly of hym selfe.
so we be, if we be good dispensers, and do our duitie. He said these things, partly to us, which spoke them partly of him self.
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For he is that riche man, which not onelye bad, but hath, and shal haue euermore, I saye not one,
For he is that rich man, which not only bad, but hath, and shall have evermore, I say not one,
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but manye Stewardes, euen to thend of the world. He is man, seing that he is god & man.
but many Stewards, even to The end of the world. He is man, sing that he is god & man.
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He is rich, not onely in mercy, but in all kinde of ryches. For it is he, that giueth vs al thinges abundantly.
He is rich, not only in mercy, but in all kind of riches. For it is he, that gives us all things abundantly.
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It is he, of whose hand, we receyued both our lyues, & other thinges necessary for the conseruation of the same.
It is he, of whose hand, we received both our lives, & other things necessary for the conservation of the same.
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What man hath any thing I praye you, but he hath receiued it of his plentyfulnes? To be short, it is he, that openeth his hand,
What man hath any thing I pray you, but he hath received it of his plentyfulnes? To be short, it is he, that Openeth his hand,
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and filleth al 〈 ◊ 〉 with his blessyng, and not onely gyueth vnto vs, in most ample wyse his bendiction.
and fills all 〈 ◊ 〉 with his blessing, and not only gyveth unto us, in most ample wise his bendiction.
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Neyther his treasure can be spent, how much so euer he 〈 ◊ 〉 but,
Neither his treasure can be spent, how much so ever he 〈 ◊ 〉 but,
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how much so euer we take of him, his treasure tarieth still, euer taken, neuer spent.
how much so ever we take of him, his treasure tarrieth still, ever taken, never spent.
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He is also the good man of the house, the church is his housholde, which ought with al dilygēce, to be fed with his woord and his sacramentes.
He is also the good man of the house, the Church is his household, which ought with all diligence, to be fed with his word and his Sacraments.
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These be his goodes, most precious, the dispensation and administration wherof, he wold Byshops & Curates shuld haue. Which things. Paule affirmeth, saying:
These be his goods, most precious, the Dispensation and administration whereof, he would Bishops & Curates should have. Which things. Paul Affirmeth, saying:
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Let men esteeme vs, as the ministers of Christ, and dispensours of Gods misteries. Let men esteem us, as the Ministers of christ, and dispensours of God's Mysteres.
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But I pray you what is to be looked for in a dispensour? This surely, that he be found faythful and that he truely dispense & laye out the goodes of the Lord, that he gyue meate in tyme, giue it I saye, & not sel it:
But I pray you what is to be looked for in a Dispenser? This surely, that he be found faithful and that he truly dispense & say out the goods of the Lord, that he gyve meat in time, give it I say, & not sell it:
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meate I saye, & not poyson. For the one doth intoricate and slea the eater, the other feedeth and nourysheth him.
meat I say, & not poison. For the one does intoricate and slay the eater, the other feeds and nourisheth him.
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Finally, let hym not 〈 ◊ 〉 and differre the doing of his office, but let hym do his dutie whan tyme is, and neede requireth it.
Finally, let him not 〈 ◊ 〉 and differre the doing of his office, but let him do his duty when time is, and need requires it.
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This is also to be looked for, that he be one, whom God hath called,
This is also to be looked for, that he be one, whom God hath called,
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and put in office, and not one that cōmeth vncald, vnsent for, not one that of hym selfe presumeth to take honour vpon hym.
and put in office, and not one that comes uncalled, unsent for, not one that of him self Presumeth to take honour upon him.
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What is to be looked for? Surely, if al this that I saye, be required in a good Minister, it is much lyghter to require them all in euery one,
What is to be looked for? Surely, if all this that I say, be required in a good Minister, it is much lighter to require them all in every one,
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then to finde one any where, that hath them al. Who is a true and a faithfull Stewarde? He is true, he is faythful, that coyneth no newe mony,
then to find one any where, that hath them all Who is a true and a faithful Steward? He is true, he is faithful, that coineth no new money,
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but taketh it redy coyned of the good man of the house, and neither changeth it, ne 〈 ◊ 〉 it,
but Takes it ready coined of the good man of the house, and neither changes it, ne 〈 ◊ 〉 it,
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after it is taken to hym to spend, but spendeth euen the selfe same, that he had of his Lord,
After it is taken to him to spend, but spendeth even the self same, that he had of his Lord,
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and spendeth it as his Lordes commaundement is, neyther to his owne auauntage vtteryng it, nor as the lewde seruaunt dyd, hyding it in the grounde.
and spendeth it as his lords Commandment is, neither to his own advantage uttering it, nor as the lewd servant did, hiding it in the ground.
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Brethren, if a faythfull steward oughte to do, as I haue sayd, I praye you ponder and examyne this well,
Brothers, if a faithful steward ought to do, as I have said, I pray you ponder and examine this well,
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whether our 〈 ◊ 〉 and Abbotes, Prelates and Curates haue bene hitherto faythfull stewardes or no? Ponder,
whither our 〈 ◊ 〉 and Abbots, Prelates and Curates have be hitherto faithful Stewards or no? Ponder,
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whether yet many of thē be, as they should be or no.
whither yet many of them be, as they should be or no.
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〈 ◊ 〉 ye to, 〈 ◊ 〉 me now, as your conscience leadeth you (I wyll let passe to speake of many other) was there not some, that despising the mony of the Lord,
〈 ◊ 〉 you to, 〈 ◊ 〉 me now, as your conscience leads you (I will let pass to speak of many other) was there not Some, that despising the money of the Lord,
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as copper, and not curraunt, eyther coined newe them selues, or els vttred abrode newely coyned of other, some tyme eyther adulterating the word of God,
as copper, and not currant, either coined new them selves, or Else uttered abroad newly coined of other, Some time either adulterating the word of God,
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or els mingling it (as taucrners do, which brewe and vtter the euil and good both in a potte) somtime in the 〈 ◊ 〉 of Gods woord blowing out the dreames of men? While they thus preached to the people, the redemptiō that cometh by Christes death to serue onely them that died before his comming, that were in the time of the olde testament,
or Else mingling it (as taucrners do, which brew and utter the evil and good both in a pot) sometime in the 〈 ◊ 〉 of God's word blowing out the dreams of men? While they thus preached to the people, the redemption that comes by Christ's death to serve only them that died before his coming, that were in the time of the old Testament,
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and that now since redemptiō, and forgyuenesse of synnes purchased by money, and deuysed of men, is of efficacy,
and that now since redemption, and forgiveness of Sins purchased by money, and devised of men, is of efficacy,
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and not redemption purchased by Christ.
and not redemption purchased by christ.
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They haue a wonderful prety 〈 ◊ 〉, to perswade this thinge, of a certayne maried woman, which whan her husband was in purgatory, in that 〈 ◊ 〉 sornace, that hath bur ned away so many of our pens, paid her husbandes ransom,
They have a wondered pretty 〈 ◊ 〉, to persuade this thing, of a certain married woman, which when her husband was in purgatory, in that 〈 ◊ 〉 sornace, that hath burr ned away so many of our pens, paid her Husbands ransom,
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and so of duety claimed hym to be sette at lyberty:
and so of duty claimed him to be Set At liberty:
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〈 ◊ 〉 they thus preached to the people, that dead images (which at the first,
〈 ◊ 〉 they thus preached to the people, that dead Images (which At the First,
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as I thinke, were set vp onely to, represent thinges absent) not onely ought to be couered with golde,
as I think, were Set up only to, represent things absent) not only ought to be covered with gold,
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but also ought of al faythfull and christen people, yea in this scarsenes and penury of al thinges, to be cladde with sylke garmentes,
but also ought of all faithful and christian people, yea in this scarceness and penury of all things, to be clad with silk garments,
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and those also laden with precious gemmes and 〈 ◊ 〉.
and those also laden with precious gems and 〈 ◊ 〉.
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And that besyde all this, they are to be lighted with ware candelles, both within the church and without the church,
And that beside all this, they Are to be lighted with aware Candles, both within the Church and without the Church,
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yea at none dayes, as who should say, here no cost can be to great, where as in the meane time, wese Christes faithful & liuely ymages, bought with no lesse price,
yea At none days, as who should say, Here no cost can be to great, where as in the mean time, wese Christ's faithful & lively Images, bought with no less price,
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thā with his most precious bloud, alas alas, to be an hūgred, a thurst, a cold,
than with his most precious blood, alas alas, to be an hungered, a thirst, a cold,
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and to lye in darkenes, wrapped in al wretchednesse, yea to lye there, vntil death take away 〈 ◊ 〉 miseries:
and to lie in darkness, wrapped in all wretchedness, yea to lie there, until death take away 〈 ◊ 〉 misery's:
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While they preached, these wylworkes, that come but of our own denotion, although they be not so necessarye,
While they preached, these wylworkes, that come but of our own devotion, although they be not so necessary,
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as the woorkes of mercye, and the preceptes of God, yet they sayd, & in the pulpit, that wylworkes were more principall, more excellent,
as the works of mercy, and the Precepts of God, yet they said, & in the pulpit, that wylworkes were more principal, more excellent,
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& (playnly to vtter what they meane) more acceptable to God, then workes of mercy:
& (plainly to utter what they mean) more acceptable to God, then works of mercy:
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as thoughe now mans inuentions & fansies, could please God better then gods preceptes, or straunge thinges better thē his owne:
as though now men Inventions & fancies, could please God better then God's Precepts, or strange things better them his own:
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while they thus preached, that more fruite, more deuotion cōmeth of the beholding of an image,
while they thus preached, that more fruit, more devotion comes of the beholding of an image,
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though it be but a Pater noster whyle, then is gottē by reding & contemplation in scripture,
though it be but a Pater Noster while, then is got by reding & contemplation in scripture,
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though ye rede and contemplate therin 〈 ◊ 〉 yeares space.
though you rede and contemplate therein 〈 ◊ 〉 Years Molle.
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Finally, while they preached thus, soules 〈 ◊ 〉 in purgatory, to haue most nede of our helpe,
Finally, while they preached thus, Souls 〈 ◊ 〉 in purgatory, to have most need of our help,
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& that they can haue no ayd, but of vs in this world, of the which two,
& that they can have no aid, but of us in this world, of the which two,
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if the one be not false, yet at the least it is ambiguous, vncertayne, doubteful,
if the one be not false, yet At the least it is ambiguous, uncertain, doubtful,
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& therfore rashly & arrogantly with suche boldnes affirmed in the 〈 ◊ 〉 of people, thother by al mens opiniōs is manifestly false.
& Therefore rashly & arrogantly with such boldness affirmed in the 〈 ◊ 〉 of people, tother by all men's opinions is manifestly false.
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I lette passe to speake of much other such lyke countrefayte doctrine, which hath ben blasted & blowen out by some for the space of. iii. houres together.
I let pass to speak of much other such like countrefayte Doctrine, which hath been blasted & blown out by Some for the Molle of. iii. hours together.
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Be these the christian and diuine misteries, and not rather the dreames of men? Be these the faithful dispensers of Gods misteries,
Be these the christian and divine Mysteres, and not rather the dreams of men? Be these the faithful dispensers of God's Mysteres,
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and not rather false dissipatours of thē? whom god neuer put in of fice,
and not rather false dissipatours of them? whom god never put in of fice,
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but rather the Diuel set them ouer a miserable family, 〈 ◊ 〉 an house myserably 〈 ◊ 〉 and intreated.
but rather the devil Set them over a miserable family, 〈 ◊ 〉 an house miserably 〈 ◊ 〉 and entreated.
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Happy were yt people, if such preached sildom.
Happy were that people, if such preached seldom.
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And yet it is a wonder to se these, in their generation, to be moch more prudent and polytike,
And yet it is a wonder to see these, in their generation, to be much more prudent and politic,
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then the faythful ministers are in their generatiō, while they go about more prudently to 〈 ◊ 〉 mens 〈 ◊ 〉, thē these do, to hold vp Gods 〈 ◊ 〉.
then the faithful Ministers Are in their generation, while they go about more prudently to 〈 ◊ 〉 men's 〈 ◊ 〉, them these do, to hold up God's 〈 ◊ 〉.
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These be the thyngs that I heare of your 〈 ◊ 〉, I wished to heare better report of you.
These be the things that I hear of your 〈 ◊ 〉, I wished to hear better report of you.
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Thus it contmeth to passe, that workes lucratiue, wil workes, mēs fancies reign & christian works, necessary works, fruitful workes, be trodē vnder the foote.
Thus it contmeth to pass, that works lucrative, will works, men's fancies Reign & christian works, necessary works, fruitful works, be trodden under the foot.
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Thus the euil, is much better set out by euill men, then is the good, by good men:
Thus the evil, is much better Set out by evil men, then is the good, by good men:
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because the euyl be more wyse, then be the good in theyr generatiō.
Because the evil be more wise, then be the good in their generation.
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These be the false Stewardes, whom al good & faithful men euery day accuse vnto the rich maister of the houshold, not without great heauines, yt they 〈 ◊ 〉 his goodes, whom he also one day wyl cal to him,
These be the false Stewards, whom all good & faithful men every day accuse unto the rich master of the household, not without great heaviness, that they 〈 ◊ 〉 his goods, whom he also one day will call to him,
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& say to them as he did to his steward, whē he said:
& say to them as he did to his steward, when he said:
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what is this that I heare of thee? Here God partly wondreth at our ingratitude & persidie, partly chydeth vs for them,
what is this that I hear of thee? Here God partly wondereth At our ingratitude & persidie, partly chydeth us for them,
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and being both ful of wonder, & redy to chide, asketh vs, what is this, yt I hear of you? As though he shuld say vnto vs, all good mē in al places, complain of you, accuse your auarice, your ex actions, your tirany.
and being both full of wonder, & ready to chide, asks us, what is this, that I hear of you? As though he should say unto us, all good men in all places, complain of you, accuse your avarice, your ex actions, your tyranny.
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Thei haue required in you a lōg season, & yet require diligence & sincerity, I cōmaunded you yt withal industry & labour, ye should fede my sheepe:
They have required in you a long season, & yet require diligence & sincerity, I commanded you that withal industry & labour, you should fede my sheep:
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ye earnestly feede your selues, from day to day, wallowing in delites & ydlenes.
you earnestly feed your selves, from day to day, wallowing in delights & idleness.
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I cōmaunded you, to teach my cōmaundementes, & not your fansies, & that ye should seeke my glorye & my vauntage:
I commanded you, to teach my Commandments, & not your fancies, & that you should seek my glory & my vantage:
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you teache your owne traditions, & seke your owne glory & profit.
you teach your own traditions, & seek your own glory & profit.
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You preach very seldom, & whan ye do preach, ye do nothing but cumber them that preach truly,
You preach very seldom, & when you do preach, you do nothing but cumber them that preach truly,
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as much as lieth in you, that it were much better, such not to preach at al,
as much as lies in you, that it were much better, such not to preach At all,
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thā so perni 〈 ◊ 〉 to preach. Oh, what I hear of you? You that ought to be my preachers.
than so perni 〈 ◊ 〉 to preach. O, what I hear of you? You that ought to be my Preachers.
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What other thyng do you, thā aply al your study hyther, to bring al my preachers to 〈 ◊ 〉, shame, contempt,
What other thing do you, than aply all your study hither, to bring all my Preachers to 〈 ◊ 〉, shame, contempt,
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yea more thā this, ye pul them into perils, into prisōs, & as muche as in you lyeth, to cruel deathes.
yea more than this, you pull them into perils, into prisons, & as much as in you lies, to cruel deaths.
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To be shorte, I would, that Christen people should heare my doctrine, and at their cōuenient leasure, rede it also, as many as would:
To be short, I would, that christian people should hear my Doctrine, and At their convenient leisure, rede it also, as many as would:
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your care is not, that al men may heare it, but al your care is, that no lay man do rede it.
your care is not, that all men may hear it, but all your care is, that no lay man do rede it.
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Surely being afrayd, least they, by the reding, shuld vnderstand it, & vnderstanding, learn to rebuke our slouthfulnes.
Surely being afraid, lest they, by the reding, should understand it, & understanding, Learn to rebuke our slothfulness.
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This is your generation, this is your dispēsation this is your wisdom. In this generation, in this dispēsation, you be most politike, most witty.
This is your generation, this is your Dispensation this is your Wisdom. In this generation, in this Dispensation, you be most politic, most witty.
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Haue ye thus deceiued me? or haue ye rather deceiued your selues? Wher I had but one house, that is to say, the church,
Have you thus deceived me? or have the rather deceived your selves? Where I had but one house, that is to say, the Church,
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& this so derely beloued of me, that for the loue of her, I put my selfe forth to be slayne, & to shed my bloude:
& this so dearly Beloved of me, that for the love of her, I put my self forth to be slain, & to shed my blood:
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this Church at my departure, I cōmitted vnto your charge, to be fed, to be nourished,
this Church At my departure, I committed unto your charge, to be fed, to be nourished,
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& to be made much of.
& to be made much of.
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My pleasure was, ye shuld occupy my place, my desyre was, ye shuld haue 〈 ◊ 〉 lyke loue to thys Church,
My pleasure was, you should occupy my place, my desire was, you should have 〈 ◊ 〉 like love to this Church,
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lyke fatherly affection, as I dyd. I made you my Uicars, yea in matters of moste importaunce. For thus I taught openly:
like fatherly affection, as I did. I made you my Vicars, yea in matters of most importance. For thus I taught openly:
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He that shoulde heare you, shoulde heare me: He yt should despise you, shoulde despise me.
He that should hear you, should hear me: He that should despise you, should despise me.
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I gaue you also keyes, not earthlye keyes, but heauenlye, I lefte my goodes, yt I haue euermore most hyghly estemed, that is, my word & sacraments, to be dispensed of you.
I gave you also keys, not earthly keys, but heavenly, I left my goods, that I have evermore most highly esteemed, that is, my word & Sacraments, to be dispensed of you.
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These 〈 ◊ 〉, I gaue you, & do you giue me these thanks? Can ye find in your hartes,
These 〈 ◊ 〉, I gave you, & do you give me these thanks? Can you find in your hearts,
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thus to abuse my goodnes, my benignity, my 〈 ◊ 〉? Haue 〈 ◊ 〉 thus deceiued me? No no, ye haue not deceyued me, but your selues.
thus to abuse my Goodness, my benignity, my 〈 ◊ 〉? Have 〈 ◊ 〉 thus deceived me? No no, you have not deceived me, but your selves.
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My giftes & benefites toward you shall be to your greater dampnation.
My Gifts & benefits towards you shall be to your greater damnation.
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Because ye haue contempned the lenity & clemēcy of the master of the house, ye haue right wel desexued to abide the rigour & seuerity of yt iudge.
Because you have contemned the lenity & clemency of the master of the house, you have right well desexued to abide the rigour & severity of that judge.
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Come forth thē, let vs se accompt of your stewardship. An horible & fearful sentence. Ye may haue no lōger my goodes in your hands.
Come forth them, let us see account of your stewardship. an horrible & fearful sentence. You may have no longer my goods in your hands.
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A voice to wepe at, and to make men tremble. You se brethrē you se, to what euyl, the euel stewardes must come to.
A voice to weep At, and to make men tremble. You see brothers you see, to what evil, the evil Stewards must come to.
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Your labour is payd for if ye can so take hede, that no such sentence be spoken to you,
Your labour is paid for if you can so take heed, that no such sentence be spoken to you,
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Nay, we must all take hede, lest these 〈 ◊ 〉 one day take place in vs. But lest the lēgth of my sermon offend you to sore, I wyl leaue the rest of the Parable,
Nay, we must all take heed, lest these 〈 ◊ 〉 one day take place in us But lest the length of my sermon offend you to soar, I will leave the rest of the Parable,
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and take me to the handling of the end of it, that is, I wyl declare you,
and take me to the handling of the end of it, that is, I will declare you,
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how the children of this world be more witty, craf ty and subtile, then are the children of the light in their generation.
how the children of this world be more witty, craft ty and subtle, then Are the children of the Light in their generation.
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Which sentence, would God it lay in my poore tonge, to explicate with such light of wordes, that I might seme rather to haue painted it before your eyes, then to haue spoken it: Which sentence, would God it lay in my poor tongue, to explicate with such Light of words, that I might seem rather to have painted it before your eyes, then to have spoken it:
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and that you might rather seme, to se the thing, thē to here it. But I confesse plainely, this thing to be far aboue my power.
and that you might rather seem, to see the thing, them to hear it. But I confess plainly, this thing to be Far above my power.
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Therfore this being only left to me, I wish for yt I haue not, & am sory, that yt is not in me which I wold so gladly haue That is, power so to handle the thing that I haue in hande, that al yt I say, may turn to the glory of god, 〈 ◊ ◊ 〉 helth,
Therefore this being only left to me, I wish for that I have not, & am sorry, that that is not in me which I would so gladly have That is, power so to handle the thing that I have in hand, that all that I say, may turn to the glory of god, 〈 ◊ ◊ 〉 health,
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& the 〈 ◊ 〉 of 〈 ◊ 〉 body:
& the 〈 ◊ 〉 of 〈 ◊ 〉 body:
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wherfore I pray 〈 ◊ 〉, to 〈 ◊ 〉 with me vnto God, & that in your peticiō you desire, that 〈 ◊ 〉 two things, he vouchsafe to graūt vs,
Wherefore I pray 〈 ◊ 〉, to 〈 ◊ 〉 with me unto God, & that in your petition you desire, that 〈 ◊ 〉 two things, he vouchsafe to grant us,
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first a 〈 ◊ 〉 for me to speake ryghtly, next, eares for you, yt in hearing me, ye maye take profit at my hand:
First a 〈 ◊ 〉 for me to speak rightly, next, ears for you, that in hearing me, you may take profit At my hand:
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& that this may com to effect, you shal desire him, vnto whō our Maister Christ bad we should pray, saying euen the same prayer, yt he him 〈 ◊ 〉 institute, Pater noster. Wherin ye shal pray for our most gracious soueraigne Lord yt king, chiefe & supreme head of the church of England, vnder Christ,
& that this may come to Effect, you shall desire him, unto whom our Master christ bade we should pray, saying even the same prayer, that he him 〈 ◊ 〉 institute, Pater Noster. Wherein you shall pray for our most gracious sovereign Lord that King, chief & supreme head of the Church of England, under christ,
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& for the most excellent, gracious, & vertuous Lady Queene Iane, his most lawful wyfe,
& for the most excellent, gracious, & virtuous Lady Queen Iane, his most lawful wife,
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& for all his, whether they be of the clergy or 〈 ◊ 〉, whether they be of the nobi lity,
& for all his, whither they be of the Clergy or 〈 ◊ 〉, whither they be of the nobi lity,
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or els other his graces subiects:
or Else other his graces Subjects:
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not forgetting those, that being departed out of this 〈 ◊ 〉 life, now sleve in yt slepe, of peace,
not forgetting those, that being departed out of this 〈 ◊ 〉 life, now sleve in that sleep, of peace,
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& rest from their labours, in quietnes, & in peaceable 〈 ◊ 〉, faithfully, louingly, & paciently lookyng for that, yt they clerely shal se, when God shalbe so pleased.
& rest from their labours, in quietness, & in peaceable 〈 ◊ 〉, faithfully, lovingly, & patiently looking for that, that they clearly shall see, when God shall so pleased.
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For all these, & 〈 ◊ 〉 grace necessary, ye shal say vnto god, gods praier Pater noster. Filii huius seculi. &c. Luc. 16. CHrist in this saying, touched the slouth and 〈 ◊ 〉 of hys, and dyd not allowe the fraud and subtility of other:
For all these, & 〈 ◊ 〉 grace necessary, you shall say unto god, God's prayer Pater Noster. Sons Huius Seculi. etc. Luke 16. christ in this saying, touched the sloth and 〈 ◊ 〉 of his, and did not allow the fraud and subtility of other:
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neyther was glad, that it was in dede 〈 ◊ 〉 he had sayd, but complained rather, that it should be so:
neither was glad, that it was in deed 〈 ◊ 〉 he had said, but complained rather, that it should be so:
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as many men speake many thinges, not that they ought to be so, but yt they are wont to be so.
as many men speak many things, not that they ought to be so, but that they Are wont to be so.
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Nay, this greued Christ that the children of this world, should be of more policy,
Nay, this grieved christ that the children of this world, should be of more policy,
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then the children of lyght, which thing was true in Christes time, and now in our tyme is most true.
then the children of Light, which thing was true in Christ's time, and now in our time is most true.
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Who is so blynd, but he seeth this clerely, except perchance there be any, that can not discerne the children of the world, from the children of lyghtThe children of the world, conceyue & bring forth more prudently,
Who is so blind, but he sees this clearly, except perchance there be any, that can not discern the children of the world, from the children of lyghtThe children of the world, conceive & bring forth more prudently,
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and thinges conceyued and brought forth, they 〈 ◊ 〉 and conserue with much more polycy,
and things conceived and brought forth, they 〈 ◊ 〉 and conserve with much more policy,
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then do the childrē of lyght. Which thing is as sorowfull to be sayd, as it semeth absurde to be herd.
then do the children of Light. Which thing is as sorrowful to be said, as it Seemeth absurd to be heard.
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Whan ye heare the children of the world, you vnderstād the world, as a father.
When you hear the children of the world, you understand the world, as a father.
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For the world is father of many children, not by first creation and worke, but by imitation and loue.
For the world is father of many children, not by First creation and work, but by imitation and love.
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He is not only a father, but also the sonne of an other father. If ye know once his father, by and by ye shal know his children.
He is not only a father, but also the son of an other father. If you know once his father, by and by you shall know his children.
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For he that hath the Dyuel to his father, must nedes haue diuellysh children.
For he that hath the devil to his father, must needs have devilish children.
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The dyuell is not onely taken for father, but also for prince of the world, that is, of worldly folke.
The Devil is not only taken for father, but also for Prince of the world, that is, of worldly folk.
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It is eyther all one thing, or els not much different, to say, children of the world,
It is either all one thing, or Else not much different, to say, children of the world,
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and children of the 〈 ◊ 〉, according to that, yt Christ sayd to the Iewes, ye are of your father the dyuel:
and children of the 〈 ◊ 〉, according to that, that christ said to the Iewes, you Are of your father the Devil:
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where as vndoubtedly he spake to children of this world.
where as undoubtedly he spoke to children of this world.
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Now seing the Diuel is both author and ruler of the darkenes, in the which the childrē of this world walke,
Now sing the devil is both author and ruler of the darkness, in the which the children of this world walk,
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or to say better, wāder, they mortally hate both the light, & also the childrē of light.
or to say better, wander, they mortally hate both the Light, & also the children of Light.
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And hereof it cōmeth, that the childrē of light neuer, 〈 ◊ 〉 very seldome, lacke persecution in this world,
And hereof it comes, that the children of Light never, 〈 ◊ 〉 very seldom, lack persecution in this world,
cc av pn31 vvz, cst dt n2 pp-f n1 av, 〈 sy 〉 av av, vvb n1 p-acp d n1,
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vnto which the chyldren of the world, that is of the deuil bringeth thē.
unto which the children of the world, that is of the Devil brings them.
p-acp r-crq dt n2 pp-f dt n1, cst vbz pp-f dt n1 vvz pno32.
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And ther is no man but he seeth that these vse much more policy in procuring the hurt & damage of the good,
And there is no man but he sees that these use much more policy in procuring the hurt & damage of the good,
cc pc-acp vbz dx n1 cc-acp pns31 vvz cst d n1 av-d dc n1 p-acp vvg dt n1 cc n1 pp-f dt j,
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than those in defending them selues.
than those in defending them selves.
cs d p-acp vvg pno32 n2.
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Therefore brethren, gather you the disposicion & study of the children, by the disposition & study of the fathers.
Therefore brothers, gather you the disposition & study of the children, by the disposition & study of the Father's.
av n2, vvb pn22 dt n1 cc n1 pp-f dt n2, p-acp dt n1 cc n1 pp-f dt n2.
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6414
Ye know this is a prouerb much vsed: an euil crow, an euil egge.
You know this is a proverb much used: an evil crow, an evil egg.
pn22 vvb d vbz dt n1 av-d vvn: dt j-jn n1, dt j-jn n1.
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Thē the childrē of this world that are knowē to haue so euil a father, yt world so euil a grandfather, the diuel cānot chuse but be euyl.
Them the children of this world that Are known to have so evil a father, that world so evil a grandfather, the Devil cannot choose but be evil.
cs dt n2 pp-f d n1 cst vbr vvn pc-acp vhi av j-jn dt n1, pn31 n1 av j-jn dt n1, dt n1 vmbx vvi cc-acp vbi j-jn.
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Surely the first head of their auncestie, was yt deceitful serpent the dyuell, a monster monstrous aboue al monsters.
Surely the First head of their auncestie, was that deceitful serpent the Devil, a monster monstrous above all monsters.
np1 dt ord n1 pp-f po32 n1, vbds pn31 j n1 dt n1, dt n1 j p-acp d n2.
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I cānot wholy expresse hym, I wot not what to cal him, but a certaine thing al together made of the hatred of God, of mistrust in God, of lyings, deceites, persuries, discordes, manslaughters,
I cannot wholly express him, I wot not what to call him, but a certain thing all together made of the hatred of God, of mistrust in God, of lyings, Deceits, persuries, discords, manslaughters,
pns11 vmbx av-jn vvi pno31, pns11 vvb xx r-crq pc-acp vvi pno31, cc-acp dt j n1 d av vvn pp-f dt n1 pp-f np1, pp-f n1 p-acp np1, pp-f n2-vvg, n2, n2, n2, n2,
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& to say at one word, a thing concrete, heaped vp, & made of al kinde of mischief.
& to say At one word, a thing concrete, heaped up, & made of all kind of mischief.
cc pc-acp vvi p-acp crd n1, dt n1 j, vvd a-acp, cc vvd pp-f d n1 pp-f n1.
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But what the diuel meane I, to go about to descriue particularly the diuels nature, when no reason, no power of mans mynde can comprehend it.
But what the Devil mean I, to go about to describe particularly the Devils nature, when no reason, no power of men mind can comprehend it.
p-acp r-crq dt n1 vvb pns11, pc-acp vvi a-acp pc-acp vvi av-j dt ng1 n1, c-crq dx n1, dx n1 pp-f ng1 n1 vmb vvi pn31.
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This alonly I can say groslye & as in a sum, of the which all we (our hurt is the more) haue experience, the dyuel to be a stinking sentine of al vices, a foule filthye chanel of al mischiefes,
This alonely I can say grossly & as in a sum, of the which all we (our hurt is the more) have experience, the Devil to be a stinking sentine of all vices, a foul filthy channel of all mischiefs,
np1 av-j pns11 vmb vvi av-j cc a-acp p-acp dt n1, pp-f dt r-crq d pns12 (po12 n1 vbz dt av-dc) vhb n1, dt n1 pc-acp vbi dt j-vvg n1 pp-f d n2, dt j j n1 pp-f d n2,
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& that this world his sonne, euen a child 〈 ◊ 〉 to haue such a parent, is not much vnlike his father.
& that this world his son, even a child 〈 ◊ 〉 to have such a parent, is not much unlike his father.
cc cst d n1 po31 n1, av-j dt n1 〈 sy 〉 pc-acp vhi d dt n1, vbz xx d av-j po31 n1.
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Then this dyuell beyng suche one as can neuer be vnlyke hymselfe:
Then this Devil being such one as can never be unlike himself:
av d n1 vbg d pi c-acp vmb av-x vbi av-j px31:
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6423
Lo of Enuye, his welbeloued Lēman he begat the world, & after left it with Discord at nours.
Lo of Envy, his well-beloved Leman he begat the world, & After left it with Discord At nours.
uh pp-f n1, po31 j n1 pns31 vvd dt n1, cc a-acp vvd pn31 p-acp n1 p-acp n2.
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Which world, af ter that it came to mans state, had of many Concubines, ma ny Sonnes.
Which world, of ter that it Come to men state, had of many Concubines, ma ny Sons.
r-crq n1, pp-f zz zz pn31 vvd p-acp ng1 n1, vhd pp-f d ng1, fw-fr fw-fr n2.
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He was so fecund a father, & had gotten so many children of lady Pride, dame Glottony, maistres Auarice, lady Lechery, & of dame Subtilty:
He was so fecund a father, & had got so many children of lady Pride, dame Gluttony, masters Avarice, lady Lechery, & of dame Subtlety:
pns31 vbds av j dt n1, cc vhd vvn av d n2 pp-f n1 n1, n1 n1, n2 n1, n1 n1, cc pp-f n1 n1:
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that now hard and scant, ye may fynde any corner, any kinde of lyfe, where manye of 〈 ◊ 〉 chyldren be not.
that now hard and scant, you may find any corner, any kind of life, where many of 〈 ◊ 〉 children be not.
cst av j cc av-j, pn22 vmb vvi d n1, d n1 pp-f n1, c-crq d pp-f 〈 sy 〉 n2 vbb xx.
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In court, in coules, in cloysters, in rotchets, be they neuer so whyte, yea, where shall ye not fynde them.
In court, in Cowls, in Cloisters, in rotchets, be they never so white, yea, where shall you not find them.
p-acp n1, p-acp zz, p-acp n2, p-acp n2, vbb pns32 av-x av j-jn, uh, q-crq vmb pn22 xx vvi pno32.
(22) sermon (DIV1)
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How be it, they that be secular & laye men, are not by and by chyldren of the world,
How be it, they that be secular & say men, Are not by and by children of the world,
np1 vbb pn31, pns32 cst vbb j cc vvd n2, vbr xx p-acp cc p-acp n2 pp-f dt n1,
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6429
ne they chyldren of lyght that are called spiritual, and of the Clergy.
ne they children of Light that Are called spiritual, and of the Clergy.
ccx pns32 n2 pp-f vvi cst vbr vvn j, cc pp-f dt n1.
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6430
No no, as ye maye fynde among the Laity many chyldren of lyght, so among the Clergy (how much so euer we arrogate these holy titles vnto vs,
No no, as you may find among the Laity many children of Light, so among the Clergy (how much so ever we arrogate these holy titles unto us,
uh-dx uh-dx, c-acp pn22 vmb vvi p-acp dt np1 d n2 pp-f vvi, av p-acp dt n1 (c-crq av-d av av pns12 vvi d j n2 p-acp pno12,
(22) sermon (DIV1)
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and thinke them onely attributed to vs:
and think them only attributed to us:
cc vvb pno32 av-j vvn p-acp pno12:
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Vos estis lux mundi, pe culium Christi. &c. Ye are the lyght of the worlde, the chosen people of Christ, a kingly priesthode, Vos Ye are lux mundi, pe culium Christ. etc. You Are the Light of the world, the chosen people of christ, a kingly priesthood,
fw-fr fw-la fw-la fw-la, zz fw-la fw-la. av pn22 vbr av vvi pp-f dt n1, dt j-vvn n1 pp-f np1, dt j n1,
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6433
an holy nacion, & suche other:) Ye shal finde many chyldren of the world, because in al places the world getteth many chyldren.
an holy Nation, & such other:) You shall find many children of the world, Because in all places the world gets many children.
dt j n1, cc d j-jn:) pn22 vmb vvi d n2 pp-f dt n1, c-acp p-acp d n2 dt n1 vvz d n2.
(22) sermon (DIV1)
339
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6434
Among the Laye people, the world ceaseth not to bring to passe, that as they be called worldly,
Among the Say people, the world ceases not to bring to pass, that as they be called worldly,
p-acp dt vvb n1, dt n1 vvz xx pc-acp vvi pc-acp vvi, cst c-acp pns32 vbb vvn j,
(22) sermon (DIV1)
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6435
so they are worldly in dede, driuen hedlong by worldly desyres, in so much that they may right wel seme to haue take as wel the maners,
so they Are worldly in deed, driven headlong by worldly Desires, in so much that they may right well seem to have take as well the manners,
av pns32 vbr j p-acp n1, vvn av-j p-acp j n2, p-acp av av-d cst pns32 vmb vvi av vvi pc-acp vhi vvn a-acp av dt n2,
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as the name of their father.
as the name of their father.
c-acp dt n1 pp-f po32 n1.
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6437
In the Clergye, the worlde also hath learned away, to make of men spiritual, world lynges,
In the Clergy, the world also hath learned away, to make of men spiritual, world lings,
p-acp dt n1, dt n1 av vhz vvn av, pc-acp vvi pp-f n2 j, n1 n2,
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6438
yea & there also to forme worldly children, wher with great pretence of holynes, & crasty cou lour of religion, they vtterly desire to hyde & cloke the name of the worlde,
yea & there also to Form worldly children, where with great pretence of holiness, & Crusty cou lour of Religion, they utterly desire to hide & cloak the name of the world,
uh cc a-acp av pc-acp vvi j n2, c-crq p-acp j n1 pp-f n1, cc j n1 vvi pp-f n1, pns32 av-j vvb pc-acp vvi cc vvi dt n1 pp-f dt n1,
(22) sermon (DIV1)
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6439
as thoughe they were ashamed of their father, which do execrate & detest the world (being neuertheles their father) in wordes & outward signes,
as though they were ashamed of their father, which do execrate & detest the world (being nevertheless their father) in words & outward Signs,
c-acp cs pns32 vbdr j pp-f po32 n1, r-crq vdb vvi cc vvi dt n1 (vbg av po32 n1) p-acp n2 cc j n2,
(22) sermon (DIV1)
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6459
Thus good obedient sonnes haue borne away their parents cōmaundements, neither these be solitary, how religious,
Thus good obedient Sons have born away their Parents Commandments, neither these be solitary, how religious,
av j j n2 vhb vvn av po32 n2 n2, dx d vbb j, c-crq j,
(22) sermon (DIV1)
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6460
how mocking, how munking, I wold say; 〈 ◊ 〉 they be.
how mocking, how munking, I would say; 〈 ◊ 〉 they be.
c-crq vvg, c-crq vvg, pns11 vmd vvi; 〈 sy 〉 pns32 vbb.
(22) sermon (DIV1)
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but in hart & worke they col & kisse him, & in al their liues declare them selues to be his babes, insomuch that in al worldly poyntes, they far passe & surmount those, that they cal Seculars, lay men, men of the 〈 ◊ 〉.
but in heart & work they col & kiss him, & in all their lives declare them selves to be his babes, insomuch that in all worldly points, they Far pass & surmount those, that they call Seculars, lay men, men of the 〈 ◊ 〉.
cc-acp p-acp n1 cc n1 pns32 fw-fr cc vvi pno31, cc p-acp d po32 n2 vvi pno32 n2 pc-acp vbi po31 n2, av cst p-acp d j n2, pns32 av-j vvi cc vvi d, cst pns32 vvb n2-jn, vvd n2, n2 pp-f dt 〈 sy 〉.
(22) sermon (DIV1)
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6441
The chylde so diligently foloweth the steps of hys father, neuer destitute of the ayde of his grandfather.
The child so diligently Followeth the steps of his father, never destitute of the aid of his grandfather.
dt n1 av av-j vvz dt n2 pp-f po31 n1, av-x j pp-f dt n1 pp-f po31 n1.
(22) sermon (DIV1)
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6442
These be our holy holy men, that say they are dead to the world, whan no mē be more liuely in worldly thyngs, then some of thē be.
These be our holy holy men, that say they Are dead to the world, when no men be more lively in worldly things, then Some of them be.
np1 vbb po12 j j n2, cst vvb pns32 vbr j p-acp dt n1, c-crq dx n2 vbb av-dc j p-acp j n2, cs d pp-f pno32 vbi.
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6443
But let them be in profession & name, most farthest from the world, most alienate from it,
But let them be in profession & name, most farthest from the world, most alienate from it,
cc-acp vvb pno32 vbi p-acp n1 cc n1, av-ds js p-acp dt n1, av-ds vvi p-acp pn31,
(22) sermon (DIV1)
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6444
yea so far, that they may seeme to 〈 ◊ 〉 no occupying, no kinred, no affinity, nothyng to doo with it:
yea so Far, that they may seem to 〈 ◊ 〉 no occupying, no kindred, no affinity, nothing to do with it:
uh av av-j, cst pns32 vmb vvi pc-acp 〈 sy 〉 dx vvg, dx n1, dx n1, pix pc-acp vdi p-acp pn31:
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6445
yet in their lyfe & dedes, they shew them selues no 〈 ◊ 〉, but right begotten children of the world, asyt whych the world long sithens had by hys deare wife dan Hipocrisy,
yet in their life & Deeds, they show them selves no 〈 ◊ 〉, but right begotten children of the world, asyt which the world long since had by his deer wife dan Hypocrisy,
av p-acp po32 n1 cc n2, pns32 vvb pno32 n2 av-dx 〈 sy 〉, cc-acp av-jn vvn n2 pp-f dt n1, vvb r-crq dt n1 av-j p-acp vhd p-acp po31 j-jn n1 uh n1,
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6446
& since hath brought them vp & multiplied them to more then a good many, 〈 ◊ 〉 them to much, to much, al be it they sweare by al he Saintes & the Saints to, that they know not their father,
& since hath brought them up & multiplied them to more then a good many, 〈 ◊ 〉 them to much, to much, all be it they swear by all he Saints & the Saints to, that they know not their father,
cc c-acp vhz vvn pno32 a-acp cc vvd pno32 pc-acp dc cs dt j d, 〈 sy 〉 pno32 p-acp d, p-acp d, d vbb pn31 pns32 vvb p-acp d pns31 n2 cc dt n2 p-acp, cst pns32 vvb xx po32 n1,
(22) sermon (DIV1)
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6447
nor mother, neyther the world, nor Hipocrisye, as in dede they can semble & dissemble al things, which thing they might learne wonderful wel of their parentes.
nor mother, neither the world, nor Hypocrisy, as in deed they can semble & dissemble all things, which thing they might Learn wondered well of their Parents.
ccx n1, av-dx dt n1, ccx n1, c-acp p-acp n1 pns32 vmb fw-fr cc vvi d n2, r-crq n1 pns32 vmd vvi j av pp-f po32 n2.
(22) sermon (DIV1)
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6448
I speake not of al religious men, but of those that the world hath fast knit at his gyrdel,
I speak not of all religious men, but of those that the world hath fast knit At his gyrdel,
pns11 vvb xx pp-f d j n2, cc-acp pp-f d cst dt n1 vhz av-j vvn p-acp po31 n1,
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6449
euen in the mydst of theyr religion, that is, of many, & mo then many.
even in the mydst of their Religion, that is, of many, & more then many.
av p-acp dt n1 pp-f po32 n1, cst vbz, pp-f d, cc dc cs d.
(22) sermon (DIV1)
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6450
For I fear, least in al orders of mē, the better, I must saye, the greater part of them be out of order, & childrē of the world.
For I Fear, lest in all order of men, the better, I must say, the greater part of them be out of order, & children of the world.
p-acp pns11 vvb, cs p-acp d n2 pp-f n2, dt jc, pns11 vmb vvi, dt jc n1 pp-f pno32 vbi av pp-f n1, cc n2 pp-f dt n1.
(22) sermon (DIV1)
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6451
Many of these myght seme ingrate and vnkinde children, that wil no better aknowledge and rccognise theyr parentes in wordes & outward 〈 ◊ 〉,
Many of these might seem ingrate and unkind children, that will no better acknowledge and rccognise their Parents in words & outward 〈 ◊ 〉,
av-d pp-f d vmd vvi j cc j n2, cst vmb av-dx av-jc vvi cc vvb po32 n2 p-acp n2 cc n2-j 〈 sy 〉,
(22) sermon (DIV1)
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6452
but abrenounce & cast them of, as though they hated them as dogs, and serpents.
but abrenounce & cast them of, as though they hated them as Dogs, and Serpents.
cc-acp vvb cc vvi pno32 pp-f, c-acp cs pns32 vvd pno32 p-acp n2, cc n2.
(22) sermon (DIV1)
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6453
Howbeit they, in this wyse, are moste gratefull to theyr parentes, because they be most lyke them,
Howbeit they, in this wise, Are most grateful to their Parents, Because they be most like them,
a-acp pns32, p-acp d n1, vbr av-ds j p-acp po32 n2, c-acp pns32 vbb av-ds av-j pno32,
(22) sermon (DIV1)
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6454
so lyuelye representing them in countenaunce & conditions, that theyr parcntes seme in them to be yong again,
so lively representing them in countenance & conditions, that their parcntes seem in them to be young again,
av j vvg pno32 p-acp n1 cc n2, cst po32 n2 vvb p-acp pno32 pc-acp vbi j av,
(22) sermon (DIV1)
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6455
for as much as they euer say one, & thinke an other. They shew them selues to be as sober, as temperate, as Curius the Romain was,
for as much as they ever say one, & think an other. They show them selves to be as Sobrium, as temperate, as Curious the Roman was,
c-acp c-acp d c-acp pns32 av vvb pi, cc vvb dt n-jn. pns32 vvb pno32 n2 pc-acp vbi a-acp j, c-acp j, c-acp np1 dt jp vbds,
(22) sermon (DIV1)
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6456
& lyue euery day, as though al their lyfe were a shrouing time.
& live every day, as though all their life were a shroving time.
cc vvi d n1, c-acp cs d po32 n1 vbdr dt vvg n1.
(22) sermon (DIV1)
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6457
They be lyke their parents I say, in as muche as they in folowyng them, seme & make men beleue they hate thē.
They be like their Parents I say, in as much as they in following them, seem & make men believe they hate them.
pns32 vbb av-j po32 n2 pns11 vvb, p-acp c-acp d c-acp pns32 p-acp vvg pno32, vvb cc vvi n2 vvi pns32 vvb pno32.
(22) sermon (DIV1)
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6458
Thus Grandfather deuil, father world, & mother Hipocrisy, haue brought, them vp.
Thus Grandfather Devil, father world, & mother Hypocrisy, have brought, them up.
av n1 n1, n1 n1, cc n1 n1, vhb vvn, pno32 a-acp.
(22) sermon (DIV1)
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6461
O ye 〈 ◊ 〉 lay this to my charge, that Monachus & Solitarius signifieth al one.
O you 〈 ◊ 〉 lay this to my charge, that Monachus & Solitarius signifies all one.
sy pn22 〈 sy 〉 vvd d p-acp po11 n1, cst np1 cc fw-la vvz d pi.
(22) sermon (DIV1)
339
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6462
I graunt this to be so, yet these be so solitary that they he not alone,
I grant this to be so, yet these be so solitary that they he not alone,
pns11 vvb d pc-acp vbi av, av d vbb av j cst pns32 pns31 xx j,
(22) sermon (DIV1)
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6463
but accompanied with great flocks 〈 ◊ 〉 Fraternities.
but accompanied with great flocks 〈 ◊ 〉 Fraternities.
cc-acp vvn p-acp j n2 〈 sy 〉 ng1.
(22) sermon (DIV1)
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6464
And I maruel if ther be not a great sort of Bishops & 〈 ◊ 〉, that are brethren germain vnto these,
And I marvel if there be not a great sort of Bishops & 〈 ◊ 〉, that Are brothers german unto these,
cc pns11 vvb cs pc-acp vbb xx dt j n1 pp-f n2 cc 〈 sy 〉, cst vbr n2 j p-acp d,
(22) sermon (DIV1)
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6465
& as a great sort, so euen as right borne, & worldes childrē by as god title as they.
& as a great sort, so even as right born, & world's children by as god title as they.
cc p-acp dt j n1, av av-j c-acp n-jn vvn, cc ng1 n2 p-acp p-acp n1 n1 c-acp pns32.
(22) sermon (DIV1)
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6466
But because I cānot speake of al, whē I say pre 〈 ◊ 〉, I vnderstād bishops, Abbots, Priors, 〈 ◊ 〉, deanes, and other, of such sort, that are now called to thys 〈 ◊ 〉,
But Because I cannot speak of all, when I say pre 〈 ◊ 〉, I understand Bishops, Abbots, Priors, 〈 ◊ 〉, deans, and other, of such sort, that Are now called to this 〈 ◊ 〉,
cc-acp c-acp pns11 vmbx vvi pp-f d, c-crq pns11 vvb fw-la 〈 sy 〉, pns11 vvb n2, ng1, ng1, 〈 sy 〉, n2, cc j-jn, pp-f d n1, cst vbr av vvn p-acp d 〈 sy 〉,
(22) sermon (DIV1)
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as I soe, to intreate hereof nothing, but of such matters as both appertayne to the glory of Christ,
as I so, to entreat hereof nothing, but of such matters as both appertain to the glory of christ,
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and to the wealth of the people of England. Which thyng I pray God they do as carnestly as they ought to do.
and to the wealth of the people of England. Which thing I pray God they do as carnestly as they ought to do.
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But it is to be feared, least as Lyght hath many her Chyldren here, so the worlde hath sent some of hys whelps hither.
But it is to be feared, lest as Light hath many her Children Here, so the world hath sent Some of his whelps hither.
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(22) sermon (DIV1)
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Amonges the which I know ther can be no concord nor vnity, albeit they be in one place, in one congregation, I know there can be no agreement 〈 ◊ 〉 these two,
Among the which I know there can be no concord nor unity, albeit they be in one place, in one congregation, I know there can be no agreement 〈 ◊ 〉 these two,
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as long as they haue mindes so vnlyke, and so contrary affcctions, iudgementes so vtterlye diuers in all poyntēs.
as long as they have minds so unlike, and so contrary affcctions, Judgments so utterly diverse in all poyntens.
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But if the chyldren of thys worlde be eyther mo in nombre, or more prudent then the Chyldren of Lyght, what then auayleth vs to hauc this Conuocation? Had it not bene better we had not bene called together at al? For as the children of this worlde be euyll,
But if the children of this world be either more in number, or more prudent then the Children of Light, what then availeth us to have this Convocation? Had it not be better we had not be called together At all? For as the children of this world be evil,
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(22) sermon (DIV1)
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so they breede and bryng foorthe thynges euyl, and yet there be mo of them in all places,
so they breed and bring forth things evil, and yet there be more of them in all places,
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or at the least they be more politike, than the chyldren oflyght in theyr generation.
or At the least they be more politic, than the children oflyght in their generation.
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And here I speake of the generation, wher by they do engender, and not of that wherby they are engendred,
And Here I speak of the generation, where by they do engender, and not of that whereby they Are engendered,
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because it shuld be to long to intceate, how the 〈 ◊ 〉 oflyght are ingendred,
Because it should be to long to intceate, how the 〈 ◊ 〉 oflyght Are engendered,
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and howe they come in at the 〈 ◊ 〉 and how the children of the worlde be engendred,
and how they come in At the 〈 ◊ 〉 and how the children of the world be engendered,
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and come in an other 〈 ◊ 〉.
and come in an other 〈 ◊ 〉.
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How be it, I thinke al you that be here wer not ingendred after one generacion,
How be it, I think all you that be Here were not engendered After one generation,
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neyther that ye al came by your promocions after one maner. God graunt that ye, engendred worldly, do not ingender worldly:
neither that the all Come by your promotions After one manner. God grant that you, engendered worldly, do not engender worldly:
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And as nowe I much passe not how ye were engendred, or by what meanes ye were promoted to those dignitics, that ye now occupy:
And as now I much pass not how you were engendered, or by what means you were promoted to those dignitics, that you now occupy:
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so it be honest, good, and profitable, that ye in thys your Consultation shal 〈 ◊ 〉 and ingender.
so it be honest, good, and profitable, that you in this your Consultation shall 〈 ◊ 〉 and engender.
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The ende of your Conuocation shall shew what ye haue done, the fruite that shall come of your consultacion, shall shewe what generation ye be of.
The end of your Convocation shall show what you have done, the fruit that shall come of your consultation, shall show what generation you be of.
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For what haue ye done hytherto I pray you, these. 〈 ◊ 〉.
For what have you done hitherto I pray you, these. 〈 ◊ 〉.
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yeares and mo? What haue ye engendred? what haue ye brought forth? what fruite is come of your long and great assemble.
Years and more? What have you engendered? what have you brought forth? what fruit is come of your long and great assemble.
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What one thyng, that the people of England hath 〈 ◊ ◊ 〉 better of an heare? or you your selues, eyther more accepted.
What one thing, that the people of England hath 〈 ◊ ◊ 〉 better of an hear? or you your selves, either more accepted.
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before God, or better discharged toward the people, committed vnto your cure? For that the people is better learned and taught now,
before God, or better discharged towards the people, committed unto your cure? For that the people is better learned and taught now,
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then they were in time past, to whether of these ought we to attribute it, to your industrie,
then they were in time past, to whither of these ought we to attribute it, to your industry,
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or to the prouidēce of God, and the foreseing of the kings grace? Dughte we to thanke you,
or to the providence of God, and the Foreseeing of the Kings grace? Dughte we to thank you,
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or the kynges highnes? Whether 〈 ◊ 〉 other 〈 ◊ 〉, you the king, that ye myght preache,
or the Kings highness? Whither 〈 ◊ 〉 other 〈 ◊ 〉, you the King, that you might preach,
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or he you, by his letters, that ye should preach ofter? Is it vnknowen thinke you,
or he you, by his letters, that you should preach ofter? Is it unknown think you,
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howe both ye and your Curates were in maner by violence inforced to let bookes to be made by you,
how both you and your Curates were in manner by violence enforced to let books to be made by you,
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but by prophane and lay persons, to let them, I say, be solde abrode, and redde for the instruction of the people? I am bolde with you,
but by profane and lay Persons, to let them, I say, be sold abroad, and red for the instruction of the people? I am bold with you,
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but I speake latyn, and not englysh, to the clergie, not to the 〈 ◊ 〉, I speake to you being present, & not behynd your backes.
but I speak latin, and not english, to the Clergy, not to the 〈 ◊ 〉, I speak to you being present, & not behind your backs.
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God is my wytnes, I speake, what so euer is spoken, of the good wyll that I beare you, God is my wytnes, which knoweth my hart, God is my witness, I speak, what so ever is spoken, of the good will that I bear you, God is my witness, which Knoweth my heart,
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and compelleth me to saye, that I saye.
and compelleth me to say, that I say.
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Now I pray you, a God his name, what dyd you so great fathers, so many,
Now I pray you, a God his name, what did you so great Father's, so many,
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so long a season, so oft assembled together? What went you about? what would ye haue brought to pas two thynges taken away? The one, that ye (which I heard) burned a dead man:
so long a season, so oft assembled together? What went you about? what would you have brought to pass two things taken away? The one, that you (which I herd) burned a dead man:
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the other, that ye (which I felt) went about to burne one beyng alyue.
the other, that you (which I felt) went about to burn one being alive.
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Hym, bccause he dyd, I can not tel how, in hys testament withstand your profit:
Him, bccause he did, I can not tell how, in his Testament withstand your profit:
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in other poyntes, as I haue heard, a very good man, reported to be of an honest lyfe,
in other points, as I have herd, a very good man, reported to be of an honest life,
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The childrē of this worlde by lyke crafty hunters, they be misnamed children oflyghte, for as much as they so hate lyghte,
The children of this world by like crafty Hunters, they be misnamed children oflyghte, for as much as they so hate Light,
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& yl spoken of by the hearers: so must not the Auditours be offended 〈 ◊ 〉 cause.
& ill spoken of by the hearers: so must not the Auditors be offended 〈 ◊ 〉 cause.
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whyle he lyued, ful of good workes, good both to the Clergy, and also to the Laity, this other, which truly neuer hurt any of you, ye would haue raked in the coales, be cauc he would not subscribe to certayne Articles, that tooks away the supremacy of the Kyng.
while he lived, full of good works, good both to the Clergy, and also to the Laity, this other, which truly never hurt any of you, you would have raked in the coals, be cauc he would not subscribe to certain Articles, that tooks away the supremacy of the King.
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Take away these two no ble actes, and there is nothyng els left, that ye went about, that I know, sauyng that I now remember, that somewhat ye attcmpted against Erasmus, all be it as yet nothyng is com to light.
Take away these two no ble acts, and there is nothing Else left, that you went about, that I know, Saving that I now Remember, that somewhat you attcmpted against Erasmus, all be it as yet nothing is come to Light.
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Ye haue oft 〈 ◊ 〉 in consultaciō, but what haue ye done? Ye haue had many thynges in deliberation,
You have oft 〈 ◊ 〉 in consultation, but what have you done? You have had many things in deliberation,
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but what one is put forth, wherby eyther Christe is more glorificd, or els Christes people made more holyer? I appele to your own conscience.
but what one is put forth, whereby either Christ is more glorificd, or Else Christ's people made more Holier? I appeal to your own conscience.
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How chaunced this? how came this thus? because there were no children of light, no children of God amonges you, which setting the world at nought, would study to illustrate the glory of God,
How chanced this? how Come this thus? Because there were no children of Light, no children of God among you, which setting the world At nought, would study to illustrate the glory of God,
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and therby shewe them selfes 〈 ◊ 〉 oflyght? I thynke not so, certainely I thinke not so.
and thereby show them selves 〈 ◊ 〉 oflyght? I think not so, Certainly I think not so.
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God 〈 ◊ 〉, that all you: which were gathered together, vnder the pretence oflyght would be children of the worlde.
God 〈 ◊ 〉, that all you: which were gathered together, under the pretence oflyght would be children of the world.
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Then why happened this? Why I pray you:
Then why happened this? Why I pray you:
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Perchaunce eyther bycause, the chyldren of the worlde, were mo in nombre, in thys your congregation,
Perchance either Because, the children of the world, were more in number, in this your congregation,
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as it oft happeneth, or at the lest of more policy than the children of lyght in their generation.
as it oft Happeneth, or At the lest of more policy than the children of Light in their generation.
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Wherby it might very sonne be brought to passe, that those were much more stronger, in gendryng the euil,
Whereby it might very son be brought to pass, that those were much more Stronger, in gendering the evil,
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than these in producing yt good. The children of light haue policy, but it is like the policy of the serpent,
than these in producing that good. The children of Light have policy, but it is like the policy of the serpent,
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& is ioyned with 〈 ◊ 〉 symplicitie.
& is joined with 〈 ◊ 〉 symplicitie.
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They ingendre nothing but simply, faythfully, and playnly, euen 〈 ◊ 〉 doing al that they do.
They ingendre nothing but simply, faithfully, and plainly, even 〈 ◊ 〉 doing all that they do.
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And therfore they may with more facility be combred in theyr ingendring, and be the more ready to take iniuries.
And Therefore they may with more facility be cumbered in their engendering, and be the more ready to take injuries.
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But the children of this world, haue worldly policy, forely crafte, lyonlyke cruelty, power to do hurt, more then eyther 〈 ◊ 〉 or Basiliscus, ingendring & doing al things fradulently, deceytfully, gylefully.
But the children of this world, have worldly policy, forely craft, lyonlyke cruelty, power to do hurt, more then either 〈 ◊ 〉 or Basiliscus, engendering & doing all things fraudulently, deceitfully, gylefully.
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Which as Nembrothes & such sturdy and stout hunters, being full of simulation and dissimulation, before the Lord, deceiue the children of lyght, and combre them easely.
Which as Nimrod & such sturdy and stout Hunters, being full of simulation and dissimulation, before the Lord, deceive the children of Light, and combre them Easily.
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Hunters go not forth in euery mās syght, but do theyr affaires closely, and with vse of gyle and deceite, ware euery day more craftier then other.
Hunters go not forth in every men sight, but do their affairs closely, and with use of gyle and deceit, beware every day more Craftier then other.
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For heauen is in the gospellykened to a musterde seede.
For heaven is in the gospellykened to a musterde seed.
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& so study to do the workes of darknes. If they were the children of lyght, they would not loue darknes.
& so study to do the works of darkness. If they were the children of Light, they would not love darkness.
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It is no meruayle, that they go aboute to keepe other in darknes, seeing they bee in darkenes, from top to toe ouerwhelmed with darknes, darker than is the darknes of hell.
It is no marvel, that they go about to keep other in darkness, seeing they be in darkness, from top to toe overwhelmed with darkness, Darker than is the darkness of hell.
pn31 vbz dx n1, cst pns32 vvb p-acp pc-acp vvi j-jn p-acp n1, vvg pns32 vbb p-acp n1, p-acp n1 p-acp n1 vvn p-acp n1, jc cs vbz dt n1 pp-f n1.
(22) sermon (DIV1)
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Wherfore it is well done, in all orders of men, but in especiall in the order of prelates, to put a difference betwene children of light,
Wherefore it is well done, in all order of men, but in especial in the order of Prelates, to put a difference between children of Light,
c-crq pn31 vbz av vdn, p-acp d n2 pp-f n2, cc-acp p-acp j p-acp dt n1 pp-f n2, pc-acp vvi dt n1 p-acp n2 pp-f n1,
(22) sermon (DIV1)
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and children of the world, because great deceyte ariseth, in taking the one for the other.
and children of the world, Because great deceit arises, in taking the one for the other.
cc n2 pp-f dt n1, c-acp j n1 vvz, p-acp vvg dt crd p-acp dt n-jn.
(22) sermon (DIV1)
340
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6525
Great imposture commeth, when they that the common people take for the light, go about to take the sunne and, the light out of the world.
Great imposture comes, when they that the Common people take for the Light, go about to take the sun and, the Light out of the world.
j n1 vvz, c-crq pns32 d dt j n1 vvb p-acp dt n1, vvb a-acp pc-acp vvi dt n1 cc, dt n1 av pp-f dt n1.
(22) sermon (DIV1)
340
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6526
But these be easily knowen, both by the diuersitye of myndes, and also their armours.
But these be Easily known, both by the diversity of minds, and also their armours.
p-acp d vbb av-j vvn, av-d p-acp dt n1 pp-f n2, cc av po32 n2.
(22) sermon (DIV1)
340
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6527
For where as the children of lyght are thus minded, that they seke theyr 〈 ◊ 〉, welth,
For where as the children of Light Are thus minded, that they seek their 〈 ◊ 〉, wealth,
p-acp c-crq c-acp dt n2 pp-f vvi vbr av vvn, cst pns32 vvi po32 〈 sy 〉, n1,
(22) sermon (DIV1)
340
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6528
and profite, with losse of their owne commodities, & ofte tymes with ieoperdy of their life:
and profit, with loss of their own commodities, & oft times with jeopardy of their life:
cc n1, p-acp n1 pp-f po32 d n2, cc av n2 p-acp n1 pp-f po32 n1:
(22) sermon (DIV1)
340
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6529
The children of the world, cōtrary wise, haue such stomakes, that they wylisoner se them dead, that doth them good,
The children of the world, contrary wise, have such stomachs, that they wylisoner see them dead, that does them good,
dt n2 pp-f dt n1, j-jn n1, vhb d n2, cst pns32 n1 vvi pno32 j, cst vdz pno32 j,
(22) sermon (DIV1)
340
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6530
then susteyne any losse of temporal thinges.
then sustain any loss of temporal things.
av vvi d n1 pp-f j n2.
(22) sermon (DIV1)
340
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6531
The armour of the children of lyght, are first the word of God, which they 〈 ◊ 〉 set forth,
The armour of the children of Light, Are First the word of God, which they 〈 ◊ 〉 Set forth,
dt n1 pp-f dt n2 pp-f vvi, vbr ord dt n1 pp-f np1, r-crq pns32 〈 sy 〉 vvn av,
(22) sermon (DIV1)
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6532
and with 〈 ◊ 〉 diligence put it abrod, that as much as in them lyeth, it may bring forth fruite:
and with 〈 ◊ 〉 diligence put it abroad, that as much as in them lies, it may bring forth fruit:
cc p-acp 〈 sy 〉 n1 vvd pn31 av, cst p-acp d c-acp p-acp pno32 vvz, pn31 vmb vvi av n1:
(22) sermon (DIV1)
340
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6533
after this, pacience & prayer, with the which in al aduersities the Lord comforteth them. Other thinges they 〈 ◊ 〉 to God, vnto whom they leaue al reuengemēt.
After this, patience & prayer, with the which in all adversities the Lord comforts them. Other things they 〈 ◊ 〉 to God, unto whom they leave all revengement.
c-acp d, n1 cc n1, p-acp dt r-crq p-acp d n2 dt n1 vvz pno32. av-jn n2 pns32 〈 sy 〉 pc-acp np1, p-acp ro-crq pns32 vvb d n1.
(22) sermon (DIV1)
340
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6534
The armour of the childrē of the world, 〈 ◊ 〉 somtyme fraudes and deceytes, somtyme lyes and 〈 ◊ 〉:
The armour of the children of the world, 〈 ◊ 〉 sometime frauds and Deceits, sometime lies and 〈 ◊ 〉:
dt n1 pp-f dt n2 pp-f dt n1, 〈 sy 〉 av n2 cc n2, av vvz cc 〈 sy 〉:
(22) sermon (DIV1)
340
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6535
By the fyrst, they make theyr dreames, theyr traditions:
By the fyrst, they make their dreams, their traditions:
p-acp dt ord, pns32 vvb po32 n2, po32 n2:
(22) sermon (DIV1)
340
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6536
by the second, they 〈 ◊ 〉 and confirme their dreames, be they neuer so absurde, neuer so against scripture, 〈 ◊ 〉, reason.
by the second, they 〈 ◊ 〉 and confirm their dreams, be they never so absurd, never so against scripture, 〈 ◊ 〉, reason.
p-acp dt ord, pns32 〈 sy 〉 cc vvi po32 n2, vbb pns32 av-x av j, av-x av p-acp n1, 〈 sy 〉, n1.
(22) sermon (DIV1)
340
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6537
And if any man resyst them, euen with these weapons they procure to 〈 ◊ 〉 hym.
And if any man resist them, even with these weapons they procure to 〈 ◊ 〉 him.
cc cs d n1 vvb pno32, av-j p-acp d n2 pns32 vvb pc-acp 〈 sy 〉 pno31.
(22) sermon (DIV1)
340
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6538
Thus they bought Christes death, the very lyghtit selfe: & obscured him after his death.
Thus they bought Christ's death, the very lyghtit self: & obscured him After his death.
av pns32 vvd npg1 n1, dt j j n1: cc vvd pno31 p-acp po31 n1.
(22) sermon (DIV1)
340
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6539
Thust hey hye euery daye the children of lyght, and obscure them, and shal so do,
Thust heigh high every day the children of Light, and Obscure them, and shall so do,
np1 uh vvb d n1 dt n2 pp-f vvi, cc vvi pno32, cc vmb av vdi,
(22) sermon (DIV1)
340
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6540
vntil the world be at an end.
until the world be At an end.
c-acp dt n1 vbb p-acp dt n1.
(22) sermon (DIV1)
340
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6541
So that it maye be euer true, yt Christ said, The children of the world be wiser, &c.
So that it may be ever true, that christ said, The children of the world be Wiser, etc.
av cst pn31 vmb vbi av j, pn31 np1 vvd, dt n2 pp-f dt n1 vbb jc, av
(22) sermon (DIV1)
340
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6542
These worldlynges pul downe the lyuely fayth, and full confidence that mē haue in Christe, and set vp an other faith, another confidence, of theyr owne making:
These worldlings pull down the lively faith, and full confidence that men have in Christ, and Set up an other faith, Another confidence, of their own making:
d n2 vvi a-acp dt j n1, cc j n1 cst n2 vhb p-acp np1, cc vvd a-acp dt j-jn n1, j-jn n1, pp-f po32 d vvg:
(22) sermon (DIV1)
341
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6543
the children of 〈 ◊ 〉 contrary.
the children of 〈 ◊ 〉 contrary.
dt n2 pp-f 〈 sy 〉 n-jn.
(22) sermon (DIV1)
341
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6544
These worldlynges set lyttel by such workes as God hath prepared for our saluation, but they extol traditions & workes of theyr owne inuention: the children oflight contrary.
These worldlings Set little by such works as God hath prepared for our salvation, but they extol traditions & works of their own invention: the children oflight contrary.
np1 n2 vvb j p-acp d n2 c-acp np1 vhz vvn p-acp po12 n1, cc-acp pns32 vvb n2 cc n2 pp-f po32 d n1: dt n2 vvb j-jn.
(22) sermon (DIV1)
341
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6545
The worldlynges, if they spie profite, gaynes, lucre in any thing, be it neuer such a tryfle, be it neuer so pernicious, they preach it to the people, (if they preach at any time),
The worldlings, if they spy profit, gains, lucre in any thing, be it never such a trifle, be it never so pernicious, they preach it to the people, (if they preach At any time),
dt n2, cs pns32 vvb n1, n2, n1 p-acp d n1, vbb pn31 av d dt n1, vbb pn31 av-x av j, pns32 vvb pn31 p-acp dt n1, (cs pns32 vvb p-acp d n1),
(22) sermon (DIV1)
341
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6546
& these thinges they defend with toth & nayle.
& these things they defend with tooth & nail.
cc d n2 pns32 vvb p-acp n1 cc n1.
(22) sermon (DIV1)
341
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6547
They can scarse 〈 ◊ 〉 the abuses of these, al be it they be intolerable,
They can scarce 〈 ◊ 〉 the Abuses of these, all be it they be intolerable,
pns32 vmb av-j 〈 sy 〉 dt n2 pp-f d, d vbb pn31 pns32 vbb j,
(22) sermon (DIV1)
341
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6548
least in disalowyng the abuse, they lose part of theyr profite.
lest in disallowing the abuse, they loose part of their profit.
cs p-acp vvg dt n1, pns32 vvb n1 pp-f po32 n1.
(22) sermon (DIV1)
341
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6549
The chyldren of the light, contrarye put al thinges in their degre, best highest, next, next, the 〈 ◊ 〉 lowest.
The children of the Light, contrary put all things in their degree, best highest, next, next, the 〈 ◊ 〉 lowest.
dt n2 pp-f dt n1, j-jn vvb d n2 p-acp po32 n1, av-j js, ord, ord, dt 〈 sy 〉 js.
(22) sermon (DIV1)
341
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6550
They extol thinges necessarie, christiā, and cōmaunded of God. They pul downe wylworkes feyned by men, and put them in theyr place.
They extol things necessary, christian, and commanded of God. They pull down wylworkes feigned by men, and put them in their place.
pns32 vvb n2 j, njp, cc vvn pp-f np1. pns32 vvi a-acp n2 vvd p-acp n2, cc vvd pno32 p-acp po32 n1.
(22) sermon (DIV1)
341
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6551
The buses of al thing they ernestly rebuke.
The buses of all thing they earnestly rebuke.
dt zz pp-f d n1 pns32 av-j vvi.
(22) sermon (DIV1)
341
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6552
But yet these thinges be so done on both parties, and so they both do gendre, that children of the world shew them selfe wyser then the children of lyght,
But yet these things be so done on both parties, and so they both do gender, that children of the world show them self Wiser then the children of Light,
p-acp av d n2 vbb av vdn p-acp d n2, cc av pns32 d vdb vvi, cst n2 pp-f dt n1 vvb pno32 n1 jc cs dt n2 pp-f vvi,
(22) sermon (DIV1)
341
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6553
and that fraudes and deceites, 〈 ◊ 〉, and mony, 〈 ◊ 〉 euermore to haue the vpper hand.
and that frauds and Deceits, 〈 ◊ 〉, and money, 〈 ◊ 〉 evermore to have the upper hand.
cc d n2 cc n2, 〈 sy 〉, cc n1, 〈 sy 〉 av pc-acp vhi dt jc n1.
(22) sermon (DIV1)
341
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6554
I hold my peace, I wyl not saye, how fat feastes and ioly bankettes be ioly instrumentes to set foorth worldly matters withal.
I hold my peace, I will not say, how fat feasts and jolly banquets be jolly Instruments to Set forth worldly matters withal.
pns11 vvb po11 n1, pns11 vmb xx vvi, c-crq j n2 cc j n2 vbb j n2 pc-acp vvi av j n2 av.
(22) sermon (DIV1)
341
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6555
Neyther the children of the world, be onely wyser, than the children of lyght, but are also some of them, among them selfe, much wiser then the other in theyr generation.
Neither the children of the world, be only Wiser, than the children of Light, but Are also Some of them, among them self, much Wiser then the other in their generation.
av-dx dt n2 pp-f dt n1, vbb av-j jc, cs dt n2 pp-f vvi, cc-acp vbr av d pp-f pno32, p-acp pno32 n1, av-d jc cs dt j-jn p-acp po32 n1.
(22) sermon (DIV1)
341
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6556
For al be it, as touching the end, the generation of them all, is one:
For all be it, as touching the end, the generation of them all, is one:
p-acp d vbb pn31, c-acp vvg dt n1, dt n1 pp-f pno32 d, vbz pi:
(22) sermon (DIV1)
341
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6557
yet in this same generation, some of them haue more craftily ingendred, then the other of their felowes.
yet in this same generation, Some of them have more craftily engendered, then the other of their Fellows.
av p-acp d d n1, d pp-f pno32 vhb av-dc av-j vvn, cs dt n-jn pp-f po32 n2.
(22) sermon (DIV1)
341
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6558
For what a thing was that, that once euery hūdred yere, was brought forth in Rome, of the children of this world,
For what a thing was that, that once every hūdred year, was brought forth in Room, of the children of this world,
p-acp r-crq dt n1 vbds d, cst a-acp d crd n1, vbds vvn av p-acp n1, pp-f dt n2 pp-f d n1,
(22) sermon (DIV1)
341
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6559
and with how much policy it was made, ye heard at Paules crosse, in the beginning of the last parliament.
and with how much policy it was made, you herd At Paul's cross, in the beginning of the last parliament.
cc p-acp c-crq d n1 pn31 vbds vvn, pn22 vvd p-acp npg1 n1, p-acp dt n-vvg pp-f dt ord n1.
(22) sermon (DIV1)
341
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6560
How some brought forth Canonizations, some Expectations, some pluralities, and vnions, some 〈 ◊ 〉 quots,
How Some brought forth Canonizations, Some Expectations, Some pluralities, and unions, Some 〈 ◊ 〉 quots,
c-crq d vvd av n2, d n2, d n2, cc n2, d 〈 sy 〉 n2,
(22) sermon (DIV1)
341
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6561
and dispensations, some pardons, and these of wonderful varitie, some Stationaries, some 〈 ◊ 〉, some Pocularies for Drinkers, some manuaries for handlers of reliques, some pedaries for pilgrimes, some oscularies, for kissers:
and dispensations, Some Pardons, and these of wondered variety, Some Stationers, Some 〈 ◊ 〉, Some Pocularies for Drinkers, Some manuaries for handlers of Relics, Some pedaries for Pilgrims, Some oscularies, for kissers:
cc n2, d n2, cc d pp-f j n1, d n2, d 〈 sy 〉, d n2 p-acp n2, d n2 p-acp n2 pp-f n2, d n2 p-acp n2, d n2, c-acp n2:
(22) sermon (DIV1)
341
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6562
some of them ingendred one, some other such fetures, and euery one in that he was delyuered of, was excellent, politike, wise,
Some of them engendered one, Some other such features, and every one in that he was Delivered of, was excellent, politic, wise,
d pp-f pno32 vvn pi, d j-jn d n2, cc d pi p-acp cst pns31 vbds vvn pp-f, vbds j, j, j,
(22) sermon (DIV1)
341
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6563
yea so wise, that with their wisedome they had almost made all the world fooles.
yea so wise, that with their Wisdom they had almost made all the world Fools.
uh av j, cst p-acp po32 n1 pns32 vhd av vvn d dt n1 n2.
(22) sermon (DIV1)
341
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6749
& makyng them to haue hartes of flesh, yt is soft hartes, & apt for doctrine to enter in.
& making them to have hearts of Flesh, that is soft hearts, & apt for Doctrine to enter in.
cc vvg pno32 pc-acp vhi n2 pp-f n1, pn31 vbz j n2, cc j p-acp n1 pc-acp vvi p-acp.
(23) sermon (DIV1)
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6564
But yet they that begot and brought forth, that our old ancient purgatory picke pourse, that that was swaged and couled with a franciscans cowle, put vpon a dead mans back, to the fourth part of his synnes, that that was vtterly to be spoyled,
But yet they that begotten and brought forth, that our old ancient purgatory pick pourse, that that was suaged and couled with a franciscans cowl, put upon a dead men back, to the fourth part of his Sins, that that was utterly to be spoiled,
p-acp av pns32 cst vvd cc vvd av, cst po12 j j n1 vvi n1, cst d vbds vvn cc vvn p-acp dt ng1 n1, vvn p-acp dt j ng1 n1, p-acp dt ord n1 pp-f po31 n2, cst d vbds av-j pc-acp vbi vvn,
(22) sermon (DIV1)
341
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6565
and of none other, but of our most prudent Lord Pope, and of hym as oste as hym lysted:
and of none other, but of our most prudent Lord Pope, and of him as oste as him listed:
cc pp-f pi j-jn, cc-acp pp-f po12 av-ds j n1 n1, cc pp-f pno31 c-acp av c-acp pno31 vvd:
(22) sermon (DIV1)
341
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6566
that satisfactory, that myssal, that scalary:
that satisfactory, that myssal, that scalary:
cst j, cst n1, cst n1:
(22) sermon (DIV1)
341
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6567
they, I say, that were the wise fathers and genitours of this purgatory, were in my mind, the wysest of al theyr generation:
they, I say, that were the wise Father's and genitours of this purgatory, were in my mind, the Wisest of all their generation:
pns32, pns11 vvb, cst vbdr dt j n2 cc n2 pp-f d n1, vbdr p-acp po11 n1, dt js pp-f d po32 n1:
(22) sermon (DIV1)
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6568
and so far passe both the children of light, and also the rest of their company, that they both are but fooles, 〈 ◊ 〉 compare them with these.
and so Far pass both the children of Light, and also the rest of their company, that they both Are but Fools, 〈 ◊ 〉 compare them with these.
cc av av-j vvi d dt n2 pp-f n1, cc av dt n1 pp-f po32 n1, cst pns32 d vbr p-acp n2, 〈 sy 〉 vvi pno32 p-acp d.
(22) sermon (DIV1)
341
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6569
It was a pleasaunt fiction, and frō the beginning so profitable to the feyners of it, that almost, I dare boldly say, there hath bene no emperour, that hath gottē more by taxes and tallages of them that were alyue;
It was a pleasant fiction, and from the beginning so profitable to the feyners of it, that almost, I Dare boldly say, there hath be no emperor, that hath got more by Taxes and tallages of them that were alive;
pn31 vbds dt j n1, cc p-acp dt n1 av j p-acp dt n2 pp-f pn31, cst av, pns11 vvb av-j vvi, pc-acp vhz vbn dx n1, cst vhz vvn av-dc p-acp n2 cc n2 pp-f pno32 cst vbdr j;
(22) sermon (DIV1)
341
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6570
thē these the very and right begotten sonnes of the world got by dead mens tributes and gyftes.
them these the very and right begotten Sons of the world god by dead men's Tributes and Gifts.
pno32 d dt j cc av-jn vvn n2 pp-f dt n1 vvn p-acp j ng2 n2 cc n2.
(22) sermon (DIV1)
341
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6571
If there be some in England, that wold this sweting of the world to be with no lesse policy kept styl,
If there be Some in England, that would this sweating of the world to be with no less policy kept still,
cs pc-acp vbb d p-acp np1, cst vmd d vvg pp-f dt n1 pc-acp vbi p-acp dx dc n1 vvd av,
(22) sermon (DIV1)
341
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6572
than it was borne and brought forth in Rome, who thē can accuse Christ of lieng? No no,
than it was born and brought forth in Room, who them can accuse christ of lying? No no,
cs pn31 vbds vvn cc vvn av p-acp n1, r-crq pno32 vmb vvi np1 pp-f vvg? uh-dx uh-dx,
(22) sermon (DIV1)
341
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6573
as it hath ben euer true, so it shal be, that the children of the world, be much wyser, not only in making their thinges, but also in conseruing them.
as it hath been ever true, so it shall be, that the children of the world, be much Wiser, not only in making their things, but also in conserving them.
c-acp pn31 vhz vbn av j, av pn31 vmb vbi, cst dt n2 pp-f dt n1, vbb d jc, xx av-j p-acp vvg po32 n2, cc-acp av p-acp n-vvg pno32.
(22) sermon (DIV1)
341
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6574
I 〈 ◊ 〉 not what it is, but somewhat it is, I wot, that som men be so loth to se the abuse of this monster, purgatorie, which abuse is more then abhominable.
I 〈 ◊ 〉 not what it is, but somewhat it is, I wot, that Some men be so loath to see the abuse of this monster, purgatory, which abuse is more then abominable.
sy 〈 sy 〉 xx r-crq pn31 vbz, cc-acp av pn31 vbz, pns11 vvb, cst d n2 vbb av j pc-acp vvi dt n1 pp-f d n1, n1, r-crq n1 vbz av-dc cs j.
(22) sermon (DIV1)
341
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6575
As who should say, ther is none abuse in it, or els as though ther can be none in it.
As who should say, there is none abuse in it, or Else as though there can be none in it.
p-acp r-crq vmd vvi, pc-acp vbz pix n1 p-acp pn31, cc av c-acp cs pc-acp vmb vbi pix p-acp pn31.
(22) sermon (DIV1)
341
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6576
They may 〈 ◊ 〉 hartily to loue the old thing, that thus earnestly en deuour them to restore hym his olde 〈 ◊ 〉.
They may 〈 ◊ 〉 heartily to love the old thing, that thus earnestly en devour them to restore him his old 〈 ◊ 〉.
pns32 vmb 〈 sy 〉 av-j pc-acp vvi dt j n1, cst av av-j fw-fr vvi pno32 pc-acp vvi pno31 po31 j 〈 sy 〉.
(22) sermon (DIV1)
341
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6577
They would not set an heare by the name but for the thing They be not so ignorant (no they be crafty) but yt they know,
They would not Set an hear by the name but for the thing They be not so ignorant (not they be crafty) but that they know,
pns32 vmd xx vvi dt n1 p-acp dt n1 cc-acp p-acp dt n1 pns32 vbb xx av j (xx pns32 vbb j) cc-acp pn31 pns32 vvb,
(22) sermon (DIV1)
341
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6578
if the name come agayne, the thing will come after.
if the name come again, the thing will come After.
cs dt n1 vvb av, dt n1 vmb vvi a-acp.
(22) sermon (DIV1)
341
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6579
Therby it aryseth, that some men make theyr crakes, that they (maugre of al mens heades) haue found purgatory.
Thereby it ariseth, that Some men make their crake's, that they (maugre of all men's Heads) have found purgatory.
av pn31 vvz, cst d n2 vvb po32 n2, cst pns32 (n1 pp-f d ng2 n2) vhb vvn n1.
(22) sermon (DIV1)
341
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6580
I can not tel, what is found. This, to pray for dead folkes, this is not found, for it was neuer lost.
I can not tell, what is found. This, to pray for dead folks, this is not found, for it was never lost.
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How can that be found, that was not lost? 〈 ◊ 〉 subtyl finders, that can find thinges (and God wyl) ere they be lost.
How can that be found, that was not lost? 〈 ◊ 〉 subtle finders, that can find things (and God will) ere they be lost.
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For that coulysh delyuerance, their scalarie losinges, their popal spoliations, and other such their figmentes, they can not fynd, they can not find.
For that coulysh deliverance, their scalary losings, their popal spoliations, and other such their figments, they can not find, they can not find.
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No these be so lost, as they them selfes graunt, that though they seke them neuer so diligently yet they shal not find them,
No these be so lost, as they them selves grant, that though they seek them never so diligently yet they shall not find them,
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except perchance, they hope to se them come in agayn with their names. And that then money gathering may returne agayne, and deceite walke a boute yt country,
except perchance, they hope to see them come in again with their names. And that then money gathering may return again, and deceit walk a bout that country,
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and so stablysh theyr kingdom in al kingdoms.
and so stablish their Kingdom in all kingdoms.
cc av vvi po32 n1 p-acp d n2.
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But to what end this chiding betwene the children of the world, & the children of lyght, wyl come:
But to what end this chiding between the children of the world, & the children of Light, will come:
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onely he knoweth, that once shal iudge them both.
only he Knoweth, that once shall judge them both.
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Now to make hast, and to come som what nygher the end, go ye to good brethren and fathers,
Now to make haste, and to come Some what nygher the end, go you to good brothers and Father's,
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for the loue of God go ye to, and seyng we are here assembled, let vs doo some thyng, 〈 ◊ ◊ 〉 we may be knowen to be the children of lyght.
for the love of God go you to, and sing we Are Here assembled, let us do Some thing, 〈 ◊ ◊ 〉 we may be known to be the children of Light.
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Let vs do somwhat, lest we, which hitherto haue ben iudged children of the world, seme euen styl to be so.
Let us do somewhat, lest we, which hitherto have been judged children of the world, seem even still to be so.
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All men cal vs 〈 ◊ 〉 lates, then seing we be in counsel, let vs so order our selfes, yt as we be prelates in honour and dignity, so we maye be prelatcs:
All men call us 〈 ◊ 〉 lates, then sing we be in counsel, let us so order our selves, that as we be Prelates in honour and dignity, so we may be prelatcs:
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in holynes, beneuolence, diligence, & sincerity.
in holiness, benevolence, diligence, & sincerity.
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All men knowe, that we be here gathered, and with most feruent desyre they anheale, breath,
All men know, that we be Here gathered, and with most fervent desire they anheale, breath,
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and gape for the fruit of our conuocation, as our actes shal be, so they shal name vs,
and gape for the fruit of our convocation, as our acts shall be, so they shall name us,
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so that now it lyeth in vs, whether we wil be called children of the world, or children of light.
so that now it lies in us, whither we will be called children of the world, or children of Light.
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Wherfore lyfte vp your heades, brethren, and loke about with your eyes, spye what thinges are to be reformed in the church of England.
Wherefore lift up your Heads, brothers, and look about with your eyes, spy what things Are to be reformed in the Church of England.
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Is it so hard, is itso great a matter for you, to se many abuses in the clergy, many in the laity? What is done in the arches? Nothing to be amendedWhat do they there? Do they euermore ryd the peoples busy nes and matters,
Is it so hard, is itso great a matter for you, to see many Abuses in the Clergy, many in the laity? What is done in the arches? Nothing to be amendedWhat do they there? Do they evermore rid the peoples busy nes and matters,
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or combre and ruffle them? Do they euermore correct vice, or elles defend it, somtime being well corrected in other places? How many sentences be gyuen there in time,
or combre and ruffle them? Do they evermore correct vice, or Else defend it, sometime being well corrected in other places? How many sentences be given there in time,
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as they ought to be? If mensay truth, how many with out brybes? Dr if all thinges be wel done there, what do men in byshops Consistories? Shal you ofter se the punishmentes assigned by the lawes executed,
as they ought to be? If mensay truth, how many with out Bribes? Dr if all things be well done there, what do men in Bishops Consistories? Shall you ofter see the punishments assigned by the laws executed,
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or els mony redemptiōs vsed in their stede? How thinke you by the Ceremonies, that are in England, ofte times with no litle offence of weake consciences, contempned:
or Else money redemptions used in their stead? How think you by the Ceremonies, that Are in England, oft times with no little offence of weak Consciences, contemned:
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more oftener with superstition so desyled, and so depraued, that you maye doubte, whether it were better, some of them to tary styll,
more oftener with Superstition so desyled, and so depraved, that you may doubt, whither it were better, Some of them to tarry still,
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or vtterly to take them away? Haue not our forefathers complayned of the nombre of ceremonies, of the superstition, and estimation of them?
or utterly to take them away? Have not our Forefathers complained of the number of ceremonies, of the Superstition, and estimation of them?
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Do ye se nothing in our holy dayes? of the which very few were made at the fyrst,
Do you see nothing in our holy days? of the which very few were made At the fyrst,
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and they to set forth goodnes, vertue & honestie:
and they to Set forth Goodness, virtue & honesty:
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But sithens, in some places, there is neyther meane nor measure in making newe holy dayes:
But since, in Some places, there is neither mean nor measure in making new holy days:
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as who should say, this one thing is seruing of God, to make this lawe, that no man may woorke.
as who should say, this one thing is serving of God, to make this law, that no man may work.
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But what doth the people on these holy dayes? Doo they gyue them selfe to godiynes,
But what does the people on these holy days? Doo they gyve them self to godiynes,
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or els vngodlynes? See ye nothing brethren? If you se not, yet God seeth.
or Else ungodliness? See you nothing brothers? If you see not, yet God sees.
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God seeth all the whole holye dayes, to be spent miserablye in dronkennes, in glossing, in strife, in enuye, in daunsing, dicing, ydelnes and glottonye.
God sees all the Whole holy days, to be spent miserably in Drunkenness, in glossing, in strife, in envy, in dancing, dicing, idleness and gluttony.
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He seeth al this, and threateneth punishment for it. He seeth it, which neither is deceyued in seeing, nor deceyueth when he threateneth.
He sees all this, and threateneth punishment for it. He sees it, which neither is deceived in seeing, nor deceiveth when he threateneth.
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Thus men serue the Diuel, for God is not thus serued, al be it ye say, ye serue god.
Thus men serve the devil, for God is not thus served, all be it you say, you serve god.
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No the diuel hath more seruice done vnto hym on one holy day, then on many working daies.
No the Devil hath more service done unto him on one holy day, then on many working days.
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Let al these abuses be compted as nothing, who is he, that is not sory, to se in so many holy dayes, rytch and welthy persons to flowe in delicates,
Let all these Abuses be counted as nothing, who is he, that is not sorry, to see in so many holy days, rich and wealthy Persons to flow in delicates,
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and men that lyue by theyr trauayl, poore men, to lacke necessary meate and drink for theyr wyues,
and men that live by their travail, poor men, to lack necessary meat and drink for their wives,
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and theyr children, and that they can not labour upon the holy dayes, except they wyl be cited & brought before our officials? Were it not the office of good prelates, to consult vpon these matters,
and their children, and that they can not labour upon the holy days, except they will be cited & brought before our officials? Were it not the office of good Prelates, to consult upon these matters,
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and to seke some remedy for them? Ye shall se my brethren, ye shal se once, what wyl come of this our wynking.
and to seek Some remedy for them? You shall see my brothers, you shall see once, what will come of this our winking.
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What thinke ye of these images that are had more thē theyr felowes in reputation? that are gone vnto, with such labour and werines of the body, frequēted with such our cost, sought out and visited with such confidence? What say ye by these images, that are so famous,
What think you of these Images that Are had more them their Fellows in reputation? that Are gone unto, with such labour and weariness of the body, frequented with such our cost, sought out and visited with such confidence? What say you by these Images, that Are so famous,
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so noble, so noted, being of them so many and so dyuers in England? Do you thynke, that this preferring of picture to picture, image to image, is the righte vse,
so noble, so noted, being of them so many and so Diverse in England? Do you think, that this preferring of picture to picture, image to image, is the right use,
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and not rather the abuse of ymages? But you wyll saye to me, why make ye al these interrogatiōs? And why in these your demaundes do you let and withdraw the good deuotiō of the people? Be not al thinges weldon, that are done with good intent,
and not rather the abuse of Images? But you will say to me, why make you all these interrogations? And why in these your demands do you let and withdraw the good devotion of the people? Be not all things Weldon, that Are done with good intent,
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whan they be profitable to vs? So surely couetousnes both thinketh and speaketh.
when they be profitable to us? So surely covetousness both Thinketh and speaks.
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Wer it not better for vs more for estemation, more meeter for men in our places, to cut away a 〈 ◊ 〉 of this our profyt,
Were it not better for us more for estemation, more meeter for men in our places, to Cut away a 〈 ◊ 〉 of this our profit,
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if we wyl not cut awaye al, then to wynke at such vngodlynes, and so long to winke for alyttel lucre, specially if it be vngodlynesse and also 〈 ◊ 〉 vnto you vngodlynes? These be two thinges,
if we will not Cut away all, then to wink At such ungodliness, and so long to wink for alyttel lucre, specially if it be ungodliness and also 〈 ◊ 〉 unto you ungodliness? These be two things,
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so oft to seke mere images, and sometyme to visite the relikes of saintes.
so oft to seek mere Images, and sometime to visit the Relics of Saints.
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And yet as in those, there maye be much vngodlynes committed, so there may here som superstiti ōbe hyd,
And yet as in those, there may be much ungodliness committed, so there may Here Some superstiti ombe hid,
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if that sometime we chaunce to visit pygges bones, in steede of sayntes relyques, as in tyme past it hath chaunced (I had almost sayd) in England.
if that sometime we chance to visit pygges bones, in steed of Saints Relics, as in time passed it hath chanced (I had almost said) in England.
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Then this is to great a blindnes, a darkenesse to sensible, that these should be so cōmended in sermons, of some men,
Then this is to great a blindness, a darkness to sensible, that these should be so commended in Sermons, of Some men,
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& preached, to be don after such maner, as though they could not be euil done, which not withstanding are such, that neyther God nor man commaundeth them to be don.
& preached, to be dONE After such manner, as though they could not be evil done, which not withstanding Are such, that neither God nor man commandeth them to be dONE.
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No, rather, men commaunded them either not to be done at all, or els more slowlyer & seldomer to be don:
No, rather, men commanded them either not to be done At all, or Else more slowlyer & seldomer to be dONE:
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for as much as our aūcetours made this constitution.
for as much as our Ancestors made this constitution.
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We commaunde the Priestes that they oft admonish the people, and in especial women, that they make no vowes, We command the Priests that they oft admonish the people, and in especial women, that they make no vows,
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but after long deliberation, conse nt of their husbandes, and counsell of the Priest. The church of Englād in time past made this constitution.but After long deliberation, Cones nt of their Husbands, and counsel of the Priest. The Church of Englād in time past made this constitution.
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What sawe they, that made this decre? They sawe the intollerable abuses of Images. They sawe the peryls, that might ensue, of going on pilgremage.
What saw they, that made this Decree? They saw the intolerable Abuses of Images. They saw the perils, that might ensue, of going on pilgrimage.
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They sawe, the superstitious difference that men made betwene image and image. Surely somwhat they sawe.
They saw, the superstitious difference that men made between image and image. Surely somewhat they saw.
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The constitution is so made, that in maner it taketh away al such pilgrimages.
The constitution is so made, that in manner it Takes away all such Pilgrimages.
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For it so plucketh away the abuse of them, that it leaueth eyther none, or els seldome vse of them.
For it so plucketh away the abuse of them, that it Leaveth either none, or Else seldom use of them.
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For they that restreine making vowes, for going of pilgrimage, restreine also pilgrimage.
For they that restrain making vows, for going of pilgrimage, restrain also pilgrimage.
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Seing that for the most parte, it is sene, that few go on pilgremage, but vowe makers,
Sing that for the most part, it is seen, that few go on pilgrimage, but Voelli makers,
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and such as by promise bynde them selfe to go.
and such as by promise bind them self to go.
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And when, I pray you should a mans wife go on pilgremage, if she went not,
And when, I pray you should a men wife go on pilgrimage, if she went not,
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before she had wel debated the matter with her selfe, and obteined the consent of her husband, being a wyse man,
before she had well debated the matter with her self, and obtained the consent of her husband, being a wise man,
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and sale of Masses, that vnder paine of suspending, no priest shuld sel his saying of tricennals, or annals.
and sale of Masses, that under pain of suspending, no priest should sell his saying of tricennials, or annals.
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and were also counselled by a learned Priest so to do? When should she go 〈 ◊ 〉 of, to these famous Images? For this the common people of England thinke to be going on pilgremage, to go to som dead and notable image out of towne, that is to say far from theyr house.
and were also counseled by a learned Priest so to do? When should she go 〈 ◊ 〉 of, to these famous Images? For this the Common people of England think to be going on pilgrimage, to go to Some dead and notable image out of town, that is to say Far from their house.
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Now if your forefathers made this constitution, and yet thereby dyd nothing, the abuses euery daye more & more encreased, what is left for you to do? Bretherne and fathers,
Now if your Forefathers made this constitution, and yet thereby did nothing, the Abuses every day more & more increased, what is left for you to do? Brethren and Father's,
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if ye purpose to do any thing, what should ye soner do, then to take vtterly away, these deceytful and iugling Images? or els if ye know any other meane, to put away abuses, to shewe it,
if you purpose to do any thing, what should you sooner do, then to take utterly away, these deceitful and juggling Images? or Else if you know any other mean, to put away Abuses, to show it,
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if ye intend to remoue abuses.
if you intend to remove Abuses.
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Me thinke if should be grateful and pleasant to you to marke the ernest mynd of your forefathers,
Me think if should be grateful and pleasant to you to mark the earnest mind of your Forefathers,
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and to loke vpon their desire, wher they saye in theyr constitution, We commaund you, and not, we counsel you. How haue we ben so long a cold,
and to look upon their desire, where they say in their constitution, We command you, and not, we counsel you. How have we been so long a cold,
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so long slacke in setting forth so holsom a precepte of the church of Englād, where we be so hot in all thinges, that haue any gaynes in them, all be it they be neyther commaunded vs,
so long slack in setting forth so holsom a precept of the Church of Englād, where we be so hight in all things, that have any gains in them, all be it they be neither commanded us,
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nor yet gyuen vs by counsell:
nor yet given us by counsel:
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as though we had leauer, the abuse of thinges should tary styll, then it taken away, lose our profit.
as though we had leaver, the abuse of things should tarry still, then it taken away, loose our profit.
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To let passe the solemyne and 〈 ◊ 〉 bacchanals, the prescript myracles, that are done vpon certayne dayes in the Weste parte of England, who hath not hard? I thinke, ye haue heard, of sainte Blesis hart, which is at Maluerne,
To let pass the solemyne and 〈 ◊ 〉 bacchanals, the prescript Miracles, that Are done upon certain days in the West part of England, who hath not hard? I think, you have herd, of Saint Blessings heart, which is At Malvern,
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and of saynt Algars bones, how long they deluded the people? I am afrayd, to the losse of many soules.
and of saint Algiers bones, how long they deluded the people? I am afraid, to the loss of many Souls.
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Wherby men maye wel coniecture, that al aboute in this realme, there is plenty of such iuglinge deceites.
Whereby men may well conjecture, that all about in this realm, there is plenty of such juggling Deceits.
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And yet hytherto ye haue sought no remedy.
And yet hitherto you have sought no remedy.
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But euen styll the myserable people is suffered, to take the false myracles for the true,
But even still the miserable people is suffered, to take the false Miracles for the true,
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and to lye styll a sleepe in al kynde of superstition. God haue mercy vpon vs.
and to lie still a sleep in all kind of Superstition. God have mercy upon us
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Last of al, how thinke you of matrimony? Is al well here? What of baptisme? Shall we euermore in ministring of it, speake latine,
Last of all, how think you of matrimony? Is all well Here? What of Baptism? Shall we evermore in ministering of it, speak latin,
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and not englyshe rather, that the people maye knowe what is sayd and done?
and not english rather, that the people may know what is said and done?
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What thinke ye of these masse priestes, and of the Masses them selues? What say ye? Be al things here so without abuses, that nothing ought to be amended? Your forefathers sawe somwhat, which made this constitution, against the venality,
What think you of these mass Priests, and of the Masses them selves? What say you? Be all things Here so without Abuses, that nothing ought to be amended? Your Forefathers saw somewhat, which made this constitution, against the venality,
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and do nothing but gnash & grind our own.
and do nothing but gnash & grind our own.
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What saw they, that made this constitution? What Priestes saw they? what maner of masses sawe they, trow ye? But at the last, what becā of so good a constitution? God haue mercy vpō vs. If there be nothing to be amended abrod, cōcerning yt whole, let euery one of vs make one better.
What saw they, that made this constitution? What Priests saw they? what manner of masses saw they, trow you? But At the last, what Becan of so good a constitution? God have mercy upon us If there be nothing to be amended abroad, Concerning that Whole, let every one of us make one better.
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If ther be neither abrod nor at home any thing to be amended, & redressed: My lordes be ye of good chere, be mery:
If there be neither abroad nor At home any thing to be amended, & Redressed: My Lords be you of good cheer, be merry:
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& at the least because we haue nothing els to do, let vs reasō the matter how we may be richer.
& At the least Because we have nothing Else to do, let us reason the matter how we may be Richer.
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Let vs fal to some pleasaunt communication, after let vs go home, euen as good as we came hyther, that is right begotten thildren of the world, & vtterly worldlynges.
Let us fall to Some pleasant communication, After let us go home, even as good as we Come hither, that is right begotten thildren of the world, & utterly worldlings.
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And while we lyue here, let vs al make bone chere. For after this life, there is small pleasure, lyttel myrthe for vs to hope for,
And while we live Here, let us all make bone cheer. For After this life, there is small pleasure, little mirth for us to hope for,
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if now there be nothing to be chaunged in our facions. Let vs say, not as Saint.
if now there be nothing to be changed in our fashions. Let us say, not as Saint.
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Peter dyd? Our end approcheth nigh, this is an heauy hearing: but let vs say, as the euil seruaunt said:
Peter did? Our end Approaches High, this is an heavy hearing: but let us say, as the evil servant said:
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It wyl be long ere my maistere come. This is pleasant. Let vs beate our felowes.
It will be long ere my maistere come. This is pleasant. Let us beat our Fellows.
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〈 ◊ 〉 vs eate & drynke with dronkerds. 〈 ◊ 〉 as oft as we do not take away the abuse of thinges,
〈 ◊ 〉 us eat & drink with dronkerds. 〈 ◊ 〉 as oft as we do not take away the abuse of things,
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so ofte, we beate our felows.
so oft, we beat our Fellows.
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As oft as we gyue not the people their true fode, so oft we beate our felowes.
As oft as we gyve not the people their true food, so oft we beat our Fellows.
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As oft as we let them 〈 ◊ 〉 in superstition, so oft we beate thē.
As oft as we let them 〈 ◊ 〉 in Superstition, so oft we beat them.
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To he short, as oft as we blind, lead them blinde, so oft we beate and greuously strike our felowes.
To he short, as oft as we blind, led them blind, so oft we beat and grievously strike our Fellows.
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When we walter in plesures and idelnes, then we eate and drinke with drunkards. But God wyl come, God wyl com, he wyll not tary longe away.
When we walter in pleasures and idleness, then we eat and drink with drunkards. But God will come, God will come, he will not tarry long away.
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He wyl come vpon such a day, as we nothing loke for hym: and at such houre, as we know not.
He will come upon such a day, as we nothing look for him: and At such hour, as we know not.
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He wyl come, and cut vs in peeces. He wyl reward vs, as he doth the hipocrites.
He will come, and Cut us in Pieces. He will reward us, as he does the Hypocrites.
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He wil set vs, where wayling shalbe my brethren, where gnashing of teeth shal be my brethren.
He will Set us, where wailing shall my brothers, where gnashing of teeth shall be my brothers.
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And let here be the ende of our tragidie, if ye wyl. These be the delycate dishes, prepared for worldes wel beloued children.
And let Here be the end of our tragidie, if you will. These be the delicate Dishes, prepared for world's well Beloved children.
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These be the wafers and ionketes, prouided for worldly prelates, wayling and gnashing of teth.
These be the wafers and ionketes, provided for worldly Prelates, wailing and gnashing of teth.
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Can there be any mirth, where these two courses, last al the feast? Here we laugh, there we shal weepe.
Can there be any mirth, where these two courses, last all the feast? Here we laugh, there we shall weep.
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Our teeth make mery here, euer dashing in delicates, there we shal be torne with teeth,
Our teeth make merry Here, ever dashing in delicates, there we shall be torn with teeth,
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To what ende haue we now excelled other in policy? What haue we brought forth at the last? Ye se brethren what sorow, what punishment is prouided for you, yf ye be worldlynges.
To what end have we now excelled other in policy? What have we brought forth At the last? the se brothers what sorrow, what punishment is provided for you, if you be worldlings.
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If ye wyl not thus be vered, be not ye the children of the world.
If you will not thus be vered, be not you the children of the world.
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If ye wyl not be the children of the world be not stryken wyth the loue of wordly thynges, leane not vpon them.
If you will not be the children of the world be not stricken with the love of wordly things, lean not upon them.
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If ye wyll not dye eternallye, liue not worldlye.
If you will not die eternally, live not worldly.
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Come go to my brothers go to, I say againe, & once agayne, go to, leaue the loue of your profit, study for the glory & profite of Christ, seke in your consultations, such thinges as pertayne to Christ,
Come go to my Brother's go to, I say again, & once again, go to, leave the love of your profit, study for the glory & profit of christ, seek in your Consultations, such things as pertain to christ,
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and bring forth at the last, sōwhat, that may please Christ. Feede ye tenderly with all diligence, the flock of Christ.
and bring forth At the last, somewhat, that may please christ. Feed you tenderly with all diligence, the flock of christ.
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〈 ◊ 〉 truely the word of God. Loue the lyght, walke in the lyght:
〈 ◊ 〉 truly the word of God. Love the Light, walk in the Light:
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and so be ye the children of lyght, whyle ye are in this world, 〈 ◊ 〉 ye may shine in the world, that is to come, bright as the sonne, with the father, the sonne,
and so be you the children of Light, while you Are in this world, 〈 ◊ 〉 you may shine in the world, that is to come, bright as the son, with the father, the son,
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and the holy ghost, to whom be all honour, praise and glory. Amen.
and the holy ghost, to whom be all honour, praise and glory. Amen.
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¶ A notable sermon of the reuerend father Maister Hugh Latimer, preached in the Shroudes at Poules churche in London, on the xviii. day of January.
¶ A notable sermon of the reverend father Master Hugh Latimer, preached in the Shrouds At Paul's Church in London, on the xviii. day of January.
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Anno. 1548. (*) Quecunque scripta sunt ad nostram doctrinam scripta sunt. Roma. xiiii. AL things which are written, are writtē for our erudition and knowledge.
Anno 1548. (*) Quecunque Scripta sunt ad nostram Doctrinam Scripta sunt. Roma. xiiii. ALL things which Are written, Are written for our erudition and knowledge.
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Al thinges that are written in gods boke, in the Byble boke, in the boke of the holy scripture, are writtē to be our doctrine.
All things that Are written in God's book, in the bible book, in the book of the holy scripture, Are written to be our Doctrine.
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I told you in my fyrst sermon, honorable audiēce, that I purposed to declare vnto you. ii. thinges.
I told you in my fyrst sermon, honourable audience, that I purposed to declare unto you. ii. things.
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The one what seede should be sowen in Gods field, in gods plough land. And the other who shuld be the sowers.
The one what seed should be sown in God's field, in God's plough land. And the other who should be the sower's.
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That is to say, what doctrine is to be taught in christes church & congregacion, & what men should be the teachers & preachers of it.
That is to say, what Doctrine is to be taught in Christ's Church & congregation, & what men should be the Teachers & Preachers of it.
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The first part I haue told you in yt. 3. sermons past, in which I haue assaied to set furth my plough, to proue what I could do.
The First part I have told you in that. 3. Sermons past, in which I have assayed to Set forth my plough, to prove what I could do.
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And now I shal tel you, who be yt plowers, for Gods word is a seede to be sowen in Gods field, that is the faythful congregacion,
And now I shall tell you, who be that plowers, for God's word is a seed to be sown in God's field, that is the faithful congregation,
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and the preacher is the sower. And it is in the gospell: Exiuit qui seminat seminare semen suum.
and the preacher is the sour. And it is in the gospel: Exiuit qui seminat seminare semen suum.
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〈 ◊ 〉 that soweth, the husbandman, the ploughman went foorth to sow his sede,
〈 ◊ 〉 that Soweth, the husbandman, the ploughman went forth to sow his seed,
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so that a preacher is resembled to a ploughman, as it is in a nother place:
so that a preacher is resembled to a ploughman, as it is in a neither place:
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No man that putteth his hand to the plough and looketh backe, is apt for the kingdome of god. That is to say:
No man that putteth his hand to the plough and looks back, is apt for the Kingdom of god. That is to say:
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let no preacher be negligent in doyng hys office.
let no preacher be negligent in doing his office.
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Al be it this is one of the places that hath bene racked, as I told you of rackyng scriptures.
All be it this is one of the places that hath be racked, as I told you of racking Scriptures.
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And I haue bene one of thē my self, that hath racked it, I cry God mercy for it,
And I have be one of them my self, that hath racked it, I cry God mercy for it,
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and haue bene one of them that haue beseued and haue expounded it, a gainst religious persons, yt would forsake theyr order, which they had professed,
and have be one of them that have beseued and have expounded it, a gainst religious Persons, that would forsake their order, which they had professed,
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& woulde go out of theyr cloyster, whereas in dede it toucheth not Monkery, nor maketh anye thyng at al for any such matter.
& would go out of their cloister, whereas in deed it touches not Monkery, nor makes any thing At all for any such matter.
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But it is directly spoken of diligent preachyng of the word of God.
But it is directly spoken of diligent preaching of the word of God.
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For preachyng of the Gospell is one of Gods ploughe woorkes, and the Preacher is one of Gods plough men.
For preaching of the Gospel is one of God's plough works, and the Preacher is one of God's plough men.
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Ye may not be offended wyth my similitude, in that I compare preachyng to the labour and 〈 ◊ 〉 of ploughyng,
You may not be offended with my similitude, in that I compare preaching to the labour and 〈 ◊ 〉 of ploughing,
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& the preacher to a plowman.
& the preacher to a plowman.
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Ye maye not be offended wyth thys my similitude, for I haue bene 〈 ◊ 〉 red of some persons for such thinges.
You may not be offended with this my similitude, for I have be 〈 ◊ 〉 read of Some Persons for such things.
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It hath bene said of me: Oh 〈 ◊ 〉, 〈 ◊ 〉, as for hym I wyl neuer beleue him,
It hath be said of me: O 〈 ◊ 〉, 〈 ◊ 〉, as for him I will never believe him,
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while I liue, nor neuer trust him, for he likened our blessed Lady to a saffron bag, wher in dede I neuer vsed that similitude.
while I live, nor never trust him, for he likened our blessed Lady to a saffron bag, where in deed I never used that similitude.
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But it was as I haue said vnto you before now, accordyng to that which Peter saw before in the spirite of prophecye,
But it was as I have said unto you before now, according to that which Peter saw before in the Spirit of prophecy,
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and sayde that there should come afterward men:
and said that there should come afterwards men:
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Per quos via veritatis maledictis afficeretur, there should come felowes by whom the way of truth should be yil spoken of and sclaundred.Per quos via veritatis maledictis afficeretur, there should come Fellows by whom the Way of truth should be yil spoken of and slandered.
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But in case I had vsed thys similitude, it had not ben to be reproued, but myght haue bene wythout reproche.
But in case I had used this similitude, it had not ben to be reproved, but might have be without reproach.
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For I myght haue sayd thus:
For I might have said thus:
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as the saffron bag that hath bene ful of saffron, or hath had saffron in it, doth euer after sauour and smel of the swete saffron that it contayneth:
as the saffron bag that hath be full of saffron, or hath had saffron in it, does ever After savour and Smell of the sweet saffron that it Containeth:
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so our blessed Ladye whych conceiued and bare Christe in her wombe, dyd euer after resomble the maners and vertues of that precious babe whych she bare.
so our blessed Lady which conceived and bore Christ in her womb, did ever After resomble the manners and Virtues of that precious babe which she bore.
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And what had our blessed Lady bene the worse for thys? or what dishonour was thys to our blessed Lady.
And what had our blessed Lady be the Worse for this? or what dishonour was this to our blessed Lady.
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But as preachers must be ware & circumspect that they 〈 ◊ 〉 not any 〈 ◊ 〉 occasion to be sclaundered,
But as Preachers must be aware & circumspect that they 〈 ◊ 〉 not any 〈 ◊ 〉 occasion to be slandered,
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It is compared also to a peece of leauen, as Christ saith, that at the last day he wyl come 〈 ◊ 〉 a these,
It is compared also to a piece of leaven, as christ Says, that At the last day he will come 〈 ◊ 〉 a these,
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& what 〈 ◊ 〉 is this 〈 ◊ 〉 〈 ◊ 〉 what 〈 ◊ 〉 is thys to heauen? Ye may not then (I say) he offended wyth my similitude,
& what 〈 ◊ 〉 is this 〈 ◊ 〉 〈 ◊ 〉 what 〈 ◊ 〉 is this to heaven? You may not then (I say) he offended with my similitude,
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for because I lyken preaching to a 〈 ◊ 〉 labour, & a prclate to a plowman.
for Because I liken preaching to a 〈 ◊ 〉 labour, & a prclate to a plowman.
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But now you wyl aske me whom I cal a prelat.
But now you will ask me whom I call a prelate.
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A prelate is that man, whatsoeuer he be, that hath a flock to be taught of hym, who so euer hath anye spiritual charge in the faythful congregation,
A prelate is that man, whatsoever he be, that hath a flock to be taught of him, who so ever hath any spiritual charge in the faithful congregation,
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& whosoeuer he be that hath cure of soule. And wel may the Preacher & the Plowman be lykened together.
& whosoever he be that hath cure of soul. And well may the Preacher & the Plowman be likened together.
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Fyrst for theyr labour of al seasons of the yere. Fyrst for their labour of all seasons of the year.
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For ther is no tyme of the yeare, in which the plowman hath not some special worke to do,
For there is no time of the year, in which the plowman hath not Some special work to do,
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as in my coūtry in Lecester shire, the plow man hath a tyme to set forth,
as in my country in Leicester shire, the blow man hath a time to Set forth,
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and to assay his plough, & other tymes for other necessary workes to be done.
and to assay his plough, & other times for other necessary works to be done.
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And then they also may be lykened together for the diuersity of workes, and variety of offices that they haue to doo.
And then they also may be likened together for the diversity of works, and variety of Offices that they have to do.
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For as the plowman first setteth foorth his plough, & then tylleth hys lande, & breaketh it in furrowes,
For as the plowman First sets forth his plough, & then tylleth his land, & breaks it in furrows,
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& somtime rydgeth it vp agayne.
& sometime rydgeth it up again.
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And at an other tyme harroweth it, & clotteth it, & somtime dongeth it, & hedgeth it, diggeth it,
And At an other time harroweth it, & clotteth it, & sometime dongeth it, & hedgeth it, diggeth it,
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& weedeth it, purgeth and maketh it cleane: so the prelat, the preacher hath many diuers offices to do.
& weedeth it, Purgeth and makes it clean: so the prelate, the preacher hath many diverse Offices to do.
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He hath first a busy woorke to bryng hys Parishners to a ryght fayth, as Paul calleth it.
He hath First a busy work to bring his Parishioners to a right faith, as Paul calls it.
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And not a swaruing faith, but to a fayth that embraceth Christ, & trusteth to his merytes, a 〈 ◊ 〉 fayth, a 〈 ◊ 〉 fayth, a faythe that maketh a man ryghteous wythout respect of woorkes.
And not a swerving faith, but to a faith that Embraceth christ, & Trusteth to his merits, a 〈 ◊ 〉 faith, a 〈 ◊ 〉 faith, a faith that makes a man righteous without respect of works.
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As ye haue it verye wel declared & set foorth in the Homily.
As you have it very well declared & Set forth in the Homily.
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He hath then a busye woorke I saye, to bryng hys flocke to a ryght fayth,
He hath then a busy work I say, to bring his flock to a right faith,
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6746
& then to confirme them in the same fayth. Now castyng them downe with the law, and wyth threatninges of God for sinne.
& then to confirm them in the same faith. Now casting them down with the law, and with threatenings of God for sin.
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Now 〈 ◊ 〉 them vp agayne with the Gospel, & with the promises of Gods fauour.
Now 〈 ◊ 〉 them up again with the Gospel, & with the promises of God's favour.
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6748
Now 〈 ◊ 〉 thē, by tellyng them theyr faultes, & makyng them forsake synne. Now clottyng them, by breaking theyr stony hartes, hartes, & by makyng thē supple harted,
Now 〈 ◊ 〉 them, by telling them their Faults, & making them forsake sin. Now clotting them, by breaking their stony hearts, hearts, & by making them supple hearted,
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Now teaching to know god right ly, & to know theyr duty to God & to theyr neighbours.
Now teaching to know god right lie, & to know their duty to God & to their neighbours.
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Now exhorting them when they know theyr duty, that they doo it, & be diligent in it:
Now exhorting them when they know their duty, that they do it, & be diligent in it:
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so that they haue a continual worke to doo. Great is theyr busynes, & therfore great should be theyr hire.
so that they have a continual work to do. Great is their business, & Therefore great should be their hire.
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They haue great labours, & therfore they ought to haue 〈 ◊ 〉 lyuinges, that they may commodiously feede their flocke,
They have great labours, & Therefore they ought to have 〈 ◊ 〉 livings, that they may commodiously feed their flock,
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for the preaching of the woordc of God vnto the people is called meate.
for the preaching of the woordc of God unto the people is called meat.
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Scripture calleth it meat, not strawberies, that com but once a yeare & tary not long,
Scripture calls it meat, not Strawberries, that come but once a year & tarry not long,
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but are soone gone, but it is meate, it is no dainties.
but Are soon gone, but it is meat, it is no dainties.
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The people must haue meate yt must be familiar & continual, and dayly geuen vnto them to feede vpon.
The people must have meat that must be familiar & continual, and daily given unto them to feed upon.
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Many make a strawbery of it, ministring it but once a yere, but suche do not the office of good Prelates. For Christ sayth:
Many make a strawberry of it, ministering it but once a year, but such do not the office of good Prelates. For christ say:
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Quis putas est seruus prudens et fidelis? qui dat cibum in tempore. Quis putas est seruus Prudens et Fidelis? qui that Food in tempore.
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Who thinke you is a wyse & a faithful seruaunt? he yt geueth meate in 〈 ◊ 〉 tyme.
Who think you is a wise & a faithful servant? he that Giveth meat in 〈 ◊ 〉 time.
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So that he must at all tymes conuenient preache diligently. Therefore sayth he:
So that he must At all times convenient preach diligently. Therefore say he:
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Who trowe you is a faithful seruaunt? He speaketh it as though it were a care thing to finde such a one,
Who trow you is a faithful servant? He speaks it as though it were a care thing to find such a one,
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& as though he wonld say: ther be but a few of them to finde in the world.
& as though he would say: there be but a few of them to find in the world.
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And howe fewe of them ther be throughout this realm that geue meate to their flocke as they should do: the Uisitours can best tel.
And how few of them there be throughout this realm that give meat to their flock as they should do: the Visitors can best tell.
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To few, to few, the nioze is the pity, & neuer so few as now.
To few, to few, the nioze is the pity, & never so few as now.
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By thys then it appeareth that a prelate, or any that hath cure of soul, must diligently and subitancially worke & labour. Therefore saith Paule to Timothe:
By this then it appears that a prelate, or any that hath cure of soul, must diligently and subitancially work & labour. Therefore Says Paul to Timothy:
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Qui episcopatum desidcrat, bic bonum opus desiderat. He that desireth to haue the offi: e of a Bishop, or a prelate, that man desireth a good woorke.Qui Episcopate desidcrat, bic bonum opus Desiderate. He that Desires to have the Officer: e of a Bishop, or a prelate, that man Desires a good work.
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Then if it be good woorke, it is worke. Ye can make but a worke of it.
Then if it be good work, it is work. You can make but a work of it.
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It is Gods worke, Gods plough, & that plough God woulde haue styl goyng. Suche then as 〈 ◊ 〉 & lyue ydlelye, are not good prelates or Ministers.
It is God's work, God's plough, & that plough God would have still going. Suche then as 〈 ◊ 〉 & live ydlelye, Are not good Prelates or Ministers.
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And of such as do not preach & teache, nor do not their duties, God saith by his prophet Jeremy:
And of such as do not preach & teach, nor do not their duties, God Says by his Prophet Jeremiah:
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Ma ledictusqui facit opus dei fraudutenter. 〈 ◊ 〉 or deceitfully, some bookes haue negligenter, negligently or slackly.Ma ledictusqui facit opus dei fraudutenter. 〈 ◊ 〉 or deceitfully, Some books have Negligently, negligently or slackly.
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What a do was there made in London at a certain man, because he said (and in dede at that tyme on a sust cause) 〈 ◊ 〉 (quoth he) nay butterflies.
What a doe was there made in London At a certain man, Because he said (and in deed At that time on a sust cause) 〈 ◊ 〉 (quoth he) nay butterflies.
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How ma ny such prelates, how many such bishops, Lord for thy mercy, are there now in England? And what shal we in this case do? Shal we company with them? O Lord for thy mercy shal we not company with them? O Lord whither shal we flee frō them? But curssed be he that doth the woorke of God negligently or gylefully.
How ma ny such Prelates, how many such Bishops, Lord for thy mercy, Are there now in England? And what shall we in this case do? Shall we company with them? O Lord for thy mercy shall we not company with them? O Lord whither shall we flee from them? But cursed be he that does the work of God negligently or gylefully.
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A sore woord for them that are negligent in discharging their office, or haue done it fraudulentlye,
A soar word for them that Are negligent in discharging their office, or have done it fraudulently,
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for that is the thyng that maketh the people yll. But true it must be that Christ saith:
for that is the thing that makes the people ill. But true it must be that christ Says:
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Multi sunt 〈 ◊ 〉, pauci vero electi. Many are called, but few are chosen. Multi sunt 〈 ◊ 〉, Pauci vero Elect. Many Are called, but few Are chosen.
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Here haue I an occasiō by the way, somwhat to say vnto you, yea, for the place that I alledged vnto you before out of Jeremy the. 48. Chapter.
Here have I an occasion by the Way, somewhat to say unto you, yea, for the place that I alleged unto you before out of Jeremiah the. 48. Chapter.
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And it was spoken of a spirituall woorke of God, a worke that was cōmaunded to be done,
And it was spoken of a spiritual work of God, a work that was commanded to be done,
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& it was of shedding bloud, & of destroying the Cities of Moab.
& it was of shedding blood, & of destroying the Cities of Moab.
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for (saith he) cursed be he that keepeth backe hys swoorde from sheddyng of bloud.
for (Says he) cursed be he that Keepeth back his sword from shedding of blood.
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As Saule when he kept backe the swoord from sheddyng of bloud, at what time he was sent agaynst Amalech, was refused of God for beyng disobedient to Gods cōmaundementes, in that he spared Agag the Kyng.
As Saule when he kept back the sword from shedding of blood, At what time he was sent against Amalek, was refused of God for being disobedient to God's Commandments, in that he spared Agag the King.
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So that, that place of the Prophet was spoken of them that went to the destruction of the Cities of Moab, amonge the whych there was one called Nebo, whych was much reproued for wolatry, supersticion, pride, auarice, cruelty, tiranny,
So that, that place of the Prophet was spoken of them that went to the destruction of the Cities of Moab, among the which there was one called Nebo, which was much reproved for wolatry, Superstition, pride, avarice, cruelty, tyranny,
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& for hurdnes of hart, and for these synnes was plaged of God and destroied.
& for hurdnes of heart, and for these Sins was plagued of God and destroyed.
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Now what shal we say of these rich citizens of Lōdon? What shal I say of them? shal I cal them proude men of London, malicious men of London, merciles men of Lōdon? No, no, I may not say so, they wyl be offended with me than. Yet must I speake.
Now what shall we say of these rich Citizens of Lōdon? What shall I say of them? shall I call them proud men of London, malicious men of London, merciless men of Lōdon? No, no, I may not say so, they will be offended with me than. Yet must I speak.
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For is there not raygning in London, as much pride, as much couetousnes, as much cruelty,
For is there not reigning in London, as much pride, as much covetousness, as much cruelty,
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as much oppression, as much supersticion, as was in Nebo? Yes I thynke, and much more to.
as much oppression, as much Superstition, as was in Nebo? Yes I think, and much more to.
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Therfore I say, repent O London, repent, repent. Thou hearest thy faultes told thee, amende them, amende them.
Therefore I say, Repent Oh London, Repent, Repent. Thou Hearst thy Faults told thee, amend them, amend them.
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I thynke if Nebo had had the preachyng that thou hast, they would haue conuerted. And you rulers & officers, be wise and circumspect, 〈 ◊ 〉 to your charge,
I think if Nebo had had the preaching that thou hast, they would have converted. And you Rulers & Officers, be wise and circumspect, 〈 ◊ 〉 to your charge,
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& se you doo your duties, & rather be glad to amende your 〈 ◊ 〉 lyuing,
& see you do your duties, & rather be glad to amend your 〈 ◊ 〉 living,
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then to be angrye when you are warned or told of your fault.
then to be angry when you Are warned or told of your fault.
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Lord what a do there was for that word. And yet would God they wer no wrose then Butterflies.
Lord what a doe there was for that word. And yet would God they were not wrose then Butterflies.
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Butterflies do but theyr nature, the Buttersly is not 〈 ◊ 〉, is not greedy of other mens 〈 ◊ 〉, is not ful of 〈 ◊ 〉 & hatred, is not malicious, is not cruel, is not merciles.
Butterflies do but their nature, the Buttersly is not 〈 ◊ 〉, is not greedy of other men's 〈 ◊ 〉, is not full of 〈 ◊ 〉 & hatred, is not malicious, is not cruel, is not merciless.
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The Butterflye 〈 ◊ 〉 not in her own dedes, 〈 ◊ 〉 preferreth the tradicions of men before Gods word, it cōmitteth not idolatri,
The Butterfly 〈 ◊ 〉 not in her own Deeds, 〈 ◊ 〉 preferreth the traditions of men before God's word, it Committeth not idolatri,
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nor worshippeth false Gods. But London can not abide to be rebuked, such is the nature of man.
nor Worshippeth false God's But London can not abide to be rebuked, such is the nature of man.
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If they be pricked they wyl kick. If they be rubbed on the gale: they wyl wynce.
If they be pricked they will kick. If they be rubbed on the gale: they will wynce.
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But yet they wyl not amende theyr faultes, they wyl not be yl spoken of.
But yet they will not amend their Faults, they will not be ill spoken of.
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But how shall I speake well of them? If you could be content to receyue and folow the word of God and fauour good preachers,
But how shall I speak well of them? If you could be content to receive and follow the word of God and favour good Preachers,
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if you could beare 〈 ◊ 〉 be tolde of your faultes, if you could amend when you heare of them:
if you could bear 〈 ◊ 〉 be told of your Faults, if you could amend when you hear of them:
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if you would be glad to refourme that is a mysse:
if you would be glad to reform that is a miss:
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yf I might se any such inclinacion in you, that you would leaue to be mercyles and begin to be charitable, I would then hope wel of you, I would then speake wel of you.
if I might see any such inclination in you, that you would leave to be mercyles and begin to be charitable, I would then hope well of you, I would then speak well of you.
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But London was neuer so yl as it is now.
But London was never so ill as it is now.
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In tymes 〈 ◊ 〉 men were ful of pity and compassion, but now there is no pity,
In times 〈 ◊ 〉 men were full of pity and compassion, but now there is no pity,
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for in London their brother shal die in the stretes for cold, he shal lye sicke at theyr dore betwene stock and stock.
for in London their brother shall die in the streets for cold, he shall lie sick At their door between stock and stock.
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I cannot tell what to cal it, and perish ther for hunger, was there any more vnmercifulnes in Nebo? I thinke not.
I cannot tell what to call it, and perish there for hunger, was there any more unmercifulness in Nebo? I think not.
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In tymes past when any ryche man dyed in London, they were wont to help the poore Scholars of the 〈 ◊ 〉 with exhibycion.
In times passed when any rich man died in London, they were wont to help the poor Scholars of the 〈 ◊ 〉 with exhibycion.
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When any man dyed, they would bequeth great sums of mony towarde the relife of the poore.
When any man died, they would bequeath great sums of money toward the relife of the poor.
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When I was a scoler in Chambridge my self, I heard very good report of London,
When I was a scholar in Chambridge my self, I herd very good report of London,
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and knew many that had reliefe of the rich men of London, but now I can heare no such good report,
and knew many that had relief of the rich men of London, but now I can hear no such good report,
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and yet I enquire of it, and herken for it, but now charitie is waxen cold, none helpeth the scholer,
and yet I inquire of it, and harken for it, but now charity is waxed cold, none Helpeth the scholar,
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nor yet the 〈 ◊ 〉.
nor yet the 〈 ◊ 〉.
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And in those 〈 ◊ 〉 what did they whē they helped the scholers? Mary they main teined & gaue them liuinges that were very 〈 ◊ 〉 and professed the Popes doctrine,
And in those 〈 ◊ 〉 what did they when they helped the Scholars? Mary they main teined & gave them livings that were very 〈 ◊ 〉 and professed the Popes Doctrine,
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& now that the knowledg of Gods word is brought to lyght, and many earnestly study and labour to set it forth,
& now that the knowledge of God's word is brought to Light, and many earnestly study and labour to Set it forth,
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Oh London London, repent repent, for I thinke God is more displeased with London, then euer he was with the City of Nebo.
O London London, Repent Repent, for I think God is more displeased with London, then ever he was with the city of Nebo.
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(23) sermon (DIV1)
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〈 ◊ 〉 therfore repent London, & remembre yt the same god liueth now yt punished Nebo,
〈 ◊ 〉 Therefore Repent London, & Remember that the same god lives now that punished Nebo,
〈 sy 〉 av vvi np1, cc vvb pn31 dt d n1 vvz av pn31 vvd np1,
(23) sermon (DIV1)
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6816
euen yt same god & none other, & he wil punish syn as wel now,
even that same god & none other, & he will Punish sin as well now,
av pn31 d n1 cc pix n-jn, cc pns31 vmb vvi n1 c-acp av av,
(23) sermon (DIV1)
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6817
as he did then, & he wil punish yt iniquity of Londō as wel, as he did thē of Ne bo. Amend therfore.
as he did then, & he will Punish that iniquity of Londō as well, as he did them of Ne Bo. Amend Therefore.
c-acp pns31 vdd av, cc pns31 vmb vvi pn31 n1 pp-f np1 c-acp av, c-acp pns31 vdd pno32 pp-f fw-fr zz. vvb av.
(23) sermon (DIV1)
347
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6818
And ye that be prelates, 〈 ◊ 〉 wel to your office, for right prelating, is busy labouring and not lordyng.
And you that be Prelates, 〈 ◊ 〉 well to your office, for right prelating, is busy labouring and not lording.
cc pn22 cst vbb n2, 〈 sy 〉 av p-acp po22 n1, c-acp av-jn vvg, vbz j n-vvg cc xx vvg.
(23) sermon (DIV1)
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6819
Therefore preach & teach, & let your plow be doing.
Therefore preach & teach, & let your blow be doing.
av vvb cc vvi, cc vvb po22 n1 vbi vdg.
(23) sermon (DIV1)
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6820
Ye Lords I say yt lyue like loiterers, 〈 ◊ 〉 wel to your office, yt plow is your office & charge.
the lords I say that live like loiterers, 〈 ◊ 〉 well to your office, that blow is your office & charge.
dt n2 pns11 vvb pn31 vvi av-j n2, 〈 sy 〉 av p-acp po22 n1, pn31 n1 vbz po22 n1 cc n1.
(23) sermon (DIV1)
347
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6821
If you liue idle & loiter, you do not your duty, you folow not your vocation let your plow therfore be goyng and not cease, that the ground may bryng 〈 ◊ 〉 fruit.
If you live idle & loiter, you do not your duty, you follow not your vocation let your blow Therefore be going and not cease, that the ground may bring 〈 ◊ 〉 fruit.
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(23) sermon (DIV1)
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6822
But now me thinketh I heare one say vnto me:
But now me Thinketh I hear one say unto me:
p-acp av pno11 vvz pns11 vvb pi vvi p-acp pno11:
(23) sermon (DIV1)
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6823
〈 ◊ 〉 ye what you say? Is it a 〈 ◊ 〉 Is it a labour? howe then hath it haypenened, that we haue had so many hundred yeares,
〈 ◊ 〉 you what you say? Is it a 〈 ◊ 〉 Is it a labour? how then hath it haypenened, that we have had so many hundred Years,
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(23) sermon (DIV1)
347
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6824
so many vnpreaching prelates, lordyng loyterers and ydle ministers? Ye would haue me here to make aunswer,
so many unpreaching Prelates, lording loiterers and idle Ministers? You would have me Here to make answer,
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6825
and to shewe the 〈 ◊ 〉 therof.
and to show the 〈 ◊ 〉 thereof.
cc pc-acp vvi dt 〈 sy 〉 av.
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6826
Nay, thys land is not for me to ploughe, it is to stony, to thorny, to hard for me to plough.
Nay, this land is not for me to plough, it is to stony, to thorny, to hard for me to plough.
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(23) sermon (DIV1)
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6827
They haue so 〈 ◊ 〉 thynges that make for them, so manye thynges to lay for them selues, that it is not for my weake teame to plow them.
They have so 〈 ◊ 〉 things that make for them, so many things to lay for them selves, that it is not for my weak term to blow them.
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(23) sermon (DIV1)
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6828
They haue to lay for thē selues, long customes, 〈 ◊ 〉, and authoritye, placing in Parliament, and manye thynges more.
They have to lay for them selves, long customs, 〈 ◊ 〉, and Authority, placing in Parliament, and many things more.
pns32 vhb pc-acp vvi p-acp pno32 n2, av-j n2, 〈 sy 〉, cc n1, vvg p-acp n1, cc d n2 av-dc.
(23) sermon (DIV1)
347
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6829
And I feare me this land is not yet rype to be plowed. For as the saying is: It lacketh wetheryng:
And I Fear me this land is not yet ripe to be plowed. For as the saying is: It lacketh weathering:
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(23) sermon (DIV1)
347
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6830
This geare lacketh wethering, at least waye it is not for me to plough.
This gear lacketh weathering, At least Way it is not for me to plough.
d n1 vvz vvg, p-acp ds n1 pn31 vbz xx p-acp pno11 pc-acp vvi.
(23) sermon (DIV1)
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6831
For what shal I looke for amonge thornes, but prickyng & scratchyng? What among stones,
For what shall I look for among thorns, but pricking & scratching? What among stones,
p-acp q-crq vmb pns11 vvi p-acp p-acp n2, cc-acp vvg cc vvg? q-crq p-acp n2,
(23) sermon (DIV1)
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6832
but stumblyng? What (I had almost sayd) among Serpentes but stinging? But this much I dare saye, that since lordyng and loyteryng hath come vp, preachyng hath come down, contrary to the Apostles times.
but stumbling? What (I had almost said) among Serpents but stinging? But this much I Dare say, that since lording and loitering hath come up, preaching hath come down, contrary to the Apostles times.
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(23) sermon (DIV1)
347
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6833
For they preached and lorded not. And nowe they Lorde and preach not. For they that be Lords, wil yl go to plow. For they preached and lorded not. And now they Lord and preach not. For they that be lords, will ill go to blow.
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(23) sermon (DIV1)
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6834
It is no meete office for them. It is not seeming for 〈 ◊ 〉 estate.
It is no meet office for them. It is not seeming for 〈 ◊ 〉 estate.
pn31 vbz dx j n1 p-acp pno32. pn31 vbz xx vvg p-acp 〈 sy 〉 n1.
(23) sermon (DIV1)
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6835
Thus cam vp lording 〈 ◊ 〉. Thus crept in vnpreachīg prelats, & so haue they long continued.
Thus cam up lording 〈 ◊ 〉. Thus crept in unpreaching Prelates, & so have they long continued.
av vvd a-acp vvg 〈 sy 〉. av vvd p-acp vvg n2, cc av vhb pns32 av-j vvd.
(23) sermon (DIV1)
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6837
For if yt plow men that now be, were made Lordes, they would cleane giue 〈 ◊ 〉 ploughyng, they would leaue of theyr labour,
For if that blow men that now be, were made lords, they would clean give 〈 ◊ 〉 ploughing, they would leave of their labour,
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(23) sermon (DIV1)
347
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6838
& fal to lor ding outright, & let yt plowe stand.
& fall to Lord ding outright, & let that plow stand.
cc vvi p-acp n1 uh av-j, cc vvb pn31 vvi n1.
(23) sermon (DIV1)
347
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6839
And then both 〈 ◊ 〉 not walkyng, nothing should be in the 〈 ◊ ◊ 〉 but hunger.
And then both 〈 ◊ 〉 not walking, nothing should be in the 〈 ◊ ◊ 〉 but hunger.
cc av av-d 〈 sy 〉 xx vvg, pix vmd vbi p-acp dt 〈 sy sy 〉 cc-acp n1.
(23) sermon (DIV1)
347
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6840
For euer since the Prelates wer made Lordes & Nobles, the plough standeth, there is no worke done, the people sterue.
For ever since the Prelates were made lords & Nobles, the plough Stands, there is no work done, the people starve.
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(23) sermon (DIV1)
347
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6841
They hauke, they hunt, they carde, they dice, they pastime in there prelacyes with galaunte gentlemen, with their daunsing minions,
They hawk, they hunt, they card, they dice, they pastime in there prelacies with galaunte gentlemen, with their dancing minions,
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(23) sermon (DIV1)
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6842
and with their 〈 ◊ 〉 cōpanions, so that ploughing is set a syde. And by the lording and loytring, preaching and ploughing is cleane gon.
and with their 〈 ◊ 〉 Sodales, so that ploughing is Set a side. And by the lording and loitering, preaching and ploughing is clean gone.
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(23) sermon (DIV1)
347
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6843
And thus if the ploughmen of the country, were as negligent in theyr office, as prelates be, we should not long lyue for lacks of sustenaunce.
And thus if the ploughman of the country, were as negligent in their office, as Prelates be, we should not long live for lacks of sustenance.
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(23) sermon (DIV1)
347
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6844
And as it is necessary for to haue this ploughyng for the 〈 ◊ 〉 of the body:
And as it is necessary for to have this ploughing for the 〈 ◊ 〉 of the body:
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(23) sermon (DIV1)
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6845
so must we haue also the other for the satisfaction of the soule, or elles wee can not lyue long gostly.
so must we have also the other for the satisfaction of the soul, or Else we can not live long ghostly.
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(23) sermon (DIV1)
347
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6846
For as the body wasteth and consumeth away for lack of bodily meate: so doth the soule yyne away for default of gostly meate.
For as the body wastes and consumeth away for lack of bodily meat: so does the soul yyne away for default of ghostly meat.
p-acp p-acp dt n1 vvz cc vvz av p-acp n1 pp-f j n1: av vdz dt n1 vvb av p-acp n1 pp-f j n1.
(23) sermon (DIV1)
347
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6847
But there be two kindes of in closing to let or hynder both theso. kindes of ploughyng.
But there be two Kinds of in closing to let or hinder both theso. Kinds of ploughing.
p-acp a-acp vbb crd n2 pp-f p-acp vvg pc-acp vvi cc vvi d j. n2 pp-f vvg.
(23) sermon (DIV1)
347
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6848
The one is an inclosing to let or hynder the bodily ploughyng, and the other to let or hinder the holy day ploughing, yt church ploughing.
The one is an enclosing to let or hinder the bodily ploughing, and the other to let or hinder the holy day ploughing, that Church ploughing.
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(23) sermon (DIV1)
347
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6849
The bodily plough ing, is taken in and enclosed thorow singular cōmodity.
The bodily plough ing, is taken in and enclosed thorough singular commodity.
dt j n1 zz, vbz vvn p-acp cc vvn p-acp j n1.
(23) sermon (DIV1)
347
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6850
For what man wil let go or diminish his priuate commodity, for a commune welth? and who wyl susteine any damage for the respect of a publique commodity? The other plough also no man is diligent to set forwarde,
For what man will let go or diminish his private commodity, for a commune wealth? and who will sustain any damage for the respect of a public commodity? The other plough also no man is diligent to Set forward,
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(23) sermon (DIV1)
347
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6851
nor no man wyll herken to it.
nor no man will harken to it.
ccx dx n1 vmb vvi p-acp pn31.
(23) sermon (DIV1)
347
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6852
But to hynder and let it, al mens eares ar open, yea and a great many of this kind of ploughmen which are very busy,
But to hinder and let it, all men's ears Are open, yea and a great many of this kind of ploughman which Are very busy,
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(23) sermon (DIV1)
347
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6853
and would seme to be very good workmen. I feare me some be rather mocke gospellers thē faithful ploughmen.
and would seem to be very good workmen. I Fear me Some be rather mock Evangelists them faithful ploughman.
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(23) sermon (DIV1)
347
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6854
I knowe many my selfe that professe the gospel, and liue nothing there after. I know them, and haue bene conuersant with some of them.
I know many my self that profess the gospel, and live nothing there After. I know them, and have be conversant with Some of them.
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(23) sermon (DIV1)
347
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6855
I know them, and I speake it with an heauy heart, ther is as litle charity and good liuing in them,
I know them, and I speak it with an heavy heart, there is as little charity and good living in them,
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(23) sermon (DIV1)
347
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6856
as in any other, according to that which Christ sayd in the Gospel to the great numbre of people that folowed hym,
as in any other, according to that which christ said in the Gospel to the great numbered of people that followed him,
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(23) sermon (DIV1)
347
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6857
as though they had had an earnest zcale to his doctrine, wher as in dede they had it 〈 ◊ 〉.
as though they had had an earnest zcale to his Doctrine, where as in deed they had it 〈 ◊ 〉.
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(23) sermon (DIV1)
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6861
〈 ◊ ◊ ◊ 〉 me, so that I thinke many one now a dayes professeth the Gospel for the liuinge sake, not for the lone they beare to Gods word.
〈 ◊ ◊ ◊ 〉 me, so that I think many one now a days Professes the Gospel for the living sake, not for the lone they bear to God's word.
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(23) sermon (DIV1)
347
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6862
But they that will be true ploughmen must worke fayth fully for Gods sake, for the edifiyng of theyr 〈 ◊ 〉.
But they that will be true ploughman must work faith Fully for God's sake, for the edifying of their 〈 ◊ 〉.
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(23) sermon (DIV1)
347
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6863
And as diligent lye as the husband man plougheth for the sustentacion of the body: so diligently must the prelates & ministers la bour for the feding of the soule:
And as diligent lie as the husband man plougheth for the sustentation of the body: so diligently must the Prelates & Ministers la bour for the feeding of the soul:
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(23) sermon (DIV1)
347
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6864
both the ploughes must stil be doing, as most necessary for man.
both the ploughs must still be doing, as most necessary for man.
d dt n2 vmb av vbi vdg, c-acp ds j p-acp n1.
(23) sermon (DIV1)
347
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6865
And wherefore are magistrates ordeined, but that the trāquility of the commune weale maye be confirmed, limiting both ploughes.
And Wherefore Are Magistrates ordained, but that the tranquillity of the commune weal may be confirmed, limiting both ploughs.
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(23) sermon (DIV1)
347
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6866
But now for the fault of vnpreaching Prelates, me thinke I could gesse what might be sayd for excusing of them.
But now for the fault of unpreaching Prelates, me think I could guess what might be said for excusing of them.
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(23) sermon (DIV1)
347
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6867
They are so troubled with 〈 ◊ 〉 liuing, they be so placed in palacies, couched in courtes, ruffelyng in theyr rentes, dauncing in their dominions, burdened with ambassages, pampering of their paunches like a Monke that maketh his Jubilie, mounching in their maungers,
They Are so troubled with 〈 ◊ 〉 living, they be so placed in palaces, couched in Courts, ruffling in their rents, dancing in their Dominions, burdened with ambassages, pampering of their paunches like a Monk that makes his Jubilee, mounching in their mangers,
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(23) sermon (DIV1)
347
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6868
and moiling in theyr gay manours and man syons, and so troubled with loyteryng in theyr Lordshippes, that they can not attend it.
and moiling in their gay manors and man zions, and so troubled with loitering in their Lordships, that they can not attend it.
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(23) sermon (DIV1)
347
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6869
They are otherwise occupied, som in the kings matters, some are Ambassadours, some of the priuye councel, some to furnish the courte, some are Lordes of the Parliament, some are Presidentes, and some Comptrollers of myntes. Wel, wel.
They Are otherwise occupied, Some in the Kings matters, Some Are ambassadors, Some of the privy council, Some to furnish the court, Some Are lords of the Parliament, Some Are Presidents, and Some Comptrollers of mints. Well, well.
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(23) sermon (DIV1)
347
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6870
Is this their duety? Is this their office? Is this their calling? should we haue ministers of the church to be comptrollers of the myntes? Is this a meete office for a priest that hath cure of soules? Is this his charg? I would here aske one question:
Is this their duty? Is this their office? Is this their calling? should we have Ministers of the Church to be comptrollers of the mints? Is this a meet office for a priest that hath cure of Souls? Is this his charge? I would Here ask one question:
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(23) sermon (DIV1)
347
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6871
I would fayne know who cōptrolleth the deuil at home at his parish, whyle he comptrolleth the mynt? If the Apostles myght not leaue the office of preaching to be deacons, shall one leaue it for minting? I can not tel you,
I would fain know who comptrolleth the Devil At home At his parish, while he comptrolleth the mint? If the Apostles might not leave the office of preaching to be Deacons, shall one leave it for minting? I can not tell you,
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(23) sermon (DIV1)
347
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6872
but the saying is, that synce Priestes haue bene mynters, mony hath bene wurse then it was before.
but the saying is, that since Priests have be Minters, money hath be Worse then it was before.
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347
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6873
And they saye that the euilnesse of mony hath made al things dearer. And in this behalfe I must speake to England.
And they say that the evilness of money hath made all things Dearer. And in this behalf I must speak to England.
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Heare my coūtry England, as Paule sayd in his first epistle to the Cor. vi. Chapter.
Hear my country England, as Paul said in his First epistle to the Cor. vi. Chapter.
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For Paule was no sitting Byshop, but a walking & a preaching Byshop.
For Paul was no sitting Bishop, but a walking & a preaching Bishop.
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But whē he went from them, he lefte there behind 〈 ◊ 〉 the plough going styl,
But when he went from them, he left there behind 〈 ◊ 〉 the plough going still,
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for he wrot vnto them & rebuked them for going to law and pleading them causes before 〈 ◊ 〉 then Iudges.
for he wrote unto them & rebuked them for going to law and pleading them Causes before 〈 ◊ 〉 then Judges.
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Is there (sayth he) vtterly among you no wise man, to be an arbitratour in matters of iudgement? What? not one of all that can 〈 ◊ 〉 betwene brother and brother? But one brother go to lawe with an other,
Is there (say he) utterly among you no wise man, to be an arbitrator in matters of judgement? What? not one of all that can 〈 ◊ 〉 between brother and brother? But one brother go to law with an other,
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and that vnder 〈 ◊ 〉 Iudges? Constitute contemptos qui sunt in ecclesia. &c. Appoynte them Iudges that are most abiect,
and that under 〈 ◊ 〉 Judges? Constitute contemptos qui sunt in Church. etc. Appoint them Judges that Are most abject,
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and vyle in the congregacid, which he speaketh in rebuking them, for (saith he) Ad erubescentiam vestram dico. I speake it to your shame.
and vile in the congregacid, which he speaks in rebuking them, for (Says he) Ad erubescentiam vestram dico. I speak it to your shame.
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So England I speake it to thy shame.
So England I speak it to thy shame.
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Is there neuer a noble man to be a Lorde President, but it muste be a prelate? Is there neuer a wyse man in the realme to be a Comptroler of the Mint? I speake it to your shame, I speake it to your shame.
Is there never a noble man to be a Lord President, but it must be a prelate? Is there never a wise man in the realm to be a Comptroller of the Mint? I speak it to your shame, I speak it to your shame.
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If there be neuer a wise man, make a Water bearer, a Tinker, a Cobler, a slaue, a page, Comptroler of the Mint.
If there be never a wise man, make a Water bearer, a Tinker, a Cobbler, a slave, a page, Comptroller of the Mint.
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Make a meane 〈 ◊ 〉, a Groome, a Yeman, make a poore baggar Lord president.
Make a mean 〈 ◊ 〉, a Groom, a Yeoman, make a poor baggar Lord president.
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Thus I speak not that I would haue it so, but to your shame. If there be neuer a gentilman meete nor able to be Lord president.
Thus I speak not that I would have it so, but to your shame. If there be never a gentleman meet nor able to be Lord president.
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For why are not the noble men and yong gentlemen of England, so brought vp in knowledge of god and in learning, that they may be able to execute offices in the commune weale? The King hath a great many of wardes,
For why Are not the noble men and young gentlemen of England, so brought up in knowledge of god and in learning, that they may be able to execute Offices in the commune weal? The King hath a great many of wards,
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and I trow ther is a court of wards, why is there not a scoole for the wardes,
and I trow there is a court of wards, why is there not a School for the wards,
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as wel as ther is a court for theyr landes? Why are they not set in schooles, where they maye learne? Or why are they not sent to the Uniuersityes, that they may be able to serue the king when they come to age? Yf the wardes & yong gentlemen were wel brought vp in learning and in the knowledge of God, they would not whē they come to age so much gaue them selues to other vanities.
as well as there is a court for their Lands? Why Are they not Set in Schools, where they may Learn? Or why Are they not sent to the Universities, that they may be able to serve the King when they come to age? If the wards & young gentlemen were well brought up in learning and in the knowledge of God, they would not when they come to age so much gave them selves to other vanities.
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And if the Nobility be well trayited in godly learning, the people would folow yt same traine.
And if the Nobilt be well trayited in godly learning, the people would follow that same train.
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For truly, such as the noble men be, such wyl the people be.
For truly, such as the noble men be, such will the people be.
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And now the onely cause, why noble men be not made Lord 〈 ◊ 〉, is because they haue not bene brought vp in learning.
And now the only cause, why noble men be not made Lord 〈 ◊ 〉, is Because they have not be brought up in learning.
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Therfore for the loue of god appoint teachers and schole maisters, you that haue charg of youth,
Therefore for the love of god appoint Teachers and school masters, you that have charge of youth,
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& geue the teachers stipēds worthy theyr paines yt they may bring them vp in Grāmer, in Logike, in Rethorike, in Philosophy, in yt ciuil law and in that which I cannot leaue vnspoken of, the word of God.
& give the Teachers Stipends worthy their pains that they may bring them up in Grammar, in Logic, in Rhetoric, in Philosophy, in that civil law and in that which I cannot leave unspoken of, the word of God.
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for goddes people, to vse the lawes of the realme, as an ordinary help against their aduersaries,
for God's people, to use the laws of the realm, as an ordinary help against their Adversaries,
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6894
Thankes be vnto god the nobility, otherwyse is very well brought vp in learning & Godlynes, to the great ioy and comfort of England,
Thanks be unto god the Nobilt, otherwise is very well brought up in learning & Godliness, to the great joy and Comfort of England,
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so that 〈 ◊ 〉 is now good hope in the youth, that we shal an other day haue a florishing common wealth, consideryng theyr godly educacion.
so that 〈 ◊ 〉 is now good hope in the youth, that we shall an other day have a flourishing Common wealth, considering their godly education.
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Yea, and there he all ready noble men ynough, though not so many as I would wysh able to be Lord Presidentes,
Yea, and there he all ready noble men enough, though not so many as I would wish able to be Lord Presidents,
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& wysemen inough, for the mynt.
& Wise men enough, for the mint.
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And as 〈 ◊ 〉 a thing it is for Bishoppes to be Lord presidētes or 〈 ◊ 〉 to be minters,
And as 〈 ◊ 〉 a thing it is for Bishops to be Lord Presidents or 〈 ◊ 〉 to be minters,
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as it was for the Corthinthians to plead matters of variaūte before heathen Iudges.
as it was for the Corthinthians to plead matters of variaunte before heathen Judges.
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It is also a sclaūder to the noble 〈 ◊ 〉 as though they lacked wysedome,
It is also a slander to the noble 〈 ◊ 〉 as though they lacked Wisdom,
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and learnyng to be able for such offices, or elles were no men of consclence, or els were not meete to be trusted, and able for such offices.
and learning to be able for such Offices, or Else were no men of Conscience, or Else were not meet to be trusted, and able for such Offices.
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6902
And a prelate hath a charge and cure otherwise, and therefore he cannot discharge his duety,
And a prelate hath a charge and cure otherwise, and Therefore he cannot discharge his duty,
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6903
and be a Lord president to. For a presidentship requireth a whole man, and a Byshop can not be two men.
and be a Lord president to. For a presidentship requires a Whole man, and a Bishop can not be two men.
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A Byshop hath his office, a slock to teach, to loke vnto, and therefor he can not meddle wyth an other office, which alone requireth a whole man.
A Bishop hath his office, a slock to teach, to look unto, and Therefore he can not meddle with an other office, which alone requires a Whole man.
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He should therfore geue it ouer to whom it is meete, and labour in his owne busines,
He should Therefore give it over to whom it is meet, and labour in his own business,
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as Paule wryteth to the Thessalonions. Let euery man do his owne busines, & folow his calling.
as Paul writes to the Thessalonians. Let every man do his own business, & follow his calling.
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Let the Priest prcach, & the noble men handle the tēporal matters. Moses was a meruaslous man, a good man.
Let the Priest prcach, & the noble men handle the temporal matters. Moses was a meruaslous man, a good man.
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Moses was a wonderful felowe, & did his duty being a maried mā, we lack such as Moses was.
Moses was a wondered fellow, & did his duty being a married man, we lack such as Moses was.
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6909
Wel, I wold al men wold loke to their duty, as God hath cal led them,
Well, I would all men would look to their duty, as God hath call led them,
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& then we should haue a florishing Christian cōmon weale. And now I would aske a straunge question.
& then we should have a flourishing Christian Common weal. And now I would ask a strange question.
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6911
Who is the most diligentest Byshop and prelate in al England, that passeth all the rest in doing his office? I can tell,
Who is the most diligentest Bishop and prelate in all England, that passes all the rest in doing his office? I can tell,
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for I know him who it is, I know hym wel. But now I thinke I se you listining and barkening, that I should name hym.
for I know him who it is, I know him well. But now I think I see you listining and barkening, that I should name him.
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There is one that passeth all the other, and is the most diligent prelate and preacher in al England.
There is one that passes all the other, and is the most diligent prelate and preacher in all England.
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And wil ye know who it is? I wyl tel you. It is yt deuil.
And will you know who it is? I will tell you. It is that Devil.
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And this is the Deuelish ploughing, the which worketh to haue thinges in latine, and 〈 ◊ 〉 the 〈 ◊ 〉 edificacion.
And this is the Devilish ploughing, the which works to have things in latin, and 〈 ◊ 〉 the 〈 ◊ 〉 edification.
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But here some manne wyll saye to me:
But Here Some man will say to me:
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6915
He is the most diligēt preacher of 〈 ◊ ◊ 〉, he is neuer out of his dioces, he is neuer frō his cure, ye shal neuer find hym vnoccupyed, he is euer in his 〈 ◊ 〉, he 〈 ◊ ◊ 〉 at al tymes, ye shal neuer fynd hym out of the way:
He is the most diligent preacher of 〈 ◊ ◊ 〉, he is never out of his diocese, he is never from his cure, you shall never find him unoccupied, he is ever in his 〈 ◊ 〉, he 〈 ◊ ◊ 〉 At all times, you shall never find him out of the Way:
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call for hym when you wyl, he is euer at home, the diligentest preacher in all the realme, he is euer at his plough:
call for him when you will, he is ever At home, the diligentest preacher in all the realm, he is ever At his plough:
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no lording nor loyteryng can hynder hym, he is euer appliyng his busynes, ye 〈 ◊ 〉 neuer fynd him idle I warrant you.
no lording nor loitering can hinder him, he is ever appliyng his business, you 〈 ◊ 〉 never find him idle I warrant you.
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And his office is to hynder religion, to mayntayne super sticion, to set vp Idolatry, to teach al kinde of popery.
And his office is to hinder Religion, to maintain super sticion, to Set up Idolatry, to teach all kind of popery.
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6919
He is ready as can be wyshed, for to set forth his plough, to deuyse as many wayes as can be to deface and obscure Gods glory.
He is ready as can be wished, for to Set forth his plough, to devise as many ways as can be to deface and Obscure God's glory.
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Where the Deuyl is resydent and hath his plough going:
Where the devil is resydent and hath his plough going:
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6921
there away with bookes, and vp with candelles, away wyth Bybles and vp with beades, away with the light of the gospel,
there away with books, and up with Candles, away with Bibles and up with beads, away with the Light of the gospel,
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and vp with the lighte of candelles, yea at noone dayes.
and up with the Light of Candles, yea At noon days.
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6923
Where the Deuil is resident, that he may preuayle, vp with al supersticion and Idolatry, sensing, painting of Images, candels, palmes, asshes, holy water,
Where the devil is resident, that he may prevail, up with all Superstition and Idolatry, sensing, painting of Images, Candles, palms, Ashes, holy water,
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and new seruice of mens inuenting, as though man could inuent a better waye to honour God with,
and new service of men's inventing, as though man could invent a better Way to honour God with,
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6925
then God hym selfe hath appoynted.
then God him self hath appointed.
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6926
Downe with Christes crosse, vp with purgatory picke purs, vp wt hym, the popish Purgatory I meane.
Down with Christ's cross, up with purgatory pick purs, up with him, the popish Purgatory I mean.
p-acp p-acp npg1 n1, a-acp p-acp n1 vvi n1, a-acp p-acp pno31, dt j n1 pns11 vvb.
(23) sermon (DIV1)
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Away with clothing the naked, the pore and impotent, by with decking of Images and gay garnishing of stocks and stones.
Away with clothing the naked, the poor and impotent, by with decking of Images and gay garnishing of stocks and stones.
av p-acp vvg dt j, dt j cc j, p-acp p-acp vvg pp-f n2 cc j n-vvg pp-f n2 cc n2.
(23) sermon (DIV1)
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Up with mans tradicions and his lawes, downe with Gods tradicions and his most holy word.
Up with men traditions and his laws, down with God's traditions and his most holy word.
p-acp p-acp ng1 n2 cc po31 n2, a-acp p-acp npg1 n2 cc po31 av-ds j n1.
(23) sermon (DIV1)
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6929
Downe with the old honour dewe to god and vp with the new Gods honour: let all thinges be don in latine.
Down with the old honour dew to god and up with the new God's honour: let all things be dONE in latin.
p-acp p-acp dt j n1 n1 p-acp n1 cc a-acp p-acp dt j ng1 n1: vvb d n2 vbb vdn p-acp jp.
(23) sermon (DIV1)
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There must be nothing but latine, not as much as. Memento homo quod cinis es, et in cinerem reuerteris:
There must be nothing but latin, not as much as. Memento homo quod Cinis es, et in cinerem reuerteris:
pc-acp vmb vbi pix p-acp jp, xx c-acp av-d a-acp. n1 fw-la fw-la fw-la fw-la, fw-la p-acp fw-la fw-la:
(23) sermon (DIV1)
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Remember man that thou are asshes, and into 〈 ◊ 〉 thou shalt return.
remember man that thou Are Ashes, and into 〈 ◊ 〉 thou shalt return.
vvb n1 cst pns21 vbr n2, cc p-acp 〈 sy 〉 pns21 vm2 vvi.
(23) sermon (DIV1)
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6932
Which be the 〈 ◊ 〉 that the 〈 ◊ 〉 speaketh to the 〈 ◊ 〉 people,
Which be the 〈 ◊ 〉 that the 〈 ◊ 〉 speaks to the 〈 ◊ 〉 people,
r-crq vbb dt 〈 sy 〉 cst dt 〈 sy 〉 vvz p-acp dt 〈 sy 〉 n1,
(23) sermon (DIV1)
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when he geueth thē asshes vpon asshe wensdaye, but it must be spoken in latin. Gods word may in no wyse be translated into English.
when he Giveth them Ashes upon ash wednesday, but it must be spoken in latin. God's word may in no wise be translated into English.
c-crq pns31 vvz pno32 n2 p-acp n1 av-an, cc-acp pn31 vmb vbi vvn p-acp jp. npg1 n1 vmb p-acp dx n1 vbb vvn p-acp jp.
(23) sermon (DIV1)
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Oh that our prelates would bee as diligent to sowe the 〈 ◊ 〉 of good doctrine,
O that our Prelates would be as diligent to sow the 〈 ◊ 〉 of good Doctrine,
uh cst po12 n2 vmd vbi a-acp j pc-acp vvi dt 〈 sy 〉 pp-f j n1,
(23) sermon (DIV1)
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as Sathan is, to 〈 ◊ 〉 cockel 〈 ◊ 〉 darnel.
as Sathan is, to 〈 ◊ 〉 cockel 〈 ◊ 〉 darnel.
c-acp np1 vbz, pc-acp 〈 sy 〉 j 〈 sy 〉 n1.
(23) sermon (DIV1)
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For the deuyl was dysappoynted of his purpose, for he thought al to be his own.
For the Devil was disappointed of his purpose, for he Thought all to be his own.
p-acp dt n1 vbds vvn pp-f po31 n1, c-acp pns31 vvd d pc-acp vbi po31 d.
(23) sermon (DIV1)
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what sir, are ye so 〈 ◊ 〉 of the Deuils counsell, that ye know al this to be true? Truly I know him to well,
what sir, Are you so 〈 ◊ 〉 of the Devils counsel, that you know all this to be true? Truly I know him to well,
r-crq n1, vbr pn22 av 〈 sy 〉 pp-f dt ng1 n1, cst pn22 vvb d d pc-acp vbi j? np1 pns11 vvb pno31 p-acp av,
(23) sermon (DIV1)
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and haue obeyed him a little to much in cōdiscending to som folies.
and have obeyed him a little to much in condescending to Some follies.
cc vhb vvn pno31 dt j p-acp d p-acp vvg p-acp d n2.
(23) sermon (DIV1)
347
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6940
And I know him as other men do, yea, that he is euer 〈 ◊ 〉 and 〈 ◊ 〉 busy in folowing his plow.
And I know him as other men do, yea, that he is ever 〈 ◊ 〉 and 〈 ◊ 〉 busy in following his blow.
cc pns11 vvb pno31 c-acp j-jn n2 vdb, uh, cst pns31 vbz av 〈 sy 〉 cc 〈 sy 〉 j p-acp vvg po31 n1.
(23) sermon (DIV1)
347
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6941
I know by S. Peter which sayth of hym.
I know by S. Peter which say of him.
pns11 vvb p-acp n1 np1 r-crq vvz pp-f pno31.
(23) sermon (DIV1)
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6942
Sicut leo rugiens circuit quaerens quem deuoret, he goeth about like a roaring lion 〈 ◊ 〉 whom he may 〈 ◊ 〉: 〈 ◊ 〉.Sicut leo rugiens circuit Seeking Whom devoret, he Goes about like a roaring Lion 〈 ◊ 〉 whom he may 〈 ◊ 〉: 〈 ◊ 〉.
fw-la fw-la fw-la n1 fw-la fw-la n1, pns31 vvz a-acp av-j dt j-vvg n1 〈 sy 〉 qo-crq pns31 vmb 〈 sy 〉: 〈 sy 〉.
(23) sermon (DIV1)
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6943
I would haue this text wel vewed and examined euery word of it. Circuit, 〈 ◊ 〉 goeth about in euery 〈 ◊ 〉 of his dioces. He goeth on visitacion dayly.
I would have this text well viewed and examined every word of it. Circuit, 〈 ◊ 〉 Goes about in every 〈 ◊ 〉 of his diocese. He Goes on Visitation daily.
pns11 vmd vhi d n1 av vvn cc vvn d n1 pp-f pn31. n1, 〈 sy 〉 vvz a-acp p-acp d 〈 sy 〉 pp-f po31 n1. pns31 vvz p-acp n1 av-j.
(23) sermon (DIV1)
347
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6944
He leaueth no place of his cure 〈 ◊ 〉. He walketh round about front place to place, and ceaseth not.
He Leaveth not place of his cure 〈 ◊ 〉. He walks round about front place to place, and ceases not.
pns31 vvz xx n1 pp-f po31 n1 〈 sy 〉. pns31 vvz av-j p-acp n1 n1 p-acp n1, cc vvz xx.
(23) sermon (DIV1)
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6945
Sicut leo, as a 〈 ◊ 〉 that is strongly, bodly, and proudly, stately, and fiercely with haut lookes, with his prowd countenaunces, with his 〈 ◊ 〉 bragginges:Sicut leo, as a 〈 ◊ 〉 that is strongly, bodily, and proudly, stately, and fiercely with haut looks, with his proud countenances, with his 〈 ◊ 〉 braggings:
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(23) sermon (DIV1)
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6946
rugiens, roaryng, for he letteth not slip any occasion to speake or to roare out when he 〈 ◊ 〉 hys tyme.rugiens, roaring, for he lets not slip any occasion to speak or to roar out when he 〈 ◊ 〉 his time.
fw-la, j-vvg, c-acp pns31 vvz xx vvi d n1 pc-acp vvi cc pc-acp vvi av c-crq pns31 〈 sy 〉 po31 n1.
(23) sermon (DIV1)
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6947
〈 ◊ 〉, 〈 ◊ 〉 goeth about seking and not sleping, as our Byshops do,〈 ◊ 〉, 〈 ◊ 〉 Goes about seeking and not sleeping, as our Bishops do,
〈 sy 〉, 〈 sy 〉 vvz p-acp vvg cc xx vvg, c-acp po12 n2 vdb,
(23) sermon (DIV1)
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but he seketh diligently, he searcheth diligently al corners, 〈 ◊ 〉 as he may haue his 〈 ◊ 〉.
but he seeketh diligently, he Searches diligently all corners, 〈 ◊ 〉 as he may have his 〈 ◊ 〉.
cc-acp pns31 vvz av-j, pns31 vvz av-j d n2, 〈 sy 〉 c-acp pns31 vmb vhi po31 〈 sy 〉.
(23) sermon (DIV1)
347
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6949
He roueth abrode in euery place of his 〈 ◊ 〉, he standeth not styll, he is neuer at rest,
He roveth abroad in every place of his 〈 ◊ 〉, he Stands not still, he is never At rest,
pns31 vvz av p-acp d n1 pp-f po31 〈 sy 〉, pns31 vvz xx av, pns31 vbz av-x p-acp n1,
(23) sermon (DIV1)
347
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6950
but euer in hand with his plough that it maye go foreward. But there was neuer such a preacher in England as he is.
but ever in hand with his plough that it may go forward. But there was never such a preacher in England as he is.
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(23) sermon (DIV1)
347
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6951
Who is able to tel his dylygent preaching? which euery 〈 ◊ 〉 and euery 〈 ◊ 〉, laboreth to sowe cockel and barnel, that he may bring 〈 ◊ 〉 of forme and out of estimacion and 〈 ◊ 〉, thinstitution of the Lords supper and Christes crosse,
Who is able to tell his diligent preaching? which every 〈 ◊ 〉 and every 〈 ◊ 〉, Laboureth to sow cockel and barnel, that he may bring 〈 ◊ 〉 of Form and out of estimation and 〈 ◊ 〉, thinstitution of the lords supper and Christ's cross,
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(23) sermon (DIV1)
347
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6952
for there he lost his right, for Christ sayd: Nunc iudicium est mundi, princeps 〈 ◊ ◊ 〉 eiicietur 〈 ◊ 〉.
for there he lost his right, for christ said: Nunc iudicium est mundi, princeps 〈 ◊ ◊ 〉 eiicietur 〈 ◊ 〉.
c-acp a-acp pns31 vvd po31 n-jn, c-acp np1 vvd: fw-la fw-la fw-la fw-la, fw-la 〈 sy sy 〉 fw-la 〈 sy 〉.
(23) sermon (DIV1)
347
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6953
Et sicut 〈 ◊ 〉 Moses serpentem in deserto, it a 〈 ◊ 〉 oportet filium hominis.
Et sicut 〈 ◊ 〉 Moses serpentem in Deserto, it a 〈 ◊ 〉 oportet Son hominis.
fw-la fw-la 〈 sy 〉 np1 fw-la p-acp fw-la, pn31 dt 〈 sy 〉 fw-la fw-la fw-la.
(23) sermon (DIV1)
347
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6954
Et cum exaltatus fuero, a terra, omnia traehom ad meipsum. Et cum Exalted fuero, a terra, omnia traehom ad meipsum.
fw-la fw-la fw-la fw-la, dt fw-la, fw-la n1 fw-la fw-la.
(23) sermon (DIV1)
347
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6955
Nowe is the iudgement of this world, and the Prince of this world shal be cast out.
Now is the judgement of this world, and the Prince of this world shall be cast out.
av vbz dt n1 pp-f d n1, cc dt n1 pp-f d n1 vmb vbi vvn av.
(23) sermon (DIV1)
347
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6956
And as Moses dyd lyft vp the serpent in the wyldernes, so must the sonne of man be lyft vp.
And as Moses did lift up the serpent in the Wilderness, so must the son of man be lift up.
cc p-acp np1 vdd vvi a-acp dt n1 p-acp dt n1, av vmb dt n1 pp-f n1 vbb vvd a-acp.
(23) sermon (DIV1)
347
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6957
And when I shal be lyft vp from the earth, I wyl 〈 ◊ 〉 all thynges vnto my selfe.
And when I shall be lift up from the earth, I will 〈 ◊ 〉 all things unto my self.
cc c-crq pns11 vmb vbi vvd a-acp p-acp dt n1, pns11 vmb 〈 sy 〉 d n2 p-acp po11 n1.
(23) sermon (DIV1)
347
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6981
And as I my selfe 〈 ◊ 〉 once mystake it. But Paule saythe:
And as I my self 〈 ◊ 〉 once mystake it. But Paul say:
cc c-acp pns11 po11 n1 〈 sy 〉 a-acp vvi pn31. p-acp np1 vvb:
(23) sermon (DIV1)
348
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6959
And when he had once brought Christ to the crosse, 〈 ◊ 〉 thought al cocke sure.
And when he had once brought christ to the cross, 〈 ◊ 〉 Thought all cock sure.
cc c-crq pns31 vhd a-acp vvn np1 p-acp dt n1, 〈 sy 〉 vvd d n1 j.
(23) sermon (DIV1)
347
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6960
But there loste he all hys 〈 ◊ 〉, for 〈 ◊ 〉 sayde:
But there lost he all his 〈 ◊ 〉, for 〈 ◊ 〉 said:
p-acp a-acp vvn pns31 av-d po31 〈 sy 〉, c-acp 〈 sy 〉 vvd:
(23) sermon (DIV1)
348
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6961
〈 ◊ ◊ ◊ 〉 meipsum, I wyll 〈 ◊ 〉 all thynges 〈 ◊ ◊ 〉 selfe.〈 ◊ ◊ ◊ 〉 meipsum, I will 〈 ◊ 〉 all things 〈 ◊ ◊ 〉 self.
〈 sy sy sy 〉 fw-la, pns11 vmb 〈 sy 〉 d n2 〈 sy sy 〉 n1.
(23) sermon (DIV1)
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6962
He meaneth drawyng of mannes soule too 〈 ◊ 〉. And that he sayde hee woulde doo:
He means drawing of Man's soul too 〈 ◊ 〉. And that he said he would do:
pns31 vvz vvg pp-f ng1 n1 av 〈 sy 〉. cc cst pns31 vvd pns31 vmd vdi:
(23) sermon (DIV1)
348
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6963
Por semetipsum, by hys owne selfe, not by any other bodyes Sacrifice.Por semetipsum, by his own self, not by any other bodies Sacrifice.
zz fw-la, p-acp po31 d n1, xx p-acp d j-jn ng1 n1.
(23) sermon (DIV1)
348
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6964
He ment by hys owne sacryfice on the crosse, where he offered him selfe for the cedemption of mankynde,
He meant by his own sacrifice on the cross, where he offered him self for the cedemption of mankind,
pns31 vvd p-acp po31 d n1 p-acp dt n1, c-crq pns31 vvd pno31 n1 p-acp dt n1 pp-f n1,
(23) sermon (DIV1)
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and not the sacrifice of the 〈 ◊ 〉 to be offered by an other.
and not the sacrifice of the 〈 ◊ 〉 to be offered by an other.
cc xx dt n1 pp-f dt 〈 sy 〉 pc-acp vbi vvn p-acp dt n-jn.
(23) sermon (DIV1)
348
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6966
For who can offer hym, but hym selfe? He was both the Offerer and the offeryng.
For who can offer him, but him self? He was both the Offerer and the offering.
p-acp r-crq vmb vvi pno31, cc-acp pno31 n1? pns31 vbds d dt n1 cc dt n1.
(23) sermon (DIV1)
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6967
And thys is the pricke, thys is the marcke at the whych the Deuyll shooteth, to euacuate the crosse of Christ,
And this is the prick, this is the mark At the which the devil shoots, to evacuate the cross of christ,
cc d vbz dt vvi, d vbz dt n1 p-acp dt r-crq dt n1 vvz, pc-acp vvi dt n1 pp-f np1,
(23) sermon (DIV1)
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6968
and to myngle the institucion of the Lordes Supper, the whych althoughe he can not bryng to passe:
and to mingle the Institution of the lords Supper, the which although he can not bring to pass:
cc pc-acp vvi dt n1 pp-f dt ng1 n1, dt r-crq cs pns31 vmb xx vvi pc-acp vvi:
(23) sermon (DIV1)
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6969
yet he goeth about by his sleightes and subtyle meanes, to frustrate the same, and these 〈 ◊ 〉 hundreth yeares he hath beene a dooer, onelye purposyng to euacuate Christes death,
yet he Goes about by his sleights and subtle means, to frustrate the same, and these 〈 ◊ 〉 Hundredth Years he hath been a doer, only purposing to evacuate Christ's death,
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(23) sermon (DIV1)
348
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6970
and to make it of small efficacie and vertue. For where as Christe, accordyng as the Serpent was lyfte vp in wyldernes:
and to make it of small efficacy and virtue. For where as Christ, according as the Serpent was lift up in Wilderness:
cc pc-acp vvi pn31 pp-f j n1 cc n1. p-acp c-crq c-acp np1, vvg p-acp dt n1 vbds vvn a-acp p-acp n1:
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348
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6971
so woulde he hym selfe to bee exalted, that thereby as manye as 〈 ◊ 〉 in hym should haue saluacion.
so would he him self to be exalted, that thereby as many as 〈 ◊ 〉 in him should have salvation.
av vmd pns31 pno31 n1 pc-acp vbi vvn, cst av c-acp d c-acp 〈 sy 〉 p-acp pno31 vmd vhi n1.
(23) sermon (DIV1)
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6972
But the Deuyl would none of that.
But the devil would none of that.
p-acp dt n1 vmd pi pp-f d.
(23) sermon (DIV1)
348
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6973
They would haue vs saued by a dayly oblacion propiciatory, by a sacrifice expiatory, or remissory.
They would have us saved by a daily oblation propitiatory, by a sacrifice expiatory, or remissory.
pns32 vmd vhi pno12 vvn p-acp dt j n1 j, p-acp dt n1 j, cc j.
(23) sermon (DIV1)
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6974
Now yf I should preach in the country among the vnlearned, I would tel what propiciatory, expiatory and remissory is:
Now if I should preach in the country among the unlearned, I would tell what propitiatory, expiatory and remissory is:
av cs pns11 vmd vvi p-acp dt n1 p-acp dt j, pns11 vmd vvi r-crq j, j cc j vbz:
(23) sermon (DIV1)
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6975
but here is a learned au 〈 ◊ 〉, yet for them that be vnlearned I wilerpound it.
but Here is a learned au 〈 ◊ 〉, yet for them that be unlearned I wilerpound it.
cc-acp av vbz dt j fw-fr 〈 sy 〉, av p-acp pno32 cst vbb j pns11 vvb pn31.
(23) sermon (DIV1)
348
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6976
Propiciatory, expiatory, remissory, or satisfactory, for they signify al one thing in effect, and is nothing els but a thing wherby to obteyne 〈 ◊ 〉 ofsynnes, and to haue saluacion.
Propitiatory, expiatory, remissory, or satisfactory, for they signify all one thing in Effect, and is nothing Else but a thing whereby to obtain 〈 ◊ 〉 ofsynnes, and to have salvation.
j, j, j, cc j, c-acp pns32 vvb d crd n1 p-acp n1, cc vbz pix av cc-acp dt n1 c-crq pc-acp vvi 〈 sy 〉 n2, cc pc-acp vhi n1.
(23) sermon (DIV1)
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6977
And this way the Deuyl vsed to euacuate the death of Christ, that we myght haue affiaunce in other thynges,
And this Way the devil used to evacuate the death of christ, that we might have affiance in other things,
cc d n1 dt n1 vvd pc-acp vvi dt n1 pp-f np1, cst pns12 vmd vhi n1 p-acp j-jn n2,
(23) sermon (DIV1)
348
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6978
as in the dayly sacrifice of the prieste, where as Christe would haue vs to trust in his onely sacrifice. So he was:
as in the daily sacrifice of the priest, where as Christ would have us to trust in his only sacrifice. So he was:
c-acp p-acp dt j n1 pp-f dt n1, c-crq c-acp np1 vmd vhi pno12 pc-acp vvi p-acp po31 j n1. av pns31 vbds:
(23) sermon (DIV1)
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6979
Agnus occisus ab origine mundi, the lambe that hath ben slain from the beginning of the world, 〈 ◊ 〉 therfore he is 〈 ◊ 〉, iuge sacrificium, a continual sacrifice,Agnus Occisus ab origine mundi, the lamb that hath been slave from the beginning of the world, 〈 ◊ 〉 Therefore he is 〈 ◊ 〉, judge Sacrificium, a continual sacrifice,
np1 fw-la fw-la fw-la fw-la, dt n1 cst vhz vbn vvn p-acp dt n-vvg pp-f dt n1, 〈 sy 〉 av pns31 vbz 〈 sy 〉, vvb fw-la, dt j n1,
(23) sermon (DIV1)
348
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6980
and not for the continuaunce of the 〈 ◊ 〉, as the Blaunchers haue blaunched it, and 〈 ◊ 〉 it.
and not for the Continuance of the 〈 ◊ 〉, as the Blanchers have blanched it, and 〈 ◊ 〉 it.
cc xx p-acp dt n1 pp-f dt 〈 sy 〉, c-acp dt n2 vhb vvn pn31, cc 〈 sy 〉 pn31.
(23) sermon (DIV1)
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6982
Per semetipsum purgatio facta, by him selfe and by none other, Christ made 〈 ◊ 〉 and 〈 ◊ 〉 for the whole 〈 ◊ 〉.Per semetipsum purgatio facta, by him self and by none other, christ made 〈 ◊ 〉 and 〈 ◊ 〉 for the Whole 〈 ◊ 〉.
fw-la fw-la fw-la fw-la, p-acp pno31 n1 cc p-acp pix j-jn, np1 vvd 〈 sy 〉 cc 〈 sy 〉 c-acp dt j-jn 〈 sy 〉.
(23) sermon (DIV1)
348
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6983
Would Christ thys woorde (by hym selfe) had 〈 ◊ 〉 better weyghed and looked vpon,
Would christ this word (by him self) had 〈 ◊ 〉 better weighed and looked upon,
vmd np1 d n1 (p-acp pno31 n1) vhd 〈 sy 〉 av-jc vvn cc vvn p-acp,
(23) sermon (DIV1)
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and in sanctificationem, to make them holy, for he is iuge sacrificium, a continuall sacrifice, in effect, fruite and operation, that lyke as they whyche 〈 ◊ 〉 the Serpent hange vppe in the deserte, were put in remembraunce of Christes deathe, in whom as manye as beleued were saued:
and in sanctificationem, to make them holy, for he is judge Sacrificium, a continual sacrifice, in Effect, fruit and operation, that like as they which 〈 ◊ 〉 the Serpent hang up in the desert, were put in remembrance of Christ's death, in whom as many as believed were saved:
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so al men that trusted in the death of Christ shal be saued, as wel they that were before, as they that came after.
so all men that trusted in the death of christ shall be saved, as well they that were before, as they that Come After.
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For he was a continuall Sacrifice, as I sayde in effecte, fruite, operacion and vertue.
For he was a continual Sacrifice, as I said in Effect, fruit, operation and virtue.
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As though he had from the begynnyng of the world, and continually should to the worlds ende, hang styll on the crosse,
As though he had from the beginning of the world, and continually should to the world's end, hang still on the cross,
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and he is as freshe hangyng on the crosse nowe, to them that beleue and trust in hym:
and he is as fresh hanging on the cross now, to them that believe and trust in him:
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as he was fyftene hundreth yeares a go, when he was 〈 ◊ 〉. Then let vs trust vpon hys onelye death, and looke for none other sacrifice propitiatory,
as he was fyftene Hundredth Years a go, when he was 〈 ◊ 〉. Then let us trust upon his only death, and look for none other sacrifice propitiatory,
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then the same bloudye Sacrifice, the lyuely sacrifice, and not the dry Sacrifice, but a bloudye Sacrifice. For Christ hym selfe sayde:
then the same bloody Sacrifice, the lively sacrifice, and not the dry Sacrifice, but a bloody Sacrifice. For christ him self said:
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con summatum est, It is perfectly finished. I haue taken at my fathers hande the dispensation of redeemyng mankynde.con summatum est, It is perfectly finished. I have taken At my Father's hand the Dispensation of redeeming mankind.
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I haue wrought mans redemption, and haue dispatched the matter.
I have wrought men redemption, and have dispatched the matter.
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Why then mingle ye hym? why 〈 ◊ 〉 ye diuide hym? why make you of hym mo sacrifices then one: Paule sayth:
Why then mingle you him? why 〈 ◊ 〉 you divide him? why make you of him more Sacrifices then one: Paul say:
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Pascha nostrum immolatus est christus, Christe our 〈 ◊ 〉 is 〈 ◊ 〉 vppe,Pascha nostrum Immolatus est christus, Christ our 〈 ◊ 〉 is 〈 ◊ 〉 up,
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so that the thyng is done, and Christe hath done it, and he hathe done it semel, once for al. And it was a bloudye Sacrifice, not a drye Sacrifice.
so that the thing is done, and Christ hath done it, and he hath done it semel, once for all And it was a bloody Sacrifice, not a dry Sacrifice.
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Why then, it is not the 〈 ◊ 〉 that auayleth or profiteth for the quycke and the deade? 〈 ◊ 〉 woorth thee, O Dyuell, wo woorthe 〈 ◊ 〉, that hast preuayled so farre and so longe, that hast made England to 〈 ◊ 〉 false Gods, forsaking Christ theyr Lorde.
Why then, it is not the 〈 ◊ 〉 that availeth or profiteth for the quick and the dead? 〈 ◊ 〉 worth thee, Oh devil, woe wort 〈 ◊ 〉, that hast prevailed so Far and so long, that hast made England to 〈 ◊ 〉 false God's, forsaking christ their Lord.
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〈 ◊ 〉 woorth thee Diuel, wo woorth thee Deuil and al thy Angels.
〈 ◊ 〉 worth thee devil, woe worth thee devil and all thy Angels.
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If Christ by his death 〈 ◊ 〉 althinges to hym selfe, and draweth all men to saluacion,
If christ by his death 〈 ◊ 〉 All things to him self, and draws all men to salvation,
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and to heauenly blisse, that trust in him:
and to heavenly bliss, that trust in him:
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Then the Priests at the Masse, at the popyshe Masse (I saye) what can they 〈 ◊ 〉,
Then the Priests At the Mass, At the popish Mass (I say) what can they 〈 ◊ 〉,
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when Christ 〈 ◊ 〉 all, but landes and goodes from the ryghte 〈 ◊ 〉? The Priestes drawe goodes and rychesse, 〈 ◊ 〉 and promotions to them selues, and 〈 ◊ 〉 as beleued in theyr 〈 ◊ 〉, they draw to the Diuel.
when christ 〈 ◊ 〉 all, but Lands and goods from the right 〈 ◊ 〉? The Priests draw goods and richesse, 〈 ◊ 〉 and promotions to them selves, and 〈 ◊ 〉 as believed in their 〈 ◊ 〉, they draw to the devil.
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But Christ it is that draweth soules vnto hym by hys bloudye Sacrifice.
But christ it is that draws Souls unto him by his bloody Sacrifice.
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What haue we to doo then, but epulari in domino, to eate in the Lorde at hys Supper.
What have we to do then, but Epulari in domino, to eat in the Lord At his Supper.
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What other seruice haue we to doo to hym? and what other sacrifice haue we to offer,
What other service have we to do to him? and what other sacrifice have we to offer,
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but the mortification of our sleshe? What other oblacion haue wee to make, but of obedience, of good lyuyng, of good woorkes,
but the mortification of our sleshe? What other oblation have we to make, but of Obedience, of good living, of good works,
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and of helping our neyghbours? But as for our redemption, it is done already, it cannot be better.
and of helping our neighbours? But as for our redemption, it is done already, it cannot be better.
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7007
Christ hath done that thyng so well, that it can not bee amended.
christ hath done that thing so well, that it can not be amended.
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It can not be deuised howe to make that any better then he hath done it.
It can not be devised how to make that any better then he hath done it.
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7009
But the Dyuell by the helpe of that Italian Byshop yonder, hys Chaplayne, hath laboured by al meanes that he myght, to frustrate the deathe of Christ,
But the devil by the help of that Italian Bishop yonder, his Chaplain, hath laboured by all means that he might, to frustrate the death of christ,
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and the merites of hys passion.
and the merits of his passion.
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And they haue deuised for that purpose, to make vs beleue in other vayne things by hys pardons,
And they have devised for that purpose, to make us believe in other vain things by his Pardons,
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as to haue remission of synnes, for praying on halowed beades, for drynkyng of the bakehouse bole,
as to have remission of Sins, for praying on hallowed beads, for drinking of the bakehouse bole,
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as a Channon of Waltam Abbeyonce told me, that when so euer they put theyr loaues of bread into the ouen,
as a Cannon of Waltham Abbeyonce told me, that when so ever they put their loaves of bred into the oven,
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as many as dranke of the pardon bole, should haue pardon for drynkyng of it. A mad thyng to geue pardon to a bole.
as many as drank of the pardon bole, should have pardon for drinking of it. A mad thing to give pardon to a bole.
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7015
Then to 〈 ◊ 〉 Alexanders holy water, to halowed belles, palmes, candels, ashes, and what not? And of these thynges euerye one hath taken away some part of Christes sanctification.
Then to 〈 ◊ 〉 Alexanders holy water, to hallowed Bells, palms, Candles, Ashes, and what not? And of these things every one hath taken away Some part of Christ's sanctification.
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Euery one hath robbed some part of Christes passion and crosse, & hath mingled Christes death,
Every one hath robbed Some part of Christ's passion and cross, & hath mingled Christ's death,
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and hath bene made to be propitiatory and satisfactory, and to put away sinne.
and hath be made to be propitiatory and satisfactory, and to put away sin.
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Yea and Alexanders holy water yet at thys day remayneth in England, and is vsed for a remedy agaynst spirites,
Yea and Alexanders holy water yet At this day remaineth in England, and is used for a remedy against spirits,
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and to chase away Deuyls, yea and I woulde thys had bene the woorste. I woulde thys were the woorst.
and to chase away Devils, yea and I would this had be the woorste. I would this were the worst.
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But wo woorth thee, O Deuyll, that hast preuayled to euacuate Christes crosse, and to mingle the Lordes Supper.
But woe worth thee, Oh devil, that hast prevailed to evacuate Christ's cross, and to mingle the lords Supper.
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7021
These be the Italian Byshops deuises, and the Dyuel hath prycked at thys marke, to frustrate the crosse of Christ.
These be the Italian Bishops devises, and the devil hath pricked At this mark, to frustrate the cross of christ.
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These be the blaunchers that hitherto haue stopped the word of God, and hyndered the true settyng foorthe of the same.
These be the blanchers that hitherto have stopped the word of God, and hindered the true setting forth of the same.
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He shot at thys marke long before Christe came, he shotte at thys prycke foure thousande yeares before Christ hanged on the Crosse, or suffered hys passion.
He shot At this mark long before Christ Come, he shot At this prick foure thousande Years before christ hanged on the Cross, or suffered his passion.
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For the brasen Serpent, was set vp in the 〈 ◊ 〉 to put men in remembraunce of Christes commyng, that lyke as they which beheld the brasen Serpent were healed of theyr bodely diseases:
For the brazen Serpent, was Set up in the 〈 ◊ 〉 to put men in remembrance of Christ's coming, that like as they which beheld the brazen Serpent were healed of their bodily diseases:
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so they that looked spirituallye vpon Christe that was to come, in hym shoulde be saued spirituallye from the Diuel.
so they that looked spiritually upon Christ that was to come, in him should be saved spiritually from the devil.
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The Serpent was set vp in memorye of Christ to come, but the Diuel founde meanes to steale awaye the memory of Christes commyng,
The Serpent was Set up in memory of christ to come, but the devil found means to steal away the memory of Christ's coming,
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and brought the people to woorshyp the Serpent selfe, and to sence hym, to honour him,
and brought the people to woorshyp the Serpent self, and to sense him, to honour him,
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and to offer to hym, to woorshyppe hym, and to make an Idole of hym. And this was done by the market men that I tolde you of.
and to offer to him, to woorshyppe him, and to make an Idol of him. And this was done by the market men that I told you of.
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7028
And the Clarke of the market dyd it for the lucre and aduauntage of hys Mayster, that thereby hys honour myghte encrease,
And the Clerk of the market did it for the lucre and advantage of his Master, that thereby his honour might increase,
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for by Christes death, he could haue but final world ly aduauntage.
for by Christ's death, he could have but final world lie advantage.
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And euen now so hath he certayn blaunchers longyng to the market, to let and stoppe the light of the Gospel,
And even now so hath he certain blanchers longing to the market, to let and stop the Light of the Gospel,
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7031
and to hynder the Kynges proceedynges in settyng foorth the woord and glory of God.
and to hinder the Kings proceedings in setting forth the word and glory of God.
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7032
And when the Kynges Maiesty wyth the aduise of hys honourable Counsayle goeth aboute to promote Gods woord,
And when the Kings Majesty with the advise of his honourable Counsel Goes about to promote God's word,
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7033
and to set an order in matters of religion, there shal not lacke blaunchers that wyl saye:
and to Set an order in matters of Religion, there shall not lack blanchers that will say:
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7034
As for Images, where as they haue bene vsed to be senced, and to haue candels offered vnto them, none be so foolysh to doo it to the stock or stone,
As for Images, where as they have be used to be sensed, and to have Candles offered unto them, none be so foolish to do it to the stock or stone,
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7035
or to the Image selfe, but it is done to God and hys honour besore the Image.
or to the Image self, but it is done to God and his honour besore the Image.
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7036
And though they 〈 ◊ 〉 abuse it, these blaunchers wyl be ready to whysper the Kyng in the eare,
And though they 〈 ◊ 〉 abuse it, these blanchers will be ready to whysper the King in the ear,
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7037
and to tel hym, that thys abuse is but a smal matter.
and to tell him, that this abuse is but a small matter.
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7038
And that the same, with al other like abuses in the church may be refourmed easely.
And that the same, with all other like Abuses in the Church may be reformed Easily.
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7039
It is but a 〈 ◊ 〉 abuse (say they) and it may be easely amended.
It is but a 〈 ◊ 〉 abuse (say they) and it may be Easily amended.
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But it should not be taken in 〈 ◊ 〉 at the fyrste for feare of trouble, or further inconueniences.
But it should not be taken in 〈 ◊ 〉 At the First for Fear of trouble, or further inconveniences.
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The people wyl not beare sodayne alteracions:
The people will not bear sudden alterations:
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an insurrection may be made after 〈 ◊ 〉 mutacion, whych may be to the great harme and losse of the Realme.
an insurrection may be made After 〈 ◊ 〉 mutation, which may be to the great harm and loss of the Realm.
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Therfore al things shal be wel, but not out of hand, for feare of further busynes.
Therefore all things shall be well, but not out of hand, for Fear of further business.
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There be so many put offes, so many put byes, so manye 〈 ◊ 〉, and considraetions of worldly wisdome.
There be so many put offes, so many put bies, so many 〈 ◊ 〉, and considraetions of worldly Wisdom.
pc-acp vbi av av-d vvi zz, av av-d vvn n2, av d 〈 sy 〉, cc n2 pp-f j n1.
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And I dout not but there were blaunchers in the olde time, to whysper in the eare of good Kynge Ezechyas,
And I doubt not but there were blanchers in the old time, to whysper in the ear of good King Hezekiah,
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for the mayntenaunce of Idolatrye done to the brasen Serpent, aswell as there hath bene nowe oflate,
for the maintenance of Idolatry done to the brazen Serpent, aswell as there hath be now oflate,
p-acp dt n1 pp-f n1 vdn p-acp dt j n1, av c-acp a-acp vhz vbn av vvn,
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and be now that can blaunche the abuse of Images and other lyke thynges.
and be now that can blanch the abuse of Images and other like things.
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But good Kyng Ezechias woulde not bee so blynded, he was lyke to Apollos, feruent in spirite.
But good King Hezekiah would not be so blinded, he was like to Apollos, fervent in Spirit.
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He woulde geue no eare to the Blaunchers, he was not moued wyth the worldly 〈 ◊ 〉, wyth these prudent considerations, wyth these policies, he feared not insurrections of the people.
He would give no ear to the Blanchers, he was not moved with the worldly 〈 ◊ 〉, with these prudent considerations, with these policies, he feared not insurrections of the people.
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He feared not least his people woulde not beare the glorye of God:
He feared not lest his people would not bear the glory of God:
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but he (wythout anye of these respectes, or 〈 ◊ 〉, or considerations, like a good kynge for Goddes sake,
but he (without any of these respects, or 〈 ◊ 〉, or considerations, like a good King for Goddess sake,
cc-acp pns31 (p-acp d pp-f d n2, cc 〈 sy 〉, cc n2, av-j dt j n1 p-acp npg1 n1,
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and for conscience sake) by & by plucked downe the brasen serpente, and destroyed it vtterlye, and beate it to pouder.
and for conscience sake) by & by plucked down the brazen serpent, and destroyed it utterly, and beat it to powder.
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He out of hande, dyd caste downe all Images, he 〈 ◊ 〉 al Idolatrie, and clerely dyd extirpate al supersticion.
He out of hand, did cast down all Images, he 〈 ◊ 〉 all Idolatry, and clearly did extirpate all Superstition.
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He woulde not heare these blaunchers and wordly wyse men but with out delaye, foloweth gods cause and destroyeth all 〈 ◊ 〉 out of hande.
He would not hear these blanchers and wordly wise men but with out Delay, Followeth God's cause and Destroyeth all 〈 ◊ 〉 out of hand.
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Thus dyd good kinge Ezechias, for he was lyke Apollo, feruent in spirite, and diligente to promote Goddes glorie.
Thus did good King Hezekiah, for he was like Apollo, fervent in Spirit, and diligent to promote Goddess glory.
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And good hope ther is that it shall be lykewyse here in Englande, for the kynges Maiestye is so broughte vp in knowledge, vertue,
And good hope there is that it shall be likewise Here in England, for the Kings Majesty is so brought up in knowledge, virtue,
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and godlynesse, that it is not to be mystrusted, but that we shal haue al thynges well,
and godliness, that it is not to be Mistrusted, but that we shall have all things well,
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and that 〈 ◊ 〉 glorye of God shall be spread abrode, throughout all partes of the realme,
and that 〈 ◊ 〉 glory of God shall be spread abroad, throughout all parts of the realm,
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yf the Prelates wil diligently apply their plough and be preachers, rather then Lordes.
if the Prelates will diligently apply their plough and be Preachers, rather then lords.
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But our blaunchers, which wyl be Lordes, and no labourers, when they are commaunded to go and be resident vpon their cures,
But our blanchers, which will be lords, and no labourers, when they Are commanded to go and be resident upon their cures,
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and preache in theyr benifices, they would say.
and preach in their Benefices, they would say.
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What, I haue set a deputie there, I haue a deputie that loketh well to my flocke,
What, I have Set a deputy there, I have a deputy that looketh well to my flock,
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& the whiche shall discharge my dutie. A deputie (quod be) I loked for that worde all this whyle.
& the which shall discharge my duty. A deputy (quod be) I looked for that word all this while.
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And what a deputie must he be, trowe ye? Euen one like himself, he muste be a Cannonist, that is to saye, one that is brought vp in the studye of the Popes lawes and decres.
And what a deputy must he be, trow you? Even one like himself, he must be a Cannonist, that is to say, one that is brought up in the study of the Popes laws and decrees.
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And whē time shall require, to lead a pure lyfe, vnder the yoke of matrimony, admonishing both his grace,
And when time shall require, to led a pure life, under the yoke of matrimony, admonishing both his grace,
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One that wil set foorth papistrie as well as hym selfe wyll 〈 ◊ 〉 and one that wyl 〈 ◊ 〉 al supersticion, and Idolatrye.
One that will Set forth papistry as well as him self will 〈 ◊ 〉 and one that will 〈 ◊ 〉 all Superstition, and Idolatry.
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And one that wyll nothing at all, 〈 ◊ 〉 els very weakely resist the Deuils plough,
And one that will nothing At all, 〈 ◊ 〉 Else very weakly resist the Devils plough,
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yea happy it is if he take not part wyth the Deuyl, & where he should be an enemy to hym, it is wel if he take not the Deuiles part agaynst Christ.
yea happy it is if he take not part with the devil, & where he should be an enemy to him, it is well if he take not the Devils part against christ.
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But in the meane time the Prelates take theyr pleasures. They are Lords and no labou rers, but the Deuil is diligent at his plough. He is no vnpreaching prelate.
But in the mean time the Prelates take their pleasures. They Are lords and no labour rers, but the devil is diligent At his plough. He is no unpreaching prelate.
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He is no Lordly loyterer from his cure, but a busy plough man, so that among al the prelates,
He is no Lordly loiterer from his cure, but a busy plough man, so that among all the Prelates,
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and among al the packe of them that haue cure, the 〈 ◊ 〉 shal go for my mony.
and among all the pack of them that have cure, the 〈 ◊ 〉 shall go for my money.
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For he styl applyeth his busynes. Therfore ye vnpreaching prelates, learne ofthe Deuil to be diligent in doing of your office. Learne of the Deuil.
For he still Applieth his business. Therefore you unpreaching Prelates, Learn of the devil to be diligent in doing of your office. Learn of the devil
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And if you wyl not learne of God nor good men: for shame learne of the Deuyl, ad 〈 ◊ ◊ 〉 dico.
And if you will not Learn of God nor good men: for shame Learn of the devil, ad 〈 ◊ ◊ 〉 dico.
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I speake it for your shame.
I speak it for your shame.
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If you wil not learne of God nor good man to be diligent in your office, learne of the Deuil.
If you will not Learn of God nor good man to be diligent in your office, Learn of the devil.
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〈 ◊ 〉 there is now very good hope that the Kinges maiesty, being by the helpe of good gouernaunce of his moost honourable counsailours, he is trained & brought vp in learning and knowledge of gods word, wil shortly prouide a remedy and set an order herein, which thing that it may so be let vs praye for hym.
〈 ◊ 〉 there is now very good hope that the Kings majesty, being by the help of good governance of his most honourable counsellors, he is trained & brought up in learning and knowledge of God's word, will shortly provide a remedy and Set an order herein, which thing that it may so be let us pray for him.
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Praye for hym good people, praye for hym ye haue great cause, and neede to praye for hym. FINIS.
Pray for him good people, pray for him you have great cause, and need to pray for him. FINIS.
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The argument of the fyrst Sermon.
The argument of the fyrst Sermon.
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IN this first Sermon is declared, & taught the godly election of a king, and a rule of godly liuing as touching his owne person.
IN this First Sermon is declared, & taught the godly election of a King, and a Rule of godly living as touching his own person.
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〈 ◊ 〉 here 〈 ◊ 〉 proueth our most excelēt king Edward, to be our most lawfull king both by natiuitie,
〈 ◊ 〉 Here 〈 ◊ 〉 Proves our most excellent King Edward, to be our most lawful King both by Nativity,
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and contrey, yea, & now appointed in these our daies to deliuer vs from the daunger and captiuitie of Egipt and wicked Pharao, that is from 〈 ◊ 〉 and ignorance and the deuelish antichrist the Pope of Rome.
and country, yea, & now appointed in these our days to deliver us from the danger and captivity of Egypt and wicked Pharaoh, that is from 〈 ◊ 〉 and ignorance and the devilish antichrist the Pope of Rome.
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The forme of his godlye rule also he deuided here in this Sermon in three partes.
The Form of his godly Rule also he divided Here in this Sermon in three parts.
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Fyrst that he should not trust to muche vnto his owne strength and policye, but only to walke 〈 ◊ 〉 with God and to make him his 〈 ◊ 〉 man & chief guide.
Fyrst that he should not trust to much unto his own strength and policy, but only to walk 〈 ◊ 〉 with God and to make him his 〈 ◊ 〉 man & chief guide.
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Secondarily that he liue not lassiuiously and wantonly, folowing veneriall affections, but to lyue chastly.
Secondarily that he live not lassiuiously and wantonly, following venerial affections, but to live chastely.
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and al other Maiestrates to be circumspect in chosyng a wyfe, eyther for themselues or for their children, hauing this alwaies in mind, that she be, of a faithful house, godly brought vp,
and all other Magistrates to be circumspect in choosing a wife, either for themselves or for their children, having this always in mind, that she be, of a faithful house, godly brought up,
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and of a pure lyfe? Thirdly he admonished the kinges grace, that he should not desyre gold & syluer to muche, prouing by many argumentes that that kinde of vice with the other forsaid, to be destruction not only vnto the kinges grace:
and of a pure life? Thirdly he admonished the Kings grace, that he should not desire gold & silver to much, proving by many Arguments that that kind of vice with the other foresaid, to be destruction not only unto the Kings grace:
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but also vnto the whole realme & people, In these thinges consisteth the whole sum of this sermon.
but also unto the Whole realm & people, In these things Consisteth the Whole sum of this sermon.
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QVecunque scripta sunt: ad nostram doctrinam scrip ta sunt. What so euer thinges are written a fore time, are written for our learning, that we through pacience and comforte of scripture, might haue hope. QVecunque Scripta sunt: ad nostram Doctrinam scrip ta sunt. What so ever things Are written a before time, Are written for our learning, that we through patience and Comfort of scripture, might have hope.
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In taking this parte of scripture (most noble audience) I play as a trowant, which when he is at schole, will chose a lesson, wherein he is perfight,
In taking this part of scripture (most noble audience) I play as a trowant, which when he is At school, will chosen a Lesson, wherein he is perfight,
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because he is loth to take payne in studieng a new lesson, or els feareth stripes for his slothful nes.
Because he is loath to take pain in studying a new Lesson, or Else fears stripes for his slothful nes.
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In like maner I mighte seme nowe in my olde age to some men, to take this part of scripture,
In like manner I might seem now in my old age to Some men, to take this part of scripture,
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because I woulde wade easily away therwith, and driue mi matter at my ple sure and to be bound vnto a certayne theame.
Because I would wade Easily away therewith, and driven mi matter At my ple sure and to be bound unto a certain theme.
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But ye shall consider, that the foresayd words of Paul are not to be vnderstand of al scripturs,
But you shall Consider, that the foresaid words of Paul Are not to be understand of all Scriptures,
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but only of those, which are of god written in gods boke, and all thinges which are therin, are written for our learning, The excellency of this worde is so great,
but only of those, which Are of god written in God's book, and all things which Are therein, Are written for our learning, The excellency of this word is so great,
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& of so hye dignity, that ther is no earthly thinge to be compared vnto it.
& of so high dignity, that there is no earthly thing to be compared unto it.
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The author therof is great, that is God himself, eternal, almighty, euerlasting. The scripture because of him, is also great, eternall, most mighty, and ho ly.
The author thereof is great, that is God himself, Eternal, almighty, everlasting. The scripture Because of him, is also great, Eternal, most mighty, and ho lie.
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There is no king Emperour, Maiestrate, and ruler, of what state so euer they be but are bound to obey this God and to geue credence vnto his holy word in directing their steppes ordinatly accordinge vnto the same word,
There is no King Emperor, Magistrate, and ruler, of what state so ever they be but Are bound to obey this God and to give credence unto his holy word in directing their steps ordinately according unto the same word,
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yea tru ly they are not only bound to obey gods boke, but also the minister of the same,
yea true lie they Are not only bound to obey God's book, but also the minister of the same,
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for the wordes sake, so farre as he spe keth sitting in Moses chayre, that is,
for the words sake, so Far as he See keth sitting in Moses chair, that is,
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if his doctrine be takē out of Moses law. For in this world god hath.
if his Doctrine be taken out of Moses law. For in this world god hath.
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〈 ◊ 〉 swerdes the one is a temporall swerde the other a spirituall, The temporall swerd resteth in the hands of kings, maiestrats, and rulers vnder him, whereunto all subiects,
〈 ◊ 〉 swords the one is a temporal sword the other a spiritual, The temporal sword rests in the hands of Kings, magistrates, and Rulers under him, whereunto all Subjects,
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and such other affayres, as be daily in his handes.
and such other affairs, as be daily in his hands.
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as well the clergy as the layty be subiect, and punisheable, for any offence contrary to the same booke.
as well the Clergy as the laity be Subject, and punisheable, for any offence contrary to the same book.
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The spirituall swerd is in the hands of the ministers & preachers whervnto all kinges, maiestrates, rulers ought to be obedient, that is, to heare,
The spiritual sword is in the hands of the Ministers & Preachers whereunto all Kings, Magistrates, Rulers ought to be obedient, that is, to hear,
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and folowe, so longe as the ministers sit in christes chayre, that is, speaking out of chri stes boke.
and follow, so long as the Ministers fit in Christ's chair, that is, speaking out of Christ stes book.
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The king correcteth transgressors with the temporall 〈 ◊ 〉 yea, and the preacher also if he be an offender,
The King Correcteth transgressors with the temporal 〈 ◊ 〉 yea, and the preacher also if he be an offender,
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But the preacher can not correct the king if he be a transgressor of gods word, with the temporall swerde.
But the preacher can not correct the King if he be a transgressor of God's word, with the temporal sword.
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But he must cor rect and reproue him with the spirituall swerd fearing no man setting god only before his eyes vnder whome he is a minister to supplant and roote vp all vice and mischief by gods word, whervnto all men ought to be obedient,
But he must cor rect and reprove him with the spiritual sword fearing no man setting god only before his eyes under whom he is a minister to supplant and root up all vice and mischief by God's word, whereunto all men ought to be obedient,
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as is mencioned in many places of scripture, and amonges many this is one.
as is mentioned in many places of scripture, and among many this is one.
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Quoecunque iusserint 〈 ◊ 〉 seruare seruate, et 〈 ◊ 〉 te What so euer they bid you obserue, yt obserue & do. Quoecunque iusserint 〈 ◊ 〉 seruare Save, et 〈 ◊ 〉 to What so ever they bid you observe, that observe & do.
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Ther fore let yt preacher teach, improue, amēd & instruct in right wisenes, with the spirituall sword, fering no man though death should insue.
There before let that preacher teach, improve, amend & instruct in right wisenes, with the spiritual sword, fearing no man though death should ensue.
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Thus Moyses fering no man with this swerddid reproue king 〈 ◊ 〉, at gods commaundemēt.
Thus Moses fearing no man with this swerddid reprove King 〈 ◊ 〉, At God's Commandment.
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Micheas the prophet also did not spare to blame kinge Achab for his wickednes, according to Gods will and to prophery of his distruction contrary vnto many false prophets.
Micheas the Prophet also did not spare to blame King Ahab for his wickedness, according to God's will and to prophery of his destruction contrary unto many false Prophets.
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These foresaid kinges being admonished by the ministers of gods worde, because they would not folow their godly doctrine and correct theyr liues, came vnto btter des truction.
These foresaid Kings being admonished by the Ministers of God's word, Because they would not follow their godly Doctrine and correct their lives, Come unto btter des truction.
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Pharao geuing no credit vnto Moyses the prophet of God, but appliant vnto the lustes of his own hert, what time he hard of the passage of gods people, hauinge no feare or 〈 ◊ 〉 of gods worke, he did prosecute after entending to destroy them and was drowned in the red sea.
Pharaoh giving no credit unto Moses the Prophet of God, but appliant unto the lusts of his own heart, what time he hard of the passage of God's people, having no Fear or 〈 ◊ 〉 of God's work, he did prosecute After intending to destroy them and was drowned in the read sea.
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king Ahab also because he would not herken vnto Micheas was kild with an arrow.
King Ahab also Because he would not harken unto Micheas was killed with an arrow.
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Likewise also the house of Ieroboan with other many, came vnto destruction, because he would not heare the ministers of gods worde,
Likewise also the house of Ieroboan with other many, Come unto destruction, Because he would not hear the Ministers of God's word,
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and correct hys life according vnto his wyll, and pleasure.
and correct his life according unto his will, and pleasure.
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Let the precher therfore neuer feare to declare the 〈 ◊ 〉 of god vnto all men.
Let the preacher Therefore never Fear to declare the 〈 ◊ 〉 of god unto all men.
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And if the 〈 ◊ 〉 wil not hear 〈 ◊ 〉, then the preachers may admonish and 〈 ◊ 〉 them wyth their dewties,
And if the 〈 ◊ 〉 will not hear 〈 ◊ 〉, then the Preachers may admonish and 〈 ◊ 〉 them with their duties,
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except he geue him to much.
except he give him to much.
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and so leaue them vnto god and praye for them. But if the preachers digresse out of Christes chaire, and shall speake their owne phantasies, then in steade of.
and so leave them unto god and pray for them. But if the Preachers digress out of Christ's chair, and shall speak their own fantasies, then in stead of.
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Quoe eúnqúe iusserint vos facere, facite, & seruate. What soeuer they bid you obserue, that obserue and do.Who eúnqúe iusserint vos facere, Facite, & Save. What soever they bid you observe, that observe and do.
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Change it into these wordes folowing:
Change it into these words following:
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Cauete vero vobis a 〈 ◊ ◊ 〉 venunt ad vos. &c. Beware of false Prophets which come vnto you in shepes clothing,Cauete vero vobis a 〈 ◊ ◊ 〉 venunt ad vos. etc. Beware of false prophets which come unto you in Sheep clothing,
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but in wardly, they are raue ning woulfes, ye shal know them by their fruts:
but in wardly, they Are rave ning wolves, you shall know them by their fruts:
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yea chang Quoecunque iusserint, (if theire doctrine be euill) into Cauete a fermento pharisoeorum, &c. That is:
yea change Quoecunque iusserint, (if their Doctrine be evil) into Beware a Fermento pharisoeorum, etc. That is:
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Take heede and beware of the leauen of the Phariseis, and of the Saduces.
Take heed and beware of the leaven of the Pharisees, and of the Sadducees.
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In tea ching euil doctrine, all preachers are to be eschewed, and in no wise to be harkned vnto. In speaking truth: they are to be hard.
In tea ching evil Doctrine, all Preachers Are to be Eschewed, and in no wise to be hearkened unto. In speaking truth: they Are to be hard.
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Al thinges written in gods booke, are most certayne true, and profitable for all men.
All things written in God's book, Are most certain true, and profitable for all men.
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For in it, is contayned mete matter for kinges, princes, Rulers, bishops, and for all states.
For in it, is contained meet matter for Kings, Princes, Rulers, Bishops, and for all states.
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Wherfore, it behoueth euery preacher, some what to appoynt and accomodate him selfe, and hys matter a greable vnto the comfort,
Wherefore, it behooves every preacher, Some what to appoint and accommodate him self, and his matter a agreeable unto the Comfort,
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and amendment of the audience, vnto the which he declareth the message of god.
and amendment of the audience, unto the which he Declareth the message of god.
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If he preach before a kinge, let hys matter be concerninge the office of a king,
If he preach before a King, let his matter be Concerning the office of a King,
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if before a bishop, then let him treate of bishoply duties and orders, and so forth in other matters,
if before a bishop, then let him Treat of bishoply duties and order, and so forth in other matters,
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as time and audience shall require.
as time and audience shall require.
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I haue thought it good, to inteate vpon these wordes folowing which are written in the. xvii. Chapter of Deuteronomy.
I have Thought it good, to inteate upon these words following which Are written in thee. xvii. Chapter of Deuteronomy.
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Cū veneris in terrā quā Dominus Deus dat tibi possede risque eam, &c. That is. Cū veneris in terrā quā Dominus Deus that tibi possede risk eam, etc. That is.
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Whē thou art come vnto the land which the Lord thy God geueth the, and enioyest it, and dwellest therein: When thou art come unto the land which the Lord thy God Giveth thee, and enjoyest it, and dwellest therein:
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If thou shalt say, I will set a kinge ouer me: like vnto all the nations that are about me:
If thou shalt say, I will Set a King over me: like unto all the Nations that Are about me:
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Then thou shalt make him kinge ouer the, whome the Lord thy god shall chose. Then thou shalt make him King over thee, whom the Lord thy god shall chosen.
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One of thy brethrē must thou make king ouer the, and mayst not set a stranger ouer the, which is not of thy brethren.
One of thy brothers must thou make King over thee, and Mayest not Set a stranger over thee, which is not of thy brothers.
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But in any wise, let him not hold to many horses, that he bring not the people againe to Egipt, thorowe the multitude of horses,
But in any wise, let him not hold to many Horses, that he bring not the people again to Egypt, thorough the multitude of Horses,
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for as much as the Lord hath sayd vn to you: ye shall henre forth go no more againe that waye.
for as much as the Lord hath said vn to you: you shall henre forth go no more again that Way.
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Also he shal not haue to many wiues, lest his hart turne away, nether shal he gather hym syluer and golde to much.
Also he shall not have to many wives, lest his heart turn away, neither shall he gather him silver and gold to much.
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As in diuers other places of scripture is mete matter for al 〈 ◊ 〉. So in this foresayd place is discribed chefly the doctrine fit for a king.
As in diverse other places of scripture is meet matter for all 〈 ◊ 〉. So in this foresaid place is described chiefly the Doctrine fit for a King.
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But who is worthy to vtter th is doctrine before oure most noble king? Not I God knoweth, which am through age, both weak in body & obliuious, 〈 ◊ 〉 apt I am, not only because of painful study,
But who is worthy to utter that is Doctrine before our most noble King? Not I God Knoweth, which am through age, both weak in body & oblivious, 〈 ◊ 〉 apt I am, not only Because of painful study,
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but also for yt short warning. Wel vnto god I wil make my mone, who neuer fayled me.
but also for that short warning. Well unto god I will make my moan, who never failed me.
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Auxiliator in necessitatibus. God is my helper in all my all my necessities, To him alone wil I make my peticion.Helper in necessitatibus. God is my helper in all my all my necessities, To him alone will I make my petition.
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To praye vnto sayntes departed I am not taught, to desire like grace of god as they had (right godly it is) or to belene god to be no lesse merciful vnto vs (being faithful) then he was vnto them, greatly comfortable it is.
To pray unto Saints departed I am not taught, to desire like grace of god as they had (right godly it is) or to belene god to be no less merciful unto us (being faithful) then he was unto them, greatly comfortable it is.
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Therfore only vnto god let vs lift vp our hartes and saye the loros prayer.
Therefore only unto god let us lift up our hearts and say the loros prayer.
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Cum veneris &c. When thou arte come vnto the lande which the Lorde, &c. Thou shalt appoynt him kinge &c. One of the brethren muste thou make kinge ouer the, Cum veneris etc. When thou art come unto the land which the Lord, etc. Thou shalt appoint him King etc. One of the brothers must thou make King over thee,
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and must not set a straunger ouer the whych is not of thy brethren.
and must not Set a stranger over the which is not of thy brothers.
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But in any wise let not such one prepare vnto him selfe many horses, that he bring not. &c.
But in any wise let not such one prepare unto him self many Horses, that he bring not. etc.
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Furthermore let him not prepare vnto him selfe many wiues, leaste his he arte receede from god.
Furthermore let him not prepare unto him self many wives, jest his he art receede from god.
av vvb pno31 xx vvi p-acp pno31 n1 d n2, n1 po31 pns31 n1 vvi p-acp n1.
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Nor he shall not 〈 ◊ 〉 vnto him selfe, to much golde, and syluer.
Nor he shall not 〈 ◊ 〉 unto him self, to much gold, and silver.
ccx pns31 vmb xx 〈 sy 〉 p-acp pno31 n1, p-acp d n1, cc n1.
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As the text doth rise, I wil touch and go a little in euery place, vn till I come vnto to much.
As the text does rise, I will touch and go a little in every place, vn till I come unto to much.
p-acp dt n1 vdz vvi, pns11 vmb vvi cc vvi dt j p-acp d n1, zz c-acp pns11 vvb p-acp p-acp d.
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I will touch all the forsayd thin ges, but not to much.
I will touch all the foresaid thin ges, but not to much.
pns11 vmb vvi d dt j-vvn j zz, cc-acp xx p-acp av-d.
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The texte is, when thou shalte come into the lād. &c. To haue a king the Isralits did with much importunity cal vnto god,
The text is, when thou shalt come into the land. etc. To have a King the Israelites did with much importunity call unto god,
dt n1 vbz, c-crq pns21 vm2 vvi p-acp dt n1. av pc-acp vhi dt n1 dt npg1 vdd p-acp d n1 vvb p-acp n1,
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& god lōg before promised them a king and they were full certified therof, that god had pro mised that thinge. For vnto Abraham he said:
& god long before promised them a King and they were full certified thereof, that god had Pro mised that thing. For unto Abraham he said:
cc n1 av-j a-acp vvd pno32 dt n1 cc pns32 vbdr av-j vvn av, cst n1 vhd fw-la vvn cst n1. p-acp p-acp np1 pns31 vvd:
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Ego crescere te faciam vehementer ponamque te in gentes, sed et reges ex te prodibunt. Ego crescere te faciam Forcefully ponamque te in gentes, sed et reges ex te prodibunt.
fw-la fw-la fw-la fw-la n1 fw-la fw-la p-acp fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
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That is, I will multiply the excedingly, and will make nations of the, yea and kings shall spring out of the These wordes were spoken long before 〈 ◊ 〉 children of Israell had any king.
That is, I will multiply the exceedingly, and will make Nations of thee, yea and Kings shall spring out of the These words were spoken long before 〈 ◊ 〉 children of Israel had any King.
cst vbz, pns11 vmb vvi dt av-vvg, cc vmb vvi n2 pp-f pno32, uh cc n2 vmb vvi av pp-f dt d n2 vbdr vvn av-j a-acp 〈 sy 〉 n2 pp-f np1 vhd d n1.
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Not withstanding, yet God prescribed vnto them an order, how they should chose their king, and what manner a man he should be, where he sayth:
Not withstanding, yet God prescribed unto them an order, how they should chosen their King, and what manner a man he should be, where he say:
xx vvg, av np1 vvn p-acp pno32 dt n1, c-crq pns32 vmd vvi po32 n1, cc r-crq n1 dt n1 pns31 vmd vbi, c-crq pns31 vvz:
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whan thou shalt come into the land, &c. As who should say.
when thou shalt come into the land, etc. As who should say.
c-crq pns21 vm2 vvi p-acp dt n1, av p-acp r-crq vmd vvi.
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O ye children of Israell, I know your nature right well, which is euill, and inclined vnto al euils.
O you children of Israel, I know your nature right well, which is evil, and inclined unto all evils.
sy pn22 n2 pp-f np1, pns11 vvb po22 n1 av-jn av, r-crq vbz j-jn, cc vvn p-acp d n2-jn.
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I know that thou wilt chose a king to raigne ouer the and to appere glorious in the face of the worlde,
I know that thou wilt chosen a King to Reign over thee and to appear glorious in the face of the world,
pns11 vvb cst pns21 vm2 vvi dt n1 pc-acp vvi p-acp pno32 cc pc-acp vvi j p-acp dt n1 pp-f dt n1,
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after the manners of Gentyles, But because thou art 〈 ◊ 〉 necked, wilde, and art geuen to walke without a brydell, and lyne:
After the manners of Gentiles, But Because thou art 〈 ◊ 〉 necked, wild, and art given to walk without a bridle, and line:
p-acp dt n2 pp-f n2-j, p-acp c-acp pns21 vb2r 〈 sy 〉 j-vvn, j, cc vb2r vvn pc-acp vvi p-acp dt n1, cc n1:
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Therfore now I wyll preuent thy euill and beastly manners, I wil hedge strōgly thy way, I will make a durable lawe, whiche shall compell thee to walke ordinatly,
Therefore now I will prevent thy evil and beastly manners, I will hedge strongly thy Way, I will make a durable law, which shall compel thee to walk ordinately,
av av pns11 vmb vvi po21 j-jn cc j n2, pns11 vmb vvi av-j po21 n1, pns11 vmb vvi dt j n1, r-crq vmb vvi pno21 pc-acp vvi av-j,
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and in a playne way, that is:
and in a plain Way, that is:
cc p-acp dt j n1, cst vbz:
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thou shalt not 〈 ◊ 〉 thee a king after thy will and fantasy but after me thy Lorde and God.
thou shalt not 〈 ◊ 〉 thee a King After thy will and fantasy but After me thy Lord and God.
pns21 vm2 xx 〈 sy 〉 pno21 dt n1 p-acp po21 n1 cc n1 cc-acp p-acp pno11 po21 n1 cc n1.
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Thus, God condicioned with the Iewes, that their king should be such a one as he himselfe would chose them.
Thus, God conditioned with the Iewes, that their King should be such a one as he himself would chosen them.
av, np1 vvn p-acp dt np2, cst po32 n1 vmd vbi d dt crd c-acp pns31 px31 vmd vvi pno32.
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7171
This was not much vnlyke a bargayn that I herd of late should be betwixte two frinds for a horse, the owner promised the other should haue the horsse if he would, the other axed the price, he sayd: xx. nobles.
This was not much unlike a bargain that I heard of late should be betwixt two Friends for a horse, the owner promised the other should have the horse if he would, the other axed the price, he said: xx. Nobles.
d vbds xx d av-j dt n1 cst pns11 n1 pp-f av-j vmd vbi p-acp crd n2 p-acp dt n1, dt n1 vvd dt n-jn vmd vhi dt n1 cs pns31 vmd, dt n-jn vvd dt n1, pns31 vvd: av. n2-j.
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The other would geue him but iiii. pound: the owner said he should not haue him then.
The other would give him but iiii. pound: the owner said he should not have him then.
dt n-jn vmd vvi pno31 p-acp crd. n1: dt n1 vvd pns31 vmd xx vhi pno31 av.
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The other claymed the horsse because he said, he should haue him if he woulde.
The other claimed the horse Because he said, he should have him if he would.
dt n-jn vvd dt n1 c-acp pns31 vvd, pns31 vmd vhi pno31 cs pns31 vmd.
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Thus this bargain became a Westminster matter, the law yers gote twyse the valure of the horse,
Thus this bargain became a Westminster matter, the law Years goat twice the valour of the horse,
av d n1 vvd dt np1 n1, dt n1 n2 n1 av dt n1 pp-f dt n1,
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and whē all came to all, two fooles made an ende of the matter.
and when all Come to all, two Fools made an end of the matter.
cc c-crq d vvd p-acp d, crd n2 vvd dt n1 pp-f dt n1.
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Howbeit, the Israelites could not go to law with God, for chosyng their king, for would they, nyl they, theyr king shoulde be of his chosyng,
Howbeit, the Israelites could not go to law with God, for choosing their King, for would they, nyl they, their King should be of his choosing,
a-acp, dt np2 vmd xx vvi p-acp n1 p-acp np1, p-acp vvg po32 n1, c-acp vmd pns32, vmb pns32, po32 n1 vmd vbi pp-f po31 n-vvg,
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lest they should walke inordinatly, in a deceiuable way, vnto their vtter losse and destruction. For as they say cōmonly.
lest they should walk inordinately, in a deceivable Way, unto their utter loss and destruction. For as they say commonly.
cs pns32 vmd vvi av-j, p-acp dt j n1, p-acp po32 j n1 cc n1. p-acp c-acp pns32 vvb av-j.
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Qui 〈 ◊ 〉 plane, vadit sane, that is, he that walketh plaiuly walketh safly. Qui 〈 ◊ 〉 plane, vadit sane, that is, he that walks plaiuly walks safely.
fw-la 〈 sy 〉 n1, fw-la fw-la, cst vbz, pns31 cst vvz av-j vvz av-j.
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As the Iewes were 〈 ◊ ◊ 〉, & were euer redy to walk inordinatly, no lesse are we English men geuen to vnto wardnes,
As the Iewes were 〈 ◊ ◊ 〉, & were ever ready to walk inordinately, no less Are we English men given to unto wardnes,
p-acp dt np2 vbdr 〈 sy sy 〉, cc vbdr av j pc-acp vvi av-j, av-dx av-dc vbr pns12 jp n2 vvn p-acp p-acp zz,
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and inordinate walking after our owne fantasies and braynes.
and inordinate walking After our own fantasies and brains.
cc j n-vvg p-acp po12 d n2 cc n2.
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We wil walk without the limites of Gods word, we will chose a kynge at our owne pleasure.
We will walk without the Limits of God's word, we will chosen a King At our own pleasure.
pns12 vmb vvi p-acp dt n2 pp-f npg1 n1, pns12 vmb vvi dt n1 p-acp po12 d n1.
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But let vs learn to frame our liues after the noble king Dauid which when he had many occasions, geuen of king Saule to warke euill,
But let us Learn to frame our lives After the noble King David which when he had many occasions, given of King Saule to work evil,
cc-acp vvb pno12 vvi pc-acp vvi po12 n2 p-acp dt j n1 np1 r-crq c-crq pns31 vhd d n2, vvn pp-f n1 np1 p-acp n1 j-jn,
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for euill, yea and hauing many times oportunitie to perfourme mischief and to slay kyng Saule.
for evil, yea and having many times opportunity to perform mischief and to slay King Saule.
c-acp j-jn, uh cc vhg d n2 n1 pc-acp vvi n1 cc pc-acp vvi n1 np1.
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Neuertheles yet fearing, would not folow his fleshly affections and walke inordinatly, without the will of Gods worde, which be confessed alwayes to be his direction, saying.
Nevertheless yet fearing, would not follow his fleshly affections and walk inordinately, without the will of God's word, which be confessed always to be his direction, saying.
av av vvg, vmd xx vvi po31 j n2 cc vvi av-j, p-acp dt n1 pp-f npg1 n1, r-crq vbb vvn av pc-acp vbi po31 n1, vvg.
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7185
Lucerna 〈 ◊ 〉 ineis ver 〈 ◊ ◊ 〉 et lumen semitis meis. Lucerne 〈 ◊ 〉 ineis ver 〈 ◊ ◊ 〉 et lumen semitis meis.
np1 〈 sy 〉 fw-la fw-la 〈 sy sy 〉 fw-fr fw-la n1 fw-la.
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Thy worde, O Lorde, is a Lanterno vnto my feet aud a lyght vnto my steppes.
Thy word, Oh Lord, is a Lanterno unto my feet and a Light unto my steps.
po21 n1, uh n1, vbz dt fw-it p-acp po11 n2 cc dt vvi p-acp po11 n2.
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Thus hauing in minde, to walke ordinatly he did alwaies 〈 ◊ 〉 to do euil. Thus having in mind, to walk ordinately he did always 〈 ◊ 〉 to do evil.
av vhg p-acp n1, pc-acp vvi av-j pns31 vdd av 〈 sy 〉 pc-acp vdi j-jn.
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For when kyng Saul was in a caue with out any man.
For when King Saul was in a cave with out any man.
p-acp q-crq n1 np1 vbds p-acp dt n1 p-acp av d n1.
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Dauid and his men sitting by the sydes of the caue, yea and Dauids men mouing hym to kill Saull, Dauid made answer & sayd vnto them:
David and his men sitting by the sides of the cave, yea and David men moving him to kill Saull, David made answer & said unto them:
np1 cc po31 n2 vvg p-acp dt n2 pp-f dt n1, uh cc npg1 n2 vvg pno31 pc-acp vvi np1, np1 vvd n1 cc vvn p-acp pno32:
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Seruet me dominus, ne rem istam. &c. contra dominum meū Messiam. &c. That is:Servet me dominus, ne remembering istam. etc. contra dominum meū Messiah. etc. That is:
vvi pno11 fw-la, ccx vvg fw-la. av fw-la fw-la fw-la fw-la. av cst vbz:
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The Lord kepe me from doing this thing vnto my master that is the Lordes anoynted. The Lord keep me from doing this thing unto my master that is the lords anointed.
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At another tyme also, moued by Abisay to kyll Saull slepyng, Dauid sayd Ne interficias e / dt / u, quis enim impune manū suā inferret 〈 ◊ 〉 domino. &c. That is:
At Another time also, moved by Abishai to kill Saull sleeping, David said Ne interficias e / dt / u, quis enim impune manū suā inferret 〈 ◊ 〉 domino. etc. That is:
p-acp j-jn n1 av, vvn p-acp np1 pc-acp vvi np1 vvg, np1 vvd ccx n1 sy / zz / sy, fw-la fw-la fw-la fw-la fw-la fw-la 〈 sy 〉 fw-la. av cst vbz:
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Destroy him not, for who can lay his hands on the lords anoynted and begiltyles. &c. I would God we wold folow king Dauid,
Destroy him not, for who can lay his hands on the Lords anointed and begiltyles. etc. I would God we would follow King David,
vvb pno31 xx, p-acp r-crq vmb vvi po31 n2 p-acp dt n2 vvn cc n2. av pns11 vmd np1 pns12 vmd vvi n1 np1,
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and then we should walke ordinatly, and yet doo but that we are bound of dutie to doo, for God sayeth:
and then we should walk ordinately, and yet do but that we Are bound of duty to do, for God Saith:
cc av pns12 vmd vvi av-j, cc av vdi p-acp d pns12 vbr vvn pp-f n1 pc-acp vdi, c-acp np1 vvz:
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Quod ego proecipio, hoc tantum facito. That thing which I commaund that only do. Quod ego proecipio, hoc Tantum facito. That thing which I command that only do.
fw-la fw-la fw-la, fw-la fw-la fw-la. cst n1 r-crq pns11 vvb cst av-j vdb.
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There is a greate errour risen now a dayes among many of vs, which are vayne and new fangled men climbyng beyond the limites of our capacitye and wit, in wrenchyng thys text of scripture, hereafter folowyng,
There is a great error risen now a days among many of us, which Are vain and new fangled men climbing beyond the Limits of our capacity and wit, in wrenching this text of scripture, hereafter following,
pc-acp vbz dt j n1 vvn av dt n2 p-acp d pp-f pno12, r-crq vbr j cc j j-vvn n2 vvg p-acp dt n2 pp-f po12 n1 cc n1, p-acp vvg d n1 pp-f n1, av vvg,
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after theyr owne phantasie and brayne, theyr errour is vpon this text:
After their own fantasy and brain, their error is upon this text:
p-acp po32 d n1 cc n1, po32 n1 vbz p-acp d n1:
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Audi vocem populi in omnibus quoe dicunt tibi, non enim te reprobant sed me reprobarunt ne regnem super eos. That is: Audi vocem People in omnibus who dicunt tibi, non enim te reprobant sed me reprobarunt ne regnem super eos. That is:
np1 fw-la fw-la p-acp fw-la fw-la fw-la fw-la, fw-fr fw-la fw-la fw-la fw-la pno11 fw-la fw-fr fw-la fw-la fw-la. cst vbz:
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7199
Heare the voyce of the people in al that they say vnto thee, for they haue not cast thee a way but me.
Hear the voice of the people in all that they say unto thee, for they have not cast thee a Way but me.
vvb dt n1 pp-f dt n1 p-acp d cst pns32 vvb p-acp pno21, c-acp pns32 vhb xx vvn pno21 dt n1 p-acp pno11.
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7200
They wrench these wordes a wrye after their owne fantasyes, & make muche doubt as touchyng a kyng, and his Godlye name.
They wrench these words a wry After their own fantasies, & make much doubt as touching a King, and his Godly name.
pns32 vvb d n2 dt j p-acp po32 d n2, cc vvi d n1 c-acp n-vvg dt n1, cc po31 j n1.
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7201
They that so do walke inordinatly. they walke not directly and plainly, but delite in balkes, and stubble way.
They that so do walk inordinately. they walk not directly and plainly, but delight in balks, and stubble Way.
pns32 d av vdb vvi av-j. pns32 vvb xx av-j cc av-j, cc-acp vvb p-acp vvz, cc n1 n1.
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It maketh no matter by what name the rulers be named, if so be they shall walke ordinately with God,
It makes no matter by what name the Rulers be nam, if so be they shall walk ordinately with God,
pn31 vvz dx n1 p-acp r-crq n1 dt n2 vbb vvn, cs av vbb pns32 vmb vvi av-j p-acp np1,
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and derect their steps with God.
and derect their steps with God.
cc vvb po32 n2 p-acp np1.
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For both patriarkes, Judges, & kinges, had, and haue their authoritie of God, and therfore Godly.
For both Patriarchs, Judges, & Kings, had, and have their Authority of God, and Therefore Godly.
p-acp d n2, n2, cc n2, vhd, cc vhb po32 n1 pp-f np1, cc av j.
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7205
But this ought to be considered which God sayeth. Non proeficere tibi potes hominem alienum, that is.
But this ought to be considered which God Saith. Non proeficere tibi potes hominem Alienum, that is.
p-acp d pi pc-acp vbi vvn r-crq np1 vvz. fw-fr fw-la fw-la fw-la fw-la fw-la, cst vbz.
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Thou must not set a straunger ouer the.
Thou must not Set a stranger over thee.
pns21 vmb xx vvi dt jc p-acp pno32.
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7207
It hath pleased god to graunt vs a naturall lieg king & Lord, of our owne natiō an English man, one of our owne religion.
It hath pleased god to grant us a natural lieg King & Lord, of our own Nation an English man, one of our own Religion.
pn31 vhz vvn n1 pc-acp vvi pno12 dt j n1 n1 cc n1, pp-f po12 d n1 dt jp n1, crd pp-f po12 d n1.
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God hathe geuen him vnto vs, and is a most precious treasure, and yet many of vs doo desyre a straunger to be kynge ouer vs. Let vs no more desire to be bankers,
God hath given him unto us, and is a most precious treasure, and yet many of us do desire a stranger to be King over us Let us no more desire to be bankers,
np1 vhz vvn pno31 p-acp pno12, cc vbz dt av-ds j n1, cc av d pp-f pno12 vdb vvi dt jc pc-acp vbi n1 p-acp pno12 vvb pno12 av-dx dc n1 pc-acp vbi n2,
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but let vs endeuour to walke ordinatly and playnly, after the worde of God.
but let us endeavour to walk ordinately and plainly, After the word of God.
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7210
Let vs folow Dansell, let vs not seke yt death of our most noble and rightfull kyng, our owne brother, both by natiuytie, and Godly religion.
Let us follow Dansell, let us not seek that death of our most noble and rightful King, our own brother, both by natiuytie, and Godly Religion.
vvb pno12 vvi np1, vvb pno12 xx vvi pn31 n1 pp-f po12 av-ds j cc j n1, po12 d n1, av-d p-acp n1, cc j n1.
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7211
Let vs pray for his good state, that he lyue longe amonge vs.
Let us pray for his good state, that he live long among us
vvb pno12 vvi p-acp po31 j n1, cst pns31 vvi av-j p-acp pno12
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7212
Oh what a plage were it, that a straūg king of a straung land, and of a straunge religion should raygne ouer vs. Where now we be gouerned in the true religiō, he should extirp and plucke away all together,
O what a plague were it, that a strange King of a strange land, and of a strange Religion should Reign over us Where now we be governed in the true Religion, he should extirp and pluck away all together,
uh q-crq dt n1 vbdr pn31, cst dt j n1 pp-f dt j n1, cc pp-f dt j n1 vmd vvi p-acp pno12 c-crq av pns12 vbb vvn p-acp dt j n1, pns31 vmd vvi cc vvi av d av,
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and then plant again all abhomination, and popery, God kepe suche a kyng frō vs. Well, the kings grace hath sisters, my Lady Mary,
and then plant again all abomination, and popery, God keep such a King from us Well, the Kings grace hath Sisters, my Lady Marry,
cc av vvb av d n1, cc n1, np1 vvb d dt n1 p-acp pno12 av, dt ng1 n1 vhz n2, po11 n1 uh,
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and my Lady Elizabeth, which by succession and course are inheritoures to the crowne: Who if they should mary, with straungers, what should ensue: God knoweth.
and my Lady Elizabeth, which by succession and course Are inheritoures to the crown: Who if they should marry, with Strangers, what should ensue: God Knoweth.
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But God graunt if they so doo: wherby straunge religion cometh in, that they neuer come vnto coursyng nor succeding.
But God grant if they so do: whereby strange Religion comes in, that they never come unto coursing nor succeeding.
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Therfore to auoid this plage, let vs amend our lyues and put a way all pride, whiche doth drowne men in this realme at these dayes, all couetousnes wherin the magistrates and rich men of this realme are ouerwhelmed, all lechery and other excessiue vices, prouoking Gods wrath were he not mercifull,
Therefore to avoid this plague, let us amend our lives and put a Way all pride, which does drown men in this realm At these days, all covetousness wherein the Magistrates and rich men of this realm Are overwhelmed, all lechery and other excessive vices, provoking God's wrath were he not merciful,
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euen to take from vs our naturall king and leig lord, yea, and to plage vs with a strang king for our vnrepentaunt heart.
even to take from us our natural King and leig lord, yea, and to plague us with a strange King for our unrepentant heart.
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Wherfore (if as ye saye ye loue the kyng) amend your liues, and then ye shalbe a meane that God shall lend him vs long to raigne ouer vs,
Wherefore (if as you say you love the King) amend your lives, and then you shall a mean that God shall lend him us long to Reign over us,
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for vndoubtedlye sinnes prouoke much gods wrath scripture sayth: Dabo ti bi regem in furore meo, That is:
for undoubtedly Sins provoke much God's wrath scripture say: Dabo ti by regem in furore meo, That is:
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I wil geue the a 〈 ◊ 〉 in my wrath. Now we haue a lawful king, a godly kinge, neuertheles yet many euils do raygne.
I will give the a 〈 ◊ 〉 in my wrath. Now we have a lawful King, a godly King, nevertheless yet many evils do Reign.
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Long time the ministers appoynted, haue studied to amend, and redres al euils, lōg time before this great labour hath bene aboute this matter, great crakes hath bene made that all shoulde be well.
Long time the Ministers appointed, have studied to amend, and redress all evils, long time before this great labour hath be about this matter, great crake's hath be made that all should be well.
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But when all came to all for all their 〈 ◊ 〉, little or nothing was done, in whome these words of 〈 ◊ 〉 mai wel be verified sayinge. parturiunt montes, nascetur ridiculus mus.
But when all Come to all for all their 〈 ◊ 〉, little or nothing was done, in whom these words of 〈 ◊ 〉 mai well be verified saying. parturiunt montes, nascetur ridiculus mus.
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The mountaynes swelleth vp, the poore mouse is brought out, long before this time, many hath 〈 ◊ 〉 in hād to bringe many things vnto passe, The Mountains Swells up, the poor mouse is brought out, long before this time, many hath 〈 ◊ 〉 in hand to bring many things unto pass,
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but finally theyre workes came vnto small effect and profit.
but finally their works Come unto small Effect and profit.
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Nowe I heare say all things are ended after a Godly maner, or els shortly shalbe.
Now I hear say all things Are ended After a Godly manner, or Else shortly shall.
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Make hast, make hast, and let vs learne to conuert, to repent, and amend your lyues.
Make haste, make haste, and let us Learn to convert, to Repent, and amend your lives.
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If we do not, I feare, I feare, lest for our sinnes and vnthankful nes,
If we do not, I Fear, I Fear, lest for our Sins and unthankful nes,
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an Hipocrit shall raign ouer vs. Long we haue ben ser uaunts and in bondage, seruyng the Pope in Egipt.
an Hypocrite shall Reign over us Long we have been ser vaunts and in bondage, serving the Pope in Egypt.
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God hath geuen vs a deliuerer, a naturall kyng.
God hath given us a deliverer, a natural King.
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Let vs seke no straūger of another nation, no hipocrite which shal bring in agayne all papistrie, hipocricie, and Idolatry.
Let us seek no stranger of Another Nation, no hypocrite which shall bring in again all papistry, hipocricie, and Idolatry.
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No diabolicall minister whiche shall maintain all deuelish workes and euil exercises.
No diabolical minister which shall maintain all devilish works and evil exercises.
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But let vs pray that God maintain and continue our most excelleut kyng here present, true inheritour of this our realme, both by natiuitie,
But let us pray that God maintain and continue our most excelleut King Here present, true inheritor of this our realm, both by Nativity,
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and also by the speciall gift and ordinaunce of God.
and also by the special gift and Ordinance of God.
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He doth vs rectifye in the libertie of the Gospell, in that therfore let vs stand.
He does us rectify in the liberty of the Gospel, in that Therefore let us stand.
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State ergo in libertate, qua Christus nos liberauit. Stand ye in the libertie, wherwith Christ hath made vs free. State ergo in Libertate, qua Christus nos liberauit. Stand you in the liberty, wherewith christ hath made us free.
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In Christes libertie we shall stand, If we so lyue that we profyt.
In Christ's liberty we shall stand, If we so live that we profit.
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If we cast away all euill, fraud and deceyt, with suche other vices, contrary to Gods word.
If we cast away all evil, fraud and deceit, with such other vices, contrary to God's word.
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And in so doing we shal not onely prolong and maintain our most noble kynges dayes in prosperitie:
And in so doing we shall not only prolong and maintain our most noble Kings days in Prosperity:
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but also we shal prosper our owne lyues, to lyue not onely prosperously, but also godly.
but also we shall prosper our own lives, to live not only prosperously, but also godly.
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In any wyse, let no such a wone prepare vnto hym self many horsses. &c. In speakyng these wordes, ye shall vnder stand, that I do not entend to speake against the strength, polisye and prouision of a kyng,
In any wise, let no such a won prepare unto him self many Horses. etc. In speaking these words, you shall under stand, that I do not intend to speak against the strength, polisye and provision of a King,
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but against excesse, & vain trust that kinges haue in them selues, more then in the liuing God the authour of all goodnes,
but against excess, & vain trust that Kings have in them selves, more then in the living God the author of all Goodness,
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and geuer of all vic tory.
and giver of all Vic tory.
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Many horses are requisite for a kyng, but he may not excede in them, nor triumphe in them, more then is nedefull,
Many Horses Are requisite for a King, but he may not exceed in them, nor triumph in them, more then is needful,
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for the necessary affayres and defence of the realme:
for the necessary affairs and defence of the realm:
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what meaneth it, that God hath to do with the kyngs stable? but only he would be master of his horsses, the Scripture sayeth, In altis habitat. He dwelleth on hye, it foloweth.
what means it, that God hath to do with the Kings stable? but only he would be master of his Horses, the Scripture Saith, In Altis habitat. He dwells on high, it Followeth.
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Humilia respicit. He loketh on low thinges, yea, vpon the kinges stables, and vpon all the offices in his house.Humilia respicit. He looketh on low things, yea, upon the Kings stables, and upon all the Offices in his house.
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God is great grand mayster of the kinges house, and will take accompt of euery one that beareth rule therin, God is great grand master of the Kings house, and will take account of every one that bears Rule therein,
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for the executing of their offices, Whether they haue 〈 ◊ 〉 and truly serued the king in theyr offices or no.
for the executing of their Offices, Whither they have 〈 ◊ 〉 and truly served the King in their Offices or no.
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Yea god loketh vpon the kinge him selfe, if he worke well or not.
Yea god looketh upon the King him self, if he work well or not.
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Euery king is subiect vnto god, and al other men are subiects vn to yt king.
Every King is Subject unto god, and all other men Are Subjects un to that King.
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In a king god requireth fayth, not excesse of hor ses. Horses for a king be good and necessary, if they be wel vsed.
In a King god requires faith, not excess of hor ses. Horses for a King be good and necessary, if they be well used.
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But horses are not to be preferred aboue pore men.
But Horses Are not to be preferred above poor men.
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I was ones offended with the kinges horses, and therfore toke occasion to speake in the presence of the kinges maiesty that deade is, whan 〈 ◊ 〉 stode.
I was ones offended with the Kings Horses, and Therefore took occasion to speak in the presence of the Kings majesty that dead is, when 〈 ◊ 〉 stood.
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Abbeis were 〈 ◊ 〉 ned for the cōfort of the poore, Wherfore I sayd it was not decent that the kings horses should be kept in them (as ma ny were at yt time) the liuing of poore mē therby minished & takē a way:
Abbeys were 〈 ◊ 〉 ned for the Comfort of the poor, Wherefore I said it was not decent that the Kings Horses should be kept in them (as ma High were At that time) the living of poor men thereby minished & taken a Way:
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But afterward a certain noble mā said to me what hast thou to do with the kinges horses? I answered,
But afterwards a certain noble man said to me what hast thou to do with the Kings Horses? I answered,
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and said, I spake my conscience as gods word directed me.
and said, I spoke my conscience as God's word directed me.
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He sayd horses be the maintenances and part of a kinges honour, and also of his realme,
He said Horses be the maintenances and part of a Kings honour, and also of his realm,
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wherefore in speakinge agaynst them ye are against the kinges honour. I aunswered.
Wherefore in speaking against them you Are against the Kings honour. I answered.
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God teacheth what honour is decent for the king and for all other men accordinge vnto their vocations.
God Teaches what honour is decent for the King and for all other men according unto their vocations.
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God apoynteth euery king a sufficient liuing for his state and de gree both by landes and other customes.
God appointeth every King a sufficient living for his state and the gree both by Lands and other customs.
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And it is lawfull for euery king to enioy the same goodes and possessions.
And it is lawful for every King to enjoy the same goods and possessions.
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But to extort and take away the righte of the poore, is agaynst the honour of the king.
But to extort and take away the right of the poor, is against the honour of the King.
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And you do moue the kinge to do after that manner, then you speake agaynste the honour of the king.
And you do move the King to do After that manner, then you speak against the honour of the King.
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For I full certify you, extortioners, violent oppressers, in grossers of tenamēts and lāds, through whose couetusnes, villages decay and fall down, the kings leig people for lack of susten āce are famished and decayed.
For I full certify you, extortioners, violent Oppresses, in gross of tenements and Lands, through whose couetusnes, villages decay and fallen down, the Kings leig people for lack of susten ance Are famished and decayed.
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They be those which speake a gaynste the honoure of the king.
They be those which speak a gainst the honour of the King.
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God requireth in the king and al magistrats a good hart, to walk directly in his wayes.
God requires in the King and all Magistrates a good heart, to walk directly in his ways.
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And in all subiects, an obediēce dewe vnto a king.
And in all Subjects, an Obedience dew unto a King.
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Therfore I pray god both the king and also we his people may endeuer diligently to walke in his wayes, to his great honour and our profite.
Therefore I pray god both the King and also we his people may endeavour diligently to walk in his ways, to his great honour and our profit.
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Let him not prepare vnto him selfe to many wiues. &c. All though we reade heare that the kings amongst the Jewes had liberty to take more wiues then one, we may not therfore attempt to walk in ordinatly and to thinke that we may take also many wiues.
Let him not prepare unto him self to many wives. etc. All though we read hear that the Kings among the Jews had liberty to take more wives then one, we may not Therefore attempt to walk in ordinately and to think that we may take also many wives.
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For christ hath for bidden this vnto vs Christians.
For Christ hath for bidden this unto us Christians.
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And let vs not impute 〈 ◊ 〉 vnto the Iewes because they had many wiues.
And let us not impute 〈 ◊ 〉 unto the Iewes Because they had many wives.
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For they had a dispensation so to do. Christe limiteth vnto vs one wife only.
For they had a Dispensation so to do. Christ limiteth unto us one wife only.
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And it is a great thing for a man to rule one wife rightly, and ordinatly.
And it is a great thing for a man to Rule one wife rightly, and ordinately.
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For a woman is frayle and procliue vnto all euels, a woman is a very weake vessel,
For a woman is frail and procliue unto all evils, a woman is a very weak vessel,
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and may sone deceiue a man, and bring him vnto euil. Many examples we haue in holy scripture.
and may soon deceive a man, and bring him unto evil. Many Examples we have in holy scripture.
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Adam had but one wife, called Cue, and how sone had she brought him to consent vnto euilt, Adam had but one wife, called Cue, and how soon had she brought him to consent unto euilt,
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and to come to destruc tion, How did wicked Iesabell peruerte kinge Hachabs hart from god and al godlines,
and to come to destruc cion, How did wicked Jezebel pervert King Hachabs heart from god and all godliness,
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and finaly vnto 〈 ◊ 〉.
and finally unto 〈 ◊ 〉.
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It is a very hard thing for a man to rule well one woman Therfore let our king, what time his grace shalbe so minded to take a wife, chose him one which is of god, that is, which is of the houshold of fayth.
It is a very hard thing for a man to Rule well one woman Therefore let our King, what time his grace shall so minded to take a wife, chosen him one which is of god, that is, which is of the household of faith.
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Yea let all estates be no lesse circumspect in chosing her, taking great deliberacion and then they shall not neede diuorsements,
Yea let all estates be no less circumspect in choosing her, taking great deliberation and then they shall not need divorcements,
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and such mischeues to the euil example and slaunder of our realm.
and such mischeues to the evil Exampl and slander of our realm.
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And that she be such one as the kinge can finde in his hearte to loue and leade his life in pure and chast espousage, and 〈 ◊ 〉 shall he be the more prone and redy to aduance gods glory punish and extirpe, the great lechery vsed in this realme.
And that she be such one as the King can find in his heart to love and lead his life in pure and chaste espousage, and 〈 ◊ 〉 shall he be the more prove and ready to advance God's glory Punish and extirp, the great lechery used in this realm.
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Therfor we ought to make a continuall prayer vnto god, for to graunt our kinges grace such a mate as may knitte his heart and heres, according to gods ordinance and law,
Therefore we ought to make a continual prayer unto god, for to grant our Kings grace such a mate as may knit his heart and heres, according to God's Ordinance and law,
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and not to consider and cleaue onely to a politike matter or coniunction, for the enlarginge of dominions,
and not to Consider and cleave only to a politic matter or conjunction, for the enlarging of Dominions,
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for suerty and defence of contries, settinge apart the institution & ordinance of god. We hane now a prety little shilling, in deede a very prety one.
for surety and defence of countries, setting apart the Institution & Ordinance of god. We have now a pretty little shilling, in deed a very pretty one.
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I haue but one I think in my purse and the last day I had put it away almost for an old grote and so I trust some will take them.
I have but one I think in my purse and the last day I had put it away almost for an old groat and so I trust Some will take them.
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The fines of the siluer I can not se. But therin is printed a fine sentence: that is.
The fines of the silver I can not see. But therein is printed a fine sentence: that is.
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Timor domini fons vite vel sapientie. The feare of the Lord is the fountayne of life or wisedome. Timor domini fons vite vel sapientie. The Fear of the Lord is the fountain of life or Wisdom.
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I would god this sentence were alwayes printed in the hart of the king in chosing his wife, and in al his officers.
I would god this sentence were always printed in the heart of the King in choosing his wife, and in all his Officers.
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For like as the feare of God is fons sapientie or vite, so the forgetting of god is fons stulticie the fountaine of folishnes or of death,
For like as the Fear of God is fons sapientie or vite, so the forgetting of god is fons stulticie the fountain of foolishness or of death,
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although it be neuer so politike. for vpon such politike matters death doth ensue and folow.
although it be never so politic. for upon such politic matters death does ensue and follow.
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All their deuorcementes and other like conditions to the greate displeasure of all mighty god which euils I feare me, is much vsed at these dayes in the mariage of noble mens children,
All their deuorcementes and other like conditions to the great displeasure of all mighty god which evils I Fear me, is much used At these days in the marriage of noble men's children,
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for ioyning lands to lāds, possessions to possessions, neither the vertuous education, nor liuing being regarded,
for joining Lands to Lands, possessions to possessions, neither the virtuous education, nor living being regarded,
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but in the infācy such mariages be made, to the displeasure of god and breach ofespousals.
but in the infancy such marriages be made, to the displeasure of god and breach ofespousals.
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Let the king therfore chose vnto him a godly wife, wherby he shall the better liue chast,
Let the King Therefore chosen unto him a godly wife, whereby he shall the better live chaste,
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and in so liuing, all godlines shall encrease and rightwisenes be maynteyned. Notwith stāding, I know here after, some wil come and moue your grace towardes wantonnes,
and in so living, all godliness shall increase and rightwiseness be maintained. Notwith standing, I know Here After, Some will come and move your grace towards wantonness,
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and to the inclination of the flesh and vayne affectiōs.
and to the inclination of the Flesh and vain affections.
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But I would your grace should beare in memory, an history of a good king called Lewes, that traueled towardes the holy land (which was a greate matter in those dayes) and by the way sickned, being long absent from his wife.
But I would your grace should bear in memory, an history of a good King called Lewes, that traveled towards the holy land (which was a great matter in those days) and by the Way sickened, being long absent from his wife.
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And vpon this matter the phisitians did agre, that it was for lack of a woman.
And upon this matter the Physicians did agree, that it was for lack of a woman.
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And did consult with the bishops therin, who did conclude that because of the distance of his wife (being in an other contry) he should take a wench.
And did consult with the Bishops therein, who did conclude that Because of the distance of his wife (being in an other country) he should take a wench.
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This good kynge hearyng theyr couclusyon wold not assent there vnto, but sayd, he had rather be syck euen vnto death,
This good King hearing their couclusyon would not assent there unto, but said, he had rather be sick even unto death,
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then he would break hys espousals. Do worth suche councellers, byshops, nay rather bussardes.
then he would break his espousals. Do worth such councillors, Bishops, nay rather Buzzards.
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Neuerthelesse if the kyng shoulde haue consented to theyr conclusyon, and accomplyshed the same, if he had not chaū sed well, they woulde haue excused the matter,
Nevertheless if the King should have consented to their conclusion, and accomplished the same, if he had not chaū sed well, they would have excused the matter,
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as I haue hard of two that haue consulted together, and accordynge to the aduise of his frend, the one of them wroughte where the succession was not good.
as I have heard of two that have consulted together, and according to the advise of his friend, the one of them wrought where the succession was not good.
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The other imputed a pece of reproche to him for hys such counsel geuen. He exeused the matter sayinge:
The other imputed a piece of reproach to him for his such counsel given. He exeused the matter saying:
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that he gaue hym none other councell, but if it had bene hys cause, he woulde haue done lyke wise.
that he gave him none other council, but if it had be his cause, he would have done like wise.
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So I thynke the bishops woulde haue excused the matter, if the kyng should haue reproued them for theyr counsel.
So I think the Bishops would have excused the matter, if the King should have reproved them for their counsel.
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I do not reade that the king dyd rebuke them for theyr councel, but if he had, I know what wold haue bene theyr aunswer.
I do not read that the King did rebuke them for their council, but if he had, I know what would have be their answer.
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They would haue sayde, we geue you no worse councel, then we wold haue folowed our selues,
They would have said, we give you no Worse council, then we would have followed our selves,
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if we had ben in like case. Wel sir, thys king did wel, and hadde the fear of God before his eies.
if we had been in like case. Well sir, this King did well, and had the Fear of God before his eyes.
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He wold not walk in by walkes, where are many balkes.
He would not walk in by walks, where Are many balks.
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Amongst many balkinges, is muche stomblinge, and by stomblinge it chaunceth manye tymes to fal down to the grounde.
among many balkings, is much stumbling, and by stumbling it chanceth many times to fall down to the ground.
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And therfore, let vs not take any by walkes, but let Gods worde direct vs, lette vs not walke after,
And Therefore, let us not take any by walks, but let God's word Direct us, let us not walk After,
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nor leane to our own iudgements and procedinges of our forfathers, nor seke not what they dyd,
nor lean to our own Judgments and proceedings of our Forefathers, nor seek not what they did,
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but what they shuld haue done, of which thing scripture admonisheth vs, saying:
but what they should have done, of which thing scripture Admonisheth us, saying:
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Ne inclinemus preceptis & traditionibus patrum ne { que } faciamus { quod } videtur rectum in oculis nostris. Ne inclinemus preceptis & traditionibus patrum ne { que } Faciamus { quod } videtur rectum in oculis nostris.
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Let vs not inclyne our selues vnto the precepts and traditions of our fathers, nor let vs do that seemeth righte in oure eies.
Let us not incline our selves unto the Precepts and traditions of our Father's, nor let us do that seems right in our eyes.
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But surely, we wil not exchange oure fathers doinges and tradityons with scripture, but chefely lean vnto them and to theyr prescription,
But surely, we will not exchange our Father's doings and traditions with scripture, but chiefly lean unto them and to their prescription,
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and do that semeth good in oure owne eyes.
and do that Seemeth good in our own eyes.
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But surely that is going down the ladder, Scala celi as it was made by the Pope came to be a masse,
But surely that is going down the ladder, Scala Celi as it was made by the Pope Come to be a mass,
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but that is a false ladder to bringe men to heauen.
but that is a false ladder to bring men to heaven.
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The true ladder to bring a man to heauen is the knowledge and folowyng of scrypture.
The true ladder to bring a man to heaven is the knowledge and following of scripture.
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Let the kyng therfore chuse a wife which feareth God, let him not seke a proud, wanton,
Let the King Therefore choose a wife which fears God, let him not seek a proud, wanton,
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and one ful of rych treasures and worldly pompe. He shal not multiplye vnto him self to much golde and syluer.
and one full of rich treasures and worldly pomp. He shall not multiply unto him self to much gold and silver.
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Is there to muche thynke you for a king? God doth alow much vnto a kynge, and it is expedyent that he should haue much,
Is there to much think you for a King? God does allow much unto a King, and it is expedient that he should have much,
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for he hathe great expenses, and many occasyons to spend much for the defence and surety of his realme and subiectes.
for he hath great expenses, and many occasions to spend much for the defence and surety of his realm and Subjects.
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And necessary it is that a king haue a treasure alwaies in a readines for that,
And necessary it is that a King have a treasure always in a readiness for that,
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The which tresure, if it be not sufficient, he may lawfullye and with a safe conscience, take taxis of his subiects.
The which treasure, if it be not sufficient, he may lawfully and with a safe conscience, take taxis of his Subjects.
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For it wer not mete, the tresure should be in the subiectes purses whan the mony should be occupied,
For it were not meet, the treasure should be in the Subjects purses when the money should be occupied,
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nor it were not best for them selues, for the lack therof, it might cause both it,
nor it were not best for them selves, for the lack thereof, it might cause both it,
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& all the rest that they haue, shuld not long be theirs.
& all the rest that they have, should not long be theirs.
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And so for a necessary and expedient occasion, it is warranted by gods word to take of the subiects.
And so for a necessary and expedient occasion, it is warranted by God's word to take of the Subjects.
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But if there be sufficient treasures, and the burdening of subiects be for a vain thing,
But if there be sufficient treasures, and the burdening of Subjects be for a vain thing,
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so that he wil require thus much, or so much of his subiectes, (which perchance are in great necessity,
so that he will require thus much, or so much of his Subjects, (which perchance Are in great necessity,
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and penury.) The thys couetous intent, and the request therof is to muche, which God forbyddeth the king here in this place of scrypture to haue.
and penury.) The this covetous intent, and the request thereof is to much, which God forbiddeth the King Here in this place of scripture to have.
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But who shal se this to much, or tel the kinge of this to much. Thinke you any of thelkyngs preuy chamber? No. For fear of losse of fauer.
But who shall see this to much, or tell the King of this to much. Think you any of thelkyngs privy chamber? No. For Fear of loss of favour.
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Shall any of his sworne chaplains? No. They be of the clausset, and kepe close such matters.
Shall any of his sworn Chaplains? No. They be of the clausset, and keep close such matters.
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But the king himself must se this to much & that shal he do by no meanes with the corporal eies:
But the King himself must see this to much & that shall he do by no means with the corporal eyes:
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Wherfore, he muste haue a paire of spectacles, whiche shall haue two clear sightes in them, that is, that one is faith, not a seasonable faith, which shal last but a whyle,
Wherefore, he must have a pair of spectacles, which shall have two clear sights in them, that is, that one is faith, not a seasonable faith, which shall last but a while,
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but a faith, which is continuing in God. The second clear sighte is charitye, which is fervent towardes hys christen brother.
but a faith, which is Continuing in God. The second clear sight is charity, which is fervent towards his christian brother.
cc-acp dt n1, r-crq vbz vvg p-acp np1. dt ord j n1 vbz n1, r-crq vbz j p-acp po31 jp n1.
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By them two, must the kyng see euer whan he hath to muche. But few there be that vseth these spectables, the more is theyr dampnation.
By them two, must the King see ever when he hath to much. But few there be that uses these spectables, the more is their damnation.
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Not without cause Chrisostome wyth admiration sayeth. Miror si aliques rectorum potest saluari: I maruel if any ruler can be saued.
Not without cause Chrysostom with admiration Saith. Mirror si aliques rectorum potest saluari: I marvel if any ruler can be saved.
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Which woordes he speaketh not of an impossibility, but of a great difficultye.
Which words he speaks not of an impossibility, but of a great difficulty.
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For that their charge is maruelous great, & that none aboute them dare shew them the truth of the thing how it goeth. Wel:
For that their charge is marvelous great, & that none about them Dare show them the truth of the thing how it Goes. Well:
p-acp cst po32 n1 vbz j j, cc d pi p-acp pno32 vvb vvi pno32 dt n1 pp-f dt n1 c-crq pn31 vvz. uh-av:
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then if God wil not alow a king to much. Whether wil he alow a subiect to much? no, that he wyll not.
then if God will not allow a King to much. Whither will he allow a Subject to much? no, that he will not.
av cs np1 vmb xx vvi dt n1 p-acp d. cs vmb pns31 vvi dt j-jn p-acp d? uh-dx, cst pns31 vmb xx.
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whether haue any man here in England to much? I doubt mooste ryche men haue to much,
whither have any man Here in England to much? I doubt most rich men have to much,
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for without to much, we cā get nothing. As for example. The Phisition. If the pore mā be diseased, he cā haue no help without to much:
for without to much, we can get nothing. As for Exampl. The physician. If the poor man be diseased, he can have no help without to much:
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& of ye lawyer, the pore mā can get no coūsel, expediciō, nor help in his matter,
& of the lawyer, the poor man can get no counsel, expedition, nor help in his matter,
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At marchāts hands, no kynde of ware can be had, except we geue for it to much.
At Merchants hands, no kind of ware can be had, except we give for it to much.
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You landlords, you rētreisers, I may say you steplords, you vnnatural lords, you haue for your possessiōs yerely to much. You landlords, you rentreisers, I may say you steplords, you unnatural Lords, you have for your possessions yearly to much.
pn22 n2, pn22 n2, pns11 vmb vvi pn22 n2, pn22 j n2, pn22 vhb p-acp po22 n2 av-j p-acp d.
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For For that here before went for xx. or xl. poūd by yere (which is an honest portien to be had gratis in one Lordshyp, of an other mans sweat and labour) nowe is it let for l. or an C. pound by yere.
For For that Here before went for xx. or xl. pound by year (which is an honest portien to be had gratis in one Lordship, of an other men sweat and labour) now is it let for l. or an C. pound by year.
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Of this to much commeth this monsterous and portentious dearth is made by man, notwithstanding God doth send vs plentifully the frutes of the earth mercifully, contrarye vnto oure desertes.
Of this to much comes this monstrous and portentous dearth is made by man, notwithstanding God does send us plentifully the fruits of the earth mercifully, contrary unto our deserts.
pp-f d p-acp d vvz d j cc j n1 vbz vvn p-acp n1, c-acp np1 vdz vvi pno12 av-j dt n2 pp-f dt n1 av-j, j-jn p-acp po12 n2.
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Notwithstandynge to much, which these rich men haue, causeth such dearth, that pore men (which liue of theyr labor) cannot with the sweat of theyr face haue a liuing, all kinde of victuals is so dear, pigges, gese, Capons, Chickens, egges &c. These thynges with other are so vnreasonablye enhansed.
Notwithstanding to much, which these rich men have, Causes such dearth, that poor men (which live of their labour) cannot with the sweat of their face have a living, all kind of victuals is so dear, pigs, geese, Capons, Chickens, eggs etc. These things with other Are so unreasonably enhanced.
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And I thynke verely, that if it this continue: we shal at length be cōstrayned to pay for a pigge a pound.
And I think verily, that if it this continue: we shall At length be constrained to pay for a pig a pound.
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I wyl tel you my Lordes & maisters, this is not for the kinges honoure:
I will tell you my lords & masters, this is not for the Kings honour:
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yet some wyll say, knowest thou what belongeth vnto the kinges honor better then we? I answeare, that the true honor of a king, is most perfectly mentioned and painted forth in the scriptures, of which,
yet Some will say, Knowest thou what belongeth unto the Kings honour better then we? I answer, that the true honour of a King, is most perfectly mentioned and painted forth in the Scriptures, of which,
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if ye be ignorant, for lacke of time that ye cannot read it, albeit, that your counsail be neuer so polytike,
if you be ignorant, for lack of time that you cannot read it, albeit, that your counsel be never so politic,
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yet is it not for the kings honour. What hys honour meaneth ye cannot tell. It is the kinges honoure that hys subiectes be led in the true religion.
yet is it not for the Kings honour. What his honour means you cannot tell. It is the Kings honour that his Subjects be led in the true Religion.
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That all hys prelates and cleargy be set about theyr worke in preaching and studying, and not to be interrupted from their charge.
That all his Prelates and Clergy be Set about their work in preaching and studying, and not to be interrupted from their charge.
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Also it is the 〈 ◊ 〉 honor that the common wealth be auaunsed that the dearth of these forsaide thynges be prouided for,
Also it is the 〈 ◊ 〉 honour that the Common wealth be auaunsed that the dearth of these forsaide things be provided for,
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& the commodities of thys realme so employed, as it maye be to the settyng hys subiectes on worke, and keping them from idlenesse.
& the commodities of this realm so employed, as it may be to the setting his Subjects on work, and keeping them from idleness.
cc dt n2 pp-f d n1 av vvn, c-acp pn31 vmb vbb p-acp dt vvg png31 n2-jn p-acp n1, cc vvg pno32 p-acp n1.
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And herein reasteth the kynges honor and hys office. So doing, his accompt before God shalbe alowed, and rewarded.
And herein resteth the Kings honour and his office. So doing, his account before God shall aloud, and rewarded.
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Furthermore, if the kynges honoure (as some men say) standeth in the greate multitude of people.
Furthermore, if the Kings honour (as Some men say) Stands in the great multitude of people.
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Then these grasiers, inclosers, and rentrearers, are hynderers of the kynges honor.
Then these graziers, inclosers, and rentrearers, Are hynderers of the Kings honour.
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For where as haue ben a greate many of housholders and inhabitauntes, there is now but a shepheard and his dog,
For where as have been a great many of householders and inhabitants, there is now but a shepherd and his dog,
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so they hinder the kynges honour most of all.
so they hinder the Kings honour most of all.
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My Lordes and maysters, I say also, that al such procedings which are against the kinges honor (as I haue a part declared before) and as far as I can perceyue, doo intend plainly, to make the yomanry slauery, and the clergy shauery.
My lords and masters, I say also, that all such proceedings which Are against the Kings honour (as I have a part declared before) and as Far as I can perceive, do intend plainly, to make the yeomanry slavery, and the Clergy shauery.
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For such workes are al singular, priuate wealthe and commodity.
For such works Are all singular, private wealth and commodity.
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〈 ◊ 〉 of the cleargye had to much, but that is taken awaye, and nowe we haue to litle.
〈 ◊ 〉 of the Clergy had to much, but that is taken away, and now we have to little.
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But for myne owne part, I haue no cause to complain, for I thanke God and the kynge.
But for mine own part, I have no cause to complain, for I thank God and the King.
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I haue suffycient, and God is my iudge I came not to craue of any mā, any thing,
I have sufficient, and God is my judge I Come not to crave of any man, any thing,
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but I know them that haue to litle.
but I know them that have to little.
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There lieth a great matter by these appropriations, great reformation is to be hadde in them.
There lies a great matter by these appropriations, great Reformation is to be had in them.
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I know wheris a great market town wt diuers hamelets & inhabitants, wher do rise yerely of their labours to the va lue of l. pound,
I know wheris a great market town with diverse hamelets & inhabitants, where do rise yearly of their labours to the va lue of l. pound,
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and the vicar that serueth (being so great a cure) hathe but xii. or xiiii.
and the vicar that serveth (being so great a cure) hath but xii. or xiiii.
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markes by yeare, so that of thys pensyon he is not able to bie him bokes,
marks by year, so that of this pension he is not able to bye him books,
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nor geue his neigh bor drinke, al the great gain goeth another way.
nor give his neigh bor drink, all the great gain Goes Another Way.
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My father was a 〈 ◊ 〉, and had no landes of hys own, only he had a farme of iii. or iiii. pound by yere at the vttermooste, and here vpon he tilled so much as kept halfe a dosen men.
My father was a 〈 ◊ 〉, and had no Lands of his own, only he had a farm of iii. or iiii. pound by year At the vttermooste, and Here upon he tilled so much as kept half a dosen men.
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He had walke for a hundred shepe, and my mother milked xxx. kyne. He was able and did finde the kyng a harnesse, with himselfe, and his horse,
He had walk for a hundred sheep, and my mother milked xxx. kine. He was able and did find the King a harness, with himself, and his horse,
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whyle he came to the place that he shoulde receiue the kynges wages. I can remembre, that I buckled hys harnesse, when he wente vnto Blacke heathe felde.
while he Come to the place that he should receive the Kings wages. I can Remember, that I buckled his harness, when he went unto Black heathen field.
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He kept me to schole, or els I hadde not bene able to haue preached before the kinges maiesty now.
He kept me to school, or Else I had not be able to have preached before the Kings majesty now.
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He maryed my systers wyth v. pounde, or xx. nobles a piece, so that he brought them vp in god linesse, and fear of God.
He married my Sisters with v. pound, or xx. Nobles a piece, so that he brought them up in god linesse, and Fear of God.
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He kepte hospitality for his pore neighboures.
He kept hospitality for his poor neighbours.
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And some almesse he gaue to the pore, and al thys dyd he of the said farm.
And Some almesse he gave to the poor, and all this did he of the said farm.
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Where he that now hath it, payeth xvi.
Where he that now hath it, payeth xvi.
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pound by yere or more, and is not able to do any thing for his prince,
pound by year or more, and is not able to do any thing for his Prince,
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for him selfe, nor for his children, or geue a cup of drink to the pore.
for him self, nor for his children, or give a cup of drink to the poor.
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Thus al then hansyng & rearing goth to your priuate commodity & welth. So yt where ye had a single to much, you haue that:
Thus all then hansyng & rearing Goes to your private commodity & wealth. So that where you had a single to much, you have that:
av d av n-vvg cc vvg vvz p-acp po22 j n1 cc n1. av pn31 c-crq pn22 vhd dt j p-acp d, pn22 vhb d:
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& sins the same, ye haue enhansed the rent, & so haue encresed an other to muche.
& Sins the same, you have enhanced the rend, & so have increased an other to much.
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So nowe ye haue double to muche, which is to to much.
So now you have double to much, which is to to much.
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But let the precher preach til his tōg be worn to yt stomps, nothing is amended.
But let the preacher preach till his tonge be worn to that stomps, nothing is amended.
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We haue good statutes made for the common wealth as touching comme ners, enclosers, many metings and 〈 ◊ 〉,
We have good statutes made for the Common wealth as touching comme ners, enclosers, many meetings and 〈 ◊ 〉,
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but in the 〈 ◊ 〉 of the matter, there commeth nothing forthe.
but in the 〈 ◊ 〉 of the matter, there comes nothing forth.
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Well, well, thys is one thing I wil say vnto you, from whence it commeth I know, euen from the deuil.
Well, well, this is one thing I will say unto you, from whence it comes I know, even from the Devil.
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I know his 〈 ◊ 〉 in it.
I know his 〈 ◊ 〉 in it.
pns11 vvb po31 〈 sy 〉 p-acp pn31.
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For if ye bring it to passe, that the yomanry be not able to put their sonnes to schole (as in dede vniuersities do wonderously decay al redy) and that they be not able to marrye theyr daughters to the auoidynge of whoredome, I say ye plucke saluation from the people, and vtterly destroye the realme.
For if you bring it to pass, that the yeomanry be not able to put their Sons to school (as in deed universities do wondrously decay all ready) and that they be not able to marry their daughters to the avoiding of whoredom, I say you pluck salvation from the people, and utterly destroy the realm.
p-acp cs pn22 vvb pn31 pc-acp vvi, cst dt n1 vbb xx j pc-acp vvi po32 n2 p-acp n1 (c-acp p-acp n1 n2 vdb av-j vvi d j) cc cst pns32 vbb xx j pc-acp vvi po32 n2 p-acp dt vvg pp-f n1, pns11 vvb pn22 vvi n1 p-acp dt n1, cc av-j vvi dt n1.
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For by yemans sonnes, the faith of Christe is, and hath bene maintayned 〈 ◊ 〉.
For by yeoman's Sons, the faith of Christ is, and hath be maintained 〈 ◊ 〉.
p-acp p-acp ng1 n2, dt n1 pp-f np1 vbz, cc vhz vbn vvn 〈 sy 〉.
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Is this realme taughte 〈 ◊ 〉 rich mens sonnes? No, no, read the chronicles ye shall finde somtime noble menues sonnes, whych haue beue vnpreaching bishops and prelates,
Is this realm taught 〈 ◊ 〉 rich men's Sons? No, no, read the chronicles you shall find sometime noble menues Sons, which have beue unpreaching Bishops and Prelates,
vbz d n1 vvn 〈 sy 〉 j ng2 n2? uh-dx, uh-dx, vvb dt n2 pn22 vmb vvi av j n2 n2, r-crq vhb vbn vvg n2 cc n2,
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but ye shal fynde none of them learned men.
but you shall find none of them learned men.
cc-acp pn22 vmb vvi pix pp-f pno32 j n2.
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But verily, they that shoulde looke to the redresse of these thinges, be the greatest againste them.
But verily, they that should look to the redress of these things, be the greatest against them.
p-acp av-j, pns32 cst vmd vvi p-acp dt n1 pp-f d n2, vbb dt js p-acp pno32.
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In thys realme are a great many of folkes, and amongest many, I knowe but one of tender zeale, at the motyon of his pore tenauntes, hath let down his landes to the old rentes for their relief.
In this realm Are a great many of folks, and amongst many, I know but one of tender zeal, At the motion of his poor tenants, hath let down his Lands to the old rents for their relief.
p-acp d n1 vbr dt j d pp-f n2, cc p-acp d, pns11 vvb cc-acp crd pp-f j n1, p-acp dt n1 pp-f po31 j n2, vhz vvn a-acp po31 n2 p-acp dt j n2 p-acp po32 n1.
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For gods loue, let not him be a Phenix, let him not be alone, let him not be an hermite closed in a wal some good man folow him,
For God's love, let not him be a Phoenix, let him not be alone, let him not be an hermit closed in a wall Some good man follow him,
p-acp ng1 n1, vvb xx pno31 vbi dt n1, vvb pno31 xx vbi j, vvb pno31 xx vbi dt n1 vvn p-acp dt n1 d j n1 vvi pno31,
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and do as he geueth example.
and do as he Giveth Exampl.
cc vdb c-acp pns31 vvz n1.
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Surueyers there be, that gredely gorge vp their couetous goodes, handmakers I meane, (honest men I touche not) but al such as suruey they make vp their mouthes,
Surveyors there be, that greedily gorge up their covetous goods, handmakers I mean, (honest men I touch not) but all such as survey they make up their mouths,
n2 a-acp vbb, cst av-j vvi a-acp po32 j n2-j, n2 pns11 vvb, (j n2 pns11 vvb xx) p-acp d d c-acp vvi pns32 vvb a-acp po32 n2,
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but the commens be vtterlye vndone by them.
but the Common's be utterly undone by them.
cc-acp dt n1 vbb av-j vvn p-acp pno32.
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Whose bitter crye ascending vp to the eares of the God of Sabaoth, the gredy pit of hel burning fire (without great repentance) do ta ry and loke for them. A redresse God graunt.
Whose bitter cry ascending up to the ears of the God of Sabaoth, the greedy pit of hell burning fire (without great Repentance) do ta Rye and look for them. A redress God grant.
rg-crq j n1 vvg a-acp p-acp dt n2 pp-f dt n1 pp-f n1, dt j n1 pp-f n1 vvg n1 (p-acp j n1) vdb dt zz cc vvi p-acp pno32. dt n1 np1 vvi.
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For furelye, surely, but that two thinges do comforte me, I would despair of the redresse in these matters.
For furelye, surely, but that two things do Comfort me, I would despair of the redress in these matters.
p-acp av-j, av-j, cc-acp cst crd n2 vdb vvi pno11, pns11 vmd vvi pp-f dt n1 p-acp d n2.
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One is, that the kings maiesty when he commeth to age: wil se a redresse of these things so out of frame.
One is, that the Kings majesty when he comes to age: will see a redress of these things so out of frame.
pi vbz, cst dt ng1 n1 c-crq pns31 vvz p-acp n1: vmb vvi dt n1 pp-f d n2 av av pp-f n1.
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〈 ◊ 〉 example by 〈 ◊ 〉 down his own lands first, and then enioyn his fubiects to folow him.
〈 ◊ 〉 Exampl by 〈 ◊ 〉 down his own Lands First, and then enjoin his fubiects to follow him.
〈 sy 〉 n1 a-acp 〈 sy 〉 a-acp po31 d n2 ord, cc av vvi po31 n2-jn pc-acp vvi pno31.
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The second hope I haue is, I beleue that the generall accompting day is at hand, the dreadful day of 〈 ◊ 〉 I mean, which shal make an end of all these 〈 ◊ 〉 and miseries. For as the scriptures be.
The second hope I have is, I believe that the general accounting day is At hand, the dreadful day of 〈 ◊ 〉 I mean, which shall make an end of all these 〈 ◊ 〉 and misery's. For as the Scriptures be.
dt ord n1 pns11 vhb vbz, pns11 vvb cst dt n1 vvg n1 vbz p-acp n1, dt j n1 pp-f 〈 sy 〉 pns11 vvb, r-crq vmb vvi dt n1 pp-f d d 〈 sy 〉 cc n2. p-acp p-acp dt n2 vbb.
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Cū dixerint pax pax, whē they shal say peace, peace: Omnia tura, all thynges are sure:Cū dixerint pax pax, when they shall say peace, peace: Omnia tura, all things Are sure:
fw-la fw-la fw-la fw-la, c-crq pns32 vmb vvi n1, uh-n: fw-la fw-la, d n2 vbr j:
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Then is the day at hand, a mery day I say, for al such as do in this world study to serue & please God,
Then is the day At hand, a merry day I say, for all such as do in this world study to serve & please God,
av vbz dt n1 p-acp n1, dt j n1 pns11 vvb, p-acp d d c-acp vdb p-acp d n1 vvi pc-acp vvi cc vvi np1,
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and continue in his faith, fear & loue:
and continue in his faith, Fear & love:
cc vvi p-acp po31 n1, n1 cc n1:
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and a dreadful horrible daye for them that decline from God, walkinge in their owne wayes, to whome as it is wrytten in the xxv. of Mathew is said:
and a dreadful horrible day for them that decline from God, walking in their own ways, to whom as it is written in the xxv. of Matthew is said:
cc dt j j n1 p-acp pno32 cst vvb p-acp np1, vvg p-acp po32 d n2, p-acp ro-crq c-acp pn31 vbz vvn p-acp dt crd. pp-f np1 vbz vvn:
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Ite maledicti in ignem eternum. Go ye cursed into eueriasting pu nyshment. Wher shalbe wailinge and gnashing of teethe. Item Maledicti in Ignem eternum. Go you cursed into eueriasting pu nyshment. Where shall wailing and gnashing of teeth.
n1 n1 p-acp fw-la fw-la. vvb pn22 vvn p-acp j fw-fr n1. q-crq vmb j-vvg cc vvg pp-f n2.
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But vnto thother he shal say:
But unto tother he shall say:
p-acp p-acp n-jn pns31 vmb vvi:
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Venite benedicti. Come ye bles sed children of my Father, possesse ye the kingdome prepared for you from the beginnyng of the world, of the which God make vs al partakers. Amen. Venite Blessing. Come you bles said children of my Father, possess you the Kingdom prepared for you from the beginning of the world, of the which God make us all partakers. Amen.
fw-la fw-la. vvb pn22 n2 vvd n2 pp-f po11 n1, vvb pn22 dt n1 vvn p-acp pn22 p-acp dt n-vvg pp-f dt n1, pp-f dt r-crq np1 vvb pno12 d n2. uh-n.
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¶ The second Sermon of Maister Hughe Latimer, which be preached before king Edward.
¶ The second Sermon of Master Hughe Latimer, which be preached before King Edward.
¶ dt ord n1 pp-f n1 j np1, r-crq vbb vvn p-acp n1 np1.
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QVecunque scripta sunt: ad nostram doctrinam. &c. Al thynges that are wrytten in Gods boke, in the holy Bible, they were wrytten before our time,QVecunque Scripta sunt: ad nostram Doctrinam. etc. All things that Are written in God's book, in the holy bible, they were written before our time,
fw-la fw-la fw-la: fw-la fw-la fw-la. av d n2 cst vbr vvn p-acp ng1 n1, p-acp dt j n1, pns32 vbdr vvn p-acp po12 n1,
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but yet to cōtynue from age to age as long as the world doth stand. In this boke is contained doctryne for all estates, euen for kinges.
but yet to continue from age to age as long as the world does stand. In this book is contained Doctrine for all estates, even for Kings.
cc-acp av pc-acp vvi p-acp n1 p-acp n1 c-acp av-j c-acp dt n1 vdz vvi. p-acp d n1 vbz vvn n1 p-acp d n2, av p-acp n2.
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A king herein may learne howe to guid himself, I told you in my last sermon, much of the duty of a king.
A King herein may Learn how to guide himself, I told you in my last sermon, much of the duty of a King.
dt n1 av vmb vvi c-crq p-acp n1 px31, pns11 vvd pn22 p-acp po11 ord n1, d pp-f dt n1 pp-f dt n1.
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And there is one place behind yet, and it folow eth in the text. Postquam autem sederit in solio regni sui. &c.
And there is one place behind yet, and it follow eth in the text. Postquam autem sederit in Solar Regni sui. etc.
cc pc-acp vbz crd n1 p-acp av, cc pn31 vvi zz p-acp dt n1. fw-la fw-la fw-la p-acp fw-la fw-la fw-la. av
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And when the kinge is set in the seate of his kingdome, he shal wryte him out a boke,
And when the King is Set in the seat of his Kingdom, he shall write him out a book,
cc c-crq dt n1 vbz vvn p-acp dt n1 pp-f po31 n1, pns31 vmb vvi pno31 av dt n1,
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and take a copye of the priestes or Leuites.
and take a copy of the Priests or Levites.
cc vvb dt n1 pp-f dt n2 cc np1.
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He shall haue the boke with him, and why? to reade in it al the daies of his life, to learn to fear god,
He shall have the book with him, and why? to read in it all the days of his life, to Learn to Fear god,
pns31 vmb vhi dt n1 p-acp pno31, cc q-crq? pc-acp vvi p-acp pn31 d dt n2 pp-f po31 n1, pc-acp vvi pc-acp vvi n1,
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and learne hys lawes, and other things, as it foloweth in the text with the appurtenances and hangings on, that he turn not from God,
and Learn his laws, and other things, as it Followeth in the text with the appurtenances and hangings on, that he turn not from God,
cc vvi po31 n2, cc j-jn n2, c-acp pn31 vvz p-acp dt n1 p-acp dt n2 cc n2-vvg p-acp, cst pns31 vvb xx p-acp np1,
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ne ther to the right hand, nor to the left.
ne there to the right hand, nor to the left.
ccx a-acp p-acp dt j-jn n1, ccx p-acp dt j.
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And wherfore shall he do this? that he may liue long, he and his children. Hitherto goeth the text.
And Wherefore shall he do this? that he may live long, he and his children. Hitherto Goes the text.
cc q-crq vmb pns31 vdi d? cst pns31 vmb vvi av-j, pns31 cc po31 n2. av vvz dt n1.
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Kinge Dauid had a proud sonne, whose name was Adonias, a man full of ambition, desyrous of honoure, alwayes climynge, clymyng.
King David had a proud son, whose name was Adonias, a man full of ambition, desirous of honour, always climbing, climbing.
n1 np1 vhd dt j n1, rg-crq n1 vbds np1, dt n1 j pp-f n1, j pp-f n1, av vvg, j-vvg.
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And I made answer, that I would rather folow Paule in vsyng his termes, then them,
And I made answer, that I would rather follow Paul in using his terms, then them,
cc pns11 vvd n1, cst pns11 vmd av-c vvi np1 p-acp vvg po31 n2, cs pno32,
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That I may declare this the better to the edifying of your souls & the glory of God, I shal desyre you to pray &c. Et postquā. &c. Before I enter into thys place (right honorable audiēce) to furnish it accordingly, whiche by ye grace of god I shal do at lesure, I wold repete yt place I was in last,
That I may declare this the better to the edifying of your Souls & the glory of God, I shall desire you to pray etc. Et postquā. etc. Before I enter into this place (right honourable audience) to furnish it accordingly, which by you grace of god I shall do At lesure, I would repete that place I was in last,
cst pns11 vmb vvi d dt jc p-acp dt n-vvg pp-f po22 n2 cc dt n1 pp-f np1, pns11 vmb vvi pn22 pc-acp vvi av fw-fr fw-la. av c-acp pns11 vvb p-acp d n1 (j-jn j n1) pc-acp vvi pn31 av-vvg, r-crq p-acp pn22 n1 pp-f n1 pns11 vmb vdi p-acp n1, pns11 vmd fw-it pn31 n1 pns11 vbds p-acp ord,
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& furnish it wt an history or two, which I left out in my last sermō.
& furnish it with an history or two, which I left out in my last sermon.
cc vvi pn31 p-acp dt n1 cc crd, r-crq pns11 vvd av p-acp po11 ord n1.
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I was in a matter cōcerning ye 〈 ◊ 〉 of the Iewes, a 〈 ◊ 〉 and 〈 ◊ 〉 kind of people, like our English men now a dayes, that in the minoritye of a king, take vpon them to break lawes, & to go by wals.
I was in a matter Concerning you 〈 ◊ 〉 of the Iewes, a 〈 ◊ 〉 and 〈 ◊ 〉 kind of people, like our English men now a days, that in the minority of a King, take upon them to break laws, & to go by walls.
pns11 vbds p-acp dt n1 vvg pn22 〈 sy 〉 pp-f dt np2, dt 〈 sy 〉 cc 〈 sy 〉 j pp-f n1, vvb po12 jp n2 av dt n2, cst p-acp dt n1 pp-f dt n1, vvb p-acp pno32 pc-acp vvi n2, cc pc-acp vvi p-acp n2.
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For when God had promised them a king, when it came to the poynt they refused him.
For when God had promised them a King, when it Come to the point they refused him.
p-acp c-crq np1 vhd vvn pno32 dt n1, c-crq pn31 vvd p-acp dt n1 pns32 vvd pno31.
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These men walked by 〈 ◊ 〉, and the saying is, many by walkes, many balkes, many balkes much stumbling,
These men walked by 〈 ◊ 〉, and the saying is, many by walks, many balks, many balks much stumbling,
np1 n2 vvd p-acp 〈 sy 〉, cc dt n-vvg vbz, d p-acp n2, d vvz, d vvz d j-vvg,
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and wher much stumbling is, there is sometime a fal, how be it ther wer some good wal 〈 ◊ 〉 among them, that walked in the kynges highe waye ordinarily, vprightly, plain Dunstable waye,
and where much stumbling is, there is sometime a fall, how be it there were Some good wall 〈 ◊ 〉 among them, that walked in the Kings high Way ordinarily, uprightly, plain Dunstable Way,
cc c-crq d j-vvg vbz, pc-acp vbz av dt n1, q-crq vbb pn31 a-acp vbdr d j n1 〈 sy 〉 p-acp pno32, cst vvd p-acp dt ng1 j n1 av-j, av-j, j np1 n1,
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and for thys purpose, I would shew you an history whiche is wrytten in the third of the kinges.
and for this purpose, I would show you an history which is written in the third of the Kings.
cc p-acp d n1, pns11 vmd vvi pn22 dt n1 r-crq vbz vvn p-acp dt ord pp-f dt n2.
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King Dauid being in hys chyldhode, an old man, in hys second childhode, for al olde men are twise children, as the Prouerbe is.
King David being in his childhood, an old man, in his second childhood, for all old men Are twice children, as the Proverb is.
n1 np1 vbg p-acp po31 n1, dt j n1, p-acp po31 ord n1, p-acp d j n2 vbr av n2, c-acp dt n1 vbz.
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Senex bis puer. 〈 ◊ 〉 old man, twise a child, it hap pened wyth him,Senex bis puer. 〈 ◊ 〉 old man, twice a child, it hap penned with him,
fw-la fw-la fw-la. 〈 sy 〉 j n1, av dt n1, pn31 n1 vvn p-acp pno31,
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as it doth oftentimes, when wicked men of a 〈 ◊ 〉 childhode take occasyon of euyll.
as it does oftentimes, when wicked men of a 〈 ◊ 〉 childhood take occasion of evil.
c-acp pn31 vdz av, c-crq j n2 pp-f dt 〈 sy 〉 n1 vvb n1 pp-f n-jn.
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This king Dauid being weak of nature and impotent, in so much that whē he was couered with clothes, he could take no heate, was counsailed of hys seruauntes to take a fair young maid to nourishe him,
This King David being weak of nature and impotent, in so much that when he was covered with clothes, he could take no heat, was counseled of his Servants to take a fair young maid to nourish him,
d n1 np1 vbg j pp-f n1 cc j, p-acp av av-d cst c-crq pns31 vbds vvn p-acp n2, pns31 vmd vvi dx n1, vbds vvn pp-f po31 n2 pc-acp vvi dt j j n1 pc-acp vvi pno31,
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and to kepe him warme in hys body, I suppose she was his wyfe.
and to keep him warm in his body, I suppose she was his wife.
cc pc-acp vvi pno31 vvi p-acp po31 n1, pns11 vvb pns31 vbds po31 n1.
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How be it he had no bodilye companye with her, and wel she myghte be hys wife.
How be it he had no bodily company with her, and well she might be his wife.
np1 vbb pn31 pns31 vhd dx j n1 p-acp pno31, cc av pns31 vmd vbi po31 n1.
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For though the scripture do the say.
For though the scripture do the say.
p-acp cs dt n1 vdb dt vvb.
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Non cognouit eam. He knewe her not, he had no carnall copulation with her, yet it sayth not:Non cognouit eam. He knew her not, he had no carnal copulation with her, yet it say not:
fw-fr fw-la fw-la. pns31 vvd pno31 xx, pns31 vhd dx j n1 p-acp pno31, av pn31 vvz xx:
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Non duxit eam vxorem. He maryed her not.Non duxit eam vxorem. He married her not.
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Aud I cannot thinke that kyng Dauid would haue her to warme hys bosome in bed,
And I cannot think that King David would have her to warm his bosom in Bed,
cc pns11 vmbx vvi d n1 np1 vmd vhi pno31 pc-acp vvi po31 n1 p-acp n1,
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except she had bene hys wyfe, hauing a dispensation of God to haue as manye wyues as he would.
except she had be his wife, having a Dispensation of God to have as many wives as he would.
c-acp pns31 vhd vbn po31 n1, vhg dt n1 pp-f np1 pc-acp vhi p-acp d n2 c-acp pns31 vmd.
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For god had dispensed with them to haue many wiues. Well:
For god had dispensed with them to have many wives. Well:
p-acp n1 vhd vvn p-acp pno32 pc-acp vhi d n2. uh-av:
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what happened to kinge Dauid in his childhode, by the childe of the deuil? Ye shal hear.
what happened to King David in his childhood, by the child of the Devil? You shall hear.
r-crq vvd p-acp n1 np1 p-acp po31 n1, p-acp dt n1 pp-f dt n1? pn22 vmb vvi.
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Now, whiles the time was of hys fathers childhod, he woulde depose hys father, not 〈 ◊ 〉 of his fathers mynde, saying.
Now, while the time was of his Father's childhood, he would depose his father, not 〈 ◊ 〉 of his Father's mind, saying.
av, cs dt n1 vbds pp-f po31 ng1 n1, pns31 vmd vvi po31 n1, xx 〈 sy 〉 pp-f po31 ng1 n1, vvg.
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Ego regnabo. I wil raign, I wil be kynge, he was a stout stomacked childe;Ego Regnabo. I will Reign, I will be King, he was a stout stomached child;
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a bywalker, of an ambitious mynde, he woulde not consent to hys fathers frendes, but gat hym a charret,
a bywalker, of an ambitious mind, he would not consent to his Father's Friends, but got him a chariot,
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and menne to run before it, and dyuers other adherentes to help him forward, worldly wise men, suche as had ben before of his fathers counsaile, great men in the worlde,
and men to run before it, and Diverse other adherentes to help him forward, worldly wise men, such as had been before of his Father's counsel, great men in the world,
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and some no dout of it, came of good wyll thinking no harme, for they would not thinke, that he did it without his fathers will, hauing such greate men to set him forthe,
and Some no doubt of it, Come of good will thinking no harm, for they would not think, that he did it without his Father's will, having such great men to Set him forth,
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for euery man can not haue accesse at all times to the king, to know his pleasure:
for every man can not have access At all times to the King, to know his pleasure:
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well, algates he would be king.
well, algates he would be King.
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He makes a great feast, and thether he called Ioab the ringleader of his fathers armie, a worldly wise man, a by walker, that would not walke the kinges hye way,
He makes a great feast, and thither he called Ioab the ringleader of his Father's army, a worldly wise man, a by walker, that would not walk the Kings high Way,
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and one 〈 ◊ 〉 the high priest.
and one 〈 ◊ 〉 the high priest.
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For it is maruayle if any michief be in hand, if a Priest be not at some ende of it, they toke him as king,
For it is marvel if any mischief be in hand, if a Priest be not At Some end of it, they took him as King,
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and cried, Viuat Rex Adonias. God saue king 〈 ◊ 〉, Dauid suffred al thys, and let him alone, for he was in his childhod a bedred man.
and cried, Viuat Rex Adonias. God save King 〈 ◊ 〉, David suffered all this, and let him alone, for he was in his childhood a bedrid man.
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But see how God or dered the matter. Nathan the Prophet and Sadoc a Priest:
But see how God or dered the matter. Nathan the Prophet and Sadoc a Priest:
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and 〈 ◊ 〉, and Crethytes, and 〈 ◊ 〉 the Kinges garde, they were not called to the feast.
and 〈 ◊ 〉, and Crethites, and 〈 ◊ 〉 the Kings guard, they were not called to the feast.
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These were good men, and would not walke by wayes, therfore it was folly to breake the matter to them, they were not called to counsell.
These were good men, and would not walk by ways, Therefore it was folly to break the matter to them, they were not called to counsel.
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Therfore Nathan whē he hard of this, he commeth to Bethsabe, Salomons mother, and sayth.
Therefore Nathan when he hard of this, he comes to Bathsheba, Solomon's mother, and say.
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Heare ye not how Adonias the sone of Ageth, raigneth king, Dauid not knowing? And he bad her put the king in mind of his oth that he sware that her sonne Salomon should be king after him, this was wise counsayle according to the prouerbe. Qui vadit plane, vadit sane.
Hear you not how Adonias the soon of Get, Reigneth King, David not knowing? And he bade her put the King in mind of his oath that he sware that her son Solomon should be King After him, this was wise counsel according to the proverb. Qui vadit plane, vadit sane.
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He that walketh in the hye plainway, walketh safely.
He that walks in the high plainway, walks safely.
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Upon this she wente and brake the matter to Dauid, and desired him to shew who should raygne after him in Hierusalem, adding that if Adonias were king, she and her son after his death should be destroyed, saying: Upon this she went and brake the matter to David, and desired him to show who should Reign After him in Jerusalem, adding that if Adonias were King, she and her son After his death should be destroyed, saying:
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Nos erimus peccatores. We shalbe sinners, we shalbe taken for traytors, for thoughe we ment no harme,Nos Erimus Peccatores. We shall Sinners, we shall taken for Traitors, for though we meant no harm,
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and I wil pardō thee for this time. But I wil see the wearing of the.
and I will pardon thee for this time. But I will see the wearing of thee.
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but walked vprightly, yet because we went not the by way with hym, he beyng in authoritie wyll destroy vs. And by and by commeth in Nathā,
but walked uprightly, yet Because we went not the by Way with him, he being in Authority will destroy us And by and by comes in Nathā,
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and taketh her tale by the ende, and sheweth hym how Adonias was saluted kyng, and that he had bid to dinner the kynges seruantes, all sauyng hym and Sadoc,
and Takes her tale by the end, and shows him how Adonias was saluted King, and that he had bid to dinner the Kings Servants, all Saving him and Sadoc,
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and Banaiah and all his brethren the Kyngs sonnes saue Salomon.
and Banaiah and all his brothers the Kings Sons save Solomon.
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Kinge Dauid remembryng hymselfe, swore, as sure as God lyueth, Salomon my sonne shal raygne after me and by and by commaunded Nathan and Sadoc and hys garde the Cerites and Phelites, to take Salomon hys sonne and set hym vppon his mule, and anoynte hym Kyng. And so they did crying.
King David remembering himself, swore, as sure as God liveth, Solomon my son shall Reign After me and by and by commanded Nathan and Sadoc and his guard the Cerites and Phelites, to take Solomon his son and Set him upon his mule, and anoint him King. And so they did crying.
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Viuat Salomon Rex. Thus was Salomon throned, by the aduise and will of his father, and though he were a childe, yet was his will to be obeyed and fulfylled,Viuat Solomon Rex. Thus was Solomon throned, by the advise and will of his father, and though he were a child, yet was his will to be obeyed and fulfilled,
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and they ought to haue knowen his pleasure. Whylse this was a doing there was suche a ioye and outcry of the people,
and they ought to have known his pleasure. While this was a doing there was such a joy and outcry of the people,
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for theyr new kyng, and blowing of trom pettes, that Ioab and the other company beyng in theyr io lytie, and kepyng good cheare:
for their new King, and blowing of trom pettes, that Ioab and the other company being in their io lytie, and keeping good cheer:
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Hearde it, and sodaynly asked what is this ado? And when they perceyued, that Salomon, by the aduise of his father was annoynted kyng, by and by there was all whisht, all theyr good chere was don,
Heard it, and suddenly asked what is this ado? And when they perceived, that Solomon, by the advise of his father was anointed King, by and by there was all whished, all their good cheer was dONE,
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and all that were with Adonias, went away, and let hym raygne alone:
and all that were with Adonias, went away, and let him Reign alone:
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if he would, and why? He walked a by way and God would not prosper it.
if he would, and why? He walked a by Way and God would not prosper it.
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God will not worke with priuate authoritie, nor with any thing done inordinatly.
God will not work with private Authority, nor with any thing done inordinately.
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When Adonias saw this that he was left alone, he toke sanctuary, and held by the horns of the aultar,
When Adonias saw this that he was left alone, he took sanctuary, and held by the horns of the altar,
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and sware that he would not departe thence, till Salomon would sweare that he should not lease hys lyfe.
and sware that he would not depart thence, till Solomon would swear that he should not lease his life.
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Here is to be noted the notable sentence, and greate mercy of kyng Salomon.
Here is to be noted the notable sentence, and great mercy of King Solomon.
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Let him (saith he) order him selfe lyke a quyet man, and there shall not one hear fall from hys head.
Let him (Says he) order him self like a quiet man, and there shall not one hear fallen from his head.
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Sed si inuentum fuerit, malum in 〈 ◊ 〉. said si inuentum fuerit, malum in 〈 ◊ 〉.
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But if there shall be any euyll found in hym, if he hathe gone about any mischyef, he shall dye for it.
But if there shall be any evil found in him, if he hath gone about any mischyef, he shall die for it.
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Upon this he was brought into Salomon, and as the boke sayth, he did homage vnto him, and Salomon sayde to him. Vade in domum tuam.
Upon this he was brought into Solomon, and as the book say, he did homage unto him, and Solomon said to him. Vade in domum tuam.
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Get thee into thy house, by lyke he meant to warde, and there to see his wearing,
Get thee into thy house, by like he meant to ward, and there to see his wearing,
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as if he should say, shew thy selfe without gall of ambicion, to be a quyet subiect,
as if he should say, show thy self without Gall of ambition, to be a quiet Subject,
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Here we may see the wonderfull great mercy of Salomon for this notoryous treason, that Adonias had committed, it was a playne matter,
Here we may see the wonderful great mercy of Solomon for this notoryous treason, that Adonias had committed, it was a plain matter,
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for he suffred him selfe to be called kyng, it hung not of vehement suspition or coniecture nor sequell or consequent,
for he suffered him self to be called King, it hung not of vehement suspicion or conjecture nor sequel or consequent,
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yet notwithstanding Salomon for that present, forgaue him, saying I wil not forget it vtterly,
yet notwithstanding Solomon for that present, forgave him, saying I will not forget it utterly,
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but I will kepe it in suspece, I will take no aduauntage of thee at this time.
but I will keep it in suspense, I will take no advantage of thee At this time.
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This Adonias and Absolon were brethren, and came both of a straung mother, and Absolō likewise was a traytour and made an insurrection against his father.
This Adonias and Absalom were brothers, and Come both of a strange mother, and Absolō likewise was a traitor and made an insurrection against his father.
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Beware therfore these mothers, and let kings take hede howe they mary, in what houses, in what 〈 ◊ 〉.
Beware Therefore these mother's, and let Kings take heed how they marry, in what houses, in what 〈 ◊ 〉.
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For straunge bringing vp bringeth straunge maners.
For strange bringing up brings strange manners.
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No we geueth Dauid an exhortation to Salomon, and teacheth hym the dutie of a king,
No we Giveth David an exhortation to Solomon, and Teaches him the duty of a King,
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and geueth him a lesson, as it foloweth at large in the boke, and he that list to reade it, may se it there at full.
and Giveth him a Lesson, as it Followeth At large in the book, and he that list to read it, may see it there At full.
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But what doth Adonias all this whyle? He must yet clime again, the gall of ambition was not out of his hart.
But what does Adonias all this while? He must yet climb again, the Gall of ambition was not out of his heart.
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He will now mary Abisaak the yong Queene that warmed king Dauides bosome, as I told you,
He will now marry Abishag the young Queen that warmed King David's bosom, as I told you,
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& commeth me to Bethsabe, desiering her to be a meane to Salomon her sonne that he might obtayne his purpose.
& comes me to Bathsheba, desiring her to be a mean to Solomon her son that he might obtain his purpose.
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And bryngeth me out a couple of lyes at a clappe, and committeth me two vnlawfull actes.
And bringeth me out a couple of lies At a clap, and Committeth me two unlawful acts.
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For fyrst he would haue ben king without his fathers consente, and now he will marye his fathers wyfe, and the. ii. lies are these.
For fyrst he would have been King without his Father's consent, and now he will mary his Father's wife, and thee. ii. lies Are these.
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Fyrst, sayd 〈 ◊ 〉 to Bethsabe, thou knowest that the kyngdom belongeth to me, for I am the elder.
Fyrst, said 〈 ◊ 〉 to Bathsheba, thou Knowest that the Kingdom belongeth to me, for I am the elder.
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The kingdom was mine, he lyed falsely, it was none of his.
The Kingdom was mine, he lied falsely, it was none of his.
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Then sayd he all the eyes of Israell were cast vpon me, that is to say:
Then said he all the eyes of Israel were cast upon me, that is to say:
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all Israll consented to it, and there he lyed falslye. For Nathan, Sadoc, and other wyse men, neuer agreed to it.
all Israel consented to it, and there he lied falsely. For Nathan, Sadoc, and other wise men, never agreed to it.
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Here was a great enterprise of Adonias: he will be climbing still.
Here was a great enterprise of Adonias: he will be climbing still.
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Well Bethsabe went at his request to her sonne Salomon, and asked aboune, and be graunted her what soeuer she did aske.
Well Bathsheba went At his request to her son Solomon, and asked aboune, and be granted her what soever she did ask.
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Notwithstanding he brake his promis afterward & that rightwell, for all promisses are not to be kept, specially if they be againste the worde of God.
Notwithstanding he brake his promise afterwards & that rightwell, for all promises Are not to be kept, specially if they be against the word of God.
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(26) sermon (DIV2)
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Or not standyng with a commune profyt, and therfore, as sone as Salomon hard that Adonias woulde haue 〈 ◊ 〉 the yonge Queene 〈 ◊ 〉,
Or not standing with a commune profit, and Therefore, as soon as Solomon hard that Adonias would have 〈 ◊ 〉 the young Queen 〈 ◊ 〉,
cc xx vvg p-acp dt j n1, cc av, c-acp av c-acp np1 j cst np1 vmd vhi 〈 sy 〉 dt j n1 〈 sy 〉,
(26) sermon (DIV2)
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I perceyue now that he is a naughty man, a proud harted fellow, the gall of ambition is not yet out of his hart,
I perceive now that he is a naughty man, a proud hearted fellow, the Gall of ambition is not yet out of his heart,
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and so cōmaunded him to be put to death.
and so commanded him to be put to death.
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(26) sermon (DIV2)
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Thus was Adonias put to execution, where as if he had kept his house and not brokē his iniunction, he mighte haue liued still.
Thus was Adonias put to execution, where as if he had kept his house and not broken his injunction, he might have lived still.
av vbds np1 vvn p-acp n1, c-crq c-acp cs pns31 vhd vvn po31 n1 cc xx vvn po31 n1, pns31 vmd vhi vvn av.
(26) sermon (DIV2)
377
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7518
Abiathar, what became of him? The king (because he had serued his father be fore him) would not put him to death,
Abiathar, what became of him? The King (Because he had served his father be before him) would not put him to death,
np1, r-crq vvd pp-f pno31? dt n1 (c-acp pns31 vhd vvn po31 n1 vbb p-acp pno31) vmd xx vvi pno31 p-acp n1,
(26) sermon (DIV2)
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but made him as it were a quondam.
but made him as it were a quondam.
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(26) sermon (DIV2)
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7520
Because thou hast ben with my father (sayd he) and diddest cary the ark before him, I will not kill thee.
Because thou hast been with my father (said he) and didst carry the Ark before him, I will not kill thee.
p-acp pns21 vh2 vbn p-acp po11 n1 (vvd pns31) cc vdd2 vvi dt n1 p-acp pno31, pns11 vmb xx vvi pno21.
(26) sermon (DIV2)
377
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7521
But I wil promise thee, thou shalt neuer minister any more. Vade in agrum tuum. Bet thee to thy land, and liue there.
But I will promise thee, thou shalt never minister any more. Vade in agrum tuum. Bet thee to thy land, and live there.
p-acp pns11 vmb vvi pno21, pns21 vm2 av-x vvi d dc. fw-la p-acp fw-la fw-la. n1 pno21 p-acp po21 n1, cc vvi a-acp.
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A great matter of pitie & compassion, so God graūt vs all suche mercy.
A great matter of pity & compassion, so God grant us all such mercy.
dt j n1 pp-f n1 cc n1, av np1 vvb pno12 d d n1.
(26) sermon (DIV2)
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7523
And here was the ende of Elies stocke, according to the promise and threatning of God.
And Here was the end of Elies stock, according to the promise and threatening of God.
cc av vbds dt n1 pp-f npg1 n1, vvg p-acp dt n1 cc vvg pp-f np1.
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7524
As for the Phelethites we doo not read that they were punished. Mary, Semey transgressed his Iniunction:
As for the Phelethites we do not read that they were punished. Mary, Semite transgressed his Injunction:
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(26) sermon (DIV2)
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for he kept not his house, but went out, of Hierusalē to seke two seruaūts of his, that had run from him:
for he kept not his house, but went out, of Hierusalē to seek two Servants of his, that had run from him:
c-acp pns31 vvd xx po31 n1, cc-acp vvd av, pp-f np1 pc-acp vvi crd n2 pp-f png31, cst vhd vvn p-acp pno31:
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7526
and when it came to Salomons eare, it cost him his lyfe.
and when it Come to Solomon's ear, it cost him his life.
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(26) sermon (DIV2)
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7527
I haue ript the matter now to the pill, and haue tolde you of playne walkers,
I have ripped the matter now to the pill, and have told you of plain walker's,
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(26) sermon (DIV2)
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7528
and of by walkers, and how a kyng in his childhod is a kinge, as well, as in any other age.
and of by walker's, and how a King in his childhood is a King, as well, as in any other age.
cc pp-f p-acp ng1, cc c-crq dt n1 p-acp po31 n1 vbz dt n1, c-acp av, c-acp p-acp d j-jn n1.
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We reade in scripture of such as were but xii. or viii. yeares olde, and yet the word of the ho ly Ghost called them kings, saying:
We read in scripture of such as were but xii. or viii. Years old, and yet the word of the ho lie Ghost called them Kings, saying:
pns12 vvb p-acp n1 pp-f d p-acp vbdr p-acp crd. cc crd. n2 j, cc av dt n1 pp-f dt zz vvb n1 vvd pno32 n2, vvg:
(26) sermon (DIV2)
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Cepit regnare He began to raygne, or he began to be king. Here is of bywalkers.Cepit Reign He began to Reign, or he began to be King. Here is of bywalkers.
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(26) sermon (DIV2)
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7531
This history woulde be remembred, the prouerbe is: Faelix quem faciunt aliena pericula cautum. Happy is he that can beware by an other mans ieoperdy. This history would be remembered, the proverb is: Felix Whom faciunt Aliena pericula cautum. Happy is he that can beware by an other men jeopardy.
d n1 vmd vbi vvn, dt n1 vbz: fw-la fw-la fw-la fw-la fw-la fw-la. j vbz pns31 cst vmb vvi p-acp dt j-jn ng1 n1.
(26) sermon (DIV2)
377
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7532
For if we offend not as other doo, it is not oure owne desertes. If we fall not, it is Gods preseruation. We are all offenders.
For if we offend not as other do, it is not our own deserts. If we fallen not, it is God's preservation. We Are all offenders.
p-acp cs pns12 vvb xx p-acp j-jn vdb, pn31 vbz xx po12 d n2. cs pns12 vvb xx, pn31 vbz ng1 n1. pns12 vbr d n2.
(26) sermon (DIV2)
377
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7533
For ether we may do, or haue don, or shall doo (except God preserue vs) as euill as the worst of them.
For either we may do, or have dONE, or shall do (except God preserve us) as evil as the worst of them.
p-acp d pns12 vmb vdi, cc vhb vdn, cc vmb vdi (c-acp np1 vvi pno12) p-acp j-jn c-acp dt js pp-f pno32.
(26) sermon (DIV2)
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7534
I praye God we may all amend and repent. But we will all amend now I trust.
I pray God we may all amend and Repent. But we will all amend now I trust.
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(26) sermon (DIV2)
377
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7535
We muste nedes a mende our lyues euery man. The holy Communion is at hand, and we may not receyue it vnworthely.
We must needs a mend our lives every man. The holy Communion is At hand, and we may not receive it unworthily.
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7536
Well, to returne to my historye. Kyng Dauid (I say) was a king in his second childhod.
Well, to return to my history. King David (I say) was a King in his second childhood.
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though they had all the doctours on theyr syde.
though they had all the Doctors on their side.
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(26) sermon (DIV2)
386
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And so, yong kinges thoughe they bee Children, yet are they kings notwithstanding, and though it be written in scripture:
And so, young Kings though they be Children, yet Are they Kings notwithstanding, and though it be written in scripture:
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(26) sermon (DIV2)
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Ve tibi O terra 〈 ◊ 〉 puer est Rex. Wo to thee, O Lande, where the king is a childe:We tibi Oh terra 〈 ◊ 〉 puer est Rex. Woe to thee, Oh Land, where the King is a child:
pns12 fw-la uh fw-la 〈 sy 〉 fw-la fw-la fw-la. n1 p-acp pno21, uh n1, c-crq dt n1 vbz dt n1:
(26) sermon (DIV2)
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it foloweth in an other place. Beata terra vbi rex nobilis Blessed is the land, where there is a noble kyng.
it Followeth in an other place. Beata terra vbi rex nobilis Blessed is the land, where there is a noble King.
pn31 vvz p-acp dt j-jn n1. np1 fw-la fw-la fw-la fw-la vvn vbz dt n1, c-crq pc-acp vbz dt j n1.
(26) sermon (DIV2)
378
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Where kinges be no banketers, no players, and where they spend not their time in hauking, and hunting:
Where Kings be no banketers, no players, and where they spend not their time in hawking, and hunting:
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(26) sermon (DIV2)
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7541
And when had the kynges maiestie a Councell that toke more payne bothe night and day for the setting forth of gods word,
And when had the Kings majesty a Council that took more pain both night and day for the setting forth of God's word,
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(26) sermon (DIV2)
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7542
and profit of the commune wealth? And yet there be some wicked people that will say.
and profit of the commune wealth? And yet there be Some wicked people that will say.
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(26) sermon (DIV2)
378
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7543
Tush, this gear will not tary, it is but my Lord Protectours, and my lord of Canterburies doing:
Tush, this gear will not tarry, it is but my Lord Protectors, and my lord of Canterbury doing:
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378
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7544
The king is a child, he knoweth not of it.
The King is a child, he Knoweth not of it.
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(26) sermon (DIV2)
378
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7545
Iesu mercy, how lyke ar we English men to ye Iewes euer stubburn, stifnecked, and walking in bye wayes.
Iesu mercy, how like Are we English men to you Iewes ever stubburn, Stiffnecked, and walking in buy ways.
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(26) sermon (DIV2)
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7546
Yea, I thinke no Iewe woulde at at any tyme saye: this geare will not tary.
Yea, I think no Iewe would At At any time say: this gear will not tarry.
uh, pns11 vvb dx np1 vmd p-acp p-acp d n1 vvb: d n1 vmb xx vvi.
(26) sermon (DIV2)
378
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I neuer heard nor red at any time that they sayd. These lawes were made in such a kinges dayes, whē he was but a child. Let vs alter them.
I never herd nor read At any time that they said. These laws were made in such a Kings days, when he was but a child. Let us altar them.
pns11 av-x vvd ccx vvn p-acp d n1 cst pns32 vvd. np1 n2 vbdr vvn p-acp d dt ng1 n2, c-crq pns31 vbds p-acp dt n1. vvb pno12 vvi pno32.
(26) sermon (DIV2)
378
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7548
O Lorde what pytie is this, that we should be worse then the Iewes? Blessed be the lande saith the worde of God, where the king is noble.
O Lord what pity is this, that we should be Worse then the Iewes? Blessed be the land Says the word of God, where the King is noble.
sy n1 q-crq n1 vbz d, cst pns12 vmd vbi jc cs dt np2? vvn vbb dt n1 vvz dt n1 pp-f np1, c-crq dt n1 vbz j.
(26) sermon (DIV2)
378
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7549
What people are they that say, the kyng is but a childe? haue not we a noble kynge? Was there euer kynge so noble? so Godly? brought vp with so noble counsellours? so excellent,
What people Are they that say, the King is but a child? have not we a noble King? Was there ever King so noble? so Godly? brought up with so noble counsellors? so excellent,
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(26) sermon (DIV2)
379
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7550
& well learned Scholemaisters? I wil tell you this, and I speake it euen as I thinke.
& well learned Schoolmasters? I will tell you this, and I speak it even as I think.
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(26) sermon (DIV2)
379
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7551
His 〈 ◊ 〉 hathe more Godly wit and vnderstanding, more learning and knowledge at this age, then xx. of his progenitors, that I could name, had at any tyme of their lyfe.
His 〈 ◊ 〉 hath more Godly wit and understanding, more learning and knowledge At this age, then xx. of his progenitors, that I could name, had At any time of their life.
po31 〈 sy 〉 vhz dc j n1 cc n1, dc n1 cc n1 p-acp d n1, av av. pp-f po31 n2, cst pns11 vmd vvi, vhd p-acp d n1 pp-f po32 n1.
(26) sermon (DIV2)
379
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I tolde you in my last sermon of ministers, of the kings people, and had occasion to shew you,
I told you in my last sermon of Ministers, of the Kings people, and had occasion to show you,
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(26) sermon (DIV2)
380
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7553
how few noble men were good preachers, and I left oute an history then which I will now tell you.
how few noble men were good Preachers, and I left out an history then which I will now tell you.
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(26) sermon (DIV2)
380
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There was a Bishop of Wynchester in king Henry the vi.
There was a Bishop of Winchester in King Henry the vi.
a-acp vbds dt n1 pp-f np1 p-acp n1 np1 dt fw-la.
(26) sermon (DIV2)
381
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dayes, whiche king was but a chylde, and yet were there many good Actes made in hys childehod,
days, which King was but a child, and yet were there many good Acts made in his Childhood,
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(26) sermon (DIV2)
381
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and I do not read that they were broken.
and I do not read that they were broken.
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(26) sermon (DIV2)
381
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7557
This Byshop was a greate man borne, & did beare suche a stroke, that he was able to shoulder the Lorde Protectour.
This Bishop was a great man born, & did bear such a stroke, that he was able to shoulder the Lord Protector.
d n1 vbds dt j n1 vvn, cc vdd vvi d dt n1, cst pns31 vbds j pc-acp vvi dt n1 n1.
(26) sermon (DIV2)
381
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Well, it chaunced that the lord Protectour and he fell oute, and the Byshop would beare nothing at all with him,
Well, it chanced that the lord Protector and he fell out, and the Bishop would bear nothing At all with him,
uh-av, pn31 vvd cst dt n1 n1 cc pns31 vvd av, cc dt n1 vmd vvi pix p-acp d p-acp pno31,
(26) sermon (DIV2)
381
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but played me the Satrapa, so that the Regent of Fraunce was fayne to be sent for, from beyond the seas, to set them at one, and to go betwene them.
but played me the Satrap, so that the Regent of France was fain to be sent for, from beyond the Seas, to Set them At one, and to go between them.
cc-acp vvd pno11 dt np1, av cst dt n1 pp-f np1 vbds j pc-acp vbi vvn p-acp, p-acp p-acp dt n2, pc-acp vvi pno32 p-acp crd, cc pc-acp vvi p-acp pno32.
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381
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For the Bishop was as able and readye to buccle with the Lorde Protectoure, as he was with hym.
For the Bishop was as able and ready to buccle with the Lord Protector, as he was with him.
p-acp dt n1 vbds a-acp j cc j p-acp n1 p-acp dt n1 n1, c-acp pns31 vbds p-acp pno31.
(26) sermon (DIV2)
381
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Was not this a good prelate? he should haue ben at home a preaching in hys Dioces in a waniant.
Was not this a good prelate? he should have been At home a preaching in his Diocese in a waniant.
vbds xx d dt j n1? pns31 vmd vhi vbn p-acp n1-an p-acp vvg p-acp po31 n1 p-acp dt fw-la.
(26) sermon (DIV2)
382
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This Protector was so noble and Godly a man, that he was called of euery man the good Duke Humfrey.
This Protector was so noble and Godly a man, that he was called of every man the good Duke Humphrey.
d n1 vbds av j cc j dt n1, cst pns31 vbds vvn pp-f d n1 dt j n1 np1.
(26) sermon (DIV2)
382
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He kept such a house, as ne uer was kept since in England, without any enhaunsyng of rentes.
He kept such a house, as ne ver was kept since in England, without any enhaunsyng of rents.
pns31 vvd d dt n1, c-acp ccx p-acp vbds vvn a-acp p-acp np1, p-acp d n-vvg pp-f n2.
(26) sermon (DIV2)
382
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I warrant you, or any suche matter.
I warrant you, or any such matter.
pns11 vvb pn22, cc d d n1.
(26) sermon (DIV2)
382
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And the bishop for standing so stifly by the matter, and bearyng vp the order of our mother the holy churche, was made Cardinall at Calice,
And the bishop for standing so stiffly by the matter, and bearing up the order of our mother the holy Church, was made Cardinal At Calice,
cc dt n1 p-acp vvg av av-j p-acp dt n1, cc vvg a-acp dt n1 pp-f po12 n1 dt j n1, vbds vvn n1 p-acp np1,
(26) sermon (DIV2)
382
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and thyther the byshop of Rome sent him a cardinals hat. He should haue had a tiburne tippet, a halpeny halter, and all suche proud prelates.
and thither the bishop of Rome sent him a Cardinals hat. He should have had a Tiburn tippet, a halfpenny halter, and all such proud Prelates.
cc av dt n1 pp-f np1 vvd pno31 dt n2 n1. pns31 vmd vhi vhn dt j n1, dt n1 n1, cc d d j n2.
(26) sermon (DIV2)
382
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7567
These Romishe hattes neuer brought good into England.
These Romish hats never brought good into England.
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(26) sermon (DIV2)
382
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Uppon this the bishop goeth me to the queene Katherin the kinges wyfe, a proud woman and a stout,
Upon this the bishop Goes me to the queen Catherine the Kings wife, a proud woman and a stout,
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(26) sermon (DIV2)
383
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7569
and perswaded her, that if the duke were in suche authoritie styll, and lyued, the people would honor him, more thē they did the king.
and persuaded her, that if the duke were in such Authority still, and lived, the people would honour him, more them they did the King.
cc vvd pno31, cst cs dt n1 vbdr p-acp d n1 av, cc vvd, dt n1 vmd vvi pno31, n1 pno32 pns32 vdd dt n1.
(26) sermon (DIV2)
383
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And the king should not be set by, and so betwene them, I can not tell how it came to pas,
And the King should not be Set by, and so between them, I can not tell how it Come to pass,
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(26) sermon (DIV2)
383
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but at Sente Edmundsbury in a parliamēt, the good Duke Humfrey was smothered.
but At Sent Edmundsbury in a parliament, the good Duke Humphrey was smothered.
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383
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But now to returne to my text, and to make further re hearsall of the same, the matter beginneth thus. Et post quā sederit Rex.
But now to return to my text, and to make further re hearsall of the same, the matter begins thus. Et post quā sederit Rex.
p-acp av pc-acp vvi p-acp po11 n1, cc pc-acp vvi av-jc zz n1 pp-f dt d, dt n1 vvz av. fw-la fw-la fw-la fw-la fw-la.
(26) sermon (DIV2)
384
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And when the king is set in the seat of his kingdom, what shall he do? shall he daunce,
And when the King is Set in the seat of his Kingdom, what shall he do? shall he dance,
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384
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and dally? banket? hauke and hunte? No forsoth syr.
and dally? banquet? hawk and hunt? No forsooth sir.
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(26) sermon (DIV2)
384
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For as God set an order in the kinges stable as I tolde you in my laste Sermon,
For as God Set an order in the Kings stable as I told you in my laste Sermon,
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384
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so will he appoint what pastime a king shal haue. What must he doo then? He must be a student.
so will he appoint what pastime a King shall have. What must he do then? He must be a student.
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He muste write Gods booke him selfe. Not thinking because he is a kyng, he hath licence to doo what he will,
He must write God's book him self. Not thinking Because he is a King, he hath licence to do what he will,
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as these worldly flatterers are wont to say. Yea, trouble not your self sir, ye may hauke and hunt, & take youre pleasure.
as these worldly Flatterers Are wont to say. Yea, trouble not your self sir, you may hawk and hunt, & take your pleasure.
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As for the guiding of your kingdom and people, let vs alone with it.
As for the guiding of your Kingdom and people, let us alone with it.
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But if your maiesties chaplains and my Lord Protectors be not able to furnishe their places, there is in this realm, thankes be to God, a great sight of lay men,
But if your majesty's Chaplains and my Lord Protectors be not able to furnish their places, there is in this realm, thanks be to God, a great sighed of lay men,
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These flattering clawbacks ar original rotes of all mischief, and yet a Kinge may take his pastime in hauking or hunting or suche lyke pleasures But he must vse them for recreation when he is wery of waightye affayres, that he may returne to them the more lustye:
These flattering clawbacks Are original rotes of all mischief, and yet a King may take his pastime in hawking or hunting or such like pleasures But he must use them for recreation when he is weary of weighty affairs, that he may return to them the more lusty:
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(26) sermon (DIV2)
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and this is called pastime with good company. He must write out a boke hym selfe.
and this is called pastime with good company. He must write out a book him self.
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He speaketh of wryting because printing was not vsed at that time.
He speaks of writing Because printing was not used At that time.
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And shall the king write it out him selfe? He meaneth he shall see it written,
And shall the King write it out him self? He means he shall see it written,
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& rather then he shoulde be without it, wryte it him self.
& rather then he should be without it, write it him self.
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Iesus mercy is God so cha ry with a king to haue him well brought vp & instructed? yea forsoth.
Iesus mercy is God so cham Rye with a King to have him well brought up & instructed? yea forsooth.
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For if the king be well ordered, the realme is well ordered. Where shall he haue a copie of this boke? of the Leuites.
For if the King be well ordered, the realm is well ordered. Where shall he have a copy of this book? of the Levites.
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And why? Because it shall be a true copie, not falsifyed.
And why? Because it shall be a true copy, not falsified.
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Moyses left the boke in an olde chest, and the 〈 ◊ 〉 had it in kepyng.
Moses left the book in an old chest, and the 〈 ◊ 〉 had it in keeping.
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And because there should be no errour, no addition, nor taking away from it, he biddeth him fetche the copy of the Leuites.
And Because there should be no error, no addition, nor taking away from it, he bids him fetch the copy of the Levites.
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And was not here a greate miracle of God, how this boke was preserued? It had lain hid many yeares and the Iewes knew not of it.
And was not Here a great miracle of God, how this book was preserved? It had lain hid many Years and the Iewes knew not of it.
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Therfore at length when they had found it and knew it:
Therefore At length when they had found it and knew it:
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they lamented for theyr ignoraunce, that had so long bene withoute it, and rent their clothes, repenting theyr vnfaythfulnesse.
they lamented for their ignorance, that had so long be without it, and rend their clothes, repenting their unfaithfulness.
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And the holy bible Gods boke, that we haue among vs, it hath ben preserued hytherto by wonderfull miracle of god though the kepers of it were neuer so malitious.
And the holy Bible God's book, that we have among us, it hath been preserved hitherto by wonderful miracle of god though the keepers of it were never so malicious.
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(26) sermon (DIV2)
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Firste euer syth the bishop of Rome was firste in authoritie, they haue gone aboute to destroye it,
First ever sith the bishop of Rome was First in Authority, they have gone about to destroy it,
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but God worketh wonder fully, he hath preserued it mauger theyr beartes, and yet ar we vnthankfull that we can not consider it.
but God works wonder Fully, he hath preserved it maugre their beartes, and yet Are we unthankful that we can not Consider it.
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I wil tell you, what a bishop of this realme sayde once to me, he sent for me and meruayled that I would not consent to such traditions, as were then set out.
I will tell you, what a bishop of this realm said once to me, he sent for me and marveled that I would not consent to such traditions, as were then Set out.
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And I aunswered him, that I woulde be ruled by Gods boke, and rather then I woulde dissent one iote frō it, I would be torne with wild horsses.
And I answered him, that I would be ruled by God's book, and rather then I would dissent one jot from it, I would be torn with wild Horses.
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And I chaunced in our cōmunication, to name the Lordes supper. 〈 ◊ 〉 saith the bishop.
And I chanced in our communication, to name the lords supper. 〈 ◊ 〉 Says the bishop.
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What do ye call the Lordes supper? What new terme is that? There stode by him a dubber, one doctour Dubber he dubbed him by and by and sayd that this terme was seldome red in the doctours.
What do you call the lords supper? What new term is that? There stood by him a dubber, one Doctor Dubber he dubbed him by and by and said that this term was seldom read in the Doctors.
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Why, sayd the bishop, cā not we with out scriptures order the people? howe did they before the scripture was fist wryttē and copied out? But God knoweth, full ill yet would they haue ordered them.
Why, said the bishop, can not we with out Scriptures order the people? how did they before the scripture was fist written and copied out? But God Knoweth, full ill yet would they have ordered them.
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For seyng that hauing it, they haue deceyued vs, in what case should we haue ben now without it? But thankes be to God, that by so wonderfull a myracle hath preserued the boke still. It foloweth in the text.
For sing that having it, they have deceived us, in what case should we have been now without it? But thanks be to God, that by so wonderful a miracle hath preserved the book still. It Followeth in the text.
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Habebit secum. &c. He shall haue it with him in his progresse, he must haue a man to carye it, that when he is haukyng and hunting or in any pastime, maye alwaies commune with them of it. Habebit secum. etc. He shall have it with him in his progress, he must have a man to carry it, that when he is haukyng and hunting or in any pastime, may always commune with them of it.
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He shall reade in it not once a yeare. for a time, or for his recreation, whē he is weary of haukyng or hunting,
He shall read in it not once a year. for a time, or for his recreation, when he is weary of haukyng or hunting,
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but cunctis diebus vita suae All the daies of his life.
but cunctis diebus vita suae All the days of his life.
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Where ar those worldlyngs now? These bledder puffed vp wyly men? Wo worth them that euer they were about any king.
Where Are those worldlings now? These bledder puffed up wily men? Woe worth them that ever they were about any King.
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But how shal he read this boke, as the Homilies are read? Some call them homlies, and in dede so they may be well called, for they are homely handled.
But how shall he read this book, as the Homilies Are read? some call them homlies, and in deed so they may be well called, for they Are homely handled.
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For though the priest reade them neuer so well, yet if the parish like them not, there is suche talking and babling in the churche, that nothing can be heard:
For though the priest read them never so well, yet if the parish like them not, there is such talking and babbling in the Church, that nothing can be herd:
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Aud yf the parysh be good, and the priest nought, he will so hacke it,
And if the parish be good, and the priest nought, he will so hack it,
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and chop it, that it were as good for them to be without it, for any word that shalbe vnderstand.
and chop it, that it were as good for them to be without it, for any word that shall understand.
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And yet (the morepitie) this is suffred of your graces bishops in their dioces vnpunished.
And yet (the morepitie) this is suffered of your graces Bishops in their diocese unpunished.
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But I wil be a suter to your grace, that ye wil geue your Bishops charge ere they goo home, vpon theyr allegiaunce, to loke better to theyr flocke,
But I will be a suitor to your grace, that you will give your Bishops charge ere they goo home, upon their allegiance, to look better to their flock,
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and to see youre maiesties iniunctions better kept, & send your visitours in theirtailes. And if they be found negligēt, or fautye in their deutyes, oute with thē.
and to see your majesty's injunctions better kept, & send your visitors in theirtailes. And if they be found negligent, or faulty in their deutyes, out with them.
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I require it in Gods behalfe, make them quondams all the packe of them. But peraduenture ye will say.
I require it in God's behalf, make them quondams all the pack of them. But Peradventure you will say.
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Where shall we haue any to put in theyr rowmes? In dede I were a presumptuous fellow to moue your grace to put them oute,
Where shall we have any to put in their rooms? In deed I were a presumptuous fellow to move your grace to put them out,
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if there wer not other to put in theyr places. But youre maiestie hathe diuers of youre chaplaynes, well learned men, and of good knowledge,
if there were not other to put in their places. But your majesty hath diverse of your Chaplains, well learned men, and of good knowledge,
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and yet ye haue some that be badde inoughe, hangers on of the court, I meane not those.
and yet you have Some that be bad enough, Hangers on of the court, I mean not those.
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wel learned in the scriptures, and of vertuous and godly conuersation, better learned then a great syghte of vs, of the cleargy.
well learned in the Scriptures, and of virtuous and godly Conversation, better learned then a great sight of us, of the Clergy.
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I can name a numbre of them that are able, and would be glad (I dare say) to minyster the function if they be called to it.
I can name a numbered of them that Are able, and would be glad (I Dare say) to minister the function if they be called to it.
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I moue it of conscience to youre grace, let them be called to it orderly, let them haue institution,
I move it of conscience to your grace, let them be called to it orderly, let them have Institution,
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and geue thē the names of the clergy. I meane not the name onlye, but let them do the function of a bishop, and liue of the same.
and give them the names of the Clergy. I mean not the name only, but let them do the function of a bishop, and live of the same.
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Not as it is in many places, that one shuld haue the name, and viii. other the profyt.
Not as it is in many places, that one should have the name, and viii. other the profit.
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For what an enormity is this in a christian realme to serue in a ciuility, hauinge the profyt of a Prouostship and a Deanrye,
For what an enormity is this in a christian realm to serve in a civility, having the profit of a Provostship and a Deanery,
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and a Personage? But I wil tel you what is lyke to come of it.
and a Personage? But I will tell you what is like to come of it.
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It wil bring the cler gy shortly into a very slauery.
It will bring the Clerk gy shortly into a very slavery.
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I may not forgette here my Scala celi that I spoke of in my last sermon.
I may not forget Here my Scala Celi that I spoke of in my last sermon.
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I will repeat it now again, desyring your grace in gods behalf that ye 〈 ◊ 〉 remembre it.
I will repeat it now again, desiring your grace in God's behalf that you 〈 ◊ 〉 Remember it.
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The byshop of Rome had a Scala celi, but hys was a Masse matter.
The bishop of Rome had a Scala Celi, but his was a Mass matter.
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This Scala celi, is the true ladder that bryngeth a man to heauen, the toppe of the ladder or fyrste greese, is this.
This Scala Celi, is the true ladder that bringeth a man to heaven, the top of the ladder or First greese, is this.
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Who so euer calleth vpon the name of the Lord, shalbe saued. The second step.
Who so ever calls upon the name of the Lord, shall saved. The second step.
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Howe shal they call vppon hym, in whome they haue no beleue? The third stayr is this.
Howe shall they call upon him, in whom they have no believe? The third stair is this.
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How shal they beleue in him, of whome they neuer hearde? The fourth step.
How shall they believe in him, of whom they never heard? The fourth step.
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How shal they hear without a preacher? Now the nether end of the ladder is.
How shall they hear without a preacher? Now the neither end of the ladder is.
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How shall they preache, excepte they be sente? Thys is the foote of the ladder,
How shall they preach, except they be sent? This is the foot of the ladder,
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so that we may goo backward now, and vse the 〈 ◊ 〉 argument. A primo ad vltimum. Take away preaching, 〈 ◊ 〉 away saluation.
so that we may goo backward now, and use the 〈 ◊ 〉 argument. A primo ad vltimum. Take away preaching, 〈 ◊ 〉 away salvation.
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But I feare one thiug, and it is, 〈 ◊ 〉 for a safety of a litle mony, you wil put in 〈 ◊ 〉 priestes 〈 ◊ 〉 saue 〈 ◊ ◊ 〉.
But I Fear one thiug, and it is, 〈 ◊ 〉 for a safety of a little money, you will put in 〈 ◊ 〉 Priests 〈 ◊ 〉 save 〈 ◊ ◊ 〉.
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But I wil tel you, Christe boughte 〈 ◊ 〉 with hys bloud, and wil ye sel them for gold or siluer? I woulde not that ye shoulde doo with chauntrye Priestes,
But I will tell you, Christ bought 〈 ◊ 〉 with his blood, and will you sell them for gold or silver? I would not that you should do with chantry Priests,
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as ye did wyth the Abbottes, when abbeyes were putte downe.
as you did with the Abbots, when abbeys were put down.
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For when their enormities were fyrst redde in the parliament house, they were so great and abhominable, that ther was nothinge but downe wyth them.
For when their enormities were fyrst red in the parliament house, they were so great and abominable, that there was nothing but down with them.
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But wythin a whyle after, the same Abbottes were made Bishoppes, as there be some of them yet a liue to saue and redeme their pensions. O Lorde:
But within a while After, the same Abbots were made Bishops, as there be Some of them yet a live to save and Redeem their pensions. O Lord:
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thinke ye that God is a fole? and seeth it not? and if he se it, wil he not punish it? And so now for safety of mo nye, I would not that ye should put in chauntrye priestes, I speake not now against such chauntry priestes as are able to preache,
think you that God is a sole? and sees it not? and if he see it, will he not Punish it? And so now for safety of more High, I would not that you should put in chantry Priests, I speak not now against such chantry Priests as Are able to preach,
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but those that are not able, I will not haue them put in, for if ye doo this, ye shal answer for it.
but those that Are not able, I will not have them put in, for if you do this, you shall answer for it.
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It is in the text, that a king ought to feare God, he shall haue the dread of God before his eies, worke not by world ly policy,
It is in the text, that a King ought to Fear God, he shall have the dread of God before his eyes, work not by world lie policy,
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(26) sermon (DIV2)
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for worldly policy feareth not God.
for worldly policy fears not God.
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(26) sermon (DIV2)
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Take hede of these claubackes, these venemous people that wil come to you, that will folowe like Gnatoes aud Parasites,
Take heed of these claubackes, these venomous people that will come to you, that will follow like Son's and Parasites,
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if you folowe them, you are oute of your boke.
if you follow them, you Are out of your book.
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If it be not according to Gods worde that they counsaile you, doo it not for any worldly policy,
If it be not according to God's word that they counsel you, do it not for any worldly policy,
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for then ye feare not God. It foloweth in the text. Vt non eleuetur cor eius.
for then you Fear not God. It Followeth in the text. Vt non eleuetur cor eius.
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That he be not proude aboue his brethren.
That he be not proud above his brothers.
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A kynge muste not be proude, for God myght haue made hym a shephearde, when he made hym a kynge, and done hym no wronge.
A King must not be proud, for God might have made him a shepherd, when he made him a King, and done him no wrong.
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There be many exam ples of proude kynges in scripture. As Pharao that would not heare the message of God.
There be many exam ples of proud Kings in scripture. As Pharaoh that would not hear the message of God.
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Herode also, that put Ihon Baptiste to deathe, and woulde not heare hym, he tolde him, that it was not lawfull for him to mary his brothers wyfe.
Herod also, that put John Baptiste to death, and would not hear him, he told him, that it was not lawful for him to marry his Brother's wife.
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Ieroboam also was a proude kynge.
Jeroboam also was a proud King.
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An other kyng there was that worshipped straunge Gods and Idols, of those men whome he had ouercome before in battail:
an other King there was that worshipped strange God's and Idols, of those men whom he had overcome before in battle:
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And when a Prophet told him of it: What sayd he.
And when a Prophet told him of it: What said he.
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Who made you one of my councel? These were proud kinges, their examples are not to be folowed.
Who made you one of my council? These were proud Kings, their Examples Are not to be followed.
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But wherefore shall a kynge feare God, and tourn neither to the ryght hande, nor to the lefte.
But Wherefore shall a King Fear God, and tourn neither to the right hand, nor to the left.
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Wherefore shall he do all this? vt longo tempore regnet ipse, & filij eius. That he may raigne long, he and his children.
Wherefore shall he do all this? vt longo tempore Regnet ipse, & filij eius. That he may Reign long, he and his children.
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Re member this I besech your grace.
Re member this I beseech your grace.
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And when these flatterers, and flibbergibbes another day shall come and clawe you by the back and say. Sir trouble not youre selfe.
And when these Flatterers, and flibbergibbes Another day shall come and claw you by the back and say. Sir trouble not your self.
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What shoulde you study? Why should you do this or that? Your grace may answer them thus, and say.
What should you study? Why should you do this or that? Your grace may answer them thus, and say.
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What sirra? I perceiue you are wery of vs, and our posterity. Doth not God say in such a place.
What sirrah? I perceive you Are weary of us, and our posterity. Does not God say in such a place.
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That a kinge should write out a boke of gods lawe, and reade it? Lerne to feare God.
That a King should write out a book of God's law, and read it? Learn to Fear God.
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And why? That he and hys, might reign long, I perceyue now thou art a traytor.
And why? That he and his, might Reign long, I perceive now thou art a traitor.
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Tel him this tale once, and I warrant you he wil come no more to you,
Tell him this tale once, and I warrant you he will come no more to you,
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neither he, nor any other after such a sort. And thus shall youre grace driue these flatterers and claubackes away.
neither he, nor any other After such a sort. And thus shall your grace driven these Flatterers and claubackes away.
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And I am afrayed I haue troubled you to long.
And I am afraid I have troubled you to long.
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Therfore I will furnish the text now with an history or two, and then I will leaue you to God.
Therefore I will furnish the text now with an history or two, and then I will leave you to God.
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Ye haue hearde how a king ought to passe the time.
You have heard how a King ought to pass the time.
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He must read the boke of God, and it is not inongh for him to reade,
He must read the book of God, and it is not inongh for him to read,
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but he must be acquanted with all scripture, he must study, and he must pray: And how shall he do both these.
but he must be acquainted with all scripture, he must study, and he must pray: And how shall he do both these.
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He maye learne at Salomon, God spake vnto Salomon, when he was made a kyng, and badde hym aske of hym what he woulde, and he shoulde haue it.
He may Learn At Solomon, God spoke unto Solomon, when he was made a King, and bad him ask of him what he would, and he should have it.
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Make thy petition, sayde God, and thou shalte obtayne. Nowe marke Salomons prayer: Domine, o Domine deus, sayde he:
Make thy petition, said God, and thou shalt obtain. Now mark Solomon's prayer: Domine, o Domine deus, said he:
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O Lord God, it is thou that hast caused me to raygne, and haste set me in my fathers seate,
Oh Lord God, it is thou that hast caused me to Reign, and haste Set me in my Father's seat,
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for thou God onlye doest make kynges. Thus shoulde kyngs prayse God, and thanke god as Salomon dyd.
for thou God only dost make Kings. Thus should Kings praise God, and thank god as Solomon did.
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But what was his petition? Lorde, sayd he:
But what was his petition? Lord, said he:
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Da mihi cor docile. He asked a docyble heart, a wise hart, and wysedome to goo in, Dam mihi cor docile. He asked a docyble heart, a wise heart, and Wisdom to goo in,
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and to goo oute, that is to begyn all myne affayres well, and to bring them to good effect & purpose, that I may learne to guide and gouerne my people.
and to goo out, that is to begin all mine affairs well, and to bring them to good Effect & purpose, that I may Learn to guide and govern my people.
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When he hadde made hys petition, it pleased god wel that Salomon asked wisdom, & neither rytchesse nor long life,
When he had made his petition, it pleased god well that Solomon asked Wisdom, & neither rytchesse nor long life,
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& therfore god made him this answer. Because yu haste chosen wisdō aboue al things. I wil geue thee it, and thou the wysest kinge that euer was before thee,
& Therefore god made him this answer. Because thou haste chosen Wisdom above all things. I will give thee it, and thou the Wisest King that ever was before thee,
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and so he was, and the wisest in all kindes of knowledge that euer was sythe.
and so he was, and the Wisest in all Kinds of knowledge that ever was sith.
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And thoughe he dyd not aske ritchesse, yet God gaue hym both richesse and honour, more then euer anye of hys auncetors had.
And though he did not ask ritchesse, yet God gave him both richesse and honour, more then ever any of his Ancestors had.
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So your grace must learn how to do, of Sa lomon, Ye must make your petition, now study, now pray.
So your grace must Learn how to do, of Sa lomon, You must make your petition, now study, now pray.
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They muste be yoked together, and thys is called pastyme with good company.
They must be yoked together, and this is called pastime with good company.
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Now when God had geuen Salomon wisdome, he sent him by and by occasyon to occupye his wit.
Now when God had given Solomon Wisdom, he sent him by and by occasion to occupy his wit.
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For God gaue neuer a gifte, but he sent occasyon at one time or an other to shew it to Gods glory.
For God gave never a gift, but he sent occasion At one time or an other to show it to God's glory.
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As if he sente richesse, he sendeth poore men to be healped wyth it. But no we must men occupy theyr goodes otherwise.
As if he sent richesse, he sends poor men to be helped with it. But no we must men occupy their goods otherwise.
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397
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They will not looke on the poore, they muste healpe their children, and purchase them more land then euer theyr gran̄dfathers had before them.
They will not look on the poor, they must help their children, and purchase them more land then ever their granndfathers had before them.
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But I shall tell you what Christe sayd. He that loueth his chylde better then me, is not worthye to be my disciple.
But I shall tell you what Christ said. He that loves his child better then me, is not worthy to be my disciple.
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I cannot see how ye shal stand before God at the later daye, when thys sentence shal be layd against you.
I cannot see how you shall stand before God At the later day, when this sentence shall be laid against you.
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But to returne to my purpose, there wer two pore women came before Salomon to complaine.
But to return to my purpose, there were two poor women Come before Solomon to complain.
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They were two harlottes, and dwelled together in one house, and it chaunced wythin two dayes they childed bothe.
They were two harlots, and dwelled together in one house, and it chanced within two days they childed both.
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398
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The one of these women by chaunce in the nyghte, had killed her childe, and rose priuelye and went to the other woman,
The one of these women by chance in the night, had killed her child, and rose priuelye and went to the other woman,
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and tooke her liue childe awaye, and lefte her dead chylde in hys place.
and took her live child away, and left her dead child in his place.
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Upon that they came bothe before Salomon to haue the matter iudged, whose the childe was. And the one sayd: it is my chylde.
Upon that they Come both before Solomon to have the matter judged, whose the child was. And the one said: it is my child.
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Naye sayeth the other, it is mine.
Nay Saith the other, it is mine.
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7699
So there was yea and naye betwene them, and they healde vp the matter with skoldynge after a womanlike fashion.
So there was yea and nay between them, and they healed up the matter with scolding After a womanlike fashion.
av a-acp vbds uh cc uh-x p-acp pno32, cc pns32 vvn a-acp dt n1 p-acp vvg p-acp dt j n1.
(26) sermon (DIV2)
398
Image 195
7700
At the lengthe Salomon repeated theyr tale as a good iudge ought to do, and said to the one woman.
At the length Solomon repeated their tale as a good judge ought to do, and said to the one woman.
p-acp dt n1 np1 vvd po32 n1 p-acp dt j n1 vmd pc-acp vdi, cc vvd p-acp dt crd n1.
(26) sermon (DIV2)
398
Image 195
7701
Thou sayest ye child is thyne, yea sayde she. And thou sayest, it is thine to the other.
Thou Sayest the child is thine, yea said she. And thou Sayest, it is thine to the other.
pns21 vv2 dt n1 vbz po21, uh vvd pns31. cc pns21 vv2, pn31 vbz png21 p-acp dt n-jn.
(26) sermon (DIV2)
398
Image 195
7702
Well, fetche me a swearde, sayde he.
Well, fetch me a sword, said he.
uh-av, vvi pno11 dt n1, vvd pns31.
(26) sermon (DIV2)
398
Image 195
7703
For there was no waye nowe to trye, whyche was the true mother, but by naturall inclination.
For there was no Way now to try, which was the true mother, but by natural inclination.
p-acp a-acp vbds dx n1 av pc-acp vvi, r-crq vbds dt j n1, cc-acp p-acp j n1.
(26) sermon (DIV2)
398
Image 195
7704
And so he sayde to one of hys seruaunts. Fetch me a sweard and deuyde the childe betwene them.
And so he said to one of his Servants. Fetch me a sword and divide the child between them.
cc av pns31 vvd p-acp crd pp-f po31 n2. vvb pno11 dt n1 cc vvi dt n1 p-acp pno32.
(26) sermon (DIV2)
398
Image 195
7705
When the mother of the childe that accused thother hearde him saye so.
When the mother of the child that accused tother heard him say so.
c-crq dt n1 pp-f dt n1 cst vvd n-jn vvd pno31 vvi av.
(26) sermon (DIV2)
398
Image 195
7706
Naye for Goddes sake sayde she, lette her haue the whole childe, and kyll it not.
Nay for Goddess sake said she, let her have the Whole child, and kill it not.
uh-x p-acp npg1 n1 vvd pns31, vvb pno31 vhi dt j-jn n1, cc vvi pn31 xx.
(26) sermon (DIV2)
398
Image 195
7707
Naye, quod the other, neyther thine nor mine, bet let it be deuided. Then sayde Salomon.
Nay, quod the other, neither thine nor mine, bet let it be divided. Then said Solomon.
uh-x, fw-la dt n-jn, av-dx png21 ccx png11, vvb vvb pn31 vbi vvn. av vvd np1.
(26) sermon (DIV2)
398
Image 195
7708
Geue this woman the childe, this is the mother of the childe.
Give this woman the child, this is the mother of the child.
vvb d n1 dt n1, d vbz dt n1 pp-f dt n1.
(26) sermon (DIV2)
398
Image 195
7709
What come of this? Audiuit omnes Israel. When all Israell heard of thys iudgement, they feared the king.
What come of this? Audiuit omnes Israel. When all Israel herd of this judgement, they feared the King.
q-crq vvb pp-f d? fw-la fw-la np1. c-crq d np1 vvd pp-f d n1, pns32 vvd dt n1.
(26) sermon (DIV2)
398
Image 195
7710
It is wisdome and godly knowledge that cau seth a king to be feared. One word note here for gods sake and I wil trouble you no longer.
It is Wisdom and godly knowledge that caused seth a King to be feared. One word note Here for God's sake and I will trouble you no longer.
pn31 vbz n1 cc j n1 cst vvn vvz dt n1 pc-acp vbi vvn. crd n1 n1 av p-acp ng1 n1 cc pns11 vmb vvi pn22 av-dx av-jc.
(26) sermon (DIV2)
398
Image 195
7711
Would Salomon being so noble a king hear two poore women? They were pore, for as the scripture saithe.
Would Solomon being so noble a King hear two poor women? They were poor, for as the scripture Saith.
vmd np1 vbg av j dt n1 vvi crd j n2? pns32 vbdr j, c-acp p-acp dt n1 vvz.
(26) sermon (DIV2)
398
Image 195
7712
They were together alone in a house, they had not so much as one seruant betwene them bothe.
They were together alone in a house, they had not so much as one servant between them both.
pns32 vbdr av av-j p-acp dt n1, pns32 vhd xx av av-d c-acp crd n1 p-acp pno32 d.
(26) sermon (DIV2)
398
Image 195
7713
Woulde kynge Salomon, I saye, hear them in hys owne person? Yea forsothe.
Would King Solomon, I say, hear them in his own person? Yea forsooth.
vmd n1 np1, pns11 vvb, vvb pno32 p-acp po31 d n1? uh uh.
(26) sermon (DIV2)
398
Image 195
7714
And yet I heare of many matters before my Lord Protectour, and my Lorde Chaunceloure that can not be heard.
And yet I hear of many matters before my Lord Protector, and my Lord Chancellor that can not be herd.
cc av pns11 vvb pp-f d n2 p-acp po11 n1 n1, cc po11 n1 n1 cst vmb xx vbi vvn.
(26) sermon (DIV2)
398
Image 195
7715
I must desyre my Lord protectoures grace to heare me in thys matter, that your grace woulde heare poore mennes sutes your selfe.
I must desire my Lord protectoures grace to hear me in this matter, that your grace would hear poor men's suits your self.
pns11 vmb vvi po11 n1 n2 vvb pc-acp vvi pno11 p-acp d n1, cst po22 n1 vmd vvi j ng2 n2 po22 n1.
(26) sermon (DIV2)
398
Image 195
7716
Put them to none other to heare, let them not be delayed.
Put them to none other to hear, let them not be delayed.
vvb pno32 p-acp pix j-jn pc-acp vvi, vvb pno32 xx vbi vvn.
(26) sermon (DIV2)
398
Image 195
7717
The sayinge is now, that money is heard euery where, if he be ryche, he shall so one haue an ende of his matter.
The saying is now, that money is herd every where, if he be rich, he shall so one have an end of his matter.
dt n-vvg vbz av, cst n1 vbz vvn d c-crq, cs pns31 vbb j, pns31 vmb av crd vhb dt n1 pp-f po31 n1.
(26) sermon (DIV2)
398
Image 195
7718
Other are faine to goo home wyth weping teares, for any helpe they can obtaine at anye iudges hand.
Other Are feign to goo home with weeping tears, for any help they can obtain At any judges hand.
n-jn vbr j pc-acp vvi av-an p-acp vvg n2, p-acp d n1 pns32 vmb vvi p-acp d ng1 n1.
(26) sermon (DIV2)
398
Image 195
7719
Hear mennes sutes your selfe, I require you in Goddes behalf, and put it not to the hearing of these veluet cotes, these vpskippes.
Hear men's suits your self, I require you in Goddess behalf, and put it not to the hearing of these velvet coats, these vpskippes.
np1 ng2 n2 po22 n1, pns11 vvb pn22 p-acp npg1 n1, cc vvd pn31 xx p-acp dt n-vvg pp-f d n1 n2, d n2.
(26) sermon (DIV2)
398
Image 195
7720
Now a manne can skarse know them from an auncient knight of the coū fry.
Now a man can scarce know them from an ancient knight of the coum fry.
av dt n1 vmb av-j vvi pno32 p-acp dt j-jn n1 pp-f dt j n1.
(26) sermon (DIV2)
398
Image 195
7721
I can not go to my boke for pore folks come vnto me, desiring me that I will speake that their matters maye be hard.
I can not go to my book for poor folks come unto me, desiring me that I will speak that their matters may be hard.
pns11 vmb xx vvi p-acp po11 n1 p-acp j n2 vvb p-acp pno11, vvg pno11 cst pns11 vmb vvi d po32 n2 vmb vbi j.
(26) sermon (DIV2)
398
Image 195
7722
I trouble my Lord of Caunterbury, and being at hys house now and then I walke in the garden lokinge in my booke,
I trouble my Lord of Canterbury, and being At his house now and then I walk in the garden looking in my book,
pns11 vvb po11 n1 pp-f np1, cc vbg p-acp po31 n1 av cc av pns11 vvb p-acp dt n1 vvg p-acp po11 n1,
(26) sermon (DIV2)
398
Image 195
7723
as I can doo but litle good at it. But some thinge I must neades doo to satisfy this place.
as I can do but little good At it. But Some thing I must neades do to satisfy this place.
c-acp pns11 vmb vdi p-acp j j p-acp pn31. p-acp d n1 pns11 vmb n2 vdi pc-acp vvi d n1.
(26) sermon (DIV2)
398
Image 195
7724
I am no soner in the garden and haue red a while, but 〈 ◊ 〉 and by commeth ther some one or other knocking at the gate.
I am no sooner in the garden and have read a while, but 〈 ◊ 〉 and by comes there Some one or other knocking At the gate.
pns11 vbm dx av-c p-acp dt n1 cc vhb vvn dt n1, cc-acp 〈 sy 〉 cc a-acp vvz a-acp d crd cc n-jn vvg p-acp dt n1.
(26) sermon (DIV2)
398
Image 195
7725
〈 ◊ 〉 cometh my man and saith Sir, there is one at the gate woulde speake wyth you.
〈 ◊ 〉 comes my man and Says Sir, there is one At the gate would speak with you.
〈 sy 〉 vvz po11 n1 cc vvz n1, pc-acp vbz pi p-acp dt n1 vmd vvi p-acp pn22.
(26) sermon (DIV2)
398
Image 195
7726
When I come ther, then is it some one or other that desyreth me that I wil speake that his matter myght be hard,
When I come there, then is it Some one or other that desireth me that I will speak that his matter might be hard,
c-crq pns11 vvb a-acp, av vbz pn31 d crd cc n-jn cst vvz pno11 cst pns11 vmb vvi cst po31 n1 vmd vbi j,
(26) sermon (DIV2)
398
Image 195
7727
and that he hath lain this long at great costes and charges, and canne not once haue hys matter come to the hearynge,
and that he hath lain this long At great costs and charges, and can not once have his matter come to the hearing,
cc cst pns31 vhz vvn d j p-acp j n2 cc n2, cc vmb xx a-acp vhi po31 n1 vvn p-acp dt n-vvg,
(26) sermon (DIV2)
398
Image 196
7728
but amonge all other, one speciallye 〈 ◊ ◊ 〉 at thys time to speake. This it is syr.
but among all other, one specially 〈 ◊ ◊ 〉 At this time to speak. This it is sir.
cc-acp p-acp d n-jn, pi av-j 〈 sy sy 〉 p-acp d n1 pc-acp vvi. d pn31 vbz n1.
(26) sermon (DIV2)
398
Image 196
7729
A gentle woman came to me and tolde me, that a great man kepeth certayne landes of hers from her,
A gentle woman Come to me and told me, that a great man Keepeth certain Lands of hers from her,
dt j n1 vvd p-acp pno11 cc vvd pno11, cst dt j n1 vvz j n2 pp-f png31 p-acp pno31,
(26) sermon (DIV2)
399
Image 196
7730
and wyll be her tenaunte in the spite of her tethe. And that in a whole twelue monthe.
and will be her tenaunte in the spite of her teeth. And that in a Whole twelue Monn.
cc vmb vbi po31 n1 p-acp dt n1 pp-f po31 n2. cc cst p-acp dt j-jn crd n1.
(26) sermon (DIV2)
399
Image 196
7731
she coulde not gette but one daye for the hearynge of her matter, and the same daye when the matter shoulde be hearde, the greate manne broughte on hys syde a greate syghte of lawyers for hys counsaile, the gentle woman hadde but one man of law:
she could not get but one day for the hearing of her matter, and the same day when the matter should be heard, the great man brought on his side a great sight of Lawyers for his counsel, the gentle woman had but one man of law:
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(26) sermon (DIV2)
399
Image 196
7732
and the greate man shakes him so, that he can not tel what to do,
and the great man shakes him so, that he can not tell what to do,
cc dt j n1 vvz pno31 av, cst pns31 vmb xx vvi r-crq pc-acp vdi,
(26) sermon (DIV2)
399
Image 196
7733
so that when the matter came to the poynte, the iudge was a meane to the gentle woman, that she woulde let the greate manne haue a quietnesse in her lande.
so that when the matter Come to the point, the judge was a mean to the gentle woman, that she would let the great man have a quietness in her land.
av cst c-crq dt n1 vvd p-acp dt n1, dt n1 vbds dt j p-acp dt j n1, cst pns31 vmd vvi dt j n1 vhb dt n1 p-acp po31 n1.
(26) sermon (DIV2)
399
Image 196
7734
I beseeche your grace that ye will looke to these matters. Heare them your selfe. Uewe your iudges? And heare poore mennes causes.
I beseech your grace that you will look to these matters. Hear them your self. View your judges? And hear poor men's Causes.
pns11 vvb po22 n1 cst pn22 vmb vvi p-acp d n2. vvb pno32 po22 n1. n1 po22 n2? cc vvb j ng2 n2.
(26) sermon (DIV2)
399
Image 196
7735
And you proude iudges harken what God sayeth in hys holye booke: Audite illos, ita paruum vt magnum.
And you proud judges harken what God Saith in his holy book: Audite Illos, ita paruum vt magnum.
cc pn22 j n2 vvi r-crq np1 vvz p-acp po31 j n1: fw-la n1, fw-la fw-la fw-la fw-la.
(26) sermon (DIV2)
399
Image 196
7736
Hear them sayeth he, the small as well as the greate, the poore as wel as the ryche.
Hear them Saith he, the small as well as the great, the poor as well as the rich.
vvb pno32 vvz pns31, dt j c-acp av c-acp dt j, dt j c-acp av c-acp dt j.
(26) sermon (DIV2)
399
Image 196
7737
Regarde no person, feare no manne. Whye? 〈 ◊ 〉 domini iudicium est. The iudgement is Goddes.
Regard no person, Fear no man. Why? 〈 ◊ 〉 domini iudicium est. The judgement is God's.
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(26) sermon (DIV2)
399
Image 196
7738
Marke thys sayinge, thou proude iudge. The Deuill will brynge thys sentence at the daye of Dome.
Mark this saying, thou proud judge. The devil will bring this sentence At the day of Dome.
n1 d vvg, pns21 j n1. dt n1 vmb vvi d n1 p-acp dt n1 pp-f n1.
(26) sermon (DIV2)
399
Image 196
7739
Hell wyll be full of theese iudges, if they repente not and amende. They are worse then the wicked iudge that Christe speaketh of, that neyther feared God, nor the worlde.
Hell will be full of these judges, if they Repent not and amend. They Are Worse then the wicked judge that Christ speaks of, that neither feared God, nor the world.
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(26) sermon (DIV2)
399
Image 196
7740
There was a certaine wyddowe that was a suter to a iudge, and she mette hym in euerye corner of the streate, cryinge:
There was a certain widow that was a suitor to a judge, and she met him in every corner of the street, crying:
a-acp vbds dt j n1 cst vbds dt n1 p-acp dt n1, cc pns31 vvd pno31 p-acp d n1 pp-f dt n1, vvg:
(26) sermon (DIV2)
400
Image 196
7741
I praye you heare me, I beseeche you heare me, I aske nothing but right.
I pray you hear me, I beseech you hear me, I ask nothing but right.
pns11 vvb pn22 vvb pno11, pns11 vvb pn22 vvi pno11, pns11 vvb pix cc-acp n-jn.
(26) sermon (DIV2)
400
Image 196
7742
When the iudge sawe her so importunate, thoughe I feare neyther God, sayeth he, nor the world,
When the judge saw her so importunate, though I Fear neither God, Saith he, nor the world,
c-crq dt n1 vvd pno31 av j, cs pns11 vvb dx n1, vvz pns31, ccx dt n1,
(26) sermon (DIV2)
401
Image 196
7743
yet because of her importunatnesse I wyll graunt her request. But oure iudges are worse then thys iudge was.
yet Because of her importunatnesse I will grant her request. But our judges Are Worse then this judge was.
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(26) sermon (DIV2)
401
Image 196
7744
For they will neyther heare men for Goddes sake, nor feare of the worlde, nor importunatnesse, nor any thing elsse.
For they will neither hear men for Goddess sake, nor Fear of the world, nor importunatnesse, nor any thing Else.
p-acp pns32 vmb dx vvb n2 p-acp npg1 n1, ccx n1 pp-f dt n1, ccx n1, ccx d n1 av.
(26) sermon (DIV2)
401
Image 196
7745
〈 ◊ 〉 some of thē wyll commaund them to warde, if they be importunate. I hearde saye, that when a suter came to one of them, he sayde:
〈 ◊ 〉 Some of them will command them to ward, if they be importunate. I heard say, that when a suitor Come to one of them, he said:
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(26) sermon (DIV2)
401
Image 196
7746
What felowe is it that geueth these folke counsaile to be so importunate? he woulde be punished and committed to warde.
What fellow is it that Giveth these folk counsel to be so importunate? he would be punished and committed to ward.
q-crq n1 vbz pn31 cst vvz d n1 n1 pc-acp vbi av j? pns31 vmd vbi vvn cc vvn p-acp n1.
(26) sermon (DIV2)
401
Image 196
7747
Marye syr, punyshe me then, it is euen I that gaue them counsell, I would gladly be punished in suche a cause.
Marye sir, Punish me then, it is even I that gave them counsel, I would gladly be punished in such a cause.
np1 n1, vvb pno11 av, pn31 vbz av pns11 cst vvd pno32 n1, pns11 vmd av-j vbi vvn p-acp d dt n1.
(26) sermon (DIV2)
401
Image 196
7748
And if 〈 ◊ 〉 amend not, I will cause them to crye oute vpon you still:
And if 〈 ◊ 〉 amend not, I will cause them to cry out upon you still:
cc cs 〈 sy 〉 vvi xx, pns11 vmb vvi pno32 pc-acp vvi av p-acp pn22 av:
(26) sermon (DIV2)
401
Image 196
7749
euen as longe as I liue. I will do it in dede, but I haue troubled you longe.
even as long as I live. I will do it in deed, but I have troubled you long.
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(26) sermon (DIV2)
401
Image 196
7750
As I began with this sentence. Quecunque scripta sunt. &c. So will I end no we wyth thys texte.
As I began with this sentence. Quecunque Scripta sunt. etc. So will I end not we with this text.
p-acp pns11 vvd p-acp d n1. fw-la fw-la fw-la. av av vmb pns11 vvb xx pns12 p-acp d n1.
(26) sermon (DIV2)
401
Image 196
7751
Beati qui audiunt verbum Dei, & custodiunt illud: Blessed are they that heare the woorde of God and kepeth it.
Beati qui Audiunt verbum Dei, & custodiunt illud: Blessed Are they that hear the word of God and Keepeth it.
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(26) sermon (DIV2)
401
Image 196
7752
There was an other sute, and I had almooste forgotten it.
There was an other suit, and I had almooste forgotten it.
pc-acp vbds dt j-jn n1, cc pns11 vhd vd2 vvn pn31.
(26) sermon (DIV2)
401
Image 196
7753
There is a poore woman that lyeth in the 〈 ◊ 〉, and can not come by anye meanes that she can make to her answer,
There is a poor woman that lies in the 〈 ◊ 〉, and can not come by any means that she can make to her answer,
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(26) sermon (DIV2)
402
Image 196
7754
and woulde saine be bailled, offeringe to put in suretyes worth a thousand 〈 ◊ 〉,
and would sane be bailed, offering to put in sureties worth a thousand 〈 ◊ 〉,
cc vmd j vbi vvn, vvg pc-acp vvi p-acp n2 j dt crd 〈 sy 〉,
(26) sermon (DIV2)
402
Image 196
7755
and yet she cannot be hard.
and yet she cannot be hard.
cc av pns31 vmbx vbi j.
(26) sermon (DIV2)
402
Image 196
7756
Me thynke this is a reasonable cause, it is great pitye that suche thynges shoulde so be.
Me think this is a reasonable cause, it is great pity that such things should so be.
pno11 vvi d vbz dt j n1, pn31 vbz j vvi cst d n2 vmd av vbi.
(26) sermon (DIV2)
402
Image 196
7757
I beseeche God, that he wyll graunte that all that is amisse maye be amended, that we may heare his woorde and keepe it, that we maye come to the eternal blisse, to the whiche bliss I 〈 ◊ 〉 God to bring both you and me. Amen.
I beseech God, that he will grant that all that is amiss may be amended, that we may hear his word and keep it, that we may come to the Eternal bliss, to the which bliss I 〈 ◊ 〉 God to bring both you and me. Amen.
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(26) sermon (DIV2)
402
Image 196
7758
¶ The thyrde Sermon of Maister Hughe Latymer, whyche he preached before the kynge, wythin hys graces Palayce at Westminster, the xxii. daye of Marche.
¶ The Third Sermon of Master Hughe Latimer, which he preached before the King, within his graces Palace At Westminster, the xxii. day of Marche.
¶ dt ord n1 pp-f n1 j np1, r-crq pns31 vvd p-acp dt n1, p-acp po31 ng1 n1 p-acp np1, dt crd. n1 pp-f np1.
(27) sermon (DIV2)
402
Image 196
7759
QVecunque scripta sunt, ad nostram doctrinam scripta sunt. All thynges that are wrytten, are wrytten to be our doctrine.QVecunque Scripta sunt, ad nostram Doctrinam Scripta sunt. All things that Are written, Are written to be our Doctrine.
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(27) sermon (DIV2)
403
Image 196
7760
All thynges that be wrytten in goddes 〈 ◊ 〉 booke, the byble, were wrytten to be oure doctrin long before our time, to serue from tyme to time,
All things that be written in God's 〈 ◊ 〉 book, the Bible, were written to be our Doctrine long before our time, to serve from time to time,
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(27) sermon (DIV2)
403
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and so forth to the worldes end.
and so forth to the world's end.
cc av av p-acp dt ng1 n1.
(27) sermon (DIV2)
403
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Ye shall haue in remembraunce, most benigne and gracious audience, that a preacher hathe two offices,
You shall have in remembrance, most benign and gracious audience, that a preacher hath two Offices,
pn22 vmb vhi p-acp n1, av-ds j cc j n1, cst dt n1 vhz crd n2,
(27) sermon (DIV2)
404
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and the one to be used orderly after an other. The 〈 ◊ 〉 is Exhortari 〈 ◊ 〉 sanam doctrinam.
and the one to be used orderly After an other. The 〈 ◊ 〉 is Exhort 〈 ◊ 〉 sanam Doctrinam.
cc dt crd pc-acp vbi vvn av-j p-acp dt n-jn. dt 〈 sy 〉 vbz fw-la 〈 sy 〉 fw-la fw-la.
(27) sermon (DIV2)
404
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To teache true doctryne He shall haue also occasyon oftentymes to vse an other, and that is. Contradicentes conuincere.
To teach true Doctrine He shall have also occasion oftentimes to use an other, and that is. Contradicting conuincere.
p-acp vvi j n1 pns31 vmb vhi av n1 av pc-acp vvi dt n-jn, cc d vbz. np1 fw-la.
(27) sermon (DIV2)
405
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To reprehend, to conuince, to confute gainsayers and spur ners against the truth.
To reprehend, to convince, to confute gainsayers and spur ners against the truth.
pc-acp vvi, pc-acp vvi, pc-acp vvi n2 cc n1 zz p-acp dt n1.
(27) sermon (DIV2)
406
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Why? you wil saye, wil anye bodye gaine say true doctrine, and sound doctrine? Wel, let a pre cher be sure, that his doctrine be true,
Why? you will say, will any body gain say true Doctrine, and found Doctrine? Well, let a pre cher be sure, that his Doctrine be true,
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(27) sermon (DIV2)
406
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and it is not to be thought, that any body wil gain say it.
and it is not to be Thought, that any body will gain say it.
cc pn31 vbz xx pc-acp vbi vvn, cst d n1 vmb vvi vvi pn31.
(27) sermon (DIV2)
406
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If S. Paul had not forsene that there shuld be gainsayers, he had not neade to haue appoynted the confutation of gaine sayinge.
If S. Paul had not forseen that there should be gainsayers, he had not neade to have appointed the confutation of gain saying.
cs n1 np1 vhd xx vvn d a-acp vmd vbi n2, pns31 vhd xx n1 pc-acp vhi vvn dt n1 pp-f n1 vvg.
(27) sermon (DIV2)
406
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Was ther euer yet prechers, but ther wer gainsayers? that spur ned? that winst? that whimpered against him? that blasphemed, that gaynesayed it? When Moses came to Egipte wt sound doctrin, he had Pharao to gaine saye him.
Was there ever yet Preachers, but there were gainsayers? that spur ned? that winnest? that whimpered against him? that blasphemed, that gainsaid it? When Moses Come to Egypt with found Doctrine, he had Pharaoh to gain say him.
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(27) sermon (DIV2)
406
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Ieremye was the minyster of the true word of God, he had gainsayers the priestes, and the false Prophets.
Jeremiah was the minister of the true word of God, he had gainsayers the Priests, and the false prophets.
np1 vbds dt n1 pp-f dt j n1 pp-f np1, pns31 vhd n2 cs n2, cc dt j n2.
(27) sermon (DIV2)
406
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Ely had al 〈 ◊ 〉 priestes supported by Iesabel to speake against him.
Ely had all 〈 ◊ 〉 Priests supported by Jezebel to speak against him.
np1 vhd d 〈 sy 〉 n2 vvn p-acp np1 pc-acp vvi p-acp pno31.
(27) sermon (DIV2)
406
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Ihon Baptist and our sauiour Iesus Christe, had the Phariseis, the Scribes, and the priestes gain sayers to them.
John Baptist and our Saviour Iesus Christ, had the Pharisees, the Scribes, and the Priests gain sayers to them.
np1 np1 cc po12 n1 np1 np1, vhd dt np1, dt n2, cc dt n2 vvb n2 p-acp pno32.
(27) sermon (DIV2)
406
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The Apostles, had gain sayers also, for it was said to S. Paul at Rome: Notum est nobis quod vbique 〈 ◊ 〉 huic contradicitur.
The Apostles, had gain sayers also, for it was said to S. Paul At Rome: Notum est nobis quod vbique 〈 ◊ 〉 huic contradicitur.
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(27) sermon (DIV2)
406
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We know that euery man doth gaine say this learnynge. After the Apostles time the truthe was gaine sayed wyth tyrauntes, as Nero.
We know that every man does gain say this learning. After the Apostles time the truth was gain said with Tyrants, as Nero.
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(27) sermon (DIV2)
407
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Maxentius, Domicianus, and suche like, and also by the doctrine of wicked heretikes.
Maxentius, Dominican, and such like, and also by the Doctrine of wicked Heretics.
np1, np1, cc d av-j, cc av p-acp dt n1 pp-f j n2.
(27) sermon (DIV2)
407
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In the po pyshe masse tyme, there was no gayn sayinge, all thynges seemed to be in peace, in a concorde, in a quyet agremente.
In the po pish mass time, there was not gain saying, all things seemed to be in peace, in a concord, in a quiet agreement.
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(27) sermon (DIV2)
407
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So longe as we had in adoration, in admiratyon, the Popyshe masse, we were then wythoute gaynsayinge.
So long as we had in adoration, in admiration, the Popish mass, we were then without gainsaying.
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(27) sermon (DIV2)
407
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What was that? The same that Christe speaketh of.
What was that? The same that Christ speaks of.
q-crq vbds d? dt d cst np1 vvz pp-f.
(27) sermon (DIV2)
407
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Cum fortis armatus custodieritatrium. &c. When Sathan the Deuyll hathe the guidinge of the house, he kepeth al in peace that is in hys possessyon:
Cum fortis Armatus custodieritatrium. etc. When Sathan the devil hath the guiding of the house, he Keepeth all in peace that is in his possession:
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(27) sermon (DIV2)
407
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whan Sathan ruleth, and beareth dominion in open religyon, as he did wyth vs when we prea ched pardon matters, purgatory matters,
when Sathan Ruleth, and bears dominion in open Religion, as he did with us when we Prey Ched pardon matters, purgatory matters,
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(27) sermon (DIV2)
407
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and pilgrimage matters, all was quiet. He is ware inough, he is wilye, and circumspect for stirring vp any sedition.
and pilgrimage matters, all was quiet. He is aware enough, he is wily, and circumspect for stirring up any sedition.
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(27) sermon (DIV2)
407
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When he keepeth his territory all is in peace.
When he Keepeth his territory all is in peace.
c-crq pns31 vvz po31 n1 d vbz p-acp n1.
(27) sermon (DIV2)
407
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If there were any man that preached in England in times past, in the popes times (as peraduenture there was. ii. or iii) strayght waies he was takē and niped in the head with the title of an heretique.
If there were any man that preached in England in times past, in the Popes times (as Peradventure there was. ii. or iii) straight ways he was taken and nipped in the head with the title of an heretic.
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(27) sermon (DIV2)
407
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When he hath the religion in pos session, he sturreth vp no sedicyon, I warrant you.
When he hath the Religion in pos session, he stirreth up no sedition, I warrant you.
c-crq pns31 vhz dt n1 p-acp fw-fr n1, pns31 vvz p-acp dx n1, pns11 vvb pn22.
(27) sermon (DIV2)
407
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How many discentions haue we hard of in Turky? But a few I warrant you.
How many dissensions have we hard of in Turky? But a few I warrant you.
q-crq d n2 vhb pns12 av-j pp-f p-acp np1? p-acp dt d pns11 vvb pn22.
(27) sermon (DIV2)
408
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He busyeth hym selfe there with no discention.
He busyeth him self there with no dissension.
pns31 vvz pno31 n1 a-acp p-acp dx n1.
(27) sermon (DIV2)
408
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For he hath there dominion in the open Relygion, and neadeth not to trouble him selfe any further.
For he hath there dominion in the open Religion, and needeth not to trouble him self any further.
p-acp pns31 vhz a-acp n1 p-acp dt j n1, cc vvz xx pc-acp vvi pno31 n1 d av-jc.
(27) sermon (DIV2)
408
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The Jewes lyke ronnagates where so euer they dwell) for they be disperst and be tributaryes in all contreyes where they enhabite) loke wheather ye heare of any heresyes among them? But when fortis superuenerit, when one stronger then the Deuill, cometh in place, which is oure Sauyour Iesus Chryst,
The Jews like ronnagates where so ever they dwell) for they be dispersed and be tributaries in all countries where they inhabit) look whether you hear of any heresies among them? But when fortis superuenerit, when one Stronger then the devil, comes in place, which is our Saviour Iesus Christ,
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(27) sermon (DIV2)
409
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and reueleth his word, then the deuil roa reth, then he bestirreth him, then he rayseth diuersitie of opinions to sclaunder gods word.
and reueleth his word, then the Devil Roa reth, then he bestirreth him, then he raises diversity of opinions to slander God's word.
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(27) sermon (DIV2)
409
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And if euer cōcord should haue ben in religion.
And if ever concord should have been in Religion.
cc cs av n1 vmd vhi vbn p-acp n1.
(27) sermon (DIV2)
409
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When should it haue ben but when 〈 ◊ 〉 was here? ye find fault with preachers, & say, they cause sedition.
When should it have been but when 〈 ◊ 〉 was Here? you find fault with Preachers, & say, they cause sedition.
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(27) sermon (DIV2)
409
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We are noted to be rash, & vndiscret in oure preaching. Yet as discrete as Christ was there was diuersitie, yea, what he was himself.
We Are noted to be rash, & undiscreet in our preaching. Yet as discrete as christ was there was diversity, yea, what he was himself.
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(27) sermon (DIV2)
409
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For when he asked, what men called him. His Apostles answered him.
For when he asked, what men called him. His Apostles answered him.
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(27) sermon (DIV2)
409
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Some saye, you are John Baptist, som say, you are Helias, and some saye, you are one of the prophets,
some say, you Are John Baptist, Some say, you Are Elias, and Some say, you Are one of the Prophets,
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(27) sermon (DIV2)
409
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and these were they that spake best of him.
and these were they that spoke best of him.
cc d vbdr pns32 cst vvd js pp-f pno31.
(27) sermon (DIV2)
409
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For some sayde, he was a Samaritane, that he had a deuyll within him, a glosser, a drincker, a 〈 ◊ 〉 companion.
For Some said, he was a Samaritan, that he had a Devil within him, a glosser, a drincker, a 〈 ◊ 〉 Companion.
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(27) sermon (DIV2)
409
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There was neuer Prophet to be compared to him, and yet was there neuer more dissention then when he was, and preached him self.
There was never Prophet to be compared to him, and yet was there never more dissension then when he was, and preached him self.
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(27) sermon (DIV2)
409
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If it were contraryed then, will ye thinke it shall not be contraryed now, when charitie is so cold and iniquitie so stronge? Thus these backebyters, & sclaunderers must be conuinced. Saint Paule said:
If it were contraried then, will you think it shall not be contraried now, when charity is so cold and iniquity so strong? Thus these backbiters, & sclaunderers must be convinced. Saint Paul said:
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(27) sermon (DIV2)
409
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There shall be intractabiles, that will whimpe and whine, there shall be also, Vaniloqui, vayn speakers. There shall be intractabiles, that will whimpe and whine, there shall be also, Vain, vain Speakers.
pc-acp vmb vbi fw-la, cst vmb vvi cc vvi, pc-acp vmb vbi av, np1, j n2.
(27) sermon (DIV2)
409
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For the which S. Paule appointeth the preacher to stop their mouthes & it is a preachers office to be a mouth stopper.
For the which S. Paul appoints the preacher to stop their mouths & it is a Preachers office to be a Mouth stopper.
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(27) sermon (DIV2)
409
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This day I must somwhat do in the second offyce, I must be againe sayer, This day I must somewhat do in the second office, I must be again sayer,
d n1 pns11 vmb av vdi p-acp dt ord n1, pns11 vmb vbi av n1,
(27) sermon (DIV2)
410
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and I must stop theyr mouthes, conuince, refell, and confute that they speake sclaunderously of me.
and I must stop their mouths, convince, refel, and confute that they speak sclaunderously of me.
cc pns11 vmb vvi po32 n2, vvi, vvd, cc vvi cst pns32 vvb av-j pp-f pno11.
(27) sermon (DIV2)
410
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There be some gainesaiers gainsayers, for there be some sclaunderous people, vayne speakers, & intractabiles whiche I must nedes speake against.
There be Some gainers gainsayers, for there be Some slanderous people, vain Speakers, & intractabiles which I must needs speak against.
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(27) sermon (DIV2)
411
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But first I will make a short rehersall to put you in memory of that, that I spake in my last Sermon.
But First I will make a short rehearsal to put you in memory of that, that I spoke in my last Sermon.
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(27) sermon (DIV2)
411
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And that done, I 〈 ◊ 〉 confute one that sclaūdereth me.
And that done, I 〈 ◊ 〉 confute one that Slandereth me.
cc d vdn, pns11 〈 sy 〉 vvi pi cst vvz pno11.
(27) sermon (DIV2)
411
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For one there is that I must nedes aunswer vn to, for he sclaundreth me for my preachring before 〈 ◊ 〉 kinges 〈 ◊ 〉.
For one there is that I must needs answer vn to, for he sclaundreth me for my preachring before 〈 ◊ 〉 Kings 〈 ◊ 〉.
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(27) sermon (DIV2)
411
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There be some to blame, that when a preacher is weary, yet they will haue him speake all at once.
There be Some to blame, that when a preacher is weary, yet they will have him speak all At once.
pc-acp vbi d pc-acp vvi, cst c-crq dt n1 vbz j, av pns32 vmb vhi pno31 vvi d p-acp a-acp.
(27) sermon (DIV2)
411
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Ye must tary till ye heare more. Ye must not be offended till ye here the rest.
You must tarry till you hear more. You must not be offended till you Here the rest.
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(27) sermon (DIV2)
412
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Here all and then iudge all.
Here all and then judge all.
av d cc av vvb d.
(27) sermon (DIV2)
412
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What ye ar very hastie, very quick with your preachers? But before I enter further into this matter I shall desier you to pray. &c,
What you Are very hasty, very quick with your Preachers? But before I enter further into this matter I shall desire you to pray. etc.,
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(27) sermon (DIV2)
412
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Frst of all as touching my first 〈 ◊ 〉, I will runne it, ouer cursorie, rypping alitle the matter.
First of all as touching my First 〈 ◊ 〉, I will run it, over cursory, rypping alittle the matter.
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(27) sermon (DIV2)
413
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I brought in an historie of the Bible, exciting my audience to beware of by walkings, to walke ordinatly, plainly, the kings high way & a gre to that, which standeth with the order of a Realm.
I brought in an history of the bible, exciting my audience to beware of by walkings, to walk ordinately, plainly, the Kings high Way & a gre to that, which Stands with the order of a Realm.
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(27) sermon (DIV2)
413
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I shewed you how we were vnder the blessing of God, for our king is Nobilis, I shewed you we haue a noble kinge.
I showed you how we were under the blessing of God, for our King is Nobilis, I showed you we have a noble King.
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(27) sermon (DIV2)
413
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So thought I, there be more of mine opinion then I, thought I was not alone.
So Thought I, there be more of mine opinion then I, Thought I was not alone.
np1 vvd pns11, pc-acp vbi n1 pp-f po11 n1 av pns11, vvd pns11 vbds xx j.
(27) sermon (DIV2)
417
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True inheritour to the crowne with out doubte. I shewed furthermore of his godly education. He hath suche scholemasters as can not be gotten in all the Realme againe.
True inheritor to the crown with out doubt. I showed furthermore of his godly education. He hath such Schoolmasters as can not be got in all the Realm again.
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(27) sermon (DIV2)
413
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Wherfore we may be sure that God blessed this realm, all though he curssed the realme, whose ruler is a child, vnder whome the officers be climing, Wherefore we may be sure that God blessed this realm, all though he cursed the realm, whose ruler is a child, under whom the Officers be climbing,
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(27) sermon (DIV2)
414
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and gleyyng, sturyng, scratching, and scraping, and volupteously set on banketyng & for the maintenaunce of their volupteousnes, go by walks And althoughh he be yong he hath as good,
and gleyyng, sturyng, scratching, and scraping, and volupteously Set on banketyng & for the maintenance of their volupteousnes, go by walks And althoughh he be young he hath as good,
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(27) sermon (DIV2)
414
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and as sage acounsayle, as euer was in Englande, whiche we may well knowe by their godly procedinges,
and as sage acounsayle, as ever was in England, which we may well know by their godly proceedings,
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and setting fourthe of the word of God: Therefore let vs not be worse? then the stiffe necked Iewes.
and setting Fourth of the word of God: Therefore let us not be Worse? then the stiff necked Iewes.
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In king Iosias time, (who being yong did alter, chaunge and correct wonderfully the religion (it was neuer heard in Iewry that the people repyned or said, The king is a child.
In King Iosias time, (who being young did altar, change and correct wonderfully the Religion (it was never herd in Jewry that the people repined or said, The King is a child.
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7820
This geare will not last long. It is but 〈 ◊ 〉 or two mens doinges.
This gear will not last long. It is but 〈 ◊ 〉 or two men's doings.
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It will not but for a tyme. The king knoweth it not. Wo worth that euer suche men were borne.
It will not but for a time. The King Knoweth it not. Woe worth that ever such men were born.
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Take hede lest for our rebellion.
Take heed lest for our rebellion.
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God take his blessing a way from vs. I entred into the place of the kings pastime.
God take his blessing a Way from us I entered into the place of the Kings pastime.
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I tolde you howe he must passe his tyme in readinge the booke of God (for that is the kinges pastime by Gods appointmente) in the whiche boke he shall learne to feare God.
I told you how he must pass his time in reading the book of God (for that is the Kings pastime by God's appointment) in the which book he shall Learn to Fear God.
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Oh howe carefull God is to set in an order all thinges that belonge to a king in his chaumber, in his stable in his treasure house.
O how careful God is to Set in an order all things that belong to a King in his chamber, in his stable in his treasure house.
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These peuish people in thys realme haue nothing but the kinge, the king in their mouthes,
These peevish people in this realm have nothing but the King, the King in their mouths,
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when it maketh for their purpose.
when it makes for their purpose.
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As there was a doctor that preached, the kinges maiestye hathe his holy water, he crepeth to the crosse,
As there was a Doctor that preached, the Kings majesty hath his holy water, he creepeth to the cross,
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7829
and then they haue nothing but the kinge the kinge. in their mouthes.
and then they have nothing but the King the King. in their mouths.
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7830
These be my good people that muste haue their mouthes stopte, but if a man tell them of the kinges proceadinges, now they haue their shifts,
These be my good people that must have their mouths stopped, but if a man tell them of the Kings proceedings, now they have their shifts,
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and their putofs say ing, we may not go before a law, we may breake no order.
and their putofs say King, we may not go before a law, we may break no order.
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7832
These be ye wicked preachers, their mouths must be stopt, these be the gainsaiers.
These be you wicked Preachers, their mouths must be stopped, these be the gainers.
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〈 ◊ 〉 other thing there is that I tolde you of Ne eleuetur cor regis. &c. The king must not be proud ouer his brethren.
〈 ◊ 〉 other thing there is that I told you of Ne eleuetur cor regis. etc. The King must not be proud over his brothers.
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He must order his people with brotherly loue and charitie. Here I brought in examples of proud kynges.
He must order his people with brotherly love and charity. Here I brought in Examples of proud Kings.
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7835
It is a great pride in kings and matestrates when they will not heare, nor be conformable to the sound doctrine of God.
It is a great pride in Kings and matestrates when they will not hear, nor be conformable to the found Doctrine of God.
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7836
It is an other kind of pride in kinges when they thinke them selues so high,
It is an other kind of pride in Kings when they think them selves so high,
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so lofty, that they disdayne and think it not for their honour to heare poore mens causes themselues.
so lofty, that they disdain and think it not for their honour to hear poor men's Causes themselves.
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7838
They haue claubackes that say vnto them.
They have claubackes that say unto them.
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7839
What sir? what nede you to trouble youre selfe? take you your pleasure, hunt hauke, daunce, What sir? what need you to trouble your self? take you your pleasure, hunt hawk, dance,
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7840
and dally, let vs a lone: we will gouerne and order the commune weale matters 〈 ◊ 〉.
and dally, let us a lone: we will govern and order the commune weal matters 〈 ◊ 〉.
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7841
Wo worth them, they haue ben the root of al mischief and destruction in this realme.
Woe worth them, they have been the root of all mischief and destruction in this realm.
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A king ought not only for to reade and study, but also to praye.
A King ought not only for to read and study, but also to pray.
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7843
Let him borow example at Srlomon, who pleased God highly with his peticion, desiring no worldly things,
Let him borrow Exampl At Srlomon, who pleased God highly with his petition, desiring no worldly things,
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7844
but wisdō whiche god did not only graūt him, but because he asked wisdō, he gaue him many mo things.
but Wisdom which god did not only grant him, but Because he asked Wisdom, he gave him many more things.
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7845
〈 ◊ 〉 riches, honoure & such like.
〈 ◊ 〉 riches, honour & such like.
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7846
Oh how it pleased God that he asked wisdom? And after he had geuen him this wisdom he sent him also occasion to vse yt same by a couple of strūpets. O how it pleased God that he asked Wisdom? And After he had given him this Wisdom he sent him also occasion to use that same by a couple of strumpets.
uh c-crq pn31 vvd np1 cst pns31 vvd n1? cc p-acp pns31 vhd vvn pno31 d n1 pns31 vvd pno31 av n1 pc-acp vvi pn31 d p-acp dt n1 pp-f n2.
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Here I told an exāple of a meke king, who, so continued, vntill he came into the cōpany of straunge women.
Here I told an Exampl of a meek King, who, so continued, until he Come into the company of strange women.
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7848
He heard them not by meanes, or by any other, but in his owne perso,
He herd them not by means, or by any other, but in his own person,
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7849
& I think verely the naturall mother had neuer had her owne childe if he had not herd the cause him self.
& I think verily the natural mother had never had her own child if he had not heard the cause him self.
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7850
They were Meritrises. Hoores al though some excuseth the matter, and say they were but tipplers, such as kepe alehouses.
They were Meritrises. Whores all though Some excuseth the matter, and say they were but tipplers, such as keep Alehouses.
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7851
But it is but foly to excuse them, seing the Jewes were suche, and not vnlike,
But it is but folly to excuse them, sing the Jews were such, and not unlike,
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but they had their stewes and the maintenaunce of whordome as they had of other vices. One thinge I must here desier you to reform my Lords, you haue put downe the stewes.
but they had their Stews and the maintenance of whoredom as they had of other vices. One thing I must Here desire you to reform my lords, you have put down the Stews.
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7853
But I pray you what is the matter a mended? what a vayleth that? ye haue but chaunged the place, But I pray you what is the matter a mended? what a vaileth that? you have but changed the place,
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7854
and not takē the whordom away. God should be honored euerywhere. For the scripture sayth. Domini est terra et plenitudo eius.
and not taken the whoredom away. God should be honoured everywhere. For the scripture say. Domini est terra et plenitudo eius.
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7855
The earth and the lande is the Lordes. What place shoulde be then within a christian realme left, for to dishonour God.
The earth and the land is the lords. What place should be then within a christian realm left, for to dishonour God.
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I must nedes shew you such newes as I here.
I must needs show you such news as I Here.
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For thoughe I see it not my self, not withstanding it cometh faster to me then I would wish.
For though I see it not my self, not withstanding it comes faster to me then I would wish.
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I doo as S. Paule doth to the Corinthians Auditur interuus stuprum. There is such a wordom among you as is not among the gentils. So likewise.
I do as S. Paul does to the Corinthians Auditur interuus stuprum. There is such a wordom among you as is not among the Gentiles. So likewise.
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Auditur. I here say that there is suche whordom in England as neuer was sene the lyke.Auditur. I Here say that there is such whoredom in England as never was seen the like.
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He charged all the Corinthians for one mannes offence saying.
He charged all the Corinthians for one Man's offence saying.
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They were all gilty for one mans sinne, if they woulde not correct and redresse it, but wink at it.
They were all guilty for one men sin, if they would not correct and redress it, but wink At it.
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Lo, here may you see how that one mans sinne poluted all Corinth. A litle leauen as S. Paule sayeth, corrupteth a greate deale of dough.
Lo, Here may you see how that one men sin polluted all Corinth. A little leaven as S. Paul Saith, corrupteth a great deal of dough.
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7863
This is, Communicare alienis peccatis, to be partaker of other mē sines I aduertise 〈 ◊ 〉 in gods name loke to it.
This is, Communicare alienis peccatis, to be partaker of other men sines I advertise 〈 ◊ 〉 in God's name look to it.
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7864
There say, there is now more whor dom in London, then euer ther was on the bancke.
There say, there is now more whor dom in London, then ever there was on the bank.
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These be the newes I haue to tell you. I feare they be true. Ye ought to heare of it, and redres it.
These be the news I have to tell you. I Fear they be true. the ought to hear of it, and redress it.
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I here of it, & as Paule sayth.
I Here of it, & as Paul say.
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Aliqua ex parte credo. There is more open whordom more stued whordō thē euer was before.Any ex parte credo. There is more open whoredom more stued whoredom them ever was before.
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For gods sake let it be loked vpō. It is your office to see vnto it. Now to my confutacion.
For God's sake let it be looked upon. It is your office to see unto it. Now to my confutation.
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There is a certain man that shortly after my first sermon, being asked if he had ben at the sermon that daye, answerd yea:
There is a certain man that shortly After my First sermon, being asked if he had been At the sermon that day, answered yea:
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I pray you sayd he how liked you him? mary sayd he euen as I liked him alwayes, a sedicious fellow.
I pray you said he how liked you him? marry said he even as I liked him always, a seditious fellow.
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7871
Oh Lorde he pinched me there in dede. Nay he had rather a full bit at me.
O Lord he pinched me there in deed. Nay he had rather a full bit At me.
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7872
Yet I comfort my self with that, that Christe him selfe was noted to be a sturrer vp of the people against the Emperour, and was contented to be called sedicious.
Yet I Comfort my self with that, that Christ him self was noted to be a stirrer up of the people against the Emperor, and was contented to be called seditious.
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7873
It be cōmeth me to take it in good worth, I am not better then he was.
It be comes me to take it in good worth, I am not better then he was.
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7874
In the kinges dayes that dead is, a meany of vs were called together before him to say oure mindes in certayne matters.
In the Kings days that dead is, a meany of us were called together before him to say our minds in certain matters.
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7875
In the end, one kneleth me downe, & accuseth me of sedicion, that I had preached sedicious doctryne.
In the end, one kneeleth me down, & Accuseth me of sedition, that I had preached seditious Doctrine.
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A 〈 ◊ ◊ 〉, and a hard point of such a mans doyng, as if I should name hym, ye would not think it.
A 〈 ◊ ◊ 〉, and a hard point of such a men doing, as if I should name him, you would not think it.
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The king turned to me and sayd.
The King turned to me and said.
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What say you to that sir? Then I kne led downe, and turned me first to myne accuser, and required him.
What say you to that sir? Then I kne led down, and turned me First to mine accuser, and required him.
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7900
I set my commissary to gather it, but he could not be suffered. For it was said a sedicion should rise vpon it.
I Set my commissary to gather it, but he could not be suffered. For it was said a sedition should rise upon it.
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7879
Sir what forme of preaching would you appoynt me to preache before a kynge? Would you haue me for to preache nothing as concerning a king, in the kings sermō? Haue you any cōmission to a point me what I shal preach? Besides this, I asked him diuers other questions,
Sir what Form of preaching would you appoint me to preach before a King? Would you have me for to preach nothing as Concerning a King, in the Kings sermon? Have you any commission to a point me what I shall preach? Beside this, I asked him diverse other questions,
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& he wold make no answer to none of thē all. He had nothing to say.
& he would make no answer to none of them all. He had nothing to say.
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Then I turned me to the kinge, and submitted my selfe to his grace and sayde, I neuer thought my self worthy,
Then I turned me to the King, and submitted my self to his grace and said, I never Thought my self worthy,
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nor I neuer sued to be a preacher before youre grace, but I was called to it,
nor I never sued to be a preacher before your grace, but I was called to it,
ccx pns11 av-x vvd pc-acp vbi dt n1 p-acp po22 n1, cc-acp pns11 vbds vvn p-acp pn31,
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and would be willing (if you mislike me) to 〈 ◊ 〉 place to my betters.
and would be willing (if you mislike me) to 〈 ◊ 〉 place to my betters.
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For I graunt there be a greate meany more worthy of the roume then I am.
For I grant there be a great meany more worthy of the room then I am.
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And if it be your graces pleasure so to allow thē for preachers, I could be contente to beare their bookes after them.
And if it be your graces pleasure so to allow them for Preachers, I could be content to bear their books After them.
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But if youre grace allow me for a preacher. I would desyre your grace to geue me leaue to discharge my consciēce.
But if your grace allow me for a preacher. I would desire your grace to give me leave to discharge my conscience.
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Geue me leaue to frame my doctrine according to mine audiēce.
Give me leave to frame my Doctrine according to mine audience.
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I had ben a very dolt to haue preached so, at yt borders of your realm, as I preache before your grace.
I had been a very dolt to have preached so, At that borders of your realm, as I preach before your grace.
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7889
And I thank almightye God, which hath alwaies ben my remedy, that my sainges were well accepted of the kinge,
And I thank almighty God, which hath always been my remedy, that my sayings were well accepted of the King,
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for like a gratious Lorde he turned into a nother communication, it is euen as the scripture sayeth.
for like a gracious Lord he turned into a neither communication, it is even as the scripture Saith.
c-acp av-j dt j n1 pns31 vvd p-acp dt av-dx n1, pn31 vbz av p-acp dt n1 vvz.
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Cor Regis in manu domini, the Lorde directed the kings hart.Cor Regis in manu domini, the Lord directed the Kings heart.
fw-la fw-la p-acp fw-la fw-la, dt n1 vvd dt ng1 n1.
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Certain of my frends came to me with teares in their eyes, and told me, they loked I should haue ben in the tower the same night.
Certain of my Friends Come to me with tears in their eyes, and told me, they looked I should have been in the tower the same night.
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7893
Thus haue I euer more ben burdened with the worde of sedition.
Thus have I ever more ben burdened with the word of sedition.
av vhb pns11 av zz zz vvn p-acp dt n1 pp-f n1.
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7894
I haue offended God greuously, transgressing his law, and but for this remedy and his mercy, I would not loke to be saued.
I have offended God grievously, transgressing his law, and but for this remedy and his mercy, I would not look to be saved.
pns11 vhb vvn np1 av-j, vvg po31 n1, cc p-acp p-acp d n1 cc po31 n1, pns11 vmd xx vvi pc-acp vbi vvn.
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As for sedicion, for ought that I knowe, me thinkes, I should not nede Christe, if I might so saye.
As for sedition, for ought that I know, me thinks, I should not need Christ, if I might so say.
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7896
But if I be cleare in any thing, I am cleare in this.
But if I be clear in any thing, I am clear in this.
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7897
So farre as I know mine owne hart, there is no man further from sediciou then I, whiche I haue declared in all my doinges,
So Far as I know mine own heart, there is no man further from sediciou then I, which I have declared in all my doings,
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and yet it hathe ben euer layd to me.
and yet it hath been ever laid to me.
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7899
Another time, when I gaue ouer myne offyce, I should haue receyued a certayne dutie that they call a Pentecostall, it came to the sūme of fiftye and fyue poūd.
another time, when I gave over mine office, I should have received a certain duty that they call a Pentecostal, it Come to the sum of fiftye and fyue pound.
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7901
Thus they burdened me euer with sedicion. So this gentilman commeth vp now with sedicion.
Thus they burdened me ever with sedition. So this gentleman comes up now with sedition.
av pns32 vvd pno11 av p-acp n1. av d n1 vvz a-acp av p-acp n1.
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7902
And wot ye what? I chaunced in my last Sermon to speake a mery worde of the new shilling (to refresh my auditory) how I was lyke to put away my new shilling for an olde grote, I was here in noted to speake sediciously.
And wot you what? I chanced in my last Sermon to speak a merry word of the new shilling (to refresh my auditory) how I was like to put away my new shilling for an old groat, I was Here in noted to speak seditiously.
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7903
Yet I comfort my self in one thing, that I am not alone, and that I haue a fellowe.
Yet I Comfort my self in one thing, that I am not alone, and that I have a fellow.
av pns11 vvb po11 n1 p-acp crd n1, cst pns11 vbm xx j, cc cst pns11 vhb dt n1.
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7904
For it is, Consolatio miserorum. It is the comfort of the wretched to haue companye.
For it is, Consolatio miserorum. It is the Comfort of the wretched to have company.
p-acp pn31 vbz, fw-la fw-la. pn31 vbz dt n1 pp-f dt j pc-acp vhi n1.
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7905
When I was in trouble, it was obiected and sayde vnto me that I was singular, that no man thought as I thought, that I loued a singularitie in al that I did,
When I was in trouble, it was objected and said unto me that I was singular, that no man Thought as I Thought, that I loved a singularity in all that I did,
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7906
and that I tooke away, contrary to the king, and the whole parliamente, and that I was trauailed with them, that had better wittes then I, that I was contrary to them al. Mary sir this was sore thunderbolts.
and that I took away, contrary to the King, and the Whole parliament, and that I was travailed with them, that had better wits then I, that I was contrary to them all Marry sir this was soar thunderbolts.
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7907
I thought it an irk some thing to be alone, and to haue no fellow. I thoughte it was possible it might not be true that they tolde me. In the. vii. of John the priestes sent oute certayn of the Jewes to bring Christ vnto them violentlye.
I Thought it an irk Some thing to be alone, and to have no fellow. I Thought it was possible it might not be true that they told me. In thee. vii. of John the Priests sent out certain of the Jews to bring christ unto them violently.
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7908
When they came into the temple and hearde him preache, they were so moued with his preaching, that they returned home agayne,
When they Come into the temple and heard him preach, they were so moved with his preaching, that they returned home again,
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7909
and sayd to them that sent them. Nunquam sic locutus est homo vt hic homo. There was neuer man spake like this man. Then aunswered the Pharyses:
and said to them that sent them. Never sic Spoken est homo vt hic homo. There was never man spoke like this man. Then answered the Pharisees:
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7910
Num et vos seducit estis? What ye brainsick foles, ye hoddy pecks.Num et vos Seduces Ye are? What you brainsick Fools, you hoddy pecks.
fw-la fw-fr fw-fr fw-la fw-la? r-crq pn22 j n2, pn22 n1 vvz.
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7911
Ye doddy poules, ye huddes, doo ye beleue him? are you seduced also? Nunquis ex Principibus credit in eum? Did ye se any great man,
the doddy poule's, you huddes, do you believe him? Are you seduced also? Nunquis ex Principibus credit in Eum? Did you see any great man,
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7912
or any great officer take his part? do ye see any boddy follow him,
or any great officer take his part? do you see any body follow him,
cc d j n1 vvi po31 n1? vdb pn22 vvi d n1 vvb pno31,
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but beggerly fishers, and suche as haue nothing to take to? Nunquis 〈 ◊ 〉 Phariseis? Do ye see any holy man? any perfecte man? any learned man take his parte? Turba que ignorat legem execrabilis est.
but beggarly Fishers, and such as have nothing to take to? Nunquis 〈 ◊ 〉 Pharisees? Do you see any holy man? any perfect man? any learned man take his part? Turba que Ignorant legem execrabilis est.
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7914
This lay people is 〈 ◊ 〉, it is they that know not the law, that takes his part, and none ells.
This lay people is 〈 ◊ 〉, it is they that know not the law, that Takes his part, and none Else.
d vvd n1 vbz 〈 sy 〉, pn31 vbz pns32 cst vvb xx dt n1, cst vvz po31 n1, cc pix av.
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7915
Lo here the Pharises had nothing to 〈 ◊ 〉 yt people, with all, but ignoraunce. Lo Here the Pharisees had nothing to 〈 ◊ 〉 that people, with all, but ignorance.
uh av dt np2 vhd pix pc-acp 〈 sy 〉 pn31 n1, p-acp d, cc-acp n1.
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7916
They did as oure bishops of England, who 〈 ◊ 〉 the peoplè alwayes with ignoraūce where they were the cause of it themselues.
They did as our Bishops of England, who 〈 ◊ 〉 the peoplè always with ignorance where they were the cause of it themselves.
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7917
There were sayth S. John. Multi ex principibus qui crediderunt in eum.
There were say S. John. Multi ex principibus qui crediderunt in Eum.
pc-acp vbdr vvz n1 np1 fw-la fw-la fw-la fw-la fw-la p-acp fw-la.
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7918
Many of the chief menne beleued in him, and that was contrary to the Phariseis saying, Oh then by like they belyed him, he was not alone.
Many of the chief men believed in him, and that was contrary to the Pharisees saying, O then by like they belied him, he was not alone.
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7920
I haue now gotten one felow more, a companion of sedition, and wot ye who is my felow? Esay the Prophet, I spake but of a litle preaty shilling.
I have now got one fellow more, a Companion of sedition, and wot you who is my fellow? Isaiah the Prophet, I spoke but of a little preaty shilling.
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7921
But he speaketh to Hierusalem after an other sort and was so bold to meddle with their coin.
But he speaks to Jerusalem After an other sort and was so bold to meddle with their coin.
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7922
Thou proude, thou couetous, thou hautie citie of Hierusalem.
Thou proud, thou covetous, thou haughty City of Jerusalem.
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7923
Argentum tuum versum est inscoriam. Thy siluer is turned into, what? into testions? Scoriam, into drosse. Argentum tuum versum est inscoriam. Thy silver is turned into, what? into testions? Scoriam, into dross.
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7924
Ah sedicious wretche, what had he to doo with the minte? Why shoulde not he haue left that matter to some master of policie to reproue? Thy siluer is drosse, it is not fine, it is counterfait, thy siluer is turned, thou haddest good 〈 ◊ 〉. What pertayned that to Esay.
Ah seditious wretch, what had he to do with the Mint? Why should not he have left that matter to Some master of policy to reprove? Thy silver is dross, it is not fine, it is counterfeit, thy silver is turned, thou Hadst good 〈 ◊ 〉. What pertained that to Isaiah.
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7925
Mary he espied a pece of diuinitie in that poli cie, he threateneth them Goddes vengeaunce for it.
Mary he espied a piece of divinity in that Polis Cite, he threateneth them God's vengeance for it.
np1 pns31 vvd dt n1 pp-f n1 p-acp d fw-fr n1, pns31 vvz pno32 n2 n1 p-acp pn31.
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7926
He wente to the roote of the matter, whych was couetousnes. He went to the root of the matter, which was covetousness.
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7927
He espyed two poyntes in it, that eyther it came of couetousnes, whyche became hym to reproue,
He espied two points in it, that either it Come of covetousness, which became him to reprove,
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7928
or els that it tended to the hurte of the poore people, for the noughtynes of the siluer was the occasyon of dearthe of all thinges in the Realme.
or Else that it tended to the hurt of the poor people, for the noughtynes of the silver was the occasion of dearth of all things in the Realm.
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7929
He imputeth it to them as a great crime. He may be called a master of sedicion in dede.
He imputeth it to them as a great crime. He may be called a master of sedition in deed.
pns31 vvz pn31 p-acp pno32 p-acp dt j n1. pns31 vmb vbi vvn dt n1 pp-f n1 p-acp n1.
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7930
Was not this a sedicious harlot to tell them this to their beardes? to their face?
Was not this a seditious harlot to tell them this to their beards? to their face?
vbds xx d dt j n1 pc-acp vvi pno32 d p-acp po32 n2? p-acp po32 n1?
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7931
This sedicious man goth also forth, saying: Vinum tuum mixtuum est aqua. Thy wyne is mingled with water.
This seditious man Goes also forth, saying: Vinum tuum mixtuum est aqua. Thy wine is mingled with water.
d j n1 vvz av av, vvg: fw-la fw-la fw-la fw-la fw-la. po21 n1 vbz vvn p-acp n1.
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7932
Here he medeleth with vinteners, be like there were bruers in those daies, as there be nowe.
Here he medeleth with vintners, be like there were bruers in those days, as there be now.
av pns31 vvz p-acp n2, vbb av-j a-acp vbdr n2 p-acp d n2, c-acp pc-acp vbi av.
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7933
It had ben good for our missal priestes to haue dwelled in that contrey, for they might haue ben sure to haue had their wine well mingled with water.
It had been good for our missal Priests to have dwelled in that country, for they might have been sure to have had their wine well mingled with water.
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7934
I remembre how Scrupulous I was in my time of blindnes and ignorauncie, when I should say masse, I haue put in water twise or thrise for fayling, in so much when I haue ben at my Memento, I haue had a grudg in my consyence, fearing that I had not put in water ynoughe, 〈 ◊ 〉 that whiche is here spoken of wine, he meaneth it of al arts, in the citie, of all kindes of faculties,
I Remember how Scrupulous I was in my time of blindness and ignorance, when I should say mass, I have put in water twice or thrice for failing, in so much when I have been At my Memento, I have had a grudge in my consyence, fearing that I had not put in water enough, 〈 ◊ 〉 that which is Here spoken of wine, he means it of all arts, in the City, of all Kinds of faculties,
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7935
for they haue all their medles and minglings. That he speaketh of one thing, he meaneth generally of all.
for they have all their meddles and minglings. That he speaks of one thing, he means generally of all.
c-acp pns32 vhb d po32 n2 cc n2. cst pns31 vvz pp-f crd n1, pns31 vvz av-j pp-f d.
(27) sermon (DIV2)
419
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7936
I must tell you more newes yet. I here say there is a certain conning come vp in mixing of wares.
I must tell you more news yet. I Here say there is a certain cunning come up in mixing of wares.
pns11 vmb vvi pn22 av-dc n1 av. pns11 av vvb a-acp vbz dt j j-jn vvn a-acp p-acp vvg pp-f n2.
(27) sermon (DIV2)
419
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7937
How say you, were it no wonder to heare that cloth makers should becom poticaries.
How say you, were it not wonder to hear that cloth makers should become Apotecaries.
np1 vvb pn22, vbdr pn31 xx vvi pc-acp vvi d n1 n2 vmd vvi n2.
(27) sermon (DIV2)
420
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7938
Yea and as I heare say, in suche a place, where as they haue professed the Gospell,
Yea and as I hear say, in such a place, where as they have professed the Gospel,
uh cc c-acp pns11 vvb vvb, p-acp d dt n1, c-crq c-acp pns32 vhb vvn dt n1,
(27) sermon (DIV2)
420
Image 201
7939
and the worde of God most earnestly of a long tyme.
and the word of God most earnestly of a long time.
cc dt n1 pp-f np1 av-ds av-j pp-f dt j n1.
(27) sermon (DIV2)
420
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7940
Se how busie the Deuill is to sclaunder the word of God? Thus the pore gospell goeth to wrack.
Se how busy the devil is to slander the word of God? Thus the poor gospel Goes to wrack.
fw-la c-crq j dt n1 vbz pc-acp vvi dt n1 pp-f np1? av dt j n1 vvz pc-acp vvi.
(27) sermon (DIV2)
420
Image 201
7941
Yf his cloth be. xviii yeardes long, he will set him on a rack, & slretch him oute with ropes,
If his cloth be. xviii yards long, he will Set him on a rack, & slretch him out with ropes,
cs po31 n1 vbi. crd n2 av-j, pns31 vmb vvi pno31 p-acp dt n1, cc vvi pno31 av p-acp n2,
(27) sermon (DIV2)
420
Image 201
7942
and racke him till the senewes shrinck a gaine, whiles he hathe brought him to. xxvii. yardes.
and rack him till the sinews shrink a gain, while he hath brought him to. xxvii. yards.
cc n1 pno31 p-acp dt n2 vvi dt n1, cs pns31 vhz vvn pno31 p-acp. crd. n2.
(27) sermon (DIV2)
420
Image 201
7943
When they haue brought him to that perfectiō, they haue a prety feat to thick him again.
When they have brought him to that perfection, they have a pretty feat to thick him again.
c-crq pns32 vhb vvn pno31 p-acp d n1, pns32 vhb dt j n1 p-acp j pno31 av.
(27) sermon (DIV2)
420
Image 201
7944
He makes me a powther for it, & plais the poticary, they call it floke pouther they doo so in corporate it to the cloth, that it is wonderfull to consider, truly a goodly inuention.
He makes me a powther for it, & plais the pothecary, they call it floke pouther they do so in corporate it to the cloth, that it is wonderful to Consider, truly a goodly invention.
pns31 vvz pno11 dt n1 p-acp pn31, cc fw-fr dt n1, pns32 vvb pn31 vvi n1 pns32 vdi av p-acp j pn31 p-acp dt n1, cst pn31 vbz j pc-acp vvi, av-j dt j n1.
(27) sermon (DIV2)
420
Image 201
7945
Oh that so goodly wittes should be so ill applied, they may well deceiue the people but they can not deceiue God.
O that so goodly wits should be so ill applied, they may well deceive the people but they can not deceive God.
uh cst av j n2 vmd vbi av av-jn vvn, pns32 vmb av vvi dt n1 cc-acp pns32 vmb xx vvi np1.
(27) sermon (DIV2)
420
Image 201
7946
They, were wont to make beds of flocks & it was a good bed to. Now they haue turned their flocks into pouther to play the false theues with it.
They, were wont to make Beds of flocks & it was a good Bed to. Now they have turned their flocks into pouther to play the false thieves with it.
pns32, vbdr j pc-acp vvi n2 pp-f n2 cc pn31 vbds dt j n1 p-acp. av pns32 vhb vvn po32 n2 p-acp n1 pc-acp vvi dt j n2 p-acp pn31.
(27) sermon (DIV2)
420
Image 201
7947
O wicked diuell what can he not inuent to 〈 ◊ 〉 Gods worde? These mixtures come of couetousnes. They ar plain theft.
O wicked Devil what can he not invent to 〈 ◊ 〉 God's word? These mixtures come of covetousness. They Are plain theft.
sy j n1 r-crq vmb pns31 xx vvi pc-acp 〈 sy 〉 ng1 n1? np1 n2 vvb pp-f n1. pns32 vbr j n1.
(27) sermon (DIV2)
420
Image 201
7948
Wo worth that these flockes should so slaunder the word of God.
Woe worth that these flocks should so slander the word of God.
n1 n1 cst d n2 vmd av vvi dt n1 pp-f np1.
(27) sermon (DIV2)
420
Image 201
7949
As he said to the Iewes, thy wine 〈 ◊ 〉 mingled with water, so myghte he haue sayde to vs of thys lande.
As he said to the Iewes, thy wine 〈 ◊ 〉 mingled with water, so might he have said to us of this land.
p-acp pns31 vvd p-acp dt np2, po21 n1 〈 sy 〉 j-vvn p-acp n1, av vmd pns31 vhi vvn p-acp pno12 pp-f d n1.
(27) sermon (DIV2)
420
Image 201
7950
Thy clothe is mingled wyth 〈 ◊ 〉 pouder. He goeth yet on. This seditious man reproueth this honourable citye, and sayeth:
Thy cloth is mingled with 〈 ◊ 〉 powder. He Goes yet on. This seditious man Reproveth this honourable City, and Saith:
po21 n1 vbz vvn p-acp 〈 sy 〉 vvi. pns31 vvz av a-acp. d j n1 vvz d j n1, cc vvz:
(27) sermon (DIV2)
420
Image 201
7951
Principes tui infideles. Thou lande of Ierusalem, thy magistrates, thy iudges are vnfaithful, they kepe no touch they wil talke of many gay things, they will pretend thys and that, but they kepe no promise.Princes tui infideles. Thou land of Ierusalem, thy Magistrates, thy judges Are unfaithful, they keep no touch they will talk of many gay things, they will pretend this and that, but they keep no promise.
n2 fw-la fw-la. pns21 n1 pp-f np1, po21 n2, po21 n2 vbr j, pns32 vvb dx n1 pns32 vmb vvi pp-f d j n2, pns32 vmb vvi d cc d, cc-acp pns32 vvb dx n1.
(27) sermon (DIV2)
420
Image 201
7952
They be worse thē vnfaithful, he was not afraid to cal the officers vnfaithfull. Et 〈 ◊ 〉 furum. Felowes of theues:
They be Worse them unfaithful, he was not afraid to call the Officers unfaithful. Et 〈 ◊ 〉 furum. Fellows of thieves:
pns32 vbb jc pno32 j, pns31 vbds xx j pc-acp vvi dt n2 j-u. fw-la 〈 sy 〉 fw-la. n2 pp-f n2:
(27) sermon (DIV2)
420
Image 201
7953
for 〈 ◊ 〉 and theues felowes, be all of one sort. They were wont to saye.
for 〈 ◊ 〉 and thieves Fellows, be all of one sort. They were wont to say.
c-acp 〈 sy 〉 cc n2 n2, vbb d pp-f crd n1. pns32 vbdr j pc-acp vvi.
(27) sermon (DIV2)
420
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7954
Aske my felow if I be a these.
Ask my fellow if I be a these.
vvb po11 n1 cs pns11 vbb dt d.
(27) sermon (DIV2)
420
Image 201
7955
He calleth princes theues? What? Princes theues? What a seditions harlot was this!
He calls Princes thieves? What? Princes thieves? What a seditions harlot was this!
pns31 vvz n2 n2? q-crq? n2 n2? q-crq dt n2 n1 vbds d!
(27) sermon (DIV2)
420
Image 201
7956
was he worthy to liue in a common wealthe that woulde call princes on this wise, fellowes of theues;
was he worthy to live in a Common wealth that would call Princes on this wise, Fellows of thieves;
vbds pns31 j pc-acp vvi p-acp dt j n1 cst vmd vvi n2 p-acp d n1, n2 pp-f n2;
(27) sermon (DIV2)
420
Image 201
7957
Had they a standing at shoters hil, or Stangat hole to take a purse.
Had they a standing At shoters hill, or Stangat hold to take a purse.
vhd pns32 dt vvg p-acp zz n1, cc vvd n1 pc-acp vvi dt n1.
(27) sermon (DIV2)
420
Image 201
7958
Why? did they stand by the high way side? Did they rob? or 〈 ◊ 〉 open any mannes house or doore? No, no.
Why? did they stand by the high Way side? Did they rob? or 〈 ◊ 〉 open any Man's house or door? No, no.
q-crq? vdd pns32 vvi p-acp dt j n1 n1? vdd pns32 vvi? cc 〈 sy 〉 j d ng1 n1 cc n1? uh-dx, uh-dx.
(27) sermon (DIV2)
420
Image 201
7959
That is a grosse kind of theuing. They were princes, they had a 〈 ◊ 〉 kinde of theuing.
That is a gross kind of theuing. They were Princes, they had a 〈 ◊ 〉 kind of theuing.
cst vbz dt j n1 pp-f j-vvg. pns32 vbdr n2, pns32 vhd dt 〈 sy 〉 j pp-f j-vvg.
(27) sermon (DIV2)
420
Image 201
7960
Omnes diligunt munera. They al loue bribes. Bribery is a princelye kinde of theuinge. Omnes Love Munera. They all love Bribes. Bribery is a princely kind of theuinge.
fw-la fw-la fw-la. pns32 d vvb n2. n1 vbz dt j n1 pp-f vvg.
(27) sermon (DIV2)
420
Image 201
7961
They will be waged by the rich, either to geue sentence against the pore, or to put of the pore mans causes.
They will be waged by the rich, either to give sentence against the poor, or to put of the poor men Causes.
pns32 vmb vbi vvn p-acp dt j, av-d pc-acp vvi n1 p-acp dt j, cc pc-acp vvi pp-f dt j ng1 n2.
(27) sermon (DIV2)
420
Image 201
7962
This is the noble thefte of princes, & of magistrates. They are bribetakers. Now a daies they cal them gentle rewardes:
This is the noble theft of Princes, & of Magistrates. They Are bribetakers. Now a days they call them gentle rewards:
d vbz dt j n1 pp-f n2, cc pp-f n2. pns32 vbr n2. av dt n2 pns32 vvb pno32 j n2:
(27) sermon (DIV2)
420
Image 201
7963
let them leaue theyr colouring, and call them by their christian name Bribes, Omnes diligunt munera. Al the princes, all the iudges, all the priests, al yt rulers are bribers.
let them leave their colouring, and call them by their christian name Bribes, Omnes Love Munera. All the Princes, all the judges, all the Priests, all that Rulers Are bribers.
vvb pno32 vvi po32 n-vvg, cc vvb pno32 p-acp po32 njp n1 n2, fw-la fw-la fw-la. d dt n2, d dt n2, d dt n2, d pn31 n2 vbr n2.
(27) sermon (DIV2)
420
Image 201
7964
What? were all the magistrates in Ierusalem, all bribe takers, none good? No dout there were some good.
What? were all the Magistrates in Ierusalem, all bribe takers, none good? No doubt there were Some good.
q-crq? vbdr d dt n2 p-acp np1, d n1 n2, pix av-j? dx n1 a-acp vbdr d j.
(27) sermon (DIV2)
420
Image 201
7965
Thys woorde omnes, signifieth the moost part, and so there be some good I doubte not of it, in England.
This word omnes, signifies the most part, and so there be Some good I doubt not of it, in England.
d n1 fw-la, vvz dt av-ds n1, cc av pc-acp vbi d j pns11 n1 xx pp-f pn31, p-acp np1.
(27) sermon (DIV2)
420
Image 201
7966
But yet we be farre worse then those stifnecked Iewes.
But yet we be Far Worse then those Stiffnecked Iewes.
p-acp av pns12 vbb av-j av-jc cs d j np2.
(27) sermon (DIV2)
420
Image 201
7967
For we read of none of them that winsed, nor kicked against Esais preching, or said that he was a seditious felow.
For we read of none of them that winsed, nor Kicked against Esais preaching, or said that he was a seditious fellow.
c-acp pns12 vvb pp-f pix pp-f pno32 d vvn, ccx vvd p-acp np1 vvg, cc vvd cst pns31 vbds dt j n1.
(27) sermon (DIV2)
420
Image 201
7968
It behoueth the magistrates to be in credite, & therfore it might seme that Esay was to blame to speak opēly against the magistrates.
It behooves the Magistrates to be in credit, & Therefore it might seem that Isaiah was to blame to speak openly against the Magistrates.
pn31 vvz dt n2 pc-acp vbi p-acp n1, cc av pn31 vmd vvi cst np1 vbds pc-acp vvi pc-acp vvi av-j p-acp dt n2.
(27) sermon (DIV2)
420
Image 201
7969
It is verye sure that they that be good wil beare, & not spurne at the preachers, they that be faulty they must amende, & 〈 ◊ 〉 spurn, nor wynse, nor whine.
It is very sure that they that be good will bear, & not spurn At the Preachers, they that be faulty they must amend, & 〈 ◊ 〉 spurn, nor wynse, nor whine.
pn31 vbz av j cst pns32 cst vbb j vmb vvi, cc xx vvi p-acp dt n2, pns32 cst vbb j pns32 vmb vvi, cc 〈 sy 〉 vvi, ccx n1, ccx vvi.
(27) sermon (DIV2)
420
Image 202
7970
He that findeth him self touched or galled, he decla reth him self not to be vprighte.
He that finds him self touched or galled, he decla reth him self not to be upright.
pns31 cst vvz pno31 n1 vvn cc vvn, pns31 av vvz pno31 n1 xx pc-acp vbi j.
(27) sermon (DIV2)
420
Image 202
7971
Wo worthe these giftes, they subucrt iustice euery where. Sequuntur retributiones. They folow bribes.
Woe worth these Gifts, they subucrt Justice every where. Sequuntur retributiones. They follow Bribes.
n1 j d n2, pns32 vvb n1 d q-crq. fw-la fw-la. pns32 vvi n2.
(27) sermon (DIV2)
420
Image 202
7972
Somwhat was geuen to them before and they muste neades geue somewhat a gaine, for giffe gaffe was a good felow, this giffe gaffe led them clene frō iustice. They folow giftes.
Somewhat was given to them before and they must neades give somewhat a gain, for giffe gaffe was a good fellow, this giffe gaffe led them clean from Justice. They follow Gifts.
av vbds vvn p-acp pno32 a-acp cc pns32 vmb n2 vvi av dt n1, p-acp j n1 vbds dt j n1, d j n1 vvd pno32 av-j p-acp n1. pns32 vvi n2.
(27) sermon (DIV2)
420
Image 202
7973
A good fellow on a time bad an other of his frends to a breakfast, and said: A good fellow on a time bad an other of his Friends to a breakfast, and said:
dt j n1 p-acp dt n1 j dt n-jn pp-f po31 n2 p-acp dt n1, cc vvd:
(27) sermon (DIV2)
421
Image 202
7974
If you wil come, you shal be welcome, but I tel you afore hand, you shal haue but flēder fare, one dish and that is al, what is that said he? A pudding and nothing els.
If you will come, you shall be welcome, but I tell you afore hand, you shall have but slender fare, one dish and that is all, what is that said he? A pudding and nothing Else.
cs pn22 vmb vvi, pn22 vmb vbi j-jn, cc-acp pns11 vvb pn22 p-acp n1, pn22 vmb vhi p-acp j n1, crd n1 cc d vbz d, r-crq vbz d vvd pns31? dt n1 cc pix av.
(27) sermon (DIV2)
421
Image 202
7975
Mary said he, you can not please me better, of al meats, that is for mine own toth, you may draw me 〈 ◊ 〉 about the town with a pudding.
Mary said he, you can not please me better, of all Meats, that is for mine own tooth, you may draw me 〈 ◊ 〉 about the town with a pudding.
np1 vvd pns31, pn22 vmb xx vvi pno11 av-jc, pp-f d n2, cst vbz p-acp po11 d n1, pn22 vmb vvi pno11 〈 sy 〉 a-acp dt n1 p-acp dt n1.
(27) sermon (DIV2)
421
Image 202
7976
These bribing maiestrates, and iudges folow giftes faster, then the felow woulde folow the pudding. I am content to beare the title of sedition wyth 〈 ◊ 〉.
These bribing Magistrates, and judges follow Gifts faster, then the fellow would follow the pudding. I am content to bear the title of sedition with 〈 ◊ 〉.
np1 vvg n2, cc n2 vvi n2 av-jc, cs dt n1 vmd vvi dt n1. pns11 vbm j pc-acp vvi dt n1 pp-f n1 p-acp 〈 sy 〉.
(27) sermon (DIV2)
421
Image 202
7977
Thankes be to God, I am not alone, I am in no singularity.
Thanks be to God, I am not alone, I am in no singularity.
n2 vbb p-acp np1, pns11 vbm xx j, pns11 vbm p-acp dx n1.
(27) sermon (DIV2)
422
Image 202
7978
This same man that laid sedition 〈 ◊ 〉 to my charge, was asked an other time,
This same man that laid sedition 〈 ◊ 〉 to my charge, was asked an other time,
d d n1 cst vvd n1 〈 sy 〉 pc-acp po11 n1, vbds vvn dt j-jn n1,
(27) sermon (DIV2)
422
Image 202
8002
and is gon his way again, if it be for lack of intertainmēt, the more pity.
and is gone his Way again, if it be for lack of entertainment, the more pity.
cc vbz vvn po31 n1 av, cs pn31 vbb p-acp n1 pp-f n1, dt av-dc n1.
(27) sermon (DIV2)
422
Image 202
7979
whether he were at the Sermon at Paules crosse, he answered that he was there, and being asked what newes there.
whither he were At the Sermon At Paul's cross, he answered that he was there, and being asked what news there.
cs pns31 vbdr p-acp dt n1 p-acp npg1 n1, pns31 vvd cst pns31 vbds a-acp, cc vbg vvn r-crq n1 a-acp.
(27) sermon (DIV2)
422
Image 202
7980
Mary quod he wonderful newes, we were there cleane absolued, my Mule and all had full absolution, ye may see by this, that he was such a one that rode on a Mule,
Mary quod he wondered news, we were there clean absolved, my Mule and all had full absolution, you may see by this, that he was such a one that road on a Mule,
np1 vvd pns31 j n1, pns12 vbdr a-acp j vvn, po11 n1 cc d vhd j n1, pn22 vmb vvi p-acp d, cst pns31 vbds d dt pi cst vvd p-acp dt n1,
(27) sermon (DIV2)
422
Image 202
7981
and that he was a gentleman.
and that he was a gentleman.
cc cst pns31 vbds dt n1.
(27) sermon (DIV2)
422
Image 202
7982
In dede his mule was wiser then he, for I dare saye, the Mule neuer slaundered the preacher.
In deed his mule was Wiser then he, for I Dare say, the Mule never slandered the preacher.
p-acp n1 po31 n1 vbds jc cs pns31, c-acp pns11 vvb vvi, dt n1 av-x vvn dt n1.
(27) sermon (DIV2)
422
Image 202
7983
Oh what an vnhappye chaunce had this Mule to cary such an Asse vppon his backe.
O what an unhappy chance had this Mule to carry such an Ass upon his back.
uh r-crq dt j n1 vhd d n1 pc-acp vvi d dt n1 p-acp po31 n1.
(27) sermon (DIV2)
422
Image 202
7984
I was there at the sermon my selfe.
I was there At the sermon my self.
pns11 vbds a-acp p-acp dt n1 po11 n1.
(27) sermon (DIV2)
422
Image 202
7985
In the ende of hys sermon, he gaue a generall absolution, and as farre as I remember these,
In the end of his sermon, he gave a general absolution, and as Far as I Remember these,
p-acp dt n1 pp-f po31 n1, pns31 vvd dt j n1, cc c-acp av-j c-acp pns11 vvb d,
(27) sermon (DIV2)
422
Image 202
7986
or suche other lyke woordes, but at the 〈 ◊ 〉 I am sure, thys was his meaninge,
or such other like words, but At the 〈 ◊ 〉 I am sure, this was his meaning,
cc d n-jn av-j n2, cc-acp p-acp dt 〈 sy 〉 pns11 vbm j, d vbds po31 n1,
(27) sermon (DIV2)
422
Image 202
7987
as manye as doo knowledge your selues to be synners, and confesse the same, & stande not in defence of it,
as many as do knowledge your selves to be Sinners, and confess the same, & stand not in defence of it,
c-acp d p-acp vdi n1 po22 n2 pc-acp vbi n2, cc vvi dt d, cc vvb xx p-acp n1 pp-f pn31,
(27) sermon (DIV2)
422
Image 202
7988
and hartely abhorreth it, and will 〈 ◊ 〉 〈 ◊ 〉 in the death of Christe,
and heartily abhorreth it, and will 〈 ◊ 〉 〈 ◊ 〉 in the death of Christ,
cc av-j vvz pn31, cc vmb 〈 sy 〉 〈 sy 〉 p-acp dt n1 pp-f np1,
(27) sermon (DIV2)
422
Image 202
7989
and be conformable thervnto, Ego absoluo vos, quod he. Nowe saithe this gentleman, his mule was absolued.
and be conformable thereunto, Ego absoluo vos, quod he. Now Saith this gentleman, his mule was absolved.
cc vbi j av, fw-la fw-la fw-fr, vvd pns31. av vvz d n1, po31 n1 vbds vvn.
(27) sermon (DIV2)
422
Image 202
7990
The precher absolued but such as 〈 ◊ 〉 sory, & did repent, Be like then she did 〈 ◊ 〉 her 〈 ◊ 〉 hys mule was wiser then he a greate deale.
The preacher absolved but such as 〈 ◊ 〉 sorry, & did Repent, Be like then she did 〈 ◊ 〉 her 〈 ◊ 〉 his mule was Wiser then he a great deal.
dt n1 vvn p-acp d c-acp 〈 sy 〉 j, cc vdd vvi, vbb j cs pns31 vdd 〈 sy 〉 po31 〈 sy 〉 po31 n1 vbds jc cs pns31 dt j n1.
(27) sermon (DIV2)
422
Image 202
7991
I speake not of worldly wisdome, for therin he is to wise, yea he is so wise that wise men meruail,
I speak not of worldly Wisdom, for therein he is to wise, yea he is so wise that wise men marvel,
pns11 vvb xx pp-f j n1, c-acp av pns31 vbz p-acp j, uh pns31 vbz av j cst j n2 vvb,
(27) sermon (DIV2)
422
Image 202
7992
how he came truly by yt tenth part of that he hath.
how he Come truly by that tenth part of that he hath.
c-crq pns31 vvd av-j p-acp pn31 ord n1 pp-f cst pns31 vhz.
(27) sermon (DIV2)
422
Image 202
7993
But in wisdome whiche consisteth In rebus 〈 ◊ 〉, 〈 ◊ 〉 rebus salutis, in godly matters,
But in Wisdom which Consisteth In rebus 〈 ◊ 〉, 〈 ◊ 〉 rebus Salutis, in godly matters,
p-acp p-acp n1 r-crq vvz p-acp fw-la 〈 sy 〉, 〈 sy 〉 fw-la fw-la, p-acp j n2,
(27) sermon (DIV2)
422
Image 202
7994
and appertaininge to our saluation, in this wisdom he is as blind as a beatle. Tanquam equus & Mulus, in quibus nō est intellectus.
and aPPERTAINING to our salvation, in this Wisdom he is as blind as a beatle. Tanquam equus & Mules, in quibus nō est Intellectus.
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Like hor ses and mules, that haue no vnderstanding.
Like hor ses and mules, that have no understanding.
j uh fw-fr cc n2, cst vhb dx n1.
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7996
If it wer true that the mule repented her of her stumbling, I thinke she was better absolued then he.
If it were true that the mule repented her of her stumbling, I think she was better absolved then he.
cs pn31 vbdr j cst dt n1 vvd pno31 pp-f po31 vvg, pns11 vvb pns31 vbds av-jc vvn cs pns31.
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7997
I pray God stop his mouth; or els to open it, to speake better, and more to his 〈 ◊ 〉:
I pray God stop his Mouth; or Else to open it, to speak better, and more to his 〈 ◊ 〉:
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7998
An other man quickned with a word I spake (as he sayde opprobriously against the nobility, that their children dyd not setforth Gods word, an other man quickened with a word I spoke (as he said opprobriously against the Nobilt, that their children did not setforth God's word,
dt j-jn n1 vvn p-acp dt n1 pns11 vvd (c-acp pns31 vvd av-j p-acp dt n1, cst po32 n2 vdd xx zz n2 n1,
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7999
but were vnprcaching prelates) was offended wyth me. I dyd not meane so, but that some noble mennes children had setforth Gods woord,
but were vnprcaching Prelates) was offended with me. I did not mean so, but that Some noble men's children had setforth God's word,
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how be it the poore mennes sonnes haue doone it alwayes for the most part.
how be it the poor men's Sons have done it always for the most part.
q-crq vbb pn31 dt j ng2 n2 vhb vdn pn31 av p-acp dt av-ds n1.
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8001
Johannes 〈 ◊ 〉 was here a great learned mā, and as they say a noble man in his country,
Johannes 〈 ◊ 〉 was Here a great learned man, and as they say a noble man in his country,
np1 〈 sy 〉 vbds av dt j j n1, cc c-acp pns32 vvb dt j n1 p-acp po31 n1,
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8003
I wold wish such men as he to be in the realm, for ye realm shuld prosper in receiuing of thē. Qui vos recipit, me recipit.
I would wish such men as he to be in the realm, for you realm should prosper in receiving of them. Qui vos recipit, me recipit.
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8004
Who receiueth you receiueth me (said Christ) & it shuld be for the kings honor to receiue them and kepe thē.
Who receiveth you receiveth me (said christ) & it should be for the Kings honour to receive them and keep them.
r-crq vvz pn22 vvz pno11 (vvd np1) cc pn31 vmd vbi p-acp dt ng1 n1 pc-acp vvi pno32 cc vvi pno32.
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8005
I heard say master 〈 ◊ 〉, that great clark, shuld come hither. I wold wish hym, & such as he is to haue 〈 ◊ 〉. poūd a yere.
I herd say master 〈 ◊ 〉, that great clark, should come hither. I would wish him, & such as he is to have 〈 ◊ 〉. pound a year.
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8006
The king should neuer want it in his coffers at the yeres end. There is yet among vs ii. great learned men, Petrus Martir, & Bernard 〈 ◊ 〉, which haue a C. markes a pece. The King should never want it in his coffers At the Years end. There is yet among us ii. great learned men, Peter Martyr's, & Bernard 〈 ◊ 〉, which have a C marks a piece.
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8007
I woulde the kynge woulde 〈 ◊ 〉 we a thousande pound on that sort. Now I wil to my place again. I would the King would 〈 ◊ 〉 we a thousande pound on that sort. Now I will to my place again.
pns11 vmd dt n1 vmd 〈 sy 〉 pns12 dt crd n1 p-acp d n1. av pns11 vmb p-acp po11 n1 av.
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8008
In the latter ende of my sermon, I exhorted iudges to hear the smal as well as the great.
In the latter end of my sermon, I exhorted judges to hear the small as well as the great.
p-acp dt d n1 pp-f po11 n1, pns11 vvd n2 pc-acp vvi dt j c-acp av c-acp dt j.
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8009
〈 ◊ 〉 quod iustum est iudicare. You must not onlye doo iustice, but do it iustlye. You muste obserue all circumstances. 〈 ◊ 〉 quod iustum est iudicare. You must not only do Justice, but do it justly. You must observe all Circumstances.
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8010
You must geue iustyce, and minister iuste iudgemente in tyme.
You must give Justice, and minister just judgement in time.
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For the delaying of matters of the pore folke, is as sinfull before the face of God as wrong iudgement.
For the delaying of matters of the poor folk, is as sinful before the face of God as wrong judgement.
p-acp dt n-vvg pp-f n2 pp-f dt j n1, vbz a-acp j c-acp dt n1 pp-f np1 p-acp n-jn n1.
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I rehersed here a parable of a wicked iudge, which for importunities sake hard the poore womans cause. &c. Here is a comfortable place, for al you that cry out and are oppressed.
I rehearsed Here a parable of a wicked judge, which for importunities sake hard the poor woman's cause. etc. Here is a comfortable place, for all you that cry out and Are oppressed.
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8013
For you haue not a wicked iudge, but a mercifull iudge to call vnto:
For you have not a wicked judge, but a merciful judge to call unto:
p-acp pn22 vhb xx dt j n1, cc-acp dt j n1 pc-acp vvi p-acp:
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8014
I am not nowe so full offolish pity, but I can consider wel inoughe, that some of you complaine withoute a cause.
I am not now so full offolish pity, but I can Consider well enough, that Some of you complain without a cause.
pns11 vbm xx av av av-j j n1, cc-acp pns11 vmb vvi av av-d, cst d pp-f pn22 vvb p-acp dt n1.
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8015
They wepe, they wayle, they mourne, I am sure some not wythoute a cause. I dyd not here reproue all iudges, and fynde faulte wyth all.
They weep, they wail, they mourn, I am sure Some not without a cause. I did not Here reprove all judges, and find fault with all.
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8016
I thinke we haue some as painful magistrates, as euer was in England: but I wil not sweare they be all so:
I think we have Some as painful Magistrates, as ever was in England: but I will not swear they be all so:
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8017
and they that be not of the best, muste be content to be taughte, and not disdaine to be reprehended. Dauid sayeth.
and they that be not of the best, must be content to be taught, and not disdain to be reprehended. David Saith.
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8018
Erudimini qui iudicatis terram. I referre it to your conscience. Vos 〈 ◊ 〉 iu dicatis terram. Be educated qui iudicatis terram. I refer it to your conscience. Vos 〈 ◊ 〉 ju dicatis terram.
np1 fw-la fw-la fw-la. pns11 vvb pn31 p-acp po22 n1. fw-fr 〈 sy 〉 j-jn fw-la fw-la.
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8019
Ye that be iudges on the earthe, whether ye haue heard pore mennes causes with expedition or no:
You that be judges on the earth, whither you have herd poor men's Causes with expedition or no:
pn22 cst vbb n2 p-acp dt n1, cs pn22 vhb vvn j ng2 n2 p-acp n1 cc dx:
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8020
if ye haue not, then erudimini, be contēt to be touched, to be told. You widowes, you Orphanes, you poore people, here is a confortable place for you.
if you have not, then Be educated, be content to be touched, to be told. You Widows, you Orphans, you poor people, Here is a comfortable place for you.
cs pn22 vhb xx, cs fw-la, vbb n1 pc-acp vbi vvn, pc-acp vbi vvn. pn22 n2, pn22 n2, pn22 j n1, av vbz dt j n1 p-acp pn22.
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8021
Thoughe these iudges of the world wil not hear you, there is one wil be contente wyth your importunity, he wil remeady you,
Though these judges of the world will not hear you, there is one will be content with your importunity, he will remedy you,
cs d n2 pp-f dt n1 vmb xx vvi pn22, pc-acp vbz pi vmb vbi j p-acp po22 n1, pns31 vmb vvi pn22,
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8022
if you come after a ryght fort vnto him. Ye say.
if you come After a right fort unto him. You say.
cs pn22 vvb p-acp dt j-jn n1 p-acp pno31. pn22 vvb.
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8023
The 〈 ◊ 〉 doth blame you for your importunity, it is 〈 ◊ 〉 vnto him.
The 〈 ◊ 〉 does blame you for your importunity, it is 〈 ◊ 〉 unto him.
dt 〈 sy 〉 vdz vvi pn22 p-acp po22 n1, pn31 vbz 〈 sy 〉 p-acp pno31.
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8024
He entred into this parable to teach you to be importune in your petitiō. Non defatigari. Not to be wery.
He entered into this parable to teach you to be importune in your petition. Non defatigari. Not to be weary.
pns31 vvd p-acp d n1 pc-acp vvi pn22 pc-acp vbi j p-acp po22 n1. fw-fr fw-la. xx pc-acp vbi j.
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8025
Here he teacheth you, how to come to God in aduersity, and by what meanes, whyche is by prayer.
Here he Teaches you, how to come to God in adversity, and by what means, which is by prayer.
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8026
I do not speake of the merite of Christ: for he sayth:
I do not speak of the merit of christ: for he say:
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8027
Ego sum via, I am the way, Qui credit in 〈 ◊ 〉 habet vitam aeternam. Ego sum via, I am the Way, Qui credit in 〈 ◊ 〉 habet vitam aeternam.
fw-la fw-la fw-la, pns11 vbm dt n1, fw-fr n1 p-acp 〈 sy 〉 fw-la fw-la fw-la.
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8028
Who so beleueth in me, hath euerlastinge life.
Who so Believeth in me, hath everlasting life.
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8029
But when we are come to Christ, what is our way to 〈 ◊ 〉 aduersity? in anguish? in tribulations? in our necessities? in our iniuries? The waye is prayer.
But when we Are come to christ, what is our Way to 〈 ◊ 〉 adversity? in anguish? in tribulations? in our necessities? in our injuries? The Way is prayer.
p-acp c-crq pns12 vbr vvn p-acp np1, r-crq vbz po12 n1 pc-acp 〈 sy 〉 n1? p-acp n1? p-acp n2? p-acp po12 n2? p-acp po12 n2? dt n1 vbz n1.
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8030
We are taughte by the commaundement of God. Inuoca me in die tribulationis & ego eripiam te.
We Are taught by the Commandment of God. Call me in die tribulationis & ego eripiam te.
pns12 vbr vvn p-acp dt n1 pp-f np1. np1 pno11 p-acp vvi fw-la cc fw-la fw-la fw-la.
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8031
Thou widowe, thou orphane, thou fatherlesse chylde, I speake to thee that haste no frendes 〈 ◊ 〉 healpe thee, call vppon me in the daye of thy tribulatyon, call vppon me. 〈 ◊ 〉 eripiam te.
Thou widow, thou orphan, thou fatherless child, I speak to thee that haste no Friends 〈 ◊ 〉 help thee, call upon me in the day of thy tribulation, call upon me. 〈 ◊ 〉 eripiam te.
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8032
I wyll plucke thee a waye, I wyll deliuer thee, I will take thee awaye, I wyll relieue thee, thou shalt haue thy hartes desyre.
I will pluck thee a Way, I will deliver thee, I will take thee away, I will relieve thee, thou shalt have thy hearts desire.
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8033
Here is the promise, here is the comforte, Glorificabis me. Thanke me, accept me for the author of it,
Here is the promise, Here is the Comfort, Glorificabis me. Thank me, accept me for the author of it,
av vbz dt n1, av vbz dt n1, np1 pno11. vvb pno11, vvb pno11 p-acp dt n1 pp-f pn31,
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8034
and thanke not this creature or that for it. Here is the iudge of all iudges, come vnto him, and he wil heare you. For he sayeth:
and thank not this creature or that for it. Here is the judge of all judges, come unto him, and he will hear you. For he Saith:
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8035
Quicquid petieritis patrem in nomine meo. &c. What so euer ye 〈 ◊ 〉 my father in my name, shall be geuen you thoroughe my merites.Quicquid petieritis patrem in nomine meo. etc. What so ever you 〈 ◊ 〉 my father in my name, shall be given you thorough my merits.
fw-la n2 fw-la p-acp fw-la fw-la. av q-crq av av pn22 〈 sy 〉 po11 n1 p-acp po11 n1, vmb vbi vvn pn22 p-acp po11 n2.
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8036
You miserable people 〈 ◊ 〉 are 〈 ◊ 〉 in the worlde, aske of my father in your distresses,
You miserable people 〈 ◊ 〉 Are 〈 ◊ 〉 in the world, ask of my father in your Distresses,
pn22 j n1 〈 sy 〉 vbr 〈 sy 〉 p-acp dt n1, vvb pp-f po11 n1 p-acp po22 n2,
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8037
but put 〈 ◊ 〉 afore, 〈 ◊ 〉 you come not with bragges of your owne merites,
but put 〈 ◊ 〉 afore, 〈 ◊ 〉 you come not with brags of your own merits,
cc-acp vvd 〈 sy 〉 a-acp, 〈 sy 〉 pn22 vvb xx p-acp n2 pp-f po22 d n2,
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8038
but come in my name, and by my merite.
but come in my name, and by my merit.
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8039
He hathe not the 〈 ◊ 〉 of this stout iudge, he wil bear your 〈 ◊ 〉, he wil not be angry at your cryinge and calling. The Prophet sayeth:
He hath not the 〈 ◊ 〉 of this stout judge, he will bear your 〈 ◊ 〉, he will not be angry At your crying and calling. The Prophet Saith:
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8040
Sperauerunt in te patres nostri & exaudiuisti illos. Thou God, thou God, oure fathers dyd cry vpon thee, and thou hardest them.Sperauerunt in te patres Our & exaudiuisti Illos. Thou God, thou God, our Father's did cry upon thee, and thou Hardest them.
fw-la p-acp fw-la fw-la fw-la cc fw-la n1. pns21 np1, pns21 np1, po12 n2 vdd vvi p-acp pno21, cc pns21 js pno32.
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8041
Arte not thou oure God as wel as theirs? There is nothing more plesant to God,
Art not thou our God as well as theirs? There is nothing more pleasant to God,
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then for to put him in remembraunce of hys goodnesse shewed vnto our forefathers.
then for to put him in remembrance of his Goodness showed unto our Forefathers.
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8043
It is a pleasant thing to tel God of the benefites that he hath done before oure time.
It is a pleasant thing to tell God of the benefits that he hath done before our time.
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8044
Go to Moyses, who had the guiding of Goddes people, se how he vsed prayer as an instrument to be deliuered out of aduersity,
Go to Moses, who had the guiding of Goddess people, see how he used prayer as an Instrument to be Delivered out of adversity,
vvb p-acp np1, r-crq vhd dt n-vvg pp-f npg1 n1, vvb c-crq pns31 vvd n1 p-acp dt n1 pc-acp vbi vvn av pp-f n1,
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8045
when he had great rough mountains on euery side of him, and before him the red sea, Pharaos host behind him, pearill of death round about him.
when he had great rough Mountains on every side of him, and before him the read sea, Pharaohs host behind him, pearill of death round about him.
c-crq pns31 vhd j j n2 p-acp d n1 pp-f pno31, cc p-acp pno31 dt j-jn n1, n1 n1 p-acp pno31, n1 pp-f n1 av-j p-acp pno31.
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8046
What did he? despaired he? no. Whether wente he? He repayred to God with this prayer, and said nothinge.
What did he? despaired he? no. Whither went he? He repaired to God with this prayer, and said nothing.
q-crq vdd pns31? vvd pns31? uh-dx. cs vvd pns31? pns31 vvd p-acp np1 p-acp d n1, cc vvd pix.
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8047
Yet wyth a great ardency of spirit, he pearsed Gods eares. Now help or neuer good Lord, no help, but in thy hand quod he.
Yet with a great ardency of Spirit, he pierced God's ears. Now help or never good Lord, no help, but in thy hand quod he.
av p-acp dt j n1 pp-f n1, pns31 vvd npg1 n2. av vvb cc av-x j n1, dx n1, cc-acp p-acp po21 n1 vvd pns31.
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8048
Thoughe he neuer moued his lippes, yet the scrypture sayeth: he cryed oute, and the Lord hearde him, and sayd:
Though he never moved his lips, yet the scripture Saith: he cried out, and the Lord heard him, and said:
cs pns31 av-x vvd po31 n2, av dt n1 vvz: pns31 vvd av, cc dt n1 vvd pno31, cc vvd:
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8049
quid clamas ad me? Why criest thou out so loude? The people hard him say nothing, and yet God sayd.quid clamas ad me? Why Christ thou out so loud? The people hard him say nothing, and yet God said.
fw-la fw-la fw-la pno11? q-crq vv2 pns21 av av av-j? dt n1 av-j pno31 vvb pix, cc av np1 vvd.
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8050
Whye crycst thou oute? Straight waies he stroke the water with hys rod, and deuided it,
Why crycst thou out? Straight ways he stroke the water with his rod, and divided it,
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8051
and it stode vp like two walles on either side, betwene ye which gods people passed,
and it stood up like two walls on either side, between you which God's people passed,
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8052
& the 〈 ◊ 〉 were drowned.
& the 〈 ◊ 〉 were drowned.
cc dt 〈 sy 〉 vbdr vvn.
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Iosue was in anguish, and like di stresse at Iericho, that true captaine, yt faithfull iudge, no folower of retributions, no 〈 ◊ 〉, he was no money who made his petition to almighty God to shewe him the cause of his wrath toward him,
Iosue was in anguish, and like Die stress At Jericho, that true captain, that faithful judge, no follower of retributions, no 〈 ◊ 〉, he was no money who made his petition to almighty God to show him the cause of his wrath towards him,
np1 vbds p-acp n1, cc av-j dt n1 p-acp np1, cst j n1, pn31 j n1, dx n1 pp-f n2, dx 〈 sy 〉, pns31 vbds dx n1 r-crq vvd po31 n1 p-acp j-jn np1 pc-acp vvi pno31 dt n1 pp-f po31 n1 p-acp pno31,
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when his armye was plaged after the 〈 ◊ 〉 of Iericho.
when his army was plagued After the 〈 ◊ 〉 of Jericho.
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So he obtained his 〈 ◊ 〉 and learned, that for one mannes fault, all the reaste were punished.
So he obtained his 〈 ◊ 〉 and learned, that for one Man's fault, all the rest were punished.
av pns31 vvd po31 〈 sy 〉 cc j, cst p-acp crd ng1 n1, d dt n1 vbdr vvn.
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For Achans couetousnes many a thousand wer in agony, and fear of death, who hid his mony, as he thought from god.
For Achans covetousness many a thousand were in agony, and Fear of death, who hid his money, as he Thought from god.
p-acp np1 n1 d dt crd vbdr p-acp n1, cc n1 pp-f n1, r-crq vvd po31 n1, c-acp pns31 vvd p-acp n1.
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But god saw it wel inoughe, and broughte it to lighte. This Acan was a bywalker.
But god saw it well enough, and brought it to Light. This Ashcan was a bywalker.
p-acp n1 vvd pn31 av av-d, cc vvn pn31 p-acp j. d jp vbds dt n1.
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Well, it came to passe, when Iosua 〈 ◊ 〉 it, straight waies he purged 〈 ◊ 〉 army,
Well, it Come to pass, when Iosua 〈 ◊ 〉 it, straight ways he purged 〈 ◊ 〉 army,
uh-av, pn31 vvd pc-acp vvi, c-crq np1 〈 sy 〉 pn31, av-j n2 pns31 vvn 〈 sy 〉 n1,
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and tooke away Malum de Israel, that is wickednesse from the people.
and took away Malum de Israel, that is wickedness from the people.
cc vvd av fw-la fw-fr np1, cst vbz n1 p-acp dt n1.
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For Iosua called hym before the people, and sayde, Dagloriam Deo, geue prayse to god, tell trouthe man,
For Iosua called him before the people, and said, Dagloriam God, give praise to god, tell truth man,
p-acp np1 vvd pno31 p-acp dt n1, cc vvd, fw-la fw-la, vvb n1 p-acp n1, vvb n1 n1,
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and forth with he tolde it. And then he and all hys house suffered deathe. A 〈 ◊ 〉 ensample for all Magystrates to followe.
and forth with he told it. And then he and all his house suffered death. A 〈 ◊ 〉 ensample for all Magistrates to follow.
cc av p-acp pns31 vvd pn31. cc av pns31 cc d po31 n1 vvd n1. dt 〈 sy 〉 n1 c-acp d n2 pc-acp vvi.
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Here was the execution of a true iudge, he was no gyfte taker, he was no wincker, he was no 〈 ◊ 〉 walker.
Here was the execution of a true judge, he was no gift taker, he was no wincker, he was no 〈 ◊ 〉 walker.
av vbds dt n1 pp-f dt j n1, pns31 vbds dx n1 n1, pns31 vbds dx n1, pns31 vbds av-dx 〈 sy 〉 n1.
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Also when the Assirians with an innumerable po wer of men in Iosaphates tyme 〈 ◊ 〉 the lande of Israell.
Also when the Assyrians with an innumerable po were of men in Josaphat time 〈 ◊ 〉 the land of Israel.
av c-crq dt njp2 p-acp dt j n2 vbdr pp-f n2 p-acp np1 n1 〈 sy 〉 dt n1 pp-f np1.
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Iosaphat that good 〈 ◊ 〉 goeth me strait to god, and made hys prayer.
Iosaphat that good 〈 ◊ 〉 Goes me strait to god, and made his prayer.
np1 cst j 〈 sy 〉 vvz pno11 av-j p-acp n1, cc vvd po31 n1.
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Non est in nostra fortitudine, (sayd he) buic populo 〈 ◊ 〉, it is not in oure strengthe, O Lorde, to resyste this people,Non est in nostra fortitudine, (said he) buic populo 〈 ◊ 〉, it is not in our strength, Oh Lord, to resist this people,
fw-fr fw-la p-acp fw-la fw-la, (vvd pns31) fw-la fw-la 〈 sy 〉, pn31 vbz xx p-acp po12 n1, uh n1, pc-acp vvi d n1,
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and after his prayer god deliuered him, and at the same time x. M. were destroyed.
and After his prayer god Delivered him, and At the same time x. M. were destroyed.
cc p-acp po31 n1 n1 vvd pno31, cc p-acp dt d n1 crd. n1 vbdr vvn.
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So ye miserable people, you must 〈 ◊ 〉 to god in anguishes, and make your prayer to hym.
So you miserable people, you must 〈 ◊ 〉 to god in Anguishes, and make your prayer to him.
av pn22 j n1, pn22 vmb 〈 sy 〉 pc-acp n1 p-acp vvz, cc vvb po22 n1 p-acp pno31.
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Arme your selues with prayer in your aduersities.
Arm your selves with prayer in your adversities.
vvb po22 n2 p-acp n1 p-acp po22 n2.
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Many begin to pray, and sodenly cast away prayer, the deuyll putteth suche fantasyes in theyr heades,
Many begin to pray, and suddenly cast away prayer, the Devil putteth such fantasies in their Heads,
av-d vvb pc-acp vvi, cc av-j vvd av n1, dt n1 vvz d n2 p-acp po32 n2,
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as thoughe God could not entend them, or had somewhat els to doo. But you must be importune and not weary, nor caste away prayer.
as though God could not intend them, or had somewhat Else to do. But you must be importune and not weary, nor cast away prayer.
c-acp cs np1 vmd xx vvi pno32, cc vhd av av pc-acp vdi. p-acp pn22 vmb vbi j cc xx j, ccx vvn av n1.
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Nay you must cast away 〈 ◊ 〉.
Nay you must cast away 〈 ◊ 〉.
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God wil hear your prayer, albeit, you be sinners, I send you a iudge that wil be glad to hear you.
God will hear your prayer, albeit, you be Sinners, I send you a judge that will be glad to hear you.
np1 vmb vvi po22 n1, cs, pn22 vbb n2, pns11 vvb pn22 dt n1 cst vmb vbi j pc-acp vvi pn22.
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You that are oppressed, I speak to you.
You that Are oppressed, I speak to you.
pn22 cst vbr vvn, pns11 vvb p-acp pn22.
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Christe in this parable dothe paynte the good wyll 〈 ◊ 〉 god towarde you, o miserable people, he that is not receyued, let him not despair,
Christ in this parable doth paint the good will 〈 ◊ 〉 god toward you, oh miserable people, he that is not received, let him not despair,
np1 p-acp d n1 vdz vvi dt j vmb 〈 sy 〉 n1 p-acp pn22, uh j n1, pns31 cst vbz xx vvn, vvb pno31 xx vvi,
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nor thinke that god had forsaken him.
nor think that god had forsaken him.
ccx vvb d n1 vhd vvn pno31.
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For god tarieth til he seeth a time, and better can doo all thinges for vs,
For god tarrieth till he sees a time, and better can do all things for us,
p-acp n1 vvz c-acp pns31 vvz dt n1, cc jc vmb vdi d n2 p-acp pno12,
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8077
then we oure selues canne wyshe.
then we our selves can wish.
cs pns12 po12 n2 vmb vvi.
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There was a wicked iudge, &c. What meaneth it that god 〈 ◊ 〉 this parable rather of a wicked 〈 ◊ 〉,
There was a wicked judge, etc. What means it that god 〈 ◊ 〉 this parable rather of a wicked 〈 ◊ 〉,
pc-acp vbds dt j n1, av q-crq vvz pn31 cst n1 〈 sy 〉 d n1 av-c pp-f dt j 〈 sy 〉,
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8079
then of a good? Be like good iudges were rare at that time, & trowe ye the deuil hathe bene a slepe euer sence? No, no.
then of a good? Be like good judges were rare At that time, & trow you the Devil hath be a sleep ever sense? No, no.
av pp-f dt j? vbb av-j j n2 vbdr j p-acp d n1, cc vvb pn22 dt n1 vhz vbn dt vvi av n1? uh-dx, uh-dx.
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He is as busye as euer he was. The common manner of a wycked iudge is, neither to fear God nor man.
He is as busy as ever he was. The Common manner of a wicked judge is, neither to Fear God nor man.
pns31 vbz a-acp j c-acp av pns31 vbds. dt j n1 pp-f dt j n1 vbz, av-dx pc-acp vvi np1 ccx n1.
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He 〈 ◊ 〉 what a man he is, and therfore he careth not for man, because of his pride.
He 〈 ◊ 〉 what a man he is, and Therefore he Careth not for man, Because of his pride.
pns31 〈 sy 〉 q-crq dt n1 pns31 vbz, cc av pns31 vvz xx p-acp n1, c-acp pp-f po31 n1.
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He loketh hie 〈 ◊ 〉 the pore, he will be had in admiration, in adoration.
He looketh high 〈 ◊ 〉 the poor, he will be had in admiration, in adoration.
pns31 vvz vvb 〈 sy 〉 dt j, pns31 vmb vbi vhn p-acp n1, p-acp n1.
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He semeth to be in a protection.
He Seemeth to be in a protection.
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Wel, shall he escape? Ho, ho, est Deus in celo. There is a god in heauen, he accepteth no persons, he will punyshe them.
Well, shall he escape? Ho, ho, est Deus in celo. There is a god in heaven, he Accepteth no Persons, he will Punish them.
uh-av, vmb pns31 vvi? uh, uh, fw-la fw-la p-acp fw-la. pc-acp vbz dt n1 p-acp n1, pns31 vvz dx n2, pns31 vmb vvi pno32.
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There was a pore woman came to this iudge, and sayde: Vindica me de aduersario. Se that mine aduersarye do me no wrong.
There was a poor woman Come to this judge, and said: Vindicate me de aduersario. See that mine adversary do me no wrong.
pc-acp vbds dt j n1 vvd p-acp d n1, cc vvd: np1 pno11 fw-la fw-la. vvi cst po11 n1 vdb pno11 dx n-jn.
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He would not heare her, but droue her of. She had no money to wage eyther him, either them that were about him.
He would not hear her, but drove her of. She had no money to wage either him, either them that were about him.
pns31 vmd xx vvi pno31, cc-acp vvd pno31 pp-f. pns31 vhd dx n1 pc-acp vvi av-d pno31, d pno32 cst vbdr p-acp pno31.
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Did this woman wel to be auenged of her aduer sary? may christian people seke vengauuce? The Lord sayeth: Mihi vindictam et ego retribuam. When ye reueuge.
Did this woman well to be avenged of her Aduer sary? may christian people seek vengauuce? The Lord Saith: Mihi vindictam et ego retribuam. When you reueuge.
vdd d n1 av pc-acp vbi vvn pp-f pno31 av j? vmb njp n1 vvi n1? dt n1 vvz: fw-la fw-la fw-la fw-la fw-la. c-crq pn22 j.
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ye take mine offyce vppon you. This is to be vnderstaude of priuate vengaunce.
you take mine office upon you. This is to be vnderstaude of private vengeance.
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It is lawfull for Goddes flocke to vse meanes to put awaye 〈 ◊ 〉, to resorte to iudges, to require to haue sentence geuen of right.
It is lawful for Goddess flock to use means to put away 〈 ◊ 〉, to resort to judges, to require to have sentence given of right.
pn31 vbz j p-acp npg1 n1 pc-acp vvi n2 pc-acp vvi av 〈 sy 〉, pc-acp vvi p-acp n2, pc-acp vvi pc-acp vhi n1 vvn pp-f n-jn.
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Saynte Paule sent to Lisias the tribune, to haue this ordinary remedy. & christ also said.
Faint Paul sent to Lysias the tribune, to have this ordinary remedy. & Christ also said.
j np1 vvd p-acp np1 dt n1, pc-acp vhi d j n1. cc np1 av vvd.
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Si male locutus sum. &c. If I haue spokē euil rebuke me. Christ here answered for him self.Si male Spoken sum. etc. If I have spoken evil rebuke me. christ Here answered for him self.
fw-mi n1 fw-la fw-la. av cs pns11 vhb vvn j-jn n1 pno11. np1 av vvd p-acp pno31 n1.
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Note here my 〈 ◊ 〉 and masters what case pore widowes & orphanes be in, I wil tel you my lorde iudges,
Note Here my 〈 ◊ 〉 and Masters what case poor Widows & orphans be in, I will tell you my lord judges,
n1 av po11 〈 sy 〉 cc n2 r-crq n1 j n2 cc n2 vbb p-acp, pns11 vmb vvi pn22 po11 n1 n2,
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if ye cōsider this matter 〈 ◊ 〉, ye shuld be more afraid of the pore widow, 〈 ◊ 〉 of a noble mā 〈 ◊ 〉 the frends & power that he can make.
if you Consider this matter 〈 ◊ 〉, you should be more afraid of the poor widow, 〈 ◊ 〉 of a noble man 〈 ◊ 〉 the Friends & power that he can make.
cs pn22 vvi d n1 〈 sy 〉, pn22 vmd vbi av-dc j pp-f dt j n1, 〈 sy 〉 pp-f dt j n1 〈 sy 〉 dt n2 cc n1 cst pns31 vmb vvi.
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But now a dais the iudges be a fraid to hear a pore mā against ye rich, in so much they wil ether pronoūce agaīst him,
But now a dais the judges be a fraid to hear a poor man against you rich, in so much they will either pronounce against him,
p-acp av dt n2 dt n2 vbb dt j pc-acp vvi dt j n1 p-acp pn22 j, p-acp av av-d pns32 vmb d vvi p-acp pno31,
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or so driue of the pore mās sute, that he shal not be able to go thorow wt it.
or so driven of the poor men suit, that he shall not be able to go thorough with it.
cc av vvi pp-f dt j ng1 n1, cst pns31 vmb xx vbi j pc-acp vvi p-acp p-acp pn31.
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The greatest man in a realm cānot so hurt a iudge as the pore widow, such a shreud turn she cādo him.
The greatest man in a realm cannot so hurt a judge as the poor widow, such a shrewd turn she cando him.
dt js n1 p-acp dt n1 vmbx av vvi dt n1 p-acp dt j n1, d dt j n1 pns31 vvb pno31.
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And with what armor I pray you? She cā bring the iudges skin ouer his ears,
And with what armour I pray you? She can bring the judges skin over his ears,
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& neuer lay hāds vpon him. And how is that? Lachrime miserorū 〈 ◊ 〉 ad maxillas.
& never lay hands upon him. And how is that? Tears miserorū 〈 ◊ 〉 ad maxillas.
cc av-x vvb n2 p-acp pno31. cc q-crq vbz d? n1 fw-la 〈 sy 〉 fw-la n2.
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The tears of the pore fal down vpō their chekes, & ascēdūt ad celū, & go vp to heauē & cry for vēgāce before god, the iudge of widowes, the father of widowes & orphanes.
The tears of the poor fall down upon their cheeks, & ascendunt ad celū, & go up to heaven & cry for vengeance before god, the judge of Widows, the father of Widows & orphans.
dt n2 pp-f dt j vvi a-acp p-acp po32 n2, cc j fw-la fw-la, cc vvb a-acp p-acp n1 cc n1 p-acp n1 p-acp n1, dt n1 pp-f n2, dt n1 pp-f n2 cc n2.
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Pore people be oppressed euen by lawes. Ve ijs qui cōdūt leges iniquas.
Poor people be oppressed even by laws. We ijs qui condunt leges iniquas.
j n1 vbi vvn av p-acp n2. pns12 fw-la fw-fr vvb fw-la fw-la.
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Wo worth to them that make euill lawes agaynste the poore, what shalbe to them that hinder and 〈 ◊ 〉 good lawes? Quid facietis in die vltionis.
Woe worth to them that make evil laws against the poor, what shall to them that hinder and 〈 ◊ 〉 good laws? Quid facietis in die vltionis.
n1 j p-acp pno32 cst vvi j-jn n2 p-acp dt j, r-crq vmb|vbi p-acp pno32 cst vvb cc 〈 sy 〉 j n2? fw-la fw-la p-acp n1 fw-la.
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What will ye doo in the daye of greate vengaunce, When God shal vilit you? he sayth, he wyll hear the tears of pore women, when he goeth on visitation.
What will you do in the day of great vengeance, When God shall vilit you? he say, he will hear the tears of poor women, when he Goes on Visitation.
q-crq vmb pn22 vdi p-acp dt n1 pp-f j n1, c-crq np1 vmb vvi pn22? pns31 vvz, pns31 vmb vvi dt n2 pp-f j n2, c-crq pns31 vvz p-acp n1.
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For theyr sake he wil hurt the iudge, be he neuer so high, Deus trans fert regna. He wil for widowes sakes chang realms, bring thē into tēptation, pluck the iudges skins ouer their heds Lābises was a great Emperor, suche another as our master is, he had many lord deputies, lord presidentes & lieue tenāts vnder him.
For their sake he will hurt the judge, be he never so high, Deus trans fert regna. He will for Widows sakes change Realms, bring them into temptation, pluck the judges skins over their Heads Lābises was a great Emperor, such Another as our master is, he had many lord deputies, lord Presidents & lieve tenants under him.
p-acp po32 n1 pns31 vmb vvi dt n1, vbb pns31 av-x av j, fw-la ng1 fw-la fw-la. pns31 vmb p-acp ng2 n2 vvi n2, vvb pno32 p-acp n1, vvb dt ng1 n2 p-acp po32 n2 np1 vbds dt j n1, d n-jn p-acp po12 n1 vbz, pns31 vhd d n1 n2, n1 n2 cc av-j n2 p-acp pno31.
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It is a great while a goo syth I red the history.
It is a great while a goo sith I read the history.
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8105
It chāced he had vnder him in one of his dominions a briber, a gifttaker, a gratifier of rich men, he folow ed gifts,
It chanced he had under him in one of his Dominions a briber, a gifttaker, a gratifier of rich men, he follow ed Gifts,
pn31 vvd pns31 vhd p-acp pno31 p-acp crd pp-f po31 n2 dt n1, dt n1, dt n1 pp-f j n2, pns31 vvi wd n2,
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as fast as he yt folowed the pudding, a hādmaker in his office, to make his sonne a great man, as thold laying is.
as fast as he that followed the pudding, a handmaker in his office, to make his son a great man, as thold laying is.
c-acp av-j c-acp pns31 pn31 vvd dt n1, dt n1 p-acp po31 n1, pc-acp vvi po31 n1 dt j n1, c-acp vmd vvg vbz.
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Happy is the child, whose father goth to the deuil.
Happy is the child, whose father Goes to the Devil.
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The cry of the pore widow came to them perors eare, and caused him to flay the iudge quick,
The cry of the poor widow Come to them perors ear, and caused him to flay the judge quick,
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and laid his skin in his chair of iudgement, that al iudges, that shuld geue iudgemēt afterward, shuld sit in the same skin.
and laid his skin in his chair of judgement, that all judges, that should give judgement afterwards, should fit in the same skin.
cc vvd po31 n1 p-acp po31 n1 pp-f n1, cst d n2, cst vmd vvi n1 av, vmd vvi p-acp dt d n1.
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Surely it was a goodly sygne, a goodly monument, the sign of the iudges skin, I pray God we maye once se the signe of the 〈 ◊ 〉 in England.
Surely it was a goodly Signen, a goodly monument, the Signen of the judges skin, I pray God we may once see the Signen of the 〈 ◊ 〉 in England.
np1 pn31 vbds dt j n1, dt j n1, dt n1 pp-f dt ng1 n1, pns11 vvb np1 pns12 vmb a-acp vvi dt n1 pp-f dt 〈 sy 〉 p-acp np1.
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8111
Ye wil say peraduēture that this is cruelly & vn charitably spoken, no, no, I doo it charitablye for a loue I bear to my country. God sayeth. Ego visitabo. I will visyte. God hath ii. visitatiōs.
You will say Peradventure that this is cruelly & vn charitably spoken, no, no, I do it charitably for a love I bear to my country. God Saith. Ego Visit. I will visit. God hath ii. visitations.
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8112
The first is when he reueleth hys word by prechers, & where the fyrst is accepted; the second cōmeth not. The second visitation is vengance.
The First is when he reueleth his word by Preachers, & where the fyrst is accepted; the second comes not. The second Visitation is vengeance.
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8113
He went a visitation, when he broughte the iudges skin ouer hys eares. If his word be despised, he cōmeth with his secōd vi sitation wt vengance.
He went a Visitation, when he brought the judges skin over his ears. If his word be despised, he comes with his secōd vi sitation with vengeance.
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8114
Noe preached gods word an 〈 ◊ 〉.
Noah preached God's word an 〈 ◊ 〉.
np1 vvd n2 n1 dt 〈 sy 〉.
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8115
yeres & was laught to skorn, & called an old doting fole, because they would not accept this first visitation, God visited the secōd time he poured down shours of rain, til al the world was drowned.
Years & was laughed to skorn, & called an old doting sole, Because they would not accept this First Visitation, God visited the secōd time he poured down shours of rain, till all the world was drowned.
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8116
〈 ◊ 〉 was a visitor of Sodome & Gomorre, but because they regarded not his preaching, God visyted them the second time,
〈 ◊ 〉 was a visitor of Sodom & Gomorrah, but Because they regarded not his preaching, God visited them the second time,
〈 sy 〉 vbds dt n1 pp-f np1 cc np1, p-acp c-acp pns32 vvd xx po31 vvg, np1 vvd pno32 dt ord n1,
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8117
and brent them al vp with brimston, sauing Loth. Moses came first a visitation into Egypte wt Gods word,
and brent them all up with brimstone, Saving Loth. Moses Come First a Visitation into Egypt with God's word,
cc vvd pno32 d a-acp p-acp n1, vvg np1 np1 vvd ord dt n1 p-acp np1 p-acp npg1 n1,
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8118
and because they would not heare hym, God visited them agayne, and drowned them in the redde Sea, GOD likewyse with his firste visitation visited the Israelites by his prophets,
and Because they would not hear him, God visited them again, and drowned them in the red Sea, GOD likewise with his First Visitation visited the Israelites by his Prophets,
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8119
but because they wold not heare his Prophetes, he visited them the second tyme, and disper sed them in Assiria and Babilon.
but Because they would not hear his prophets, he visited them the second time, and disper said them in Assyria and Babylon.
cc-acp c-acp pns32 vmd xx vvi po31 n2, pns31 vvd pno32 dt ord n1, cc n1 vvd pno32 p-acp np1 cc np1.
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8120
Iohn Baptist likewise and our Sauiour Christ visited them, afterward declaring to them Goddes will: and because they despysed these vysitours, he destroyed Hierusalem by Titus and Uespasianus. Germany was visited. xx.
John Baptist likewise and our Saviour christ visited them, afterwards declaring to them God's will: and Because they despised these vysitours, he destroyed Jerusalem by Titus and Vespasian. Germany was visited. xx.
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8121
yeares with Goddes word, but they did not earnestly embrace it, and in lyfe folowe it,
Years with Goddess word, but they did not earnestly embrace it, and in life follow it,
n2 p-acp npg1 n1, cc-acp pns32 vdd xx av-j vvi pn31, cc p-acp n1 vvi pn31,
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8122
but made a mingle mangle and a hotchpotch of it. I can not tell what, partely popery, partely true religion mingled together.
but made a mingle mangle and a hotchpotch of it. I can not tell what, partly popery, partly true Religion mingled together.
cc-acp vvd dt n1 vvi cc dt n1 pp-f pn31. pns11 vmb xx vvi r-crq, av n1, av j n1 vvn av.
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8123
They say in my countrey, when they call theyr hogges to the swyne trough.
They say in my country, when they call their hogs to the Swine trough.
pns32 vvb p-acp po11 n1, c-crq pns32 vvb po32 n2 p-acp dt n1 n1.
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8124
Come to thy mingle mangle come pyr, come pyr, euen so they made mingle mangle of it.
Come to thy mingle mangle come pyr, come pyr, even so they made mingle mangle of it.
np1 p-acp po21 n1 vvb vvi n1, vvb n1, av av pns32 vvd vvi n1 pp-f pn31.
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8146
and therfore Dauid prayeth and sayeth Ab occultis meis munda me. Deliuer me from my vnknowen faultes.
and Therefore David Prayeth and Saith Ab occultis meis munda me. Deliver me from my unknown Faults.
cc av np1 vvz cc vvz fw-la fw-la fw-la fw-la pno11. vvb pno11 p-acp po11 j n2.
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8147
I am a further offēder then I can see.
I am a further offender then I can see.
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8125
They could clatter and prate of the Gospell, but when al commeth to all, they ioyned popery so with it, that they marde all together, they scratched and scraped al the liuinges of the churche,
They could clatter and prate of the Gospel, but when all comes to all, they joined popery so with it, that they marred all together, they scratched and scraped all the livings of the Church,
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8126
and vnder a coloure of religyon, turned it to theyr owne proper gaine and lucre.
and under a colour of Religion, turned it to their own proper gain and lucre.
cc p-acp dt n1 pp-f n1, vvd pn31 p-acp po32 d j n1 cc n1.
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8127
God seyng that they would not come vnto his worde, now he visiteth them in the seconde time of his visitacion with his wrath.
God sing that they would not come unto his word, now he Visiteth them in the seconde time of his Visitation with his wrath.
np1 vvb cst pns32 vmd xx vvi p-acp po31 n1, av pns31 vvz pno32 p-acp dt ord n1 pp-f po31 n1 p-acp po31 n1.
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8128
For the taking awaye of Goddes worde, is a manifest token of his wrath. We haue now a fyrst visitation in England, let vs beware of the second.
For the taking away of Goddess word, is a manifest token of his wrath. We have now a fyrst Visitation in England, let us beware of the second.
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8129
We haue the minisiracion of his worde, we are yet well, but the house is not cleane swept yet.
We have the minisiracion of his word, we Are yet well, but the house is not clean swept yet.
pns12 vhb dt n1 pp-f po31 n1, pns12 vbr av av, cc-acp dt n1 vbz xx av-j vvn av.
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8130
God hath sent vs a noble king in this his visitaciō, let vs not prouoke him against vs, let vs beware let vs not displease him, let vs not be vnthankfull,
God hath sent us a noble King in this his Visitation, let us not provoke him against us, let us beware let us not displease him, let us not be unthankful,
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8131
and vnkind, let vs beware of bywalkyng & contemnyng of Gods word, let vs pray diligētly for our king, let vs receyue with all obedience and prayer the word of God.
and unkind, let us beware of bywalkyng & contemning of God's word, let us pray diligently for our King, let us receive with all Obedience and prayer the word of God.
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8132
A word or two more and I commit you to God.
A word or two more and I commit you to God.
dt n1 cc crd dc cc pns11 vvb pn22 p-acp np1.
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8133
I will monish you of a thing, I heare say ye walke in ordinately, ye talke vnsemely otherwaies then it becommeth Christian subiectes.
I will monish you of a thing, I hear say you walk in ordinately, you talk unseemly otherways then it becomes Christian Subjects.
pns11 vmb vvi pn22 pp-f dt n1, pns11 vvb vvb pn22 vvb p-acp av-j, pn22 vvb j av cs pn31 vvz njp n2-jn.
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8134
Ye take vpon you to Iudge the iudgements of Iudges.
You take upon you to Judge the Judgments of Judges.
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8135
I will not make the king a Pope, for the Pope will haue all thinges that he doth, taken for an Article of our sayth.
I will not make the King a Pope, for the Pope will have all things that he does, taken for an Article of our say.
pns11 vmb xx vvi dt n1 dt n1, p-acp dt n1 vmb vhi d n2 cst pns31 vdz, vvn p-acp dt n1 pp-f po12 vvz.
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8136
I will not say but that the Kynge, and his councell may erre, the Parliamente houses, bothe the highe and lowe may erre.
I will not say but that the King, and his council may err, the Parliament houses, both the high and low may err.
pns11 vmb xx vvi cc-acp cst dt n1, cc po31 n1 vmb vvi, dt n1 n2, d dt j cc j vmb vvi.
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8137
I pray dayly that they may not erre. It becommeth vs what soeuer they decree to stande vnto it and receyue it obediently,
I pray daily that they may not err. It becomes us what soever they Decree to stand unto it and receive it obediently,
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8138
as far forth as it is not manifest wicked, and directly against the worde of God.
as Far forth as it is not manifest wicked, and directly against the word of God.
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8139
It pertaineth vnto vs to think the best, though we can not reder a cause for yt doing of euery thing.
It pertaineth unto us to think the best, though we can not reder a cause for that doing of every thing.
pn31 vvz p-acp pno12 pc-acp vvi dt js, cs pns12 vmb xx n1 dt n1 p-acp pn31 vdg pp-f d n1.
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8140
For Charitas omnia credit, omnia sperat. Charitie doth beleue and trust all things.
For Charitas omnia credit, omnia Hopes. Charity does believe and trust all things.
p-acp fw-la fw-la n1, fw-la j. n1 vdz vvi cc vvi d n2.
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8141
We ought to expoūd to the best all things, although we can not yelde a reason.
We ought to expound to the best all things, although we can not yield a reason.
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8142
Therfore I exhorte you, good people, pronounce in good parte all the factes and dedes of the magistrates and iudges.
Therefore I exhort you, good people, pronounce in good part all the facts and Deeds of the Magistrates and judges.
av pns11 vvi pn22, j n1, vvb p-acp j n1 d dt n2 cc n2 pp-f dt n2 cc n2.
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8143
Charitie iudgeth the best of all menne, and specially of magistrates S. Paule sayth, Nolite iudicare ante tempus donec Dominus aduenerit.
Charity Judgeth the best of all men, and specially of Magistrates S. Paul say, Nolite iudicare ante Tempus donec Dominus aduenerit.
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8144
Iudge not before the time of the Lords comming.
Judge not before the time of the lords coming.
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8145
Prauum cor hominis. Mans hart is vnserchable, it is a ragged pece of worke, no man know eth his owne hart,Prauum cor hominis. men heart is vnserchable, it is a ragged piece of work, no man know eth his own heart,
fw-la fw-la fw-la. ng1 n1 vbz j, pn31 vbz dt j n1 pp-f n1, dx n1 vvb zz po31 d n1,
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8148
A man shalbe blinded in loue of himself, & cannot see so muche in 〈 ◊ 〉 selfe as in other men:
A man shall blinded in love of himself, & cannot see so much in 〈 ◊ 〉 self as in other men:
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8149
let vs not therfore iudge iudges. We are comptable to God, and so be they. Let them alone, they haue their countes to make.
let us not Therefore judge judges. We Are countable to God, and so be they. Let them alone, they have their counts to make.
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8150
If we haue charitie in vs, we shall do this. For Charitas operatur. Charitie worketh. What worketh it? mary Omnia credere, omnia sperare.
If we have charity in us, we shall do this. For Charitas operatur. Charity works. What works it? marry Omnia Believe, omnia sperare.
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8151
To accept all thiugs in good part. Nolite iudicare ante tempus. Iudge not before the Lordes comming.
To accept all thiugs in good part. Nolite iudicare ante Tempus. Judge not before the lords coming.
pc-acp vvi d n2 p-acp j n1. fw-la fw-la fw-la fw-la. n1 xx p-acp dt n2 vvg.
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8152
In this we learne to know Antichrist, whiche doothe eleuate him selfe in the churche, and iudgeth at his pleasure, before the time.
In this we Learn to know Antichrist, which doth elevate him self in the Church, and Judgeth At his pleasure, before the time.
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8153
Hys canonizations and iudging of men before the Lords iudgment, be a manifest token of Antichrist.
His Canonizations and judging of men before the lords judgement, be a manifest token of Antichrist.
po31 n2 cc vvg pp-f n2 p-acp dt n2 n1, vbb dt j n1 pp-f np1.
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8154
How can he know Sainctes? He knoweth not his owne hart, and he can not knowe them by myracles.
How can he know Saints? He Knoweth not his own heart, and he can not know them by Miracles.
q-crq vmb pns31 vvi n2? pns31 vvz xx po31 d n1, cc pns31 vmb xx vvi pno32 p-acp n2.
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8155
For some miracle workers shall go to the deuill. I will tell you what I remembred yesternight in my bed.
For Some miracle workers shall go to the Devil. I will tell you what I remembered yesternight in my Bed.
p-acp d n1 n2 vmb vvi p-acp dt n1. pns11 vmb vvi pn22 r-crq pns11 vvd av-an p-acp po11 n1.
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8156
A meruaylous tale to perceyue, howe inscrutable a mans hart is.
A marvelous tale to perceive, how inscrutable a men heart is.
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8157
I was once at Oxford (for I had occasyon to come that way, when I was in my office) they tolde me it was a gainer way,
I was once At Oxford (for I had occasion to come that Way, when I was in my office) they told me it was a gainer Way,
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8158
and a fayrer way, and by that occasion I lay there a night.
and a Fairer Way, and by that occasion I lay there a night.
cc dt jc n1, cc p-acp d n1 pns11 vvb a-acp dt n1.
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8159
Being there, I harde of an ex ecution that was done vppon one that suffered for 〈 ◊ 〉.
Being there, I harden of an ex ecution that was done upon one that suffered for 〈 ◊ 〉.
vbg a-acp, pns11 av pp-f dt fw-la n1 cst vbds vdn p-acp pi cst vvd c-acp 〈 sy 〉.
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8160
It was as (ye knowe) a daungerous worlde: for it myghte sone cost a man his lyfe for aworde speaking.
It was as (you know) a dangerous world: for it might soon cost a man his life for aworde speaking.
pn31 vbds p-acp (pn22 vvb) dt j n1: c-acp pn31 vmd av vvd dt n1 po31 n1 p-acp n1 vvg.
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8161
I cannot tell what the matter was, but the iudge set it so out that the man was condemned. The. xii.
I cannot tell what the matter was, but the judge Set it so out that the man was condemned. The. xii.
pns11 vmbx vvi r-crq dt n1 vbds, cc-acp dt n1 vvd pn31 av av cst dt n1 vbds vvn. np1. crd.
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8162
men came in, and said giltye, and vpon that, he was iudged to be hanged, drawen, & quartred.
men Come in, and said guilty, and upon that, he was judged to be hanged, drawn, & quartered.
n2 vvd p-acp, cc vvd j, cc p-acp d, pns31 vbds vvn pc-acp vbi vvn, vvn, cc vvd.
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8163
When the rope was about his necke, no man could perswade him that he was in any faulte,
When the rope was about his neck, no man could persuade him that he was in any fault,
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8164
and stode there a great while in the protestation of his innocen cy. They hanged him and cut him downe somwhat to sone afore he was cleane dead:
and stood there a great while in the protestation of his Innocent cy. They hanged him and Cut him down somewhat to soon afore he was clean dead:
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8165
then they drew him to the fyre, & he reuiued, and then he comming to his remembraunce, cōsessed his faulte and said he was giltye. O a wonderfull example: it may well be sayd:
then they drew him to the fire, & he revived, and then he coming to his remembrance, confessed his fault and said he was guilty. O a wonderful Exampl: it may well be said:
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8166
Prauum cor hominis et inscrutabile A crabbed peace of work and vnsercheable. I wil leue here, for I think you know what I meane well inough.Prauum cor hominis et inscrutabile A crabbed peace of work and vnsercheable. I will leave Here, for I think you know what I mean well enough.
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8167
I shall not nede to applie this example any further. As I began euer with this saying.
I shall not need to apply this Exampl any further. As I began ever with this saying.
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Quoecunque scripta sunt, like a trouant & so I haue a commune place to the ende,Quoecunque Scripta sunt, like a trouant & so I have a commune place to the end,
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if my memory fayle me, Beati qui audiunt verbum dei et custodiunt illud, Blessed be they that heare the word of God, & kepe it.
if my memory fail me, Beati qui Audiunt verbum dei et custodiunt illud, Blessed be they that hear the word of God, & keep it.
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It must be kepte in memorie, in liuing, & in our cōuersation.
It must be kept in memory, in living, & in our Conversation.
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And if we so do, we shal come to ye blessednes, which god prepared for vs tho row hys son Iesu Christ, to the which he bring vs al. Amē.
And if we so do, we shall come to you blessedness, which god prepared for us though row his son Iesu christ, to the which he bring us all Amen.
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¶ The fourth Sermon of Master Hugh Latimer whiche he preached before Kyng Edwarde, the. xxix. day of Marche.
¶ The fourth Sermon of Master Hugh Latimer which he preached before King Edward, the. xxix. day of Marche.
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QVaecunque scripta sunt ad nostram doctrinam scripta sunt. All thinges that are written, ar written to be our 〈 ◊ 〉.
QVaecunque Scripta sunt ad nostram Doctrinam Scripta sunt. All things that Are written, Are written to be our 〈 ◊ 〉.
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The parable that I toke to begin with (most honorable audience) is writtē in the. xviii. chapter of Saint Luke, and there is a certaine remnaunt of it behind yet.
The parable that I took to begin with (most honourable audience) is written in thee. xviii. chapter of Saint Lycia, and there is a certain remnant of it behind yet.
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〈 ◊ 〉 parable is this: There was a certain iudge in a citie, that feared neyther God nor mā.
〈 ◊ 〉 parable is this: There was a certain judge in a City, that feared neither God nor man.
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And in the same citye there was a widow, that required iustice at his hands: but he would not heare her, but put her of, and delayed the matter:
And in the same City there was a widow, that required Justice At his hands: but he would not hear her, but put her of, and delayed the matter:
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In processe the Iudge seing her importunitie, said, though I feare neither God nor man,
In process the Judge sing her importunity, said, though I Fear neither God nor man,
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yet for the importunitie of the woman, I wil heare her, least she raile vpō me, & molest me with exclamations,
yet for the importunity of the woman, I will hear her, lest she rail upon me, & molest me with exclamations,
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& oute cries I will heare her matter. I will make an end of it. Our Sauiour 〈 ◊ 〉 added more vnto this and sayde.
& out cries I will hear her matter. I will make an end of it. Our Saviour 〈 ◊ 〉 added more unto this and said.
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Audite quid iudex dicat, &c. Hear you said Christ, what the wicked iudge sayd.Audite quid Judge dicat, etc. Hear you said christ, what the wicked judge said.
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And shal not God reuenge his elect, that crye vpon him day & night? Although he tary & differre them, I say vnto you, he wil reuenge them, & that shortly.
And shall not God revenge his elect, that cry upon him day & night? Although he tarry & differre them, I say unto you, he will revenge them, & that shortly.
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But when the son of man shall come, shall he finde faith in the earth?
But when the son of man shall come, shall he find faith in the earth?
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That I may haue grace so to open the remnaunte of this parable, that it may be to the glory of God,
That I may have grace so to open the remnant of this parable, that it may be to the glory of God,
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and edifying of youre soules, I shal desier you to praye.
and edifying of your Souls, I shall desire you to pray.
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In the which praier &c. I shewed you the last daye (most honourable Audience) the cause why our Sauiour Christ, rather vsed the example of a wicked Judge thē of a good.
In the which prayer etc. I showed you the last day (most honourable Audience) the cause why our Saviour christ, rather used the Exampl of a wicked Judge them of a good.
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And the cause was for that in those daies there was greate plentye of 〈 ◊ 〉 Judges,
And the cause was for that in those days there was great plenty of 〈 ◊ 〉 Judges,
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so that he might borow an example among them well inough. For there was much scarcitie of good iudges.
so that he might borrow an Exampl among them well enough. For there was much scarcity of good judges.
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I did excuse the widdowe also, for comming to the Judge against her aduersarye, because she did it not of malice:
I did excuse the widow also, for coming to the Judge against her adversary, Because she did it not of malice:
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she did it not for appetite of vengeance.
she did it not for appetite of vengeance.
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and ought to take them as Goddes holy ordinaunces, for the remedies of their iniuryes and wronges, when they are distressed.
and ought to take them as Goddess holy ordinances, for the remedies of their injuries and wrongs, when they Are distressed.
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So that they doo it charitably, louingly, not of malice, not vengeablie, not couetously.
So that they do it charitably, lovingly, not of malice, not vengeably, not covetously.
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I should haue tolde you here of a certaine secte of heritikes that speake against this order and doctrine, they will haue no magistrates nor Judges on the earth. I should have told you Here of a certain sect of Heretics that speak against this order and Doctrine, they will have no Magistrates nor Judges on the earth.
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Here I haue to tell you, what I hard of 〈 ◊ 〉 by the relation of a credible person,
Here I have to tell you, what I hard of 〈 ◊ 〉 by the Relation of a credible person,
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and a worshipfull manne, of a towne in this 〈 ◊ 〉 of England, that hathe aboue. v. 〈 ◊ 〉 Heritykes of this erronious opinion in it, as he sayde.
and a worshipful man, of a town in this 〈 ◊ 〉 of England, that hath above. v. 〈 ◊ 〉 Heritykes of this erroneous opinion in it, as he said.
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Oh so busy the Deuyll is now to hynder the woorde commyng oute, and to sclaunder the Gospell. O so busy the devil is now to hinder the word coming out, and to slander the Gospel.
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〈 ◊ 〉 sure argumente and an euident demonstration, that the lyghte of Goddes worde is abrode,
〈 ◊ 〉 sure argument and an evident demonstration, that the Light of Goddess word is abroad,
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and that thys is a true doctrine that we are taughte nowe:
and that this is a true Doctrine that we Are taught now:
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else he woulde not rore and stirre aboute as he dothe when he hath the vpper hande.
Else he would not roar and stir about as he doth when he hath the upper hand.
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He will kepe his possession quietly as he did in the popish dayes, when he bare a rule of supremacye in peaceable possession.
He will keep his possession quietly as he did in the popish days, when he bore a Rule of supremacy in peaceable possession.
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If he reigned now in open religion, in opē doctrine as he did then, he woulde not stirre vp erronious opinions, he would haue kept vs without contentiō, without dissention.
If he reigned now in open Religion, in open Doctrine as he did then, he would not stir up erroneous opinions, he would have kept us without contention, without dissension.
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There is no suche diuersitie of opinions among the Turkes, nor among the Jewes. And why:
There is no such diversity of opinions among the Turkes, nor among the Jews. And why:
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For there he raygneth peaceably in the hole religion. Christe sayth.
For there he Reigneth peaceably in the hold Religion. Christ say.
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Cum fortis armatus custodierit atrium, &c. When the strong armed man kepeth his house, those thinges that he hath in possession, are in a quyetnes, he dooth enioye them peaceably.Cum fortis Armatus custodierit atrium, etc. When the strong armed man Keepeth his house, those things that he hath in possession, Are in a quietness, he doth enjoy them peaceably.
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Sed cum fortior eo 〈 ◊ 〉. said cum fortior eo 〈 ◊ 〉.
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But when a stronger then he 〈 ◊ 〉 vpon him, when the light of Goddes word is once reueled,
But when a Stronger then he 〈 ◊ 〉 upon him, when the Light of Goddess word is once revealed,
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then he is busy, then he rores then he 〈 ◊ 〉 abrode, and 〈 ◊ 〉 vp erronious opiniōs, to sclaūder Goddes word.
then he is busy, then he rores then he 〈 ◊ 〉 abroad, and 〈 ◊ 〉 up erroneous opinions, to slander Goddess word.
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And this is an argument that we haue the true doctrine. I beseche God continew vs and 〈 ◊ 〉 vs in it.
And this is an argument that we have the true Doctrine. I beseech God continue us and 〈 ◊ 〉 us in it.
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The deuil deciareth the same, & therfore he rores thus and goeth about to stir vp these wanton headdes and busy braynes.
The Devil deciareth the same, & Therefore he rores thus and Goes about to stir up these wanton Heads and busy brains.
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Bene prae esse? To discharge the cure.Bene Prae esse? To discharge the cure.
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And will you knowe where this towne is? I will not tell you directly. I will put you to muse a little.
And will you know where this town is? I will not tell you directly. I will put you to muse a little.
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I will vtter the matter by circumloqution. Where is it? Where the bishop of the dioces is an vnpreaching prelate.
I will utter the matter by circumloqution. Where is it? Where the bishop of the diocese is an unpreaching prelate.
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Who is that? If there be but one suche in all England, it is easy to gesse.
Who is that? If there be but one such in all England, it is easy to guess.
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And if there wer no mo but one, yet it were to many by one.
And if there were no more but one, yet it were to many by one.
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And if there be moe, they haue the more to aūswer for, that they suffer in this realme an vnpreachyng prealate vnreformed. I remember wel what.
And if there be more, they have the more to answer for, that they suffer in this realm an unpreaching prealate unreformed. I Remember well what.
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S. Paule sayeth to a bishop.
S. Paul Saith to a bishop.
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And though he 〈 ◊ 〉 it to Timothe beyng a bishop, yet I may say it now to the magistrates,
And though he 〈 ◊ 〉 it to Timothy being a bishop, yet I may say it now to the Magistrates,
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for all is one case, al is one matter. Non cōmunicabis 〈 ◊ 〉 alienis. Thou shalt not be 〈 ◊ 〉 of other mens faults.
for all is one case, all is one matter. Non cōmunicabis 〈 ◊ 〉 alienis. Thou shalt not be 〈 ◊ 〉 of other men's Faults.
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Lay not thy handes rashely vpō any, be not hastye in makyng of Curates, in re ceyuing men to haue cure of Soules, that are not worthye of the office, that eyther can not or will not do theyr dutie. Doo it not. Whye: Quia communicabis peccatis alienis.
Lay not thy hands rashly upon any, be not hasty in making of Curates, in re ceyuing men to have cure of Souls, that Are not worthy of the office, that either can not or will not do their duty. Doo it not. Why: Quia communicabis peccatis alienis.
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Thou shalt be partaker of other mennes synnes.
Thou shalt be partaker of other men's Sins.
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Now me thynke it nedes not to be partaker of other mennes synnes we shall find inough of oure owne.
Now me think it needs not to be partaker of other men's Sins we shall find enough of our own.
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And what is Communicare peccatis alienis. To be partaker of other mennes euils, if this be not, to make vnpreaching prealats,
And what is Communicare peccatis alienis. To be partaker of other men's evils, if this be not, to make unpreaching prealats,
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and to suffer them to continue still in their vnpreaching prelacye:
and to suffer them to continue still in their unpreaching Prelacy:
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If the kyng and his councell should suffer 〈 ◊ 〉 Judges of this Realme to take brybes, to defeate iustice and suffer the great to ouergoo the poore,
If the King and his council should suffer 〈 ◊ 〉 Judges of this Realm to take Bribes, to defeat Justice and suffer the great to ouergoo the poor,
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and should loke throughe his fyngers, and winke at it, should not the king be partaker of their noughtines: And why:
and should look through his fingers, and wink At it, should not the King be partaker of their naughtiness: And why:
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Is he not supreme hed of the churche? what:
Is he not supreme head of the Church? what:
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is the supremacie a dignitie and nothing els? is it not comptable? I thinke it wil be a chargeable dignitie when accompte shal be asked of it.
is the supremacy a dignity and nothing Else? is it not countable? I think it will be a chargeable dignity when accompt shall be asked of it.
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Oh what a vauntage hathe the Deuill? what entrye hathe the wolfe when the sheparde tendeth not his flocke, and 〈 ◊ 〉;
O what a vantage hath the devil? what entry hath the wolf when the shepherd tendeth not his flock, and 〈 ◊ 〉;
uh r-crq dt n1 vhz dt n1? q-crq n1 vhz dt n1 c-crq dt n1 vvz xx po31 n1, cc 〈 sy 〉;
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〈 ◊ 〉 not to good pasture? S. Paule dothe saye. Qui bene 〈 ◊ 〉 praesoyteri duplici honore digni 〈 ◊ 〉.
〈 ◊ 〉 not to good pasture? S. Paul doth say. Qui bene 〈 ◊ 〉 praesoyteri Duplicity honore Worthy 〈 ◊ 〉.
〈 sy 〉 xx p-acp j n1? np1 np1 vdz vvi. fw-la fw-la 〈 sy 〉 fw-la fw-la fw-la fw-la 〈 sy 〉.
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What is this praesse? It is as much to say as to take charge & cure of soules.
What is this praesse? It is as much to say as to take charge & cure of Souls.
q-crq vbz d j? pn31 vbz p-acp av-d pc-acp vvi c-acp pc-acp vvi n1 cc n1 pp-f n2.
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we say ille prae est, he is set ouer the flock. He hath taken charge vppon him. And what is.
we say Isle Prae est, he is Set over the flock. He hath taken charge upon him. And what is.
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Wel then, Qui bene praesunt duplici honore digni sūt They that discharge theyr cure well, are worthy double ho nour.
Well then, Qui bene praesunt Duplicity honore Worthy sūt They that discharge their cure well, Are worthy double ho nou_r_.
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What is this double honour? The first is to be reuerensed, to be had in estimation and reputaciō with the people,
What is this double honour? The First is to be reuerensed, to be had in estimation and reputation with the people,
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and to be regarded as good 〈 ◊ 〉. Another honour is, to haue all things necessary for their state, ministred vn to them.
and to be regarded as good 〈 ◊ 〉. another honour is, to have all things necessary for their state, ministered vn to them.
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This is the double honour that they ought to haue Qui praesunt Bene, that discharge the cure, if they do it, Bene.
This is the double honour that they ought to have Qui praesunt Bene, that discharge the cure, if they do it, Bene.
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There was a mery monk in Cambridge in the Colledge that I was in, and it chaunced a greate company of vs to be together, entending to make good cheare,
There was a merry monk in Cambridge in the College that I was in, and it chanced a great company of us to be together, intending to make good cheer,
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and to be me rye (as scholers will be mery when they are disposed) One of the company brought out this sentence.
and to be me rye (as Scholars will be merry when they Are disposed) One of the company brought out this sentence.
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Nil melius quam 〈 ◊ 〉 et facere bene. There is nothing better then to be mery and to doo wel.Nil Better quam 〈 ◊ 〉 et facere bene. There is nothing better then to be merry and to do well.
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A vengeaunce of that 〈 ◊ 〉 (quod ye Monk) I would that Bene had ben banished beyond the sea:
A vengeance of that 〈 ◊ 〉 (quod the Monk) I would that Be had been banished beyond the sea:
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& that Bene were out, it were well.
& that Be were out, it were well.
cc cst vbn vbdr av, pn31 vbdr av.
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For I coulde be merye, and I could doo, but I loue not to doo well.
For I could be merry, and I could do, but I love not to do well.
p-acp pns11 vmd vbi j, cc pns11 vmd vdi, cc-acp pns11 vvb xx pc-acp vdi av.
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That, Bene 〈 ◊ 〉 al together.
That, Bene 〈 ◊ 〉 all together.
cst, fw-la 〈 sy 〉 d av.
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I woulde Bene were oute, quod the mery Monke, for it importeth many thinges, to lyue well, to discharge the cure.
I would Be were out, quod the merry Monk, for it imports many things, to live well, to discharge the cure.
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In 〈 ◊ 〉 it were better for them if it were oute. And it were as good to be out as to be ordered as it is.
In 〈 ◊ 〉 it were better for them if it were out. And it were as good to be out as to be ordered as it is.
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It will be a heuy Bene, to some of them, when they shall come to their accompt. But perauenture you will saye.
It will be a heavy Be, to Some of them, when they shall come to their account. But Peradventure you will say.
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What and they preache not at al? Yet praesunt. Are they not worthy double honour? is it not an honorable order they be in? Nay an horrible misorder, it is an horror rather then an ho nour,
What and they preach not At all? Yet praesunt. are they not worthy double honour? is it not an honourable order they be in? Nay an horrible misorder, it is an horror rather then an ho nou_r_,
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and horrible rather, then honourable, if the preacher be nought, and doo not hys dutie.
and horrible rather, then honourable, if the preacher be nought, and do not his duty.
cc j av, av j, cs dt n1 vbb pi, cc vdb xx po31 n1.
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And thus goo these prelates aboute to wrestle for honour that the Deuyll may take hys pleasure in sclaunderyng the realme,
And thus goo these Prelates about to wrestle for honour that the devil may take his pleasure in sclaunderyng the realm,
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and that it maye be reported abrode that we brede 〈 ◊ ◊ 〉 our 〈 ◊ 〉.
and that it may be reported abroad that we breed 〈 ◊ ◊ 〉 our 〈 ◊ 〉.
cc cst pn31 vmb vbi vvn av cst pns12 n1 〈 sy sy 〉 po12 〈 sy 〉.
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It is to be thought that some of them woulde haue it so, to bring in popery agayne.
It is to be Thought that Some of them would have it so, to bring in popery again.
pn31 vbz pc-acp vbi vvn cst d pp-f pno32 vmd vhi pn31 av, pc-acp vvi p-acp n1 av.
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This I feare me is theyr entent, and it shalbe blowē abrode to our holy father of Romes eares,
This I Fear me is their intent, and it shall blown abroad to our holy father of Romes ears,
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and he shall 〈 ◊ 〉 forth hys thonderboltes vppon these brutes, and all thys dothe come to passe thorow theyr vnpreachyng prelacye.
and he shall 〈 ◊ 〉 forth his thonderboltes upon these brutus's, and all this doth come to pass thorough their unpreaching Prelacy.
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Are they not worthy double honour? Nay rather double disshonour, not to be regarded, not to be estemed amonge the people,
are they not worthy double honour? Nay rather double dishonour, not to be regarded, not to be esteemed among the people,
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and to haue no lyuing at their handes? For as good preachers be worthy double honour:
and to have no living At their hands? For as good Preachers be worthy double honour:
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so vnpreaching prelats be worthy double dishonour. They must be at their doublets. But now these. ii. dishonours what be they? Our Sauiour Christe doth shew.
so unpreaching Prelates be worthy double dishonour. They must be At their doublets. But now these. ii. dishonours what be they? Our Saviour Christ does show.
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Si sal infatuatus fuerit ad nihil vltra valet nisi vt proijciatur foras. Si sal infatuatus fuerit ad nihil vltra valet nisi vt proijciatur foras.
fw-mi fw-la fw-la fw-la fw-la fw-la fw-la n1 fw-la fw-la fw-la zz.
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If the salt be vnsaue, rye, it is good for no thing, but to be cast out and troden of men.
If the salt be unsave, rye, it is good for no thing, but to be cast out and trodden of men.
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By this salte, is vnderstande Preachers, and such as haue cure of soules. What be they worthy then? Wherefore serue they:
By this salt, is understand Preachers, and such as have cure of Souls. What be they worthy then? Wherefore serve they:
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For nothing els but to be cast oute.
For nothing Else but to be cast out.
c-acp pix av cc-acp pc-acp vbi vvn av.
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Make them quondams, out with them, cast thē out of theyr office, what should they doo with cure that wil not loke to them:
Make them quondams, out with them, cast them out of their office, what should they do with cure that will not look to them:
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An other dishonour is this Vt conculcentur ab 〈 ◊ 〉. To be troden vnder mennes feete, not to be regarded, not to be estemed:
an other dishonour is this Vt conculcentur ab 〈 ◊ 〉. To be trodden under men's feet, not to be regarded, not to be esteemed:
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They 〈 ◊ 〉 at their doublets still. S. Paule in his epistle, qualifieth a Bishop, and sayth that he muste be.
They 〈 ◊ 〉 At their doublets still. S. Paul in his epistle, Qualifieth a Bishop, and say that he must be.
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Aptus ad docendum, ad refellendum apte. To teache and to confute all maner of false doctrine.Apt ad docendum, ad refellendum apt. To teach and to confute all manner of false Doctrine.
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But what shall a man doo with 〈 ◊ 〉, if he doo not vse it? It were as good for vs to be with out it.
But what shall a man do with 〈 ◊ 〉, if he do not use it? It were as good for us to be with out it.
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〈 ◊ 〉 bishop came to me the last day, and was angry with me for a certayn Sermon that I made in this place.
〈 ◊ 〉 bishop Come to me the last day, and was angry with me for a certain Sermon that I made in this place.
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His chaplayn had complained against me, because I had spoken against vnpreachyng prelates.
His chaplain had complained against me, Because I had spoken against unpreaching Prelates.
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Naye quod the bishop, he made so indifferente a Sermon the first day, that I thought he woulde marre all the second day.
Nay quod the bishop, he made so indifferent a Sermon the First day, that I Thought he would mar all the second day.
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He wil haue euery man a quōdam as he is.
He will have every man a quondam as he is.
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As for my quondamship I thank God that he gaue me the grace to come by it, by so honest a meanes as I did.
As for my quondamship I thank God that he gave me the grace to come by it, by so honest a means as I did.
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I thāk him for myne owne quondamship, and as for them, I wyll not haue them made quondams,
I thank him for mine own quondamship, and as for them, I will not have them made quondams,
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if they discharge their office, I would haue them doo their dutie. I would haue no more 〈 ◊ 〉 as God healpe me.
if they discharge their office, I would have them do their duty. I would have no more 〈 ◊ 〉 as God help me.
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I owe them no other malice then this, and that is none at all. This bishop answered his chaplayne:
I owe them no other malice then this, and that is none At all. This bishop answered his chaplain:
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wel (sayes he) wel I did wisely to day, for as I was going to his Sermon, I remembred me that I had neither said masse, nor mattēs.
well (Says he) well I did wisely to day, for as I was going to his Sermon, I remembered me that I had neither said mass, nor Mattens.
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And homeward I 〈 ◊ 〉 as fast as I could, and I thank god I haue said both,
And homeward I 〈 ◊ 〉 as fast as I could, and I thank god I have said both,
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and let his vnfrutefull Sermon alone. Unfruitefull sayeth one, an other sayeth sediciouse.
and let his unfruitful Sermon alone. Unfruitful Saith one, an other Saith seditious.
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Well, vnfruitfull is the best, and whether it be vnfruitfull or no, I can not tell, it lyeth not in me to make it fruitefull.
Well, unfruitful is the best, and whither it be unfruitful or no, I can not tell, it lies not in me to make it fruitful.
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And God worke not in your hartes, my preaching can doo you but little good. I am Goddes instrument but for a tyme.
And God work not in your hearts, my preaching can do you but little good. I am Goddess Instrument but for a time.
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It is he that must geue the encrease, and yet preaching is necessarye. For take away preaching, and take a way saluation. It is he that must give the increase, and yet preaching is necessary. For take away preaching, and take a Way salvation.
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I tould you of Scala coeli and I made it a preaching matter, not a massyng matter.
I told you of Scala coeli and I made it a preaching matter, not a massing matter.
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Christ is the preacher of all preachers, the patrone and the exemplar, that al preachers ought to folow.
christ is the preacher of all Preachers, the patron and the exemplar, that all Preachers ought to follow.
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For it was he by whom the father of heauen sayd, Hic est filius 〈 ◊ 〉 dilectus, ipsum audite.
For it was he by whom the father of heaven said, Hic est filius 〈 ◊ 〉 Beloved, ipsum audite.
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This is my welbeloued sonne, heare him, Euen he when he was here on the earthe,
This is my well-beloved son, hear him, Even he when he was Here on the earth,
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as wysely, as learnedly, as circumspectly as he preached, yet his sede fel in thre parts,
as wisely, as learnedly, as circumspectly as he preached, yet his seed fell in Three parts,
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so that the fourth part onely was fruitefull.
so that the fourth part only was fruitful.
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And if he had no better luck that was preacher of all preachers, what shall we looke for? Yet was there no lacke in hym, but in the ground:
And if he had no better luck that was preacher of all Preachers, what shall we look for? Yet was there no lack in him, but in the ground:
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And so now there is no fault in preachyng: the lacke is in the people that haue stony hartes, and thorny hartes.
And so now there is no fault in preaching: the lack is in the people that have stony hearts, and thorny hearts.
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A 〈 ◊ 〉 God to amend thē.
A 〈 ◊ 〉 God to amend them.
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And as for these folke that speake agaynst me I neuer 〈 ◊ 〉 to haue 〈 ◊ 〉 good word as long as I 〈 ◊ 〉.
And as for these folk that speak against me I never 〈 ◊ 〉 to have 〈 ◊ 〉 good word as long as I 〈 ◊ 〉.
cc c-acp p-acp d n1 cst vvb p-acp pno11 pns11 av-x 〈 sy 〉 pc-acp vhi 〈 sy 〉 j n1 c-acp av-j c-acp pns11 〈 sy 〉.
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Yet wyl I speake of their wickednes, as long as I shalbe permitted to 〈 ◊ 〉 as long as I lyue, I 〈 ◊ 〉 be an enemy to it.
Yet will I speak of their wickedness, as long as I shall permitted to 〈 ◊ 〉 as long as I live, I 〈 ◊ 〉 be an enemy to it.
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No preachers can passe it ouer wyth silence. It is the originall roote of al myschife.
No Preachers can pass it over with silence. It is the original root of all myschife.
uh-dx n2 vmb vvi pn31 a-acp p-acp n1. pn31 vbz dt j-jn n1 pp-f d zz.
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As for me I owe them no other yl wyl, but I pray God amend them, when it pleaseth hym. Now to the parable.
As for me I owe them no other ill will, but I pray God amend them, when it Pleases him. Now to the parable.
p-acp p-acp pno11 pns11 vvb pno32 dx j-jn j-jn n1, cc-acp pns11 vvb np1 vvi pno32, c-crq pn31 vvz pno31. av p-acp dt n1.
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What dyd the wycked Judge 〈 ◊ 〉 ende of the 〈 ◊ 〉? The loue of God moued hym not, the lawe of God was thys,
What did the wicked Judge 〈 ◊ 〉 end of the 〈 ◊ 〉? The love of God moved him not, the law of God was this,
q-crq vdd dt j vvi 〈 sy 〉 n1 pp-f dt 〈 sy 〉? dt n1 pp-f np1 vvd pno31 xx, dt n1 pp-f np1 vbds d,
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and it is writ in the fyrst of Deuteronomy: audite eos heare them. These two wordes wil be heauy words to wycked iudges another day.
and it is writ in the fyrst of Deuteronomy: audite eos hear them. These two words will be heavy words to wicked judges Another day.
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But some of them 〈 ◊ 〉 wyl say:
But Some of them 〈 ◊ 〉 will say:
p-acp d pp-f pno32 〈 sy 〉 vmb vvb:
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I wyl heare such as wyll geue bribes, and those that wyl do me good tournes.
I will hear such as will give Bribes, and those that will do me good turns.
pns11 vmb vvi d c-acp vmb vvi n2, cc d cst vmb vdi pno11 j vvz.
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Nay, ye be hedged out of that liberty. He sayth it a paruum vt magnum. The small as well as great.
Nay, you be hedged out of that liberty. He say it a paruum vt magnum. The small as well as great.
uh-x, pn22 vbb vvn av pp-f d n1. pns31 vvz pn31 dt fw-la fw-la fw-la. dt j c-acp av c-acp j.
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Be good to the King, he hath bene good to you, therfore be good to hym, vea, bee good to your owne soules.
Be good to the King, he hath be good to you, Therefore be good to him, vea, be good to your own Souls.
vbb j p-acp dt n1, pns31 vhz vbn j p-acp pn22, av vbb j p-acp pno31, uh, vbb j p-acp po22 d n2.
(34) sermon (DIV1)
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Ye must do iustum, deale iustlye, minister iustice, and that to al men, and you must do it iuste, in tyme conuenient, wythout any delayes, or driuing of, wyth expedition.
You must do iustum, deal justly, minister Justice, and that to all men, and you must do it just, in time convenient, without any delays, or driving of, with expedition.
pn22 vmb vdi fw-la, vvb av-j, vvb n1, cc cst p-acp d n2, cc pn22 vmb vdi pn31 j, p-acp n1 j, p-acp d n2, cc vvg pp-f, p-acp n1.
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Wel, I say, neyther this law, nor the woord and commaundement of God moued thys wycked Judge,
Well, I say, neither this law, nor the word and Commandment of God moved this wicked Judge,
uh-av, pns11 vvb, dx d n1, ccx dt n1 cc n1 pp-f np1 vvd d j n1,
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nor the misery of thys wyddow, nor the vpryghtnes of her cause, nor the wronge whych she tooke, moued hym:
nor the misery of this wyddow, nor the vpryghtnes of her cause, nor the wrong which she took, moved him:
ccx dt n1 pp-f d n1, ccx dt n1 pp-f po31 n1, ccx dt n-jn r-crq pns31 vvd, vvd pno31:
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but to auoyde importunity, & clamour, and 〈 ◊ 〉, he gaue her the hearyng, he gaue her finall sentence,
but to avoid importunity, & clamour, and 〈 ◊ 〉, he gave her the hearing, he gave her final sentence,
cc-acp pc-acp vvi n1, cc n1, cc 〈 sy 〉, pns31 vvd pno31 dt vvg, pns31 vvd po31 j n1,
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and so she had her request.
and so she had her request.
cc av pns31 vhd po31 n1.
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8304
Thys place of iudgement it hath beene euer vnperfect, it was neuer sene that al Judges did their duty, that they would heare the small as well as the great.
This place of judgement it hath been ever unperfect, it was never seen that all Judges did their duty, that they would hear the small as well as the great.
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I wyll not proue this by the wytnes of any priuate maiestrate, but by yt wisest kinges sayinge that euer was:
I will not prove this by the witness of any private magistrate, but by that Wisest Kings saying that ever was:
pns11 vmb xx vvi d p-acp dt vvb pp-f d j n1, cc-acp p-acp pn31 js n2 vvg cst av vbds:
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〈 ◊ 〉 sub sole (sayth Salomon) in loco iusticie, impietatem, et in 〈 ◊ 〉 equitatis iniquitatem. 〈 ◊ 〉 sub sole (say Solomon) in loco iusticie, impietatem, et in 〈 ◊ 〉 equitatis iniquitatem.
〈 sy 〉 fw-la j (vvz np1) p-acp fw-it n1, fw-la, fw-la p-acp 〈 sy 〉 fw-la fw-la.
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8307
I haue sene vnder the sunne, that is to saye, ouer all, in euery place wher right iudgement should haue bene, wickednes,
I have seen under the sun, that is to say, over all, in every place where right judgement should have be, wickedness,
pns11 vhb vvn p-acp dt n1, cst vbz pc-acp vvi, p-acp d, p-acp d n1 c-crq j-jn n1 vmd vhi vbn, n1,
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as who would say bribes taking, defeating of iustice, oppressing of the poore.
as who would say Bribes taking, defeating of Justice, oppressing of the poor.
p-acp r-crq vmd vvi n2 vvg, n-vvg pp-f n1, vvg pp-f dt j.
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8309
Men sent awaye with weepyng teares, wythout 〈 ◊ 〉 hearing of their causes, and in yt place of equitye sayth he, I haue sene iniquitie.
Men sent away with weeping tears, without 〈 ◊ 〉 hearing of their Causes, and in that place of equity say he, I have seen iniquity.
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(28) sermon (DIV2)
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8310
No equitie, No iustice, asore word for 〈 ◊ 〉 to pronounce 〈 ◊ 〉 sallye, 〈 ◊ 〉.
No equity, No Justice, asore word for 〈 ◊ 〉 to pronounce 〈 ◊ 〉 sally, 〈 ◊ 〉.
dx n1, dx n1, j n1 c-acp 〈 sy 〉 pc-acp vvb 〈 sy 〉 vvb, 〈 sy 〉.
(28) sermon (DIV2)
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8311
And if Salomon said it, ther is a matter in it.
And if Solomon said it, there is a matter in it.
cc cs np1 vvd pn31, pc-acp vbz dt n1 p-acp pn31.
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8312
I wene he sayde it not onely for hys owne time, but he saw it both in those that 〈 ◊ 〉 before him,
I wene he said it not only for his own time, but he saw it both in those that 〈 ◊ 〉 before him,
pns11 zz pns31 vvd pn31 xx av-j p-acp po31 d n1, cc-acp pns31 vvd pn31 d p-acp d cst 〈 sy 〉 a-acp pno31,
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8313
and also that were to come after him.
and also that were to come After him.
cc av cst vbdr pc-acp vvi p-acp pno31.
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8314
Now comes Esay and he affirmeth the same, speaking of the 〈 ◊ 〉 done in hys tyme in the cōmon place,
Now comes Isaiah and he Affirmeth the same, speaking of the 〈 ◊ 〉 done in his time in the Common place,
av vvz np1 cc pns31 vvz dt d, vvg pp-f dt 〈 sy 〉 vdn p-acp po31 n1 p-acp dt j n1,
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8315
as it might be Westminster Hall, the Gylde Hall, the Judges Hall, the Pretor house. Call it what you wyl. In the open place.
as it might be Westminster Hall, the Gylde Hall, the Judges Hall, the Praetor house. Call it what you will. In the open place.
c-acp pn31 vmd vbi np1 n1, dt vvi n1, dt ng1 n1, dt n1 n1. n1 pn31 r-crq pn22 vmb. p-acp dt j n1.
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8316
For Judges at that tyme (accordyng to the maner) sat in the gates of the Citye in the hye way.
For Judges At that time (according to the manner) sat in the gates of the city in the high Way.
p-acp n2 p-acp d n1 (vvg p-acp dt n1) vvd p-acp dt n2 pp-f dt n1 p-acp dt j n1.
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8317
A goodly and godly order for to syt, so that the poore people may 〈 ◊ 〉 come to them.
A goodly and godly order for to fit, so that the poor people may 〈 ◊ 〉 come to them.
dt j cc j n1 c-acp pc-acp vvi, av cst dt j n1 vmb 〈 sy 〉 vvb p-acp pno32.
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8318
But what sayth Esay that seditious fellow? He sayth of hys Country this: 〈 ◊ ◊ 〉 faceret iudicium, & fecit iniquitatem.
But what say Isaiah that seditious fellow? He say of his Country this: 〈 ◊ ◊ 〉 faceret iudicium, & fecit iniquitatem.
p-acp r-crq vvz np1 cst j n1? pns31 vvz pp-f po31 n1 d: 〈 sy sy 〉 js-jn fw-la, cc fw-la fw-la.
(28) sermon (DIV2)
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8319
I looked the Judges should doo theyr duty, and I saw them woorke iniquity.
I looked the Judges should do their duty, and I saw them work iniquity.
pns11 vvd dt n2 vmd vdi po32 n1, cc pns11 vvd pno32 vvi n1.
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Yeare knowen well inough what ye were, afore ye came to 〈 ◊ 〉 offices,
Year known well enough what you were, afore you Come to 〈 ◊ 〉 Offices,
n1 vvn av av-d r-crq pn22 vbdr, p-acp pn22 vvd pc-acp 〈 sy 〉 n2,
(34) sermon (DIV1)
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Ther was bribes walkyng, money makyng, makyng of handes (quod the Prophet, or rather almighty God by the Prophet) such is their partiality, affection, and bribes.
There was Bribes walking, money making, making of hands (quod the Prophet, or rather almighty God by the Prophet) such is their partiality, affection, and Bribes.
pc-acp vbds n2 vvg, n1 vvg, vvg pp-f n2 (vvd dt n1, cc av-c j-jn np1 p-acp dt n1) d vbz po32 n1, n1, cc n2.
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8321
They be suche money makers, inhauncers, and promoters of them selues. Esay knew this by the crying of the people, ecce clamor populi sayth he.
They be such money makers, inhauncers, and promoters of them selves. Isaiah knew this by the crying of the people, ecce clamor People say he.
pns32 vbb d n1 n2, n2, cc n2 pp-f pno32 n2. np1 vvd d p-acp dt n-vvg pp-f dt n1, fw-la n1 fw-la vvz pns31.
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8322
And thoughe some among them be vnreasonable people (as many be now adayes) yet no doubt of it, some cryed not without a cause.
And though Some among them be unreasonable people (as many be now adays) yet no doubt of it, Some cried not without a cause.
cc cs d p-acp pno32 vbb j n1 (c-acp d vbb av av) av dx n1 pp-f pn31, d vvd xx p-acp dt n1.
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8323
And why? Their matters are not heard, they are fayne to go home with weepyng teares, that fall downe by their cheekes,
And why? Their matters Are not herd, they Are fain to go home with weeping tears, that fallen down by their cheeks,
cc q-crq? po32 n2 vbr xx vvn, pns32 vbr j pc-acp vvi av-an p-acp vvg n2, cst vvb a-acp p-acp po32 n2,
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8324
and ascende vp to heauen, and cry for vengeaunce. Let Judges looke about them, for surely God wyl reuenge hys elect one day.
and ascend up to heaven, and cry for vengeance. Let Judges look about them, for surely God will revenge his elect one day.
cc vvb a-acp p-acp n1, cc vvb p-acp n1. vvb n2 vvi p-acp pno32, c-acp av-j np1 vmb vvi po31 vvb pi n1.
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8325
And surely me think, if a Judge would follow but a world ly reason, and wey the matter politikly, without these exam ples of scripture, he should feare more the hurt that maye be done 〈 ◊ 〉 by a poore widdow,
And surely me think, if a Judge would follow but a world lie reason, and weigh the matter politikly, without these exam ples of scripture, he should Fear more the hurt that may be done 〈 ◊ 〉 by a poor widow,
cc av-j pno11 vvi, cs dt n1 vmd vvi p-acp dt n1 vvb n1, cc vvi dt n1 av-j, p-acp d n1 vvz pp-f n1, pns31 vmd vvi av-dc dt n1 cst vmb vbi vdn 〈 sy 〉 p-acp dt j n1,
(28) sermon (DIV2)
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8326
or a miserable man, then by the greatest Gentleman of them al. God hath pulled the Judges skyns ouer their heads, for the poore mans sake.
or a miserable man, then by the greatest Gentleman of them all God hath pulled the Judges skins over their Heads, for the poor men sake.
cc dt j n1, av p-acp dt js n1 pp-f pno32 d np1 vhz vvn dt ng1 n2 p-acp po32 n2, p-acp dt j ng1 n1.
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8327
Yea the poore widdow may do hym more hurt wyth her poore 〈 ◊ 〉 noster in her mouth, then any other weapon.
Yea the poor widow may do him more hurt with her poor 〈 ◊ 〉 Noster in her Mouth, then any other weapon.
uh dt j n1 vmb vdi pno31 dc n1 p-acp po31 j 〈 sy 〉 fw-la p-acp po31 n1, cs d j-jn n1.
(28) sermon (DIV2)
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8328
And with two or 〈 ◊ 〉 wordes shal bring him downe to the ground, and destroy his 〈 ◊ 〉, and cause him to loose more in one day,
And with two or 〈 ◊ 〉 words shall bring him down to the ground, and destroy his 〈 ◊ 〉, and cause him to lose more in one day,
cc p-acp crd cc 〈 sy 〉 n2 vmb vvi pno31 a-acp p-acp dt n1, cc vvi po31 〈 sy 〉, cc vvi pno31 pc-acp vvi av-dc p-acp crd n1,
(28) sermon (DIV2)
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8329
then he gat in seuen yeares. For God wyll reuenge these miserable folkes that can not helpe them selues. He sayth:
then he got in seuen Years. For God will revenge these miserable folks that can not help them selves. He say:
cs pns31 vvd p-acp crd n2. p-acp np1 vmb vvi d j n2 cst vmb xx vvi pno32 n2. pns31 vvz:
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8330
ego in die 〈 ◊ 〉 nis. &c. In the day of visitation I wyll reuenge them. An non ulciscetur anima mea: ego in die 〈 ◊ 〉 nis. etc. In the day of Visitation I will revenge them. an non ulciscetur anima mea:
fw-la p-acp vvi 〈 sy 〉 fw-la. av p-acp dt n1 pp-f n1 pns11 vmb vvi pno32. dt fw-la fw-la fw-la fw-la:
(28) sermon (DIV2)
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8331
Shall not my soule be 〈 ◊ 〉: As who should say: I must needes take their part:
Shall not my soul be 〈 ◊ 〉: As who should say: I must needs take their part:
vmb xx po11 n1 vbi 〈 sy 〉: c-acp r-crq vmd vvi: pns11 vmb av vvi po32 n1:
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8332
Veniens 〈 ◊ 〉, et non tardabo. Yes, though I tary, and though I 〈 ◊ 〉 to lynger neuer so long,Veniens 〈 ◊ 〉, et non tardabo. Yes, though I tarry, and though I 〈 ◊ 〉 to lynger never so long,
fw-la 〈 sy 〉, fw-fr fw-fr fw-la. uh, cs pns11 vvb, cc cs pns11 〈 sy 〉 pc-acp vvb av av av-j,
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8333
yet I wyl come at the length, and that 〈 ◊ 〉. And if God spake this, he wyll perfourme hys promise.
yet I will come At the length, and that 〈 ◊ 〉. And if God spoke this, he will perform his promise.
av pns11 vmb vvi p-acp dt n1, cc cst 〈 sy 〉. cc cs np1 vvd d, pns31 vmb vvi po31 n1.
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He hath for their sakes (as I told you) pulled the 〈 ◊ 〉 ouer the Judges eares ere this.
He hath for their sakes (as I told you) pulled the 〈 ◊ 〉 over the Judges ears ere this.
pns31 vhz p-acp po32 n2 (c-acp pns11 vvd pn22) vvd dt 〈 sy 〉 a-acp dt ng1 n2 c-acp d.
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8335
Kyng Dauid trusted some in his old age, that did him no very good seruice.
King David trusted Some in his old age, that did him no very good service.
n1 np1 vvd d p-acp po31 j n1, cst vdd pno31 dx j j n1.
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8336
Now, if in the people of God, there were some folkes that fel to 〈 ◊ 〉,
Now, if in the people of God, there were Some folks that fell to 〈 ◊ 〉,
av, cs p-acp dt n1 pp-f np1, pc-acp vbdr d n2 cst vvd pc-acp 〈 sy 〉,
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then what was there among the Heathen? Absolon 〈 ◊ 〉 sonne was a bywalker,
then what was there among the Heathen? Absalom 〈 ◊ 〉 son was a bywalker,
av q-crq vbds a-acp p-acp dt j-jn? np1 〈 sy 〉 n1 vbds dt n1,
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8338
and made disturbaunce among the people in hys fathers tyme.
and made disturbance among the people in his Father's time.
cc vvd n1 p-acp dt n1 p-acp po31 ng1 n1.
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8339
And though he were a wycked man, and a bywalker, yet some there were in that time that were good, and walked vprightly.
And though he were a wicked man, and a bywalker, yet Some there were in that time that were good, and walked uprightly.
cc cs pns31 vbdr dt j n1, cc dt n1, av d a-acp vbdr p-acp d n1 cst vbdr j, cc vvd av-j.
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8341
I speake not as thoughe all Judges were nought, and as thoughe I dyd not hold with the Judges, maiestrates,
I speak not as though all Judges were nought, and as though I did not hold with the Judges, Magistrates,
pns11 vvb xx c-acp cs d n2 vbdr pix, cc c-acp cs pns11 vdd xx vvi p-acp dt n2, n2,
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and officers, as the Anabaptistes these false hererikes do. But I iudge them honourable, necessary, and Gods ordinaunce.
and Officers, as the Anabaptists these false Heresies do. But I judge them honourable, necessary, and God's Ordinance.
cc n2, c-acp dt n2 d j n2 vdb. p-acp pns11 vvb pno32 j, j, cc n2 n1.
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8343
I speake it as scripture speaketh, to geue a 〈 ◊ 〉, and a warning to al 〈 ◊ 〉, to cause them to looke to their offices.
I speak it as scripture speaks, to give a 〈 ◊ 〉, and a warning to all 〈 ◊ 〉, to cause them to look to their Offices.
pns11 vvb pn31 p-acp n1 vvz, pc-acp vvi dt 〈 sy 〉, cc dt n-vvg p-acp d 〈 sy 〉, pc-acp vvi pno32 pc-acp vvi p-acp po32 n2.
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8344
For the deuyl the great magistrate, is verye busy now, he is euer doing, he neuer ceaseth to go aboute to make them like him selfe.
For the Devil the great magistrate, is very busy now, he is ever doing, he never ceases to go about to make them like him self.
p-acp dt n1 dt j n1, vbz av j av, pns31 vbz av vdg, pns31 av-x vvz pc-acp vvi p-acp pc-acp vvi pno32 vvi pno31 n1.
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The prouerb is Simile gaudet simili Lyke would haue like.
The proverb is Simile Gadet simili Like would have like.
dt n1 vbz n1 fw-la fw-la av-j vmd vhi av-j.
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8346
If the Judge be good and vpright, he wyll assaye to deceaue hym, eyther by the 〈 ◊ 〉 suggestion of craftye Lawyers,
If the Judge be good and upright, he will assay to deceive him, either by the 〈 ◊ 〉 suggestion of crafty Lawyers,
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or els by false wytnesse, and subtyle vtteryng of a wrong matter.
or Else by false witness, and subtle uttering of a wrong matter.
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8348
He goeth about as muche as he can to corrupt the men of law, to make them fal to 〈 ◊ 〉, to lay burdens on poore mens backes,
He Goes about as much as he can to corrupt the men of law, to make them fall to 〈 ◊ 〉, to lay burdens on poor men's backs,
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and to make them fal to periury, and to bryng into the place of iudgement all corruption, iniquitie, and impietye,
and to make them fall to perjury, and to bring into the place of judgement all corruption, iniquity, and impiety,
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8350
I haue spoken thus much, to occasion at Judges and Magistrates to looke to their offices.
I have spoken thus much, to occasion At Judges and Magistrates to look to their Offices.
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8351
They had neede to looke about them. Thys geare moued Saint 〈 ◊ 〉 to speake thys sententence:
They had need to look about them. This gear moved Saint 〈 ◊ 〉 to speak this sententence:
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8352
Miror si aliquis rectorum potest saluari. Mirror si aliquis rectorum potest saluari.
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8353
I maruayle (sayd thys Doctour) if any of these Rulers or great Magistrates can be saued.
I marvel (said this Doctor) if any of these Rulers or great Magistrates can be saved.
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He spake it not for the impossibilitye of the thyng (God forbyd that all the Magistrates and Judges should be condempned) but for the difficultye.
He spoke it not for the impossibility of the thing (God forbid that all the Magistrates and Judges should be condemned) but for the difficulty.
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8355
Oh that a man myght haue the contemplacion of hel, that the Deuyl would alow a man to looke into hel, to see the state of it,
O that a man might have the contemplation of hell, that the devil would allow a man to look into hell, to see the state of it,
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as he shewed al the worlde when he tempted Christe in the wyldernes. Common strat illi omnia regna mundi, he shewed hym al the kyngdomes of the world,
as he showed all the world when he tempted Christ in the Wilderness. Common Strait illi omnia regna mundi, he showed him all the kingdoms of the world,
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and al theyr iollity, and told hym that he would geue hym al, if he would knele down and worshyp hym.
and all their jollity, and told him that he would give him all, if he would knee down and worship him.
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8358
He lyed lyke a faulse harlot, he coulde not gyue them, he was not able to giue so much as a Goose wing,
He lied like a false harlot, he could not gyve them, he was not able to give so much as a Goose wing,
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8359
for they were none of hys to giue. The other that he promised them vnto: had more ryght to them then he.
for they were none of his to give. The other that he promised them unto: had more right to them then he.
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But I saye if one were admitted to view hell thus, and beholde it thorowelye, the deuil wold say:
But I say if one were admitted to view hell thus, and behold it thorowelye, the Devil would say:
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On yonder side are punished vnpreaching prelates.
On yonder side Are punished unpreaching Prelates.
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I thinke a man should se as far as a kenning and se nothing but vnpreaching Prelates.
I think a man should see as Far as a kenning and see nothing but unpreaching Prelates.
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And than if he would go one yt other side, and shew where that bribyng Iudges were, I thinke he should se so many, that ther were scant roume for any other. Our Lord amend it. Wel to our matter.
And than if he would go one that other side, and show where that bribing Judges were, I think he should see so many, that there were scant room for any other. Our Lord amend it. Well to our matter.
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This Iudge I speak of, sayd: Though I feare neyther God, nor man 〈 ◊ 〉. And dyd he thinke thus:
This Judge I speak of, said: Though I Fear neither God, nor man 〈 ◊ 〉. And did he think thus:
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Is it the maner of wicked Iudges to confesse, theyr faultes, nay he thought not so.
Is it the manner of wicked Judges to confess, their Faults, nay he Thought not so.
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And a man had come to hym, and called hym wycked, he woulde forth wyth haue comaunded hym to warde, he woulde haue defended hym selfe stoutly.
And a man had come to him, and called him wicked, he would forth with have commanded him to ward, he would have defended him self stoutly.
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It was God that spake in his conscience. God puteth hym to vtter suche thynges as he sawe in his harte.
It was God that spoke in his conscience. God putteth him to utter such things as he saw in his heart.
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and were hyd to hym selfe.
and were hid to him self.
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And ther be lyke thinges in the scripture, as Dixit insipiens in corde 〈 ◊ 〉 est deus.
And there be like things in the scripture, as Dixit Insipiens in cord 〈 ◊ 〉 est deus.
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The vnwyse man sayd in hys hart, there is no God. And yet if he shoulde haue beene asked the question, he would haue denyed it. Esay the Prophet sayth also:
The unwise man said in his heart, there is no God. And yet if he should have been asked the question, he would have denied it. Isaiah the Prophet say also:
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Mendatio protecti sumus, we ar defended with lyes. We haue put our trust in lyes. And in an other place he saith:Mendatio protecti sumus, we Are defended with lies. We have put our trust in lies. And in an other place he Says:
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ambulabo in prauitate cordis mei, I wyl walke in the wyckednes of my hart. He vttereth what lyeth in hys hart, not knowen to hym selfe, but to God.I will walk in prauitate Cordis mei, I will walk in the wickedness of my heart. He uttereth what lies in his heart, not known to him self, but to God.
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It was not for nought that Ieremy describeth mās hart in his coulours. Paruum cor hominis et inscrutabile.
It was not for nought that Ieremy Describeth men heart in his colours. Paruum cor hominis et inscrutabile.
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The hart of man is noughty, a crooked & froward peece of worke. Let euery man humble himselfe, & acknowledge his fault, & do as S. Paule dyd.
The heart of man is naughty, a crooked & froward piece of work. Let every man humble himself, & acknowledge his fault, & do as S. Paul did.
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When the people to whom he had preached, had sayde many thinges in his commendation, yet he durst not iustify hym selfe.
When the people to whom he had preached, had said many things in his commendation, yet he durst not justify him self.
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Paul would not prayse hym selfe, to hys owne iustification, and therfore when they had spoken those thinges by hym:
Paul would not praise him self, to his own justification, and Therefore when they had spoken those things by him:
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I passe not at al sayth he, what ye say by me, I wyl not stand to your reporte,
I pass not At all say he, what you say by me, I will not stand to your report,
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and yet he was not froward that when he herd the truth reported of hym, he would say it to be false,
and yet he was not froward that when he heard the truth reported of him, he would say it to be false,
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but he sayd, I wyl neyther stand to your report, though it be good and iust,
but he said, I will neither stand to your report, though it be good and just,
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neither yet I wyl saye that it is vntrue. He was Bonus Pastor. A good shepeheard.
neither yet I will say that it is untrue. He was Bonus Pastor. A good shepherd.
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He was one of them, qui bene presunt that discharged his cure, and yet he thought that ther might be a farther thing in hym selfe,
He was one of them, qui bene presunt that discharged his cure, and yet he Thought that there might be a farther thing in him self,
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then he sawe in hym selfe. And therfore he sayd: The Lorde shal iudge me. I wyll stand onely to the Iudgement of the Lord.
then he saw in him self. And Therefore he said: The Lord shall judge me. I will stand only to the Judgement of the Lord.
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For loke whom he iudges to be good, he is sure he is safe, he is cocke sure.
For look whom he judges to be good, he is sure he is safe, he is cock sure.
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8385
I spake of thys geare the last daye, and of some I had litle thanke for my labour.
I spoke of this gear the last day, and of Some I had little thank for my labour.
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I smelled some folkes that were greeued wyth me for it, because I speake agaynst temerarious iudgement.
I smelled Some folks that were grieved with me for it, Because I speak against temerarious judgement.
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What hath he to do wyth iudgement (saye they?) I went about to kepe you from arrogant iudgement.
What hath he to do with judgement (say they?) I went about to keep you from arrogant judgement.
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8388
This is no good argument my frendes. A man semeth not to feare death, ther fore hys cause is good. This is a deceauable argument.
This is no good argument my Friends. A man Seemeth not to Fear death, there before his cause is good. This is a deceauable argument.
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8389
He went to his death boldly, Ergo he standeth in a iust quarell.
He went to his death boldly, Ergo he Stands in a just quarrel.
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The Anabaptistes that were brent here in dyuers townes in England (as I heard of credible men, I saw them not my selfe) went to theyr death,
The Anabaptists that were brent Here in Diverse Towns in England (as I herd of credible men, I saw them not my self) went to their death,
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euen Intrepide: as ye wyl say without any fear in the world cherefully. Wel, let them go.
even Intrepid: as you will say without any Fear in the world cheerfully. Well, let them go.
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8392
Ther was in the olde doctours tymes an other kind of poisoned heretikes, that were called Donatistes.
There was in the old Doctors times an other kind of poisoned Heretics, that were called Donatists.
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8393
And these heretikes went to their execution as though they should haue gon to some iollye recreacionor banket, to some beally chere, or to a play. And wyl ye argu then:
And these Heretics went to their execution as though they should have gone to Some jolly recreacionor banquet, to Some beally cheer, or to a play. And will you Argue then:
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8394
He goeth to hys death boldely, or cherefully, ergo he dyeth in a iust cause. Nay that sequel foloweth no more then this.
He Goes to his death boldly, or cheerfully, ergo he Dies in a just cause. Nay that sequel Followeth no more then this.
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8395
A man semes to be afraid of death, ergo he dyeth euyl. And yet our Sauiour Christ was afrayde of death him selfe.
A man seems to be afraid of death, ergo he Dies evil. And yet our Saviour christ was afraid of death him self.
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8396
I warne you therefore, & charge you not to iudge thē that be in authority, but to pray for thē.
I warn you Therefore, & charge you not to judge them that be in Authority, but to pray for them.
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8397
It becōmeth as not to iudge great maiestrates, nor to condemne theyr doinges, vnlesse theyr dedes be openly and apparantly wycked.
It becomes as not to judge great Magistrates, nor to condemn their doings, unless their Deeds be openly and apparently wicked.
pn31 vvz p-acp xx pc-acp vvi j n2, ccx pc-acp vvi po32 n2-vdg, cs po32 n2 vbb av-j cc av-j j.
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Charity requireth the same, for charity iudgeth no man but wel of euery body.
Charity requires the same, for charity Judgeth no man but well of every body.
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And thus we maye trye whether wee haue charity or no, & if we haue not charity wée are not gods disciples,
And thus we may try whither we have charity or no, & if we have not charity we Are not God's Disciples,
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for they are knowen by that badge. He that is his disciple, hath the worke of charity in his breast.
for they Are known by that badge. He that is his disciple, hath the work of charity in his breast.
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It is a worthy saying of a clarke, Charitas si est operatur, si non operatur, non est, If there be charity it worketh omnia credere, omnia 〈 ◊ 〉.
It is a worthy saying of a Clerk, Charitas si est operatur, si non operatur, non est, If there be charity it works omnia Believe, omnia 〈 ◊ 〉.
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8402
To beleue al thinges, to hope all, to saye the best of the maiestrates, and not to stande to the defending of a wicked matter.
To believe all things, to hope all, to say the best of the Magistrates, and not to stand to the defending of a wicked matter.
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8403
I wil go farder with you now.
I will go farther with you now.
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8464
He hath promised it vs with a double othe, Amen, amen, sayth he, verely, verely, he doubles it.
He hath promised it us with a double other, Amen, Amen, say he, verily, verily, he doubles it.
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8404
I was trauailed in yt Tower my selfe (with the kinges commaundement, and the counsayle) and there was syr Robert Cunstable, the 〈 ◊ 〉 Hussy, the Lord Darsy.
I was travailed in that Tower my self (with the Kings Commandment, and the counsel) and there was sir Robert Cunstable, the 〈 ◊ 〉 Hussy, the Lord Darsy.
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8405
And the Lord Darsy, was tellyng me of the faythfull seruice that he had don the Kinges maiesty that dead is.
And the Lord Darsy, was telling me of the faithful service that he had dONE the Kings majesty that dead is.
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8406
And I had sene my Soueraign Lord in the fyeld (sayd he) and I had sene his grace com agaynst vs, I would haue lyghted from my horsse & taken my sword by the point and yelded it into hys graces handes.
And I had seen my Sovereign Lord in the fyeld (said he) and I had seen his grace come against us, I would have lighted from my horse & taken my sword by the point and yielded it into his graces hands.
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8407
Mary (quod I) but in the meane season ye played not the parte of a faythfull subiecte in holding with the people in a commotion & a disturbaūce.
Mary (quod I) but in the mean season you played not the part of a faithful Subject in holding with the people in a commotion & a disturbance.
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8408
It hath ben the cast of al traitours to pretend nothing agaynst the Kinges person, they neuer pretend the matter to the king, but to other. It hath been the cast of all Traitors to pretend nothing against the Kings person, they never pretend the matter to the King, but to other.
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8409
Subiects may not resist any magistrates, nor ought to do nothing contrary to the Kinges lawes.
Subjects may not resist any Magistrates, nor ought to do nothing contrary to the Kings laws.
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8410
And therefore these wordes, the King and so fourth, are of small effect. I heard once a tale of a thing that was done at Oxford. xx. And Therefore these words, the King and so fourth, Are of small Effect. I herd once a tale of a thing that was done At Oxford. xx.
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8411
yeares a go, & the like hath ben since in this realme as I was enformed of credible persons,
Years a go, & the like hath been since in this realm as I was informed of credible Persons,
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8412
& some of them that saw it be a lyue yet.
& Some of them that saw it be a live yet.
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8413
There was a priest that was robbed of a great sum of money, and there were. ii. or. iii. attached for the same robbery and to be briefe were condemned & brought to the place of execution.
There was a priest that was robbed of a great sum of money, and there were. ii. or. iii. attached for the same robbery and to be brief were condemned & brought to the place of execution.
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8414
The fyrst man, when he was vpon the ladder denied yt matter vtterly, & toke hys death vpon it yt he neuer cōsented to the robbery of the prest, nor neuer knew of it.
The fyrst man, when he was upon the ladder denied that matter utterly, & took his death upon it that he never consented to the robbery of the pressed, nor never knew of it.
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8415
When he was dead, the second felow cōmeth & maketh his protestation & acknoweledged the faut, saying:
When he was dead, the second fellow comes & makes his protestation & acknowledged the fault, saying:
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8416
that among other greuous offences yt he dad done he was accessary to this robbery,
that among other grievous offences that he dad done he was accessary to this robbery,
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8417
and sayth he, I had my part of it, I cry God mercy, so had thys felow that dyed before me hys parte.
and say he, I had my part of it, I cry God mercy, so had this fellow that died before me his part.
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8418
Now who can iudge whether this felow dyed wel or no? Who can iudge a mans heart? The one denied the matter,
Now who can judge whither this fellow died well or no? Who can judge a men heart? The one denied the matter,
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8419
and the tother confessed it, there is no iudging of such matters.
and the tother confessed it, there is no judging of such matters.
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8420
I haue heard much wickednes of thys man, and I thought oft, Iesu, what wil worth, what wyl be the end of thys man.
I have herd much wickedness of this man, and I Thought oft, Iesu, what will worth, what will be the end of this man.
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8421
When I was wyth the Byshop of Chichestre in ward (I was not so wyth hym,
When I was with the Bishop of Chichestre in ward (I was not so with him,
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8422
but my frends might come to me, and talke wyth me) I was desirous to heare of execution done (as there was euery weke, some in one place of the City or other) for there was thre wekes sessions at Newgate,
but my Friends might come to me, and talk with me) I was desirous to hear of execution done (as there was every Week, Some in one place of the city or other) for there was Three weeks sessions At Newgate,
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8424
I was desirous I say to heare of execution, by cause I looked that my part should haue bene therein, I looked euery day to be called to it my selfe.
I was desirous I say to hear of execution, by cause I looked that my part should have be therein, I looked every day to be called to it my self.
pns11 vbds j pns11 vvb pc-acp vvi pp-f n1, p-acp n1 pns11 vvd d po11 n1 vmd vhi vbn av, pns11 vvd d n1 pc-acp vbi vvn p-acp pn31 po11 n1.
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8425
Among al other I heard of a wanton woman, a naughty lyuer.
Among all other I herd of a wanton woman, a naughty liver.
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8426
A whore, a vayne body, was led from Newgate to the place of execution for a certayne robbery that she had committed,
A whore, a vain body, was led from Newgate to the place of execution for a certain robbery that she had committed,
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8427
and she had a wycked communication by the way.
and she had a wicked communication by the Way.
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8428
Here I wyll take occasion to moue your grace that such men as shall be put to death may haue learned men to geue them instruction and exhortacion.
Here I will take occasion to move your grace that such men as shall be put to death may have learned men to give them instruction and exhortation.
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8429
For the reuerence of God when they be put to execution, let them haue instructours,
For the Reverence of God when they be put to execution, let them have instructors,
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8430
for many of them are cast away for lack of instruction, & die miserably for lack of good preaching Thys woman (I say) as she went by the waye, had wanton and folysh talke,
for many of them Are cast away for lack of instruction, & die miserably for lack of good preaching This woman (I say) as she went by the Way, had wanton and foolish talk,
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8431
as thys, that yf good felowes had kept touch wyth her she had not bene at thys tyme in that case. Christ sayth:
as this, that if good Fellows had kept touch with her she had not be At this time in that case. christ say:
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8432
Memores estote vxoris Loth. Remember Lothes wyfe.Memories estote vxoris Loth. remember Loathes wife.
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8433
She was a woman that would not be content with her good state, but wrestled with Gods calling,
She was a woman that would not be content with her good state, but wrestled with God's calling,
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8434
& she was for that cause turned into a salt stone, & therefore the scripture doth name her as an example for vs to take hede by.
& she was for that cause turned into a salt stone, & Therefore the scripture does name her as an Exampl for us to take heed by.
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8435
Ye shal se also in the second Chapter, how yt God almighty spared not a nomber of his Aungels, which had synned agaynst him to make them examples to vs to beware by.
You shall see also in the second Chapter, how that God almighty spared not a number of his Angels, which had sinned against him to make them Examples to us to beware by.
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8436
He drowned the whole world in the time of Noe and destroyed for sinne yt Cities of Sodom & Gomor.
He drowned the Whole world in the time of Noah and destroyed for sin that Cities of Sodom & Gomor.
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8437
And why? fecit cos exemplum its qui impi forent acturi He made them an example to them that would do wyckedly in tyme to come.
And why? fecit cos exemplum its qui impi forent acturi He made them an Exampl to them that would do wickedly in time to come.
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8438
If God would not spare them, thinke ye he wyll fauour vs? I will go on a worde or two, in the applicatiō of the parable and then I wyl make an ende.
If God would not spare them, think you he will favour us? I will go on a word or two, in the application of the parable and then I will make an end.
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8439
To what end, and to what purpose, brought Christ this parable of yt wicked Judge? The ende is, that we shoulde be continually in praier.
To what end, and to what purpose, brought christ this parable of that wicked Judge? The end is, that we should be continually in prayer.
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8440
Prayer is neuer interrupte but by wyckednes. Wee muste therfore walke orderly, vpryghtly, calling vpon God in all our troubles, and aduersityes,
Prayer is never interrupt but by wickedness. we must Therefore walk orderly, vpryghtly, calling upon God in all our Troubles, and adversities,
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8441
and for thys purpose there is not a more comfortable lesson in al yt scripture, thē here now in the lappynge vp of the matter.
and for this purpose there is not a more comfortable Lesson in all that scripture, them Here now in the lapping up of the matter.
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Therefore I wyll open it vnto you.
Therefore I will open it unto you.
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8465
Quecunque pecieritis. &c. what so euer ye shall aske in my name, ye shal haue it.Quecunque pecieritis. etc. what so ever you shall ask in my name, you shall have it.
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8443
You myserable people, if ther be any here a 〈 ◊ 〉 you, that are oppressed wyth great men and can get no 〈 ◊ 〉, I speake for your comfort, I wyll open vnto you, whyther ye shall resorte,
You miserable people, if there be any Here a 〈 ◊ 〉 you, that Are oppressed with great men and can get no 〈 ◊ 〉, I speak for your Comfort, I will open unto you, whither you shall resort,
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when ye be in any distres.
when you be in any distres.
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Hys good wyl is redy, alwayes at hande, when so euer we shall call for it.
His good will is ready, always At hand, when so ever we shall call for it.
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8446
And therfore he calles vs to hym selfe. We shall not doubt if we come to him.
And Therefore he calls us to him self. We shall not doubt if we come to him.
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8447
Marke what he sayeth to cause vs beleue that our prayers shalbe heard: Et deus non faciet vindictam, he reasons after thys fashion:
Mark what he Saith to cause us believe that our Prayers shall herd: Et deus non faciet vindictam, he Reasons After this fashion:
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8448
Wyl not GOD (sayth he) reuenge hys electe, and heare them? seyng the wycked Judge hearde the wydowe? He semeth to go plainely to worcke, he willeth vs to pray to God,
Will not GOD (say he) revenge his elect, and hear them? sing the wicked Judge heard the widow? He Seemeth to go plainly to work, he wills us to pray to God,
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8449
and to none but to god.
and to none but to god.
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8450
We haue a maner of reasonynge in the scooles, and it is called A minore ad maius from the lesse to the more,
We have a manner of reasoning in the scooles, and it is called A Lesser ad May from the less to the more,
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and that maye be vsed here.
and that may be used Here.
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8452
The indge was a tirant, a wycked man, God is a patron, a defēder father vnto vs. If the iudge then, being a tirant would heare the poore widow, much more god wil heare vs in al distresses He being a father vnto vs, he wyll heare vs sooner,
The Indge was a tyrant, a wicked man, God is a patron, a defender father unto us If the judge then, being a tyrant would hear the poor widow, much more god will hear us in all Distresses He being a father unto us, he will hear us sooner,
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then the other beynge no father hauyng no fatherly affection. Moreouer, God is naturally merciful.
then the other being no father having no fatherly affection. Moreover, God is naturally merciful.
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8454
The Judge was cruel, and yet he healped the wyddowe, much more then wil God helpe vs at our neede. He sayth by the oppressed: Cum ipso sum in tribulatione.
The Judge was cruel, and yet he helped the widow, much more then will God help us At our need. He say by the oppressed: Cum ipso sum in tribulation.
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I am with him in his trouble. His tribulation is myne. I am touched with this trouble.
I am with him in his trouble. His tribulation is mine. I am touched with this trouble.
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If yt Judge thē being a cruell manne hearde the wyddow, muche more GOD wil healpe vs, beyng touched wyth our affliction.
If that Judge them being a cruel man heard the wyddow, much more GOD will help us, being touched with our affliction.
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Furthermore, thys Judge gaue the wyddowe no commandement to come to him, we haue a commaundement to resorte to God, for he sayth:
Furthermore, this Judge gave the widow no Commandment to come to him, we have a Commandment to resort to God, for he say:
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Inuoca me in die tribulationis, call vpon me in the day of thy tribulacions, which is as well a cōmaundement,Call me in die tribulationis, call upon me in the day of thy tribulations, which is as well a Commandment,
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as Non furaberis, thou shalt not steale.
as Non furaberis, thou shalt not steal.
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8460
He that spake the one, spake the other, and what soeuer he be that is in trouble,
He that spoke the one, spoke the other, and what soever he be that is in trouble,
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8461
and calleth not vpon God, breaketh hys commaundement. Take heede therfore, the Judge dyd not promise the wyddow helpe, God promised vs helpe,
and calls not upon God, breaks his Commandment. Take heed Therefore, the Judge did not promise the wyddow help, God promised us help,
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8462
& wyl he not perfourme it? He wyl, he wil.
& will he not perform it? He will, he will.
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The Judge (J say) did not promise the widdow help, God wil geue vs both hearyng & helpyng.
The Judge (J say) did not promise the widow help, God will give us both hearing & helping.
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And thoughe he put of some synner for 〈 ◊ ◊ 〉, and suffer him to byte on the bridle, to proue him (for there be many begynners,
And though he put of Some sinner for 〈 ◊ ◊ 〉, and suffer him to bite on the bridle, to prove him (for there be many beginners,
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but few continuers in prayer) yet we may not thinke that he hath forgotten vs,
but few continuers in prayer) yet we may not think that he hath forgotten us,
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& wyl not helpe vs. Veniens veniet, non tardabit. When the helpe is most nedeful, then he wyl come and not tary.
& will not help us Veniens Come, non tardabit. When the help is most needful, then he will come and not tarry.
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He knoweth when it shal be best for vs to haue helpe, though he tarye, he wyl come at the last.
He Knoweth when it shall be best for us to have help, though he tarry, he will come At the last.
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I wyl trouble you but halfe a quarter of an houre, in the application of the parable,
I will trouble you but half a quarter of an hour, in the application of the parable,
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and so commit you to God.
and so commit you to God.
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What should it meane that God would haue vs so diligent and earnest in prayer? Hath he such pleasure in our woorkes? Many talke of prayer,
What should it mean that God would have us so diligent and earnest in prayer? Hath he such pleasure in our works? Many talk of prayer,
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and make it a lyp labouryng. Praying is not bablyng, nor praying is not monkery. It is to miserable folke that are oppressed, a comfort, solace, and a remedye.
and make it a lyp labouring. Praying is not babbling, nor praying is not monkery. It is to miserable folk that Are oppressed, a Comfort, solace, and a remedy.
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But what maketh our prayer to be acceptable to God? It lieth not in our power, wee muste haue it by an other meane.
But what makes our prayer to be acceptable to God? It lies not in our power, we must have it by an other mean.
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Remember what God sayd of his sonne: 〈 ◊ 〉 est filius meus dilectus, in quo mibi bene complacui.
remember what God said of his son: 〈 ◊ 〉 est filius meus Beloved, in quo mibi bene complacui.
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Thys is my deare sonne, in whom I delyte. He hath pleasure in nothyng but in hym.
This is my deer son, in whom I delight. He hath pleasure in nothing but in him.
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How commeth it to passe that our prayer pleaseth God? Our prayer pleaseth God, because Christ pleaseth God. How comes it to pass that our prayer Pleases God? Our prayer Pleases God, Because christ Pleases God.
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When we praye, wee come vnto hym, in the confidence of Christes merites, and thus offeryng vp our prayers, they shall be hearde for Christes sake.
When we pray, we come unto him, in the confidence of Christ's merits, and thus offering up our Prayers, they shall be heard for Christ's sake.
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Yea, Christ wyl offer them vp for vs, that offered vp once hys Sacrifice to God, whyche was acceptable,
Yea, christ will offer them up for us, that offered up once his Sacrifice to God, which was acceptable,
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and he that commeth wyth any other meane then thys, God knoweth hym not.
and he that comes with any other mean then this, God Knoweth him not.
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Thys is not the 〈 ◊ ◊ 〉, the Popyshe Sacrifice to stande at the aultar, and offer vp Christ agayne.
This is not the 〈 ◊ ◊ 〉, the Popish Sacrifice to stand At the altar, and offer up christ again.
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Dute vpon it that euer it was vsed.
Dute upon it that ever it was used.
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I wyl not saye naye, but that ye shal 〈 ◊ 〉 in the olde Doctours thys worde Sacrificium, but there is one generall solution for all the doctours that Saint Augustin sheweth vs. The signe of a thing hath often times the name of the thing that it signifieth.
I will not say nay, but that you shall 〈 ◊ 〉 in the old Doctors this word Sacrificium, but there is one general solution for all the Doctors that Saint Augustin shows us The Signen of a thing hath often times the name of the thing that it signifies.
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As the Supper of the Lord is the Sacrament of an other thyng, it is a commemoration of hys death which suffered once for vs,
As the Supper of the Lord is the Sacrament of an other thing, it is a commemoration of his death which suffered once for us,
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and because it is a signe of Christes offering vp, therefore he beares the name therof.
and Because it is a Signen of Christ's offering up, Therefore he bears the name thereof.
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And thys Sacrifice a woman cā offer as wel as a man.
And this Sacrifice a woman can offer as well as a man.
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Yea, a poore woman in the belfry hath as good authoritie to offer vp this sacrifice,
Yea, a poor woman in the belfry hath as good Authority to offer up this sacrifice,
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as hath the bishop in hys pontificalibus, with hys myter on hys heade, his 〈 ◊ 〉 on hys 〈 ◊ 〉, and Sandales on hys feete.
as hath the bishop in his pontificalibus, with his mitre on his head, his 〈 ◊ 〉 on his 〈 ◊ 〉, and Sandals on his feet.
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And whosoeuer cōmeth asking the father remedy in hys necessity for Christes sake, he offereth vp as acceptable a sacrisice as any by shoppe can do.
And whosoever comes asking the father remedy in his necessity for Christ's sake, he Offereth up as acceptable a sacrifice as any by shop can do.
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And so to make an ende. Thys must be done wyth a constaunt faythe, and a sure confidence in Christe.
And so to make an end. This must be done with a constant faith, and a sure confidence in Christ.
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Faythe fayeth, fayeth, We are vndone for lacke of fayeth. Christ nameth Fayth here, Faythe is altogether.
Faith Faith, Faith, We Are undone for lack of Faith. christ names Faith Here, Faith is altogether.
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When the sonne of man shall come, shall he synde Fayth on the earthe? Why speaketh he so muche of Fayth? because it is harde to fynde a true faythe.
When the son of man shall come, shall he synde Faith on the earth? Why speaks he so much of Faith? Because it is harden to find a true faith.
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He speaketh not of a politicall faythe, a faythe set vp for a time, but a constant a permanent, a durable faith as durable as Gods word. He came many times.
He speaks not of a political faith, a faith Set up for a time, but a constant a permanent, a durable faith as durable as God's word. He Come many times.
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Fyrst in the tyme of Noe, when he preached, but he found lytle fayth.
Fyrst in the time of Noah, when he preached, but he found little faith.
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He came also when Let preached, when he destroyed Sodoms Gomora, but he found no fayth.
He Come also when Let preached, when he destroyed Sodom's Gomorrah, but he found no faith.
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And to be short he shal come at the later day, but he shal 〈 ◊ 〉 a lytle fayth.
And to be short he shall come At the later day, but he shall 〈 ◊ 〉 a little faith.
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And I wene the day be not farre of. When he was here carnallye, dyd he synde any fayth? Many speake of fayth,
And I ween the day be not Far of. When he was Here carnally, did he synde any faith? Many speak of faith,
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but few there be that hath it. Christe mourneth the lacke of it. He complayneth that when he came, he founde no fayth.
but few there be that hath it. Christ Mourneth the lack of it. He Complaineth that when he Come, he found no faith.
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Thys Fayth is a great State, a Lady, a Dutches, a great woman, and she hath euer a great companye and trayne about her (as a noble Estate ought to haue.) Fyrste she hath a Gentleman 〈 ◊ 〉 that goeth before her,
This Faith is a great State, a Lady, a Duchess, a great woman, and she hath ever a great company and train about her (as a noble Estate ought to have.) First she hath a Gentleman 〈 ◊ 〉 that Goes before her,
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and where he is not, there is not Lady Fayth.
and where he is not, there is not Lady Faith.
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This Gentleman Usher is called Agnitio peccatorum, knowledge of synne, when we enter 〈 ◊ 〉 our hart,
This Gentleman Usher is called Agnitio peccatorum, knowledge of sin, when we enter 〈 ◊ 〉 our heart,
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and acknowledge our faultes, and stande not about to defend them. He is none of these wynckers, he kyckes not when he heares hys faulte.
and acknowledge our Faults, and stand not about to defend them. He is none of these wynckers, he kyckes not when he hears his fault.
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Now as the Gentleman Usher goeth before her, so she hath a trayne that commeth behinde her,
Now as the Gentleman Usher Goes before her, so she hath a train that comes behind her,
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and yet thoughe they come behinde, they be al of Faythes companye, they are all with her,
and yet though they come behind, they be all of Faiths company, they Are all with her,
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as Christe when he counter faited a State goyng to Hierusalem, some went before him, and some after, yet all were of hys company.
as Christ when he counter faited a State going to Jerusalem, Some went before him, and Some After, yet all were of his company.
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So al these wayte vpon Fayth, she hath a great traine after her, besides her Gentleman Usher, her whole housholde,
So all these wait upon Faith, she hath a great train After her, beside her Gentleman Usher, her Whole household,
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and those be the woorkes of our vocation, when euerye man 〈 ◊ 〉 what vocation he is in, what callyng he is in,
and those be the works of our vocation, when every man 〈 ◊ 〉 what vocation he is in, what calling he is in,
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and doth the wóorkes of the same, as to be good to his neighbour, to obey God. &c. Thys is the trayne that foloweth Ladye Fayth, as for an example:
and does the wóorkes of the same, as to be good to his neighbour, to obey God. etc. This is the train that Followeth Lady Faith, as for an Exampl:
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A faythful Judge hath fyrste an heauye reckonyng of hys fault, repenting him selfe of hys wyckednes,
A faithful Judge hath First an heavy reckoning of his fault, repenting him self of his wickedness,
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and then for saketh his iniquitie, his impietye, feareth no man, walkes vpryght, and he that doth not thus, hath not Ladye Faythe,
and then for saketh his iniquity, his impiety, fears no man, walks upright, and he that does not thus, hath not Lady Faith,
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but rather a boldnes of synne, & abusing of Christes passion.
but rather a boldness of sin, & abusing of Christ's passion.
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Ladye Fayth is neuer wythout her Gentleman Usher, nor wythout her trayne, she is no Anckres, she dwels not alone, she is neuer a priuate woman, she is neuer alone. Lady Faith is never without her Gentleman Usher, nor without her train, she is no Anchors, she dwells not alone, she is never a private woman, she is never alone.
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And yet many there be that boast them selues that they haue Fayth, and that when Christ shall come, they shall do well inough.
And yet many there be that boast them selves that they have Faith, and that when christ shall come, they shall do well enough.
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Nay, nay, these that be faythful shal be so fewe, that Christs shal scarce see them.
Nay, nay, these that be faithful shall be so few, that Christ shall scarce see them.
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Manye there bee that runneth (saythe Saynt Paule,) but there is but one that receyueth the rewarde.
Many there be that Runneth (say Saint Paul,) but there is but one that receiveth the reward.
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It shall be wyth the multitude when Christe shall come, as it was in the tyme of Noe,
It shall be with the multitude when Christ shall come, as it was in the time of Noah,
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and as it was in the tyme of Lot.
and as it was in the time of Lot.
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In the tyme of Noe, they were eatyng and drynkyng, buyldyng and plantyng, and sodaynely the water came vppon them, and drowned them.
In the time of Noah, they were eating and drinking, building and planting, and suddenly the water Come upon them, and drowned them.
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In the tyme of Lot also, they were eatyng and drynckyng. &c. And sodaynlye the 〈 ◊ 〉 camme vppon theym, and denoured theym.
In the time of Lot also, they were eating and drynckyng. etc. And suddenly the 〈 ◊ 〉 camme upon them, and devoured them.
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And now we are eating and drinking. There was neuer such buylding then, as is now, plantyng, nor marying.
And now we Are eating and drinking. There was never such building then, as is now, planting, nor marrying.
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And thus it shalbe euen whē Christ shal come, at iudgement.
And thus it shall even when christ shall come, At judgement.
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Is eating and drincking and mariyng, reproued in scripture? Is it not? 〈 ◊ 〉 he reproueth not al kind of eating & drinking, he must be other wyse vnder standed.
Is eating and drinking and marrying, reproved in scripture? Is it not? 〈 ◊ 〉 he Reproveth not all kind of eating & drinking, he must be other wise under standed.
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8523
If the scripture be not truely expounded, what is more erronious? And though there be cōplay 〈 ◊ 〉 of some eating or drinking in the scripture,
If the scripture be not truly expounded, what is more erroneous? And though there be complay 〈 ◊ 〉 of Some eating or drinking in the scripture,
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yet he speaketh not as though al were nought.
yet he speaks not as though all were nought.
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8525
They maye be well ordered, they are Gods allowaunce, but to eate and dryncke as they dyd in Noes 〈 ◊ 〉,
They may be well ordered, they Are God's allowance, but to eat and drink as they did in Noah's 〈 ◊ 〉,
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8526
and as they dyd in Lothes 〈 ◊ 〉: Thys eating and drinking, and marying is spoken agaynst.
and as they did in Loathes 〈 ◊ 〉: This eating and drinking, and marrying is spoken against.
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8527
To eate and drinke in the forgetfulnes of Gods commaundement, voluptuously, in excesse and glotonnie, thys 〈 ◊ 〉 of eating and drinking is nought,
To eat and drink in the forgetfulness of God's Commandment, voluptuously, in excess and glotonnie, this 〈 ◊ 〉 of eating and drinking is nought,
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8528
when it is not done moderatly, soberly, and with al circumspection. And like wise to marry, for fleshly lust, and for their owne fantasy.
when it is not done moderately, soberly, and with all circumspection. And like wise to marry, for fleshly lust, and for their own fantasy.
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8529
There 〈 ◊ 〉 neuer such marriyng in England, as is now. I heare telof stealyng of wardes to mary theyr children to.
There 〈 ◊ 〉 never such marriyng in England, as is now. I hear telof stealing of wards to marry their children to.
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8530
This is a straunge kind of stealing, but it is not the wardes, it is the landes that they steale.
This is a strange kind of stealing, but it is not the wards, it is the Lands that they steal.
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8531
And some there be that knyt vp maryages to gether not for any loue or Godlines in the partyes,
And Some there be that knit up marriages to gether not for any love or Godliness in the parties,
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8532
but to gette frendshyp, and make them strong in the realme, to encrease their possessions and to 〈 ◊ 〉 land to land.
but to get friendship, and make them strong in the realm, to increase their possessions and to 〈 ◊ 〉 land to land.
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8533
And other 〈 ◊ 〉 be that enuegle mennes daughters, in the contempt of theyr Fathers,
And other 〈 ◊ 〉 be that enuegle men's daughters, in the contempt of their Father's,
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8534
and go about to marry them wythout theyr consent. Thys marriyng is vngodly.
and go about to marry them without their consent. This marriyng is ungodly.
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8535
And many parentes constrayne theyr sonnes and daughters to marry where they loue not, and some are beaten and compulsed.
And many Parents constrain their Sons and daughters to marry where they love not, and Some Are beaten and compulsed.
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8536
And they that marry thus, marry in a forgetfulnes and 〈 ◊ 〉 of Gods commaundementes.
And they that marry thus, marry in a forgetfulness and 〈 ◊ 〉 of God's Commandments.
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8537
But as in the tyme of Noo, sodenly a clap fell in theyr bosomes: so shall it be with vs at the latter daye when Christ shall come.
But as in the time of No, suddenly a clap fell in their bosoms: so shall it be with us At the latter day when christ shall come.
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8538
We haue as 〈 ◊ 〉 conscience as maye be, and when he shall come, he shall lacke Ladye Fayth,
We have as 〈 ◊ 〉 conscience as may be, and when he shall come, he shall lack Lady Faith,
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well is them that shalbe of that lytle flocke, that shalbe set on the right hand. &c. I haue troubled you long, partely being out of my matter, partelye beinge in.
well is them that shall of that little flock, that shall Set on the right hand. etc. I have troubled you long, partly being out of my matter, partly being in.
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But 〈 ◊ 〉 I 〈 ◊ 〉 make an ende. I began with thys text Quecunque scripta sunt. et c.
But 〈 ◊ 〉 I 〈 ◊ 〉 make an end. I began with this text Quecunque Scripta sunt. et c.
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So wyll I ende now for 〈 ◊ 〉 owne ease, as an old truant with thys sentence. Beati qui audiunt verbum dei. et c. Blessed are they that heare the word of God, and kepeth it.
So will I end now for 〈 ◊ 〉 own ease, as an old truant with this sentence. Beati qui Audiunt verbum dei. et c. Blessed Are they that hear the word of God, and Keepeth it.
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I told you in the beginning of this parable of Bene. Nil melius quam letari et fatere.
I told you in the beginning of this parable of Be. Nil Better quam letari et fatere.
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If I had ceased there, all had ben well (quod the merye Monke) so blessed are they that heare the word of God.
If I had ceased there, all had been well (quod the merry Monk) so blessed Are they that hear the word of God.
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8544
But what foloweth? and kepe it. Our blessednes commeth of the keping.
But what Followeth? and keep it. Our blessedness comes of the keeping.
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It hanges all on the ende of the tale, in crediting and assenting to the woord, and followyng of it.
It hangs all on the end of the tale, in crediting and assenting to the word, and following of it.
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And thus we shal begyn our bessednes here, and at the length we shall come to the blessyng that neuer shal haue ende, which God graunt both you and me. Amen.
And thus we shall begin our bessednes Here, and At the length we shall come to the blessing that never shall have end, which God grant both you and me. Amen.
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¶ The fyft Sermon of Mayster Hugh 〈 ◊ 〉, whych he preached before Kyng Edward, the. v. day of Aprill.
¶ The fyft Sermon of Master Hugh 〈 ◊ 〉, which he preached before King Edward, the. v. day of April.
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8548
Quecunque scripta sunt, ad nostram doctrinam scripta sunt. Rom. xiiii. A 〈 ◊ 〉 thinges that are wrytten, they are writen to be our doctrine.
Quecunque Scripta sunt, ad nostram Doctrinam Scripta sunt. Rom. xiiii. A 〈 ◊ 〉 things that Are written, they Are written to be our Doctrine.
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8549
What doctrine is wrytten for vs in the parable of the Judge, and the wid dowe, I haue opened it to you (most honorable audience) Somthing as concerning the Judge I woulde wyshe and praye, that it myght be a lytle better kepte in memorye, that in the seate of Justyce, no more iniquitie and vnryghtousnes myght raygne.
What Doctrine is written for us in the parable of the Judge, and the wid dow, I have opened it to you (most honourable audience) Something as Concerning the Judge I would wish and pray, that it might be a little better kept in memory, that in the seat of Justice, no more iniquity and unrighteousness might Reign.
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8550
Better a little well kept, then a greate deale forgotten, I would the Judges would take forth theyr lesson, that there myghte be no more miquitye vsed,
Better a little well kept, then a great deal forgotten, I would the Judges would take forth their Lesson, that there might be no more miquitye used,
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nor brybe taking, for if there shall be brybing, they know the peryl of it, they know what shall folowe.
nor bribe taking, for if there shall be bribing, they know the peril of it, they know what shall follow.
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I would also they should take an erāple of thys Judge that dyd saye, not that that he thought hym selfe,
I would also they should take an erample of this Judge that did say, not that that he Thought him self,
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but our sauioure Christ puttes him to say that thing, that 〈 ◊ 〉 hid vnto 〈 ◊ 〉 selfe.
but our Saviour christ puts him to say that thing, that 〈 ◊ 〉 hid unto 〈 ◊ 〉 self.
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Wherfore I would ye should kepe in memory, how vnscarcheable a mans harte is:
Wherefore I would you should keep in memory, how vnscarcheable a men heart is:
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I would ye should remēbre the fal of the Angles, and beware therby, the fall of the olde world,
I would you should Remember the fall of the Angles, and beware thereby, the fallen of the old world,
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and beware therby, the fall of Sodom and Gomora, and beware therby. The fal of Lothes wyfe, and beware therby.
and beware thereby, the fallen of Sodom and Gomorrah, and beware thereby. The fall of Loathes wife, and beware thereby.
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I would not that miserable folke should forget the argument of the wicked Judge, to induce them to praier, which argument is this.
I would not that miserable folk should forget the argument of the wicked Judge, to induce them to prayer, which argument is this.
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If the Judge being a tyrant, a cruell man, a wycked man, which dyd not cal her to hym, made her no promise nor in herying nor helpyng of her cause,
If the Judge being a tyrant, a cruel man, a wicked man, which did not call her to him, made her no promise nor in herying nor helping of her cause,
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yet in the end of the matter for the importunities sake dyd helps her:
yet in the end of the matter for the importunities sake did helps her:
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muchmore almighty God which is a Father who beareth a fatherlye affection, as the Father doeth to the childe,
muchmore almighty God which is a Father who bears a fatherly affection, as the Father doth to the child,
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8561
and is naturally merciful, and calleth vs to hym wyth hys promise that he wyl heare them that cal vpon hym, that 〈 ◊ 〉 in distres and burdened with aduersity. Remember this.
and is naturally merciful, and calls us to him with his promise that he will hear them that call upon him, that 〈 ◊ 〉 in distres and burdened with adversity. remember this.
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8562
You know where to haue your remedy.
You know where to have your remedy.
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You by your prayer can worke greate effycacy, and your prayer wyth teares is an instrument of great efficacy.
You by your prayer can work great efficacy, and your prayer with tears is an Instrument of great efficacy.
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8564
It can brynge many thinges to passe.
It can bring many things to pass.
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But what thing is that that maketh our prayer acceptable to God? is it our babling:
But what thing is that that makes our prayer acceptable to God? is it our babbling:
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No, no, It is not our babling nor our long prayer. There is an other thing thē it.
No, no, It is not our babbling nor our long prayer. There is an other thing them it.
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He sayth that a King is an odious word, & touched the place how God was offended with the Israelites for calling for a Kyng.
He say that a King is an odious word, & touched the place how God was offended with the Israelites for calling for a King.
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The dignyty and worthynes of our wordes, is of no such vertue. For whosoeuer 〈 ◊ 〉 vnto God, not in the confidence of hys owne merites, but in the sure.
The dignyty and worthiness of our words, is of no such virtue. For whosoever 〈 ◊ 〉 unto God, not in the confidence of his own merits, but in the sure.
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trust of the deseruing of our Sauiour Iesus Christ, & in his passion.
trust of the deserving of our Saviour Iesus christ, & in his passion.
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Whosoeuer doth inuocat the father of heauen, in the trust of Christes merites, which offeryng is the most comfortable and acceptable offeryng to yt Father.
Whosoever does invocate the father of heaven, in the trust of Christ's merits, which offering is the most comfortable and acceptable offering to that Father.
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Whosoeuer I say offereth vp Christ which is a perfect offeryng, he can not be denyed the thing he desyreth,
Whosoever I say Offereth up christ which is a perfect offering, he can not be denied the thing he desireth,
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so that it be expedient, for hym to haue it.
so that it be expedient, for him to have it.
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It is not the babling of our lyppes, nor dignity of our wordes, but yt praier of the heart, is the offeryng that pleaseth, thorow the onely meanes of hys sonne.
It is not the babbling of our lips, nor dignity of our words, but that prayer of the heart, is the offering that Pleases, thorough the only means of his son.
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For our prayer profiteth vs bicause we offer Christ to his Father. Whosoeuer resorteth to God with out Christ, he resorteth in vayne.
For our prayer profiteth us Because we offer christ to his Father. Whosoever resorteth to God with out christ, he resorteth in vain.
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Our prayer pleaseth, because of Iesus Christ, whom we offer. So that it is fayth, fayth, faith is the matter.
Our prayer Pleases, Because of Iesus christ, whom we offer. So that it is faith, faith, faith is the matter.
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8575
It is no praier that is without faith it is but a lippe labouring, and mockery without fayth. It is but alytle bablyng.
It is no prayer that is without faith it is but a lip labouring, and mockery without faith. It is but alytle babbling.
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8576
I speake also of lacke of fayth and vpon that also I sayd, the end of the world is neare at hand.
I speak also of lack of faith and upon that also I said, the end of the world is near At hand.
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8577
For there is lacke of fayth now. Also the defection is come and swaruing frō the faith.
For there is lack of faith now. Also the defection is come and swerving from the faith.
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8578
Antichrist the man of synne the sonne of iniquity is 〈 ◊ 〉, 〈 ◊ 〉 latter dai is at hand.
Antichrist the man of sin the son of iniquity is 〈 ◊ 〉, 〈 ◊ 〉 latter day is At hand.
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8579
Let vs not think hys cōming is farre of.
Let us not think his coming is Far of.
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But when so euer he cōmeth he shall fynde iniquity inough, let hym come when he wyl.
But when so ever he comes he shall find iniquity enough, let him come when he will.
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What is nowe behinde? we be eating and drincking as they were in Nocs 〈 ◊ 〉,
What is now behind? we be eating and drinking as they were in Nocs 〈 ◊ 〉,
q-crq vbz av a-acp? pns12 vbb vvg cc vvg c-acp pns32 vbdr p-acp npg1 〈 sy 〉,
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and mariyng I thinke as wyckedly as euer was. We be building, purchasing, planting in the contempt of Gods word.
and marrying I think as wickedly as ever was. We be building, purchasing, planting in the contempt of God's word.
cc vvg pns11 vvb a-acp av-j c-acp av vbds. pns12 vbb vvg, vvg, vvg p-acp dt n1 pp-f npg1 n1.
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He may come shortely when he wyl, for there is so much mischife and swaruing from the fayth (rayning now in 〈 ◊ 〉 dayes) as euer was in any age.
He may come shortly when he will, for there is so much mischief and swerving from the faith (raining now in 〈 ◊ 〉 days) as ever was in any age.
pns31 vmb vvi av-j c-crq pns31 vmb, c-acp pc-acp vbz av d n1 cc vvg p-acp dt n1 (vvg av p-acp 〈 sy 〉 ng2) c-acp av vbds p-acp d n1.
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8584
It is a good warning to vs al to make ready against his cōming. This lytle rehearsal I haue made of the thinges I spake in my last sermon.
It is a good warning to us all to make ready against his coming. This little rehearsal I have made of the things I spoke in my last sermon.
pn31 vbz dt j n-vvg p-acp pno12 d pc-acp vvi j p-acp po31 n-vvg. d j n1 pns11 vhb vvn pp-f dt n2 pns11 vvd p-acp po11 ord n1.
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8585
I 〈 ◊ 〉 now for thys day retourne to my question & dissolue it,
I 〈 ◊ 〉 now for this day return to my question & dissolve it,
sy 〈 sy 〉 av p-acp d n1 vvi p-acp po11 n1 cc vvi pn31,
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whether Gods people may be gouerned by a gouernour that beareth the name of a king or no.
whither God's people may be governed by a governor that bears the name of a King or no.
cs npg1 n1 vmb vbi vvn p-acp dt n1 cst vvz dt n1 pp-f dt n1 cc uh-dx.
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8609
Uerye lyghtly he semeth to set forth the title of a king. As though he should mean:
Very lightly he Seemeth to Set forth the title of a King. As though he should mean:
j av-j pns31 vvz pc-acp vvi av dt n1 pp-f dt n1. p-acp cs pns31 vmd vvi:
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The Jewes had a lawe yt whē they should haue a kyng they should haue hym accordyng to the election of God, he would not leaue the election of a king to theyr owne braynes.
The Jews had a law that when they should have a King they should have him according to the election of God, he would not leave the election of a King to their own brains.
dt np2 vhd dt n1 pn31 c-crq pns32 vmd vhi dt n1 pns32 vmd vhi pno31 vvg p-acp dt n1 pp-f np1, pns31 vmd xx vvi dt n1 pp-f dt n1 p-acp po32 d n2.
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8588
There be som busy braynes, wanton wyttes, yt say, the name of a king is an odious name & wrieth this text of the scripture:
There be Some busy brains, wanton wits, that say, the name of a King is an odious name & wrieth this text of the scripture:
pc-acp vbi d j n2, j-jn n2, pn31 vvz, dt n1 pp-f dt n1 vbz dt j n1 cc vvz d n1 pp-f dt n1:
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where God semeth to be angry & displesed with the Israelites for asking a king 〈 ◊ 〉 it very euill and odiously.
where God Seemeth to be angry & displeased with the Israelites for asking a King 〈 ◊ 〉 it very evil and odiously.
c-crq np1 vvz pc-acp vbi j cc j-vvn p-acp dt np2 p-acp vvg dt n1 〈 sy 〉 pn31 av j-jn cc av-j.
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8590
As who would saye a King were an odious thinge.
As who would say a King were an odious thing.
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I comming riding in my waye, and calling to remembraunce wherefore I was sent, that I must preache;
I coming riding in my Way, and calling to remembrance Wherefore I was sent, that I must preach;
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8592
and preach before the Kinges Maiesty: I thought it mete to frame my preaching according to a King.
and preach before the Kings Majesty: I Thought it meet to frame my preaching according to a King.
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8593
Musyng of thys, I remembred my selfe of a booke that came from Cardinall 〈 ◊ 〉, Maister.
Musing of this, I remembered my self of a book that Come from Cardinal 〈 ◊ 〉, Master.
vvg pp-f d, pns11 vvd po11 n1 pp-f dt n1 cst vvd p-acp n1 〈 sy 〉, n1.
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8594
Poole the Kinges traytor, which he sent to the Kinges Maiesty I neuer remember that man, me think,
Poole the Kings traitor, which he sent to the Kings Majesty I never Remember that man, me think,
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8595
but I remember him wyth a heauy hart, a wytty man, a learned man, a man of a noble house,
but I Remember him with a heavy heart, a witty man, a learned man, a man of a noble house,
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8596
so in fauour that if he had taryed in the Reame, and would haue 〈 ◊ 〉 hym selfe to the Kynges proceedinges, I heard saye,
so in favour that if he had tarried in the Ream, and would have 〈 ◊ 〉 him self to the Kings proceedings, I herd say,
av p-acp n1 cst cs pns31 vhd vvn p-acp dt n1, cc vmd vhi 〈 sy 〉 pno31 n1 p-acp dt n2 n2-vvg, pns11 vvd vvi,
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8597
and I beleue it verely, that he had bene Byshop of 〈 ◊ 〉 at this day.
and I believe it verily, that he had be Bishop of 〈 ◊ 〉 At this day.
cc pns11 vvb pn31 av-j, cst pns31 vhd vbn n1 pp-f 〈 sy 〉 p-acp d n1.
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8598
To be a bidden by, he would haue done much good in that part of the Realme.
To be a bidden by, he would have done much good in that part of the Realm.
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For those quarters haue all wayes had great nede of a learned man, and a preaching prelat.
For those quarters have all ways had great need of a learned man, and a preaching prelate.
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A thing to be muche lamented that suche a man shoulde take suche a way. I heare say he readeth much Saynt Ieromes workes, & is wel sene in them.
A thing to be much lamented that such a man should take such a Way. I hear say he readeth much Saint Ieromes works, & is well seen in them.
dt n1 pc-acp vbi av-d vvn cst d dt n1 vmd vvi d dt n1. pns11 vvb vvi pns31 vvz d n1 npg1 n2, cc vbz av vvn p-acp pno32.
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But I would he would folow saynte 〈 ◊ 〉, where he expoundeth this place of scripture. Exite de illa popule meus. Almighty God sayth:
But I would he would follow faint 〈 ◊ 〉, where he expoundeth this place of scripture. Exite de illa popule meus. Almighty God say:
p-acp pns11 vmd pns31 vmd vvi n1 〈 sy 〉, c-crq pns31 vvz d n1 pp-f n1. n1 fw-la fw-la n1 fw-la. np1 np1 vvz:
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8602
Get you from it, get you from Rome, he cals it, the purple whoore of Babilon.
Get you from it, get you from Room, he calls it, the purple whore of Babylon.
vvb pn22 p-acp pn31, vvb pn22 p-acp n1, pns31 vvz pn31, dt j-jn n1 pp-f np1.
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8603
It had bene more commendable to go from it, then to come to it.
It had bene more commendable to go from it, then to come to it.
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8604
What hys sayinges be in hys boke, I donot wel remember, it is in the farthest end of my memory.
What his sayings be in his book, I donot well Remember, it is in the farthest end of my memory.
q-crq po31 n2-vvg vbi p-acp po31 n1, pns11 vmbx av vvi, pn31 vbz p-acp dt js n1 pp-f po11 n1.
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8605
He declareth hym self in it, to haue a corrupt iudgment, I haue but a glymmering, of it,
He Declareth him self in it, to have a corrupt judgement, I have but a glimmering, of it,
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8606
yet in gencrally I remember the scope of it. He 〈 ◊ 〉 about to disswade the king frō his supremicy.
yet in gencrally I Remember the scope of it. He 〈 ◊ 〉 about to dissuade the King from his supremicy.
av p-acp av-j pns11 vvb dt n1 pp-f pn31. pns31 〈 sy 〉 a-acp pc-acp vvi dt n1 p-acp po31 n1.
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8607
In hys perswasions he is very homely, very quicke & sharpe with the King as these Cardinals wyl take wel vpon them.
In his persuasions he is very homely, very quick & sharp with the King as these Cardinals will take well upon them.
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8629
As 〈 ◊ 〉 haue now in England, for the wealth of the Realme, two Lordes presidentes.
As 〈 ◊ 〉 have now in England, for the wealth of the Realm, two lords Presidents.
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8610
what is a King? What should a King take vpon hym to redresse matters of religion? It pertayncth to our holy father of Rome.
what is a King? What should a King take upon him to redress matters of Religion? It pertayncth to our holy father of Rome.
r-crq vbz dt n1? q-crq vmd dt n1 vvb p-acp pno31 pc-acp vvi n2 pp-f n1? pn31 n1 p-acp po12 j n1 pp-f np1.
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8611
A King is a name and a tytle rather suffered of God as an euyl thyng, thē alowed as a good thing.
A King is a name and a title rather suffered of God as an evil thing, them aloud as a good thing.
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8612
Calling this to remembraūce it was an occasion that I spake altogether before. Now I wyl answer to thys.
Calling this to remembrance it was an occasion that I spoke altogether before. Now I will answer to this.
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8613
For the answcr I must somewhat ryppe the eyghte chapter of the fyrst booke of the Kinges.
For the answcr I must somewhat ryppe the eyghte chapter of the fyrst book of the Kings.
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8614
And that I may haue grace. &c. TO com to the opening of this matter. I must begyn at yt chapter.
And that I may have grace. etc. TO come to the opening of this matter. I must begin At that chapter.
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8615
That the vnlerned (although I am sure, here be a great many wel learned) may the better com to the vnderstanding of the matter:
That the unlearned (although I am sure, Here be a great many well learned) may the better come to the understanding of the matter:
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8616
Factum est cum senuisset Samuel fecit filios suos iudices populo. &c. It cam to passe when Samuell was strycken in age, he made his sonnes Judges ouer Israel. Factum est cum senuisset Samuel fecit Sons suos Judges populo. etc. It cam to pass when Samuel was stricken in age, he made his Sons Judges over Israel.
fw-la fw-la fw-la fw-la np1 fw-la n2 fw-la n2 fw-la. av pn31 vvd pc-acp vvi c-crq np1 vbds vvn p-acp n1, pns31 vvd po31 ng1 n2 p-acp np1.
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8617
Of Samuel, I myghte fetche a processe a far of, of the storye of Elcana, who was hys Father, and who was hys Mother.
Of Samuel, I might fetch a process a Far of, of the story of Elkanah, who was his Father, and who was his Mother.
pp-f np1, pns11 vmd vvi dt n1 dt av-j pp-f, pp-f dt n1 pp-f np1, r-crq vbds po31 n1, cc r-crq vbds po31 n1.
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8618
Elcana hys Father had two wyues, Anna and Phenenna, and dyd not put them away, as men do now a dayes.
Elkanah his Father had two wives, Anna and Pennesa, and did not put them away, as men do now a days.
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8619
There was debate betwene these two wyues.
There was debate between these two wives.
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8620
Phenenna in yt doing of sacrifice, embrayded Anna by cause she was barren, and not fruitful.
Pennesa in that doing of sacrifice, embraided Anna by cause she was barren, and not fruitful.
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8621
I myght take here occasion to entreat of the duty betwene manne and wyfe, which is a holy relygyon, but not religiously kepte.
I might take Here occasion to entreat of the duty between man and wife, which is a holy Religion, but not religiously kept.
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8622
But I wyll not cnter into that matter at thys tyme. Well, in processe of tyme, God made 〈 ◊ 〉 fruitful thorow her deuout prayer.
But I will not cnter into that matter At this time. Well, in process of time, God made 〈 ◊ 〉 fruitful thorough her devout prayer.
p-acp pns11 vmb xx vvi p-acp d n1 p-acp d n1. uh-av, p-acp n1 pp-f n1, np1 vvd 〈 sy 〉 j p-acp po31 j n1.
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8623
She brought foorth Samuel, who by the ordinaunce of God, was made the hygh priest.
She brought forth Samuel, who by the Ordinance of God, was made the high priest.
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8624
Father Samuel a good man, a singular example, and singular patcon, a man alone, fewe such men as father Samuel was.
Father Samuel a good man, a singular Exampl, and singular patcon, a man alone, few such men as father Samuel was.
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8625
To be shorte he was now come to age, he was an old man an impotent man, not able to go from place to place to minister iustice, 〈 ◊ 〉 elected and chose two suffragans, two coadiutours, two cohelpers, I mean not hallowers of belles,
To be short he was now come to age, he was an old man an impotent man, not able to go from place to place to minister Justice, 〈 ◊ 〉 elected and chosen two suffragans, two coadjutors, two cohelpers, I mean not hallowers of Bells,
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8626
nor Christiners of belles (that is a popish 〈 ◊ 〉) he made them to healp hym, to discharge his office, he chose hys two sonnes rather thē other,
nor Christians of Bells (that is a popish 〈 ◊ 〉) he made them to help him, to discharge his office, he chosen his two Sons rather them other,
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8627
because he knew them to be wel brought vp in vertu, & learning. It was not for any carnall affection, he cared not for 〈 ◊ 〉 renowne,
Because he knew them to be well brought up in virtue, & learning. It was not for any carnal affection, he cared not for 〈 ◊ 〉 renown,
c-acp pns31 vvd pno32 pc-acp vbi av vvn a-acp p-acp n1, cc n1. pn31 vbds xx p-acp d j n1, pns31 vvd xx c-acp 〈 sy 〉 n1,
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8628
or reuenewes, but he appoynted thē for the case of the people, the one for to supply hys place in Bethsabe, and the other in Bethlem.
or revenues, but he appointed them for the case of the people, the one for to supply his place in Bathsheba, and the other in Bethlehem.
cc n2, cc-acp pns31 vvd pno32 p-acp dt n1 pp-f dt n1, dt pi p-acp p-acp vvi po31 n1 p-acp np1, cc dt n-jn p-acp np1.
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8630
Surely, it is weldone, and a goodly order, I would there were a third in an other place.
Surely, it is Weldone, and a goodly order, I would there were a third in an other place.
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8631
For the ease of hys people, good Father Samuell, and to discharge hys offyce in places where he could not come hym selfe, he set hys two sonnes in office with him,
For the ease of his people, good Father Samuel, and to discharge his office in places where he could not come him self, he Set his two Sons in office with him,
p-acp dt n1 pp-f po31 n1, j n1 np1, cc pc-acp vvi po31 n1 p-acp n2 c-crq pns31 vmd xx vvi pno31 n1, pns31 vvd po31 crd n2 p-acp n1 p-acp pno31,
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8632
as his suffragaynes, and as hys Coadiutours.
as his suffragaynes, and as his Coadjutors.
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8633
Here I might take occasion to treate what olde and impotent Byshoppes should do what old preachers should do,
Here I might take occasion to Treat what old and impotent Bishops should do what old Preachers should do,
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8634
when they come to impotency, to ioyne with them preachers preachers, not Belhalowers, and to depart, parte of theyr lyuing wyth them.
when they come to impotency, to join with them Preachers Preachers, not Believers, and to depart, part of their living with them.
c-crq pns32 vvb p-acp n1, pc-acp vvi p-acp pno32 n2 n2, xx n2, cc pc-acp vvi, n1 pp-f po32 n-vvg p-acp pno32.
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8635
I myght haue dilated this matter at large.
I might have dilated this matter At large.
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8636
But I am honestely preuented of thys commune place, & I am very glad of it.
But I am honestely prevented of this commune place, & I am very glad of it.
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8637
It was very well handeled the last Sonday.
It was very well handled the last Sunday.
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8638
They that wyl not for the office sake receyue other, regard more the flese then the flock.
They that will not for the office sake receive other, regard more the flese then the flock.
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8639
Father Samuel, regarded not hys reuenewes.
Father Samuel, regarded not his revenues.
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8640
Our Lord gyue thē grace to be affected as he was, and to folow hym. &c. Though I saye that I would wysh mo Lord presidentes.
Our Lord gyve them grace to be affected as he was, and to follow him. etc. Though I say that I would wish more Lord Presidents.
po12 n1 vvi pno32 n1 pc-acp vbi vvn c-acp pns31 vbds, cc pc-acp vvi pno31. av cs pns11 vvb cst pns11 vmd vvi dc n1 n2.
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I meane not that I would haue prelates Lords presidentes, nor that Lord Bishops should be Lord presydentes.
I mean not that I would have Prelates lords Presidents, nor that Lord Bishops should be Lord Presidents.
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As touching that, I sayd my 〈 ◊ 〉 and 〈 ◊ 〉 the last yeare.
As touching that, I said my 〈 ◊ 〉 and 〈 ◊ 〉 the last year.
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And although it is sayd, 〈 ◊ 〉, it is not ment that they should be Lord presidentes, the 〈 ◊ 〉 of a presidentship is a 〈 ◊ 〉 office,
And although it is said, 〈 ◊ 〉, it is not meant that they should be Lord Presidents, the 〈 ◊ 〉 of a presidentship is a 〈 ◊ 〉 office,
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& it canne not be, that one man shall discharge both wel.
& it can not be, that one man shall discharge both well.
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It foloweth in the text Non 〈 ◊ 〉 filii eius in 〈 ◊ 〉 eius. &c. Hys sons walked not in his waies, heare is the mater, here ye se the goodnes of Samuel,
It Followeth in the text Non 〈 ◊ 〉 Sons eius in 〈 ◊ 〉 eius. etc. His Sons walked not in his ways, hear is the mater, Here you see the Goodness of Samuel,
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how, whē he was not able to take the paynes hym selfe, for theyr owne ease, he appoynted them Iudges nere vnto them,
how, when he was not able to take the pains him self, for their own ease, he appointed them Judges never unto them,
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as it were in the further partes of his Realme, to haue Iustice ryghtly ministered.
as it were in the further parts of his Realm, to have justice rightly ministered.
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But what folowed? Though Samuel wer good, & his children wel brought vp, looke what the world can do? Ah crafty world.
But what followed? Though Samuel were good, & his children well brought up, look what the world can do? Ah crafty world.
p-acp q-crq vvd? cs np1 vbdr j, cc po31 n2 av vvn a-acp, vvb r-crq dt n1 vmb vdi? uh j n1.
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8649
Whom shal not this worlde corrupt and deceaue at one tyme or other? Samuel thought hys sons should haue 〈 ◊ 〉 wel,
Whom shall not this world corrupt and deceive At one time or other? Samuel Thought his Sons should have 〈 ◊ 〉 well,
ro-crq vmb xx d n1 j cc vvi p-acp crd n1 cc j-jn? np1 vvd po31 n2 vmd vhi 〈 sy 〉 av,
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but yet Samuels sonnes walked not in theyr Fathers waye.
but yet Samuels Sons walked not in their Father's Way.
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Why? what then? Is the sonne alwayes bound to walke in the fathers way? No ye must not take it for a generall rule.
Why? what then? Is the son always bound to walk in the Father's Way? No you must not take it for a general Rule.
q-crq? q-crq av? vbz dt n1 av vvn pc-acp vvi p-acp dt ng1 n1? uh-dx pn22 vmb xx vvi pn31 p-acp dt j n1.
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Al sonnes are not to be blamed, for not walking in theyr Fathers wayes. All Sons Are not to be blamed, for not walking in their Father's ways.
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Ezechias dyd not folow the steppes of hys Father Ahaz, and was wel alowed in it.
Hezekiah did not follow the steps of his Father Ahaz, and was well aloud in it.
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Iosias the best king that euer was in Iewry, refourmed his fathers wayes, who walked in worldly 〈 ◊ 〉.
Iosias the best King that ever was in Iewry, reformed his Father's ways, who walked in worldly 〈 ◊ 〉.
np1 dt js n1 cst av vbds p-acp np1, vvn po31 ng1 n2, r-crq vvd p-acp j 〈 sy 〉.
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8655
In hys youth, he toke away all Idolatry, & purdged hys Realme of it, and set a good order in al his Dominions, wrestled wyth Idolatry.
In his youth, he took away all Idolatry, & purged his Realm of it, and Set a good order in all his Dominions, wrestled with Idolatry.
p-acp po31 n1, pns31 vvd av d n1, cc vvd po31 n1 pp-f pn31, cc vvd dt j n1 p-acp d po31 n2, vvn p-acp n1.
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8656
And although hys Father or hys grand Father Manasses (it makes no matter whether) repented hym in the ende, he had no tyme to refourm thinges, he left it to hys sonne to be done.
And although his Father or his grand Father Manasses (it makes no matter whither) repented him in the end, he had no time to refourm things, he left it to his son to be done.
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Iosias beganne and made an alteracion in hys chyldhood, he tourned al vpsydowne, he would suffer no Idolatry to stand.
Iosias began and made an alteration in his chyldhood, he turned all vpsydowne, he would suffer no Idolatry to stand.
np1 vvd cc vvd dt n1 p-acp po31 n1, pns31 vvd d av, pns31 vmd vvi dx n1 pc-acp vvi.
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8658
Therfore, you must not take it for a general rule, yt the son must euer walke in his fathers wales.
Therefore, you must not take it for a general Rule, that the son must ever walk in his Father's wales.
av, pn22 vmb xx vvi pn31 p-acp dt j n1, pn31 dt n1 vmb av vvi p-acp po31 ng1 n2.
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8659
Here I wyl rcnew, that which I sayd before of the 〈 ◊ 〉 Iewes, the rebellyouse people (that is theyr tytle) they neuer spake so rebelliouslye,
Here I will rcnew, that which I said before of the 〈 ◊ 〉 Iewes, the rebellyouse people (that is their title) they never spoke so rebelliously,
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as to saye, they would not receyue any alteracion, tyl theyr King came to age.
as to say, they would not receive any alteration, till their King Come to age.
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8661
Much lesse we Englysh men (if there be any such in England) may be ashamed.
Much less we English men (if there be any such in England) may be ashamed.
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I wonder wyth what consience 〈 ◊ 〉 can beare such things, and alowe it.
I wonder with what conscience 〈 ◊ 〉 can bear such things, and allow it.
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This Iosias made an notable alteracion, and therefore take it not for a generall rule, that the 〈 ◊ 〉 shal alwayes walke in hys Fathers wayes.
This Iosias made an notable alteration, and Therefore take it not for a general Rule, that the 〈 ◊ 〉 shall always walk in his Father's ways.
np1 np1 vvd dt j n1, cc av vvb pn31 xx p-acp dt j n1, cst dt 〈 sy 〉 vmb av vvi p-acp po31 ng1 n2.
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8664
Thinke not because he was slain 〈 ◊ 〉 battel, that God was displeased wyth hym.
Think not Because he was slave 〈 ◊ 〉 battle, that God was displeased with him.
vvb xx c-acp pns31 vbds vvn 〈 sy 〉 n1, cst np1 vbds vvn p-acp pno31.
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For herein God shewed his goodnes to him wonderfully, who would not suffer hym to se the captiuity that he would bring vpon the 〈 ◊ 〉 He wold not him to haue yt sight, the feelyng,
For herein God showed his Goodness to him wonderfully, who would not suffer him to see the captivity that he would bring upon the 〈 ◊ 〉 He would not him to have that sighed, the feeling,
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& the beholding of hys plage, he suffered him to be taken a may before, and to be slaine of the King of Egipt.
& the beholding of his plague, he suffered him to be taken a may before, and to be slain of the King of Egypt.
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Wherfore a iust man must be glad when he is taken from misery, 〈 ◊ 〉 si morte preoccupatus fuerit in retrigerio erit.
Wherefore a just man must be glad when he is taken from misery, 〈 ◊ 〉 si morte preoccupatus fuerit in retrigerio erit.
c-crq dt j n1 vmb vbi j c-crq pns31 vbz vvn p-acp n1, 〈 sy 〉 fw-mi fw-la fw-la fw-la p-acp fw-la fw-la.
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If a iust man be preuented with death, it shall be to hys reliefe.
If a just man be prevented with death, it shall be to his relief.
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He mustthynke that he is one of those, whom the world is not worthy to 〈 ◊ 〉, it came of a singular goodnesse of God, that he was by death delyuered from the syght of that captiuity.
He mustthynke that he is one of those, whom the world is not worthy to 〈 ◊ 〉, it Come of a singular Goodness of God, that he was by death Delivered from the sight of that captivity.
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Therfore take it not for a general rule, that the sons he alwayes bound to walke in the Fathers wayes.
Therefore take it not for a general Rule, that the Sons he always bound to walk in the Father's ways.
av vvb pn31 xx p-acp dt j n1, cst dt n2 pns31 av vvn pc-acp vvi p-acp dt ng1 n2.
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Nolite in pre ceptis patrum uestrorum incedere. Walke not in the commaundementes of your fathers. For so it is sayd in an other place of scripture.Nolite in pre ceptis patrum uestrorum incedere. Walk not in the Commandments of your Father's. For so it is said in an other place of scripture.
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8672
It is spoken to the reproch of Samuels sonnes that they walked not in his way,
It is spoken to the reproach of Samuels Sons that they walked not in his Way,
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for he was a good man.
for he was a good man.
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A wonderfull thyng that these children being so well brought vp should so fal & be corrupt.
A wonderful thing that these children being so well brought up should so fall & be corrupt.
dt j n1 cst d n2 vbg av av vvn p-acp vmd av vvi cc vbi j.
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If the deuyll can preuayle and hath power agaynst them, that had so Godly education, what vauntage hath he at them that be brought vp in iniquity and couetousnes? It is a Prouerbe that magistratus virum commonstrat. Offyce & authority sheweth what a man is.
If the Devil can prevail and hath power against them, that had so Godly education, what vantage hath he At them that be brought up in iniquity and covetousness? It is a Proverb that Magistratus virum Conmonstrat. Office & Authority shows what a man is.
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A man knoweth not hym selfe, tyl he be tryed.
A man Knoweth not him self, till he be tried.
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Many ther be that being wyth out office, can rebuke magistrates, and fynde faute wyth men that be in office and preeminence.
Many there be that being with out office, can rebuke Magistrates, and find fault with men that be in office and preeminence.
av-d pc-acp vbi d vbg p-acp av n1, vmb vvi n2, cc vvi n1 p-acp n2 cst vbb p-acp n1 cc n1.
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After when it cōmeth to their chaunce to come to office them selues, then they haue taken out a new lession, eum essem peruulus sapiebam vt paruulus.
After when it comes to their chance to come to office them selves, then they have taken out a new Lesson, Eum essem peruulus sapiebam vt paruulus.
p-acp c-crq pn31 vvz p-acp po32 n1 pc-acp vvi p-acp n1 pno32 n2, cs pns32 vhb vvn av dt j n1, fw-la fw-la fw-la fw-la fw-la fw-la.
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8679
When I was a chylde, I sauered as a childe.
When I was a child, I savoured as a child.
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They wyll doo then, as other menne doo, they are come too haue experience, too be practisioners.
They will do then, as other men do, they Are come too have experience, too be practitioners.
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8681
The maydes chyld is cuer best taught, for he that standes vpryght in offyce, he is the fellow.
The maids child is cuer best taught, for he that Stands upright in office, he is the fellow.
dt ng1 n1 vbz av js vvn, c-acp pns31 cst vvz av-j p-acp n1, pns31 vbz dt n1.
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Samuell would neuer 〈 ◊ 〉 thought that hys 〈 ◊ 〉 should haue ben so corrupted.
Samuel would never 〈 ◊ 〉 Thought that his 〈 ◊ 〉 should have been so corrupted.
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It is a perillous thyng, a daungerous state to be a Iudge. They felte the smaker of this world, a perillous thing. And therfore Chrisostom sayth. Miror si aliquis rectorum saluabitur.
It is a perilous thing, a dangerous state to be a Judge. They felt the smaker of this world, a perilous thing. And Therefore Chrysostom say. Mirror si aliquis rectorum saluabitur.
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8684
I maruayle (sayeth he) that any ruler canne be saued. If the perill were well considered, men would not be so desirous as they be:
I marvel (Saith he) that any ruler can be saved. If the peril were well considered, men would not be so desirous as they be:
pns11 n1 (vvz pns31) cst d n1 vmb vbi vvn. cs dt n1 vbdr av vvn, n2 vmd xx vbi av j c-acp pns32 vbb:
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8685
The world the world hath many subtil sleightes, it is a cratly thing and very deceitful, a corrupter,
The world the world hath many subtle sleights, it is a cratly thing and very deceitful, a corrupter,
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and who is it whom the world doth not corrupt and blind at one tyme or other? What was the way they walked Declinauerunt post auaritiam. That is one.
and who is it whom the world does not corrupt and blind At one time or other? What was the Way they walked Declinauerunt post auaritiam. That is one.
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They stouped after gaynes, turned aside after lucre.
They stooped After gains, turned aside After lucre.
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8688
What folowed Acceperunt munera. They toke rewardes, gyftes, 〈 ◊ 〉 (I should cal them) for that is theyr right name.
What followed Acceperunt Munera. They took rewards, Gifts, 〈 ◊ 〉 (I should call them) for that is their right name.
q-crq vvd fw-la fw-la. pns32 vvd n2, n2, 〈 sy 〉 (pns11 vmd vvi pno32) p-acp d vbz po32 j-jn n1.
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Per nerterunt iudicium. They turned Justice vpsedown. Either they would geue wrong iudgement, or els put of & delay poore mens matters.Per nerterunt iudicium. They turned justice vpsedown. Either they would give wrong judgement, or Else put of & Delay poor men's matters.
fw-la fw-la fw-la. pns32 vvd n1 av. av-d pns32 vmd vvi j-jn n1, cc av vvn pp-f cc vvi j ng2 n2.
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8690
These were theyr wayes, here is the Deuilles genealogye. Agradacion of the Deuitles making. This, scala inferni. The ladder of hel.
These were their ways, Here is the Devils genealogy. Agradacion of the Deuitles making. This, scala inferni. The ladder of hell.
np1 vbdr po32 n2, av vbz dt ng1 n1. n1 pp-f dt j n-vvg. np1, fw-la fw-la. dt n1 pp-f n1.
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I told you before of, scala celi. The ladder of heauen, I would yon should not forget it.
I told you before of, scala Celi. The ladder of heaven, I would yond should not forget it.
pns11 vvd pn22 a-acp pp-f, fw-la fw-la. dt n1 pp-f n1, pns11 vmd d vmd xx vvi pn31.
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8711
Fyrst let hym be a couetouse man, let 〈 ◊ 〉 heart be poisoned with couetousnes.
Fyrst let him be a covetous man, let 〈 ◊ 〉 heart be poisoned with covetousness.
ord vvb pno31 vbi dt j n1, vvb 〈 sy 〉 n1 vbi vvn p-acp n1.
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The steppes 〈 ◊ 〉, are set foorth in the tenth to ye Romains. The 〈 ◊ 〉 is preaching, then hearing, then beleuing, and last of al Saluacion.
The steps 〈 ◊ 〉, Are Set forth in the tenth to the Romans. The 〈 ◊ 〉 is preaching, then hearing, then believing, and last of all Salvation.
dt n2 〈 sy 〉, vbr vvn av p-acp dt ord p-acp dt njp2. dt 〈 sy 〉 vbz vvg, av vvg, av vvg, cc ord pp-f d n1.
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8693
Scala celi is a preachinge matter I tell you, and not a massyng matter, Gods instrument of saluacion, is preaching. Scala Celi is a preaching matter I tell you, and not a massing matter, God's Instrument of salvation, is preaching.
np1 fw-la vbz dt vvg n1 pns11 vvb pn22, cc xx dt j-vvg n1, ng1 n1 pp-f n1, vbz vvg.
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8694
Here I moue you my Lordes, not to be greed ye and outragiouse in enhaunsyng, and caysing of your centes, to the minishyng of the office of saluacion.
Here I move you my lords, not to be greed you and outragiouse in enhaunsyng, and caysing of your centes, to the minishing of the office of salvation.
av pns11 vvb pn22 po11 n2, xx pc-acp vbi vvn pn22 cc j p-acp n-vvg, cc vvg pp-f po22 fw-fr, p-acp dt n-vvg pp-f dt n1 pp-f n1.
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8695
It would pyty a mans heart to heare that, that I heare of the state of Cambrige, what it is in Drford I can not tell.
It would pyty a men heart to hear that, that I hear of the state of Cambridge, what it is in Drford I can not tell.
pn31 vmd n1 dt ng1 n1 pc-acp vvi d, cst pns11 vvb pp-f dt n1 pp-f np1, r-crq pn31 vbz p-acp np1 pns11 vmb xx vvi.
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8696
There be few do study diuinity, but so many as of necessity must furnysh the Colledges.
There be few do study divinity, but so many as of necessity must furnish the Colleges.
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8697
For theyr liuinges be so smal, and victayles so dere, that they tarry not there, but go other where to seke liuinges and so they go about.
For their livings be so small, and victayles so dear, that they tarry not there, but go other where to seek livings and so they go about.
p-acp po32 n2-vvg vbi av j, cc n2 av av-jn, cst pns32 vvb xx a-acp, cc-acp vvb n-jn c-crq pc-acp vvi n2-vvg cc av pns32 vvb a-acp.
(29) sermon (DIV2)
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8698
Nowe there be a fewe gentylmen and they study a litle diuinitie.
Now there be a few gentlemen and they study a little divinity.
av pc-acp vbi dt d n2 cc pns32 vvb dt j n1.
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8699
Alas what is that? it wil com to passe that we shal haue nothing but a lytle Englysh diuinity, that wil bring the Realme into a very barbarousnes,
Alas what is that? it will come to pass that we shall have nothing but a little English divinity, that will bring the Realm into a very barbarousness,
uh q-crq vbz d? pn31 vmb vvi pc-acp vvi cst pns12 vmb vhi pix cc-acp dt j jp n1, cst vmb vvi dt n1 p-acp dt j n1,
(29) sermon (DIV2)
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8700
and vtter decay of learnyng, It is not that 〈 ◊ 〉, that wyll kepe out the supremacy of the Byshop of Rome.
and utter decay of learning, It is not that 〈 ◊ 〉, that will keep out the supremacy of the Bishop of Rome.
cc j n1 pp-f n1, pn31 vbz xx cst 〈 sy 〉, cst vmb vvi av dt n1 pp-f dt n1 pp-f np1.
(29) sermon (DIV2)
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8701
Here I wyll make a supplycation, that ye would bestow so much to the finding of scholers, of good wyttes, of poore mens sonnes, to exercyse the office of saluacion, in reliuing of scholers,
Here I will make a supplycation, that you would bestow so much to the finding of Scholars, of good wits, of poor men's Sons, to exercise the office of salvation, in reliving of Scholars,
av pns11 vmb vvi dt n1, cst pn22 vmd vvi av av-d p-acp dt n-vvg pp-f n2, pp-f j n2, pp-f j ng2 n2, pc-acp vvi dt n1 pp-f n1, p-acp vvg pp-f n2,
(29) sermon (DIV2)
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8702
as ye were wont to 〈 ◊ 〉 in pilgrimage matters, in trentals, in masses, in pardons, in purgatory matters.
as you were wont to 〈 ◊ 〉 in pilgrimage matters, in Trentals, in masses, in Pardons, in purgatory matters.
c-acp pn22 vbdr j pc-acp 〈 sy 〉 p-acp n1 n2, p-acp n2, p-acp n2, p-acp n2, p-acp n1 n2.
(29) sermon (DIV2)
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8703
Ye bestowed that lyberally, bountefully, but thys was not wel spent. You had a zeale, but not secundum scientiam, not according to knowledge.
You bestowed that liberally, bountefully, but this was not well spent. You had a zeal, but not secundum scientiam, not according to knowledge.
pn22 vvd cst av-j, av-j, cc-acp d vbds xx av vvn. pn22 vhd dt n1, cc-acp xx fw-la fw-la, xx vvg p-acp n1.
(29) sermon (DIV2)
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8704
You may be sure if you 〈 ◊ 〉, your goods on this wise, ye shal 〈 ◊ 〉 it wel to support & vphold gods word, wherin ye shal please God.
You may be sure if you 〈 ◊ 〉, your goods on this wise, you shall 〈 ◊ 〉 it well to support & uphold God's word, wherein you shall please God.
pn22 vmb vbi j cs pn22 〈 sy 〉, po22 n2-j p-acp d n1, pn22 vmb 〈 sy 〉 pn31 av pc-acp vvi cc vvi n2 n1, c-crq pn22 vmb vvi np1.
(29) sermon (DIV2)
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8705
I require no more, but that ye bestow so much Godly, as 〈 ◊ 〉 were 〈 ◊ 〉 to bestow vngodly.
I require no more, but that you bestow so much Godly, as 〈 ◊ 〉 were 〈 ◊ 〉 to bestow ungodly.
pns11 vvb av-dx av-dc, cc-acp cst pn22 vvb av d j, c-acp 〈 sy 〉 vbdr 〈 sy 〉 pc-acp vvi j.
(29) sermon (DIV2)
465
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8706
It is a reasonable peticion, for Gods sake, looke vpon it, I say no more.
It is a reasonable petition, for God's sake, look upon it, I say no more.
pn31 vbz dt j n1, p-acp ng1 n1, vvb p-acp pn31, pns11 vvb av-dx av-dc.
(29) sermon (DIV2)
465
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8707
There be none nowe but greate mens sonnes in Colledges, and theyr Fathers looke not to haue them preachers,
There be none now but great men's Sons in Colleges, and their Father's look not to have them Preachers,
pc-acp vbi pix av p-acp j ng2 n2 p-acp n2, cc po32 n2 vvb xx pc-acp vhi pno32 n2,
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8708
so euery way this office of preaching is pinched at.
so every Way this office of preaching is pinched At.
av d n1 d n1 pp-f vvg vbz vvn p-acp.
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8709
I 〈 ◊ 〉 speake no more of scala celi. But I am sure this is 〈 ◊ 〉 inferni, the right way to hell, to be couetous, to take brybes, and peruert iustice.
I 〈 ◊ 〉 speak no more of scala Celi. But I am sure this is 〈 ◊ 〉 inferni, the right Way to hell, to be covetous, to take Bribes, and pervert Justice.
sy 〈 sy 〉 vvi av-dx dc pp-f fw-la fw-la. cc-acp pns11 vbm j d vbz 〈 sy 〉 fw-la, dt j-jn n1 p-acp n1, pc-acp vbi j, pc-acp vvi n2, cc vvi n1.
(29) sermon (DIV2)
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8710
If a iudge should aske me yt way to hel, I would shewe hym thys way.
If a judge should ask me that Way to hell, I would show him this Way.
cs dt n1 vmd vvi pno11 pn31 n1 p-acp n1, pns11 vmd vvi pno31 d n1.
(29) sermon (DIV2)
465
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8712
Then let 〈 ◊ 〉 go a lytle further and take brybes, and last peruerte iudgement.
Then let 〈 ◊ 〉 go a little further and take Bribes, and last pervert judgement.
av vvb 〈 sy 〉 vvb dt j av-jc cc vvi n2, cc ord vvb n1.
(29) sermon (DIV2)
465
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8713
Loo, here is the mother and the daughter, and the daughters daughter.
Loo, Here is the mother and the daughter, and the daughters daughter.
n1, av vbz dt n1 cc dt n1, cc dt ng1 n1.
(29) sermon (DIV2)
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8714
Auarice is the mother, she brynges 〈 ◊ ◊ 〉 taking, and bribetaking, peruertyng of iugment.
Avarice is the mother, she brings 〈 ◊ ◊ 〉 taking, and bribetaking, perverting of judgement.
n1 vbz dt n1, pns31 vvz 〈 sy sy 〉 vvg, cc vvg, vvg pp-f n1.
(29) sermon (DIV2)
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8715
There lackes a fourth thing to make vp yt messe, which so God helpe me 〈 ◊ 〉 I were iudge should be Hangum tuum, a tiburne typpet to take wyth hym, There lacks a fourth thing to make up that mess, which so God help me 〈 ◊ 〉 I were judge should be Hangum tuum, a Tiburn Tip to take with him,
pc-acp vvz dt ord n1 pc-acp vvi a-acp pn31 n1, r-crq av np1 vvb pno11 〈 sy 〉 pns11 vbdr n1 vmd vbi np1 fw-la, dt j n1 pc-acp vvi p-acp pno31,
(29) sermon (DIV2)
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8716
and it wher the Judge of the Kinges 〈 ◊ 〉, my Lord chiefe Judge of England,
and it where the Judge of the Kings 〈 ◊ 〉, my Lord chief Judge of England,
cc pn31 c-crq dt n1 pp-f dt ng1 〈 sy 〉, po11 n1 j-jn n1 pp-f np1,
(29) sermon (DIV2)
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8717
yea, and it were my Lorde Chancelour hym selfe, to tiburne wyth him. There was with in these. xxx. yeares a certayn widdow which, sodaynly was attached, had to pryson, 〈 ◊ 〉, 〈 ◊ 〉, 〈 ◊ 〉 there were certayne learned men that visited her in the prison.
yea, and it were my Lord Chancellor him self, to Tiburn with him. There was with in these. xxx. Years a certain widow which, suddenly was attached, had to prison, 〈 ◊ 〉, 〈 ◊ 〉, 〈 ◊ 〉 there were certain learned men that visited her in the prison.
uh, cc pn31 vbdr po11 n1 n1 pno31 n1, p-acp j p-acp pno31. pc-acp vbds p-acp p-acp d. crd. n2 dt j n1 r-crq, av-j vbds vvn, vhd p-acp n1, 〈 sy 〉, 〈 sy 〉, 〈 sy 〉 a-acp vbdr j j n2 cst vvd pno31 p-acp dt n1.
(29) sermon (DIV2)
465
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8718
Oh I would ye would resort to Prisons.
O I would you would resort to Prisons.
uh pns11 vmd pn22 vmd vvi p-acp n2.
(29) sermon (DIV2)
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8719
A cōntendable thinge in a 〈 ◊ 〉 Realme, I would wyshe there were Curates for prisons, that we myght saye, the Curat of Newgate, the Curat of the Flete,
A conntendable thing in a 〈 ◊ 〉 Realm, I would wish there were Curates for prisons, that we might say, the Curate of Newgate, the Curate of the Fleet,
dt j n1 p-acp dt 〈 sy 〉 n1, pns11 vmd vvi a-acp vbdr n2 p-acp n2, cst pns12 vmd vvi, dt n1 pp-f np1, dt n1 pp-f dt n1,
(29) sermon (DIV2)
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8720
and I would haue them well waged for theyr labour.
and I would have them well waged for their labour.
cc pns11 vmd vhi pno32 av vvn p-acp po32 n1.
(29) sermon (DIV2)
465
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8721
At is a holy day worcke to vyset the prisoners, for they be kept from sermons.
At is a holy day work to vyset the Prisoners, for they be kept from Sermons.
p-acp vbz dt j n1 vvi p-acp vvb dt n2, c-acp pns32 vbb vvn p-acp n2.
(29) sermon (DIV2)
465
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8722
There was that resorted to thys woman, who, when she came to prison, was all on her beades,
There was that resorted to this woman, who, when she Come to prison, was all on her beads,
pc-acp vbds cst vvd p-acp d n1, r-crq, c-crq pns31 vvd p-acp n1, vbds d p-acp po31 n2,
(29) sermon (DIV2)
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8723
and nothing els, a popish woman, and sauered not of Iesu Christ.
and nothing Else, a popish woman, and savoured not of Iesu christ.
cc pix av, dt j n1, cc vvn xx pp-f np1 np1.
(29) sermon (DIV2)
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8724
In proces she was so applyed that she 〈 ◊ 〉 Quam suauis est dominus. She had such a sauiour, such a swetenes and felyng that she thought it longe to the day of execusion.
In Process she was so applied that she 〈 ◊ 〉 Quam suauis est dominus. She had such a Saviour, such a sweetness and feeling that she Thought it long to the day of execusion.
p-acp n1 pns31 vbds av vvd cst pns31 〈 sy 〉 fw-la fw-la fw-la fw-la. pns31 vhd d dt n1, d dt n1 cc n1 cst pns31 vvd pn31 av-j p-acp dt n1 pp-f n1.
(29) sermon (DIV2)
465
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8725
She was wyth Christ already, as touching fayth.
She was with christ already, as touching faith.
pns31 vbds p-acp np1 av, c-acp vvg n1.
(29) sermon (DIV2)
465
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8726
She had such a desyre that she sayd wyth saynt Paule, Cupio dissolui et esse cum 〈 ◊ 〉.
She had such a desire that she said with saint Paul, Cupio dissolui et esse cum 〈 ◊ 〉.
pns31 vhd d dt n1 cst pns31 vvd p-acp n1 np1, fw-la fw-la fw-la fw-la fw-la 〈 sy 〉.
(29) sermon (DIV2)
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8727
I desyre to be ryd, and to be with Christ. The woord of God had so wrought in her.
I desire to be rid, and to be with christ. The word of God had so wrought in her.
pns11 vvi pc-acp vbi vvn, cc pc-acp vbi p-acp np1. dt n1 pp-f np1 vhd av vvn p-acp pno31.
(29) sermon (DIV2)
465
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8728
When she was brought to punishment, she desyred to confesse hyr faulte, she toke of her death, that she was giltlesse in that thyng she suffered for,
When she was brought to punishment, she desired to confess her fault, she took of her death, that she was guiltless in that thing she suffered for,
c-crq pns31 vbds vvn p-acp n1, pns31 vvn pc-acp vvi po31 n1, pns31 vvd pp-f po31 n1, cst pns31 vbds j p-acp d n1 pns31 vvd p-acp,
(29) sermon (DIV2)
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8729
and her neyghbours would haue 〈 ◊ 〉 her wytnes in the same.
and her neighbours would have 〈 ◊ 〉 her witness in the same.
cc po31 n2 vmd vhi 〈 sy 〉 po31 vvb p-acp dt d.
(29) sermon (DIV2)
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8730
She was alwayes an bonest 〈 ◊ 〉 woman, her neyghbours would haue gone on her purgacion a great way.
She was always an bonest 〈 ◊ 〉 woman, her neighbours would have gone on her purgation a great Way.
pns31 vbds av dt j 〈 sy 〉 n1, po31 n2 vmd vhi vvn p-acp po31 n1 dt j n1.
(29) sermon (DIV2)
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8731
They would nedes haue her confesse, then sayth she.
They would needs have her confess, then say she.
pns32 vmd av vhi pno31 vvi, av vvz pns31.
(29) sermon (DIV2)
465
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8732
I am not gylty, would ye haue 〈 ◊ 〉 to make me gilty, where I am not? 〈 ◊ 〉 for al thys, she was a trespasser, she had von a great oftence.
I am not guilty, would you have 〈 ◊ 〉 to make me guilty, where I am not? 〈 ◊ 〉 for all this, she was a trespasser, she had von a great oftence.
pns11 vbm xx j, vmd pn22 vhi 〈 sy 〉 pc-acp vvb pno11 j, c-crq pns11 vbm xx? 〈 sy 〉 c-acp d d, pns31 vbds dt n1, pns31 vhd fw-mi dt j n1.
(29) sermon (DIV2)
465
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8733
But before I go forward with this, I must first tel you a tale.
But before I go forward with this, I must First tell you a tale.
cc-acp c-acp pns11 vvb av-j p-acp d, pns11 vmb ord vvi pn22 dt n1.
(29) sermon (DIV2)
465
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8734
I heard a good whyle ago, a tale of one (I sawe the man that told me the tale not long ago in thys auditory.) He hath traueiled in 〈 ◊ 〉 countries then one.
I herd a good while ago, a tale of one (I saw the man that told me the tale not long ago in this auditory.) He hath traveled in 〈 ◊ 〉 countries then one.
pns11 vvd dt j n1 av, dt n1 pp-f pi (pns11 vvd dt n1 cst vvd pno11 dt n1 xx av-j av p-acp d j.) pns31 vhz vvn p-acp 〈 sy 〉 ng1 cs crd.
(29) sermon (DIV2)
465
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8735
He told me that there was once a pretour in Rome, Lord 〈 ◊ 〉 of Rome, a Rych man one of the richest marchauntes in al the Cyty,
He told me that there was once a Pretour in Room, Lord 〈 ◊ 〉 of Rome, a Rich man one of the Richest Merchants in all the city,
pns31 vvd pno11 d a-acp vbds a-acp dt n1 p-acp n1, n1 〈 sy 〉 pp-f np1, dt j n1 crd pp-f dt js n2 p-acp d dt n1,
(29) sermon (DIV2)
465
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8736
& sodaynely he was cast in the castle Aungel. It was heard of, & euery man, whispered in an others eare.
& suddenly he was cast in the castle Angel. It was herd of, & every man, whispered in an Others ear.
cc av-j pns31 vbds vvn p-acp dt n1 n1. pn31 vbds vvn pp-f, cc d n1, vvn p-acp dt ng2-jn n1.
(29) sermon (DIV2)
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8737
What hath he done? Hath he killed any man? No. Hath he medled with 〈 ◊ 〉, 〈 ◊ 〉 holy fathers marchaundice? No. Hath he counterfayted our holy Fathers Bulles? No. For these were hye treasons.
What hath he done? Hath he killed any man? No. Hath he meddled with 〈 ◊ 〉, 〈 ◊ 〉 holy Father's marchaundice? No. Hath he counterfeited our holy Father's Bulls? No. For these were high treasons.
q-crq vhz pns31 vdn? vhz pns31 vvn d n1? n1 vhz pns31 vvn p-acp 〈 sy 〉, 〈 sy 〉 j ng1 n1? n1 vhz pns31 vvn po12 j ng1 n2? uh-dx p-acp d vbdr j n2.
(29) sermon (DIV2)
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8738
〈 ◊ ◊ 〉 an other in the eare and sayid: Erat Diues. He was a rych man, A great fault.
〈 ◊ ◊ 〉 an other in the ear and sayid: Erat Diues. He was a rich man, A great fault.
〈 sy sy 〉 dt n-jn p-acp dt n1 cc n1: fw-la fw-la. pns31 vbds dt j n1, dt j n1.
(29) sermon (DIV2)
465
Image 220
8739
Here was a goodly pray for that holy Father. It was in Pope Iulius tyme, he was a great warriour.
Here was a goodly prey for that holy Father. It was in Pope Julius time, he was a great warrior.
av vbds dt j n1 p-acp d j n1. pn31 vbds p-acp n1 np1 n1, pns31 vbds dt j n1.
(29) sermon (DIV2)
465
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8740
Thys praye would helpe hym to maintayne hys warres, a iolly praye for our holy Father.
This pray would help him to maintain his wars, a jolly pray for our holy Father.
d n1 vmd vvi pno31 pc-acp vvi po31 n2, dt j n1 p-acp po12 j n1.
(29) sermon (DIV2)
465
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8741
So thys woman was Diuet. She was a rych woman, she had her landes by the 〈 ◊ ◊ 〉.
So this woman was Divet. She was a rich woman, she had her Lands by the 〈 ◊ ◊ 〉.
av d n1 vbds np1-n. pns31 vbds dt j n1, pns31 vhd po31 n2 p-acp dt 〈 sy sy 〉.
(29) sermon (DIV2)
465
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8742
He was a Gentelman of along nose. Such a cup, such a couer. She would not depart from her owne.
He was a Gentleman of along nose. Such a cup, such a cover. She would not depart from her own.
pns31 vbds dt n1 pp-f p-acp n1. d dt n1, d dt n1. pns31 vmd xx vvi p-acp po31 d.
(29) sermon (DIV2)
465
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8743
Thys Shyriffe was a couetuouse man, a worldly man.
This Sheriff was a couetuouse man, a worldly man.
d n1 vbds dt j n1, dt j n1.
(29) sermon (DIV2)
465
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8744
The Iudge at the enpanelyng of the quest, had hys grane lookes, and charged them wyth thys.
The Judge At the enpanelyng of the quest, had his grane looks, and charged them with this.
dt n1 p-acp dt n1 pp-f dt n1, vhd po31 j n2, cc vvd pno32 p-acp d.
(29) sermon (DIV2)
465
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8745
It was the Kinges matter, loke well vpon it.
It was the Kings matter, look well upon it.
pn31 vbds dt ng1 n1, vvi av p-acp pn31.
(29) sermon (DIV2)
465
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8746
〈 ◊ 〉 it makes for theyr purpose, they haue the King yt King in theyr mouthes.
〈 ◊ 〉 it makes for their purpose, they have the King that King in their mouths.
〈 sy 〉 pn31 vvz p-acp po32 n1, pns32 vhb dt n1 pn31 n1 p-acp po32 n2.
(29) sermon (DIV2)
465
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8747
Wel, somewhat there was, there was walkyng of angelles betwene them.
Well, somewhat there was, there was walking of Angels between them.
uh-av, av a-acp vbds, pc-acp vbds vvg pp-f n2 p-acp pno32.
(29) sermon (DIV2)
465
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8748
I would wish that of such a Iudge in 〈 ◊ 〉 now, we might haue yt skin hanged vp.
I would wish that of such a Judge in 〈 ◊ 〉 now, we might have that skin hanged up.
pns11 vmd vvi d pp-f d dt n1 p-acp 〈 sy 〉 av, pns12 vmd vhi pn31 n1 vvn a-acp.
(29) sermon (DIV2)
465
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8749
It wer a goodly signe yt signe of the iudges skin. It shoulde be Lots wyfe, to all Iudges that should folow after.
It were a goodly Signen that Signen of the judges skin. It should be Lots wife, to all Judges that should follow After.
pn31 vbdr dt j n1 pn31 n1 pp-f dt ng1 n1. pn31 vmd vbi npg1 n1, p-acp d n2 cst vmd vvi a-acp.
(29) sermon (DIV2)
465
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8750
By thys ye may perceiue, it is possible for a man to answere for hym selfe,
By this you may perceive, it is possible for a man to answer for him self,
p-acp d pn22 vmb vvi, pn31 vbz j p-acp dt n1 pc-acp vvi p-acp pno31 n1,
(29) sermon (DIV2)
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8751
and be arrained at the 〈 ◊ 〉, and neuertheles to haue wrong. Yea, ye shall haue it in fourme of law, and yet haue wrong to.
and be arraigned At the 〈 ◊ 〉, and nevertheless to have wrong. Yea, you shall have it in Form of law, and yet have wrong to.
cc vbi vvn p-acp dt 〈 sy 〉, cc av pc-acp vhi j-jn. uh, pn22 vmb vhi pn31 p-acp n1 pp-f n1, cc av vhb j-jn p-acp.
(29) sermon (DIV2)
465
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8752
So it is possible, in a case, for a man that hath in his absence ataintement, to haue ryght, and no wrong.
So it is possible, in a case, for a man that hath in his absence ataintement, to have right, and no wrong.
av pn31 vbz j, p-acp dt n1, p-acp dt n1 cst vhz p-acp po31 n1 n1, pc-acp vhi j-jn, cc dx n-jn.
(29) sermon (DIV2)
465
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8753
I wyl not saye naye, but it is a good lawe for a man to answere for hym selfe, this is reasonable, alowable and good.
I will not say nay, but it is a good law for a man to answer for him self, this is reasonable, allowable and good.
pns11 vmb xx vvi uh-x, cc-acp pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi p-acp pno31 n1, d vbz j, j cc j.
(29) sermon (DIV2)
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8754
And yet such an vrgent cause may be, suche a 〈 ◊ 〉 to a commune wealth, that a man may rightly 〈 ◊ 〉 〈 ◊ 〉 in 〈 ◊ 〉 absence.
And yet such an urgent cause may be, such a 〈 ◊ 〉 to a commune wealth, that a man may rightly 〈 ◊ 〉 〈 ◊ 〉 in 〈 ◊ 〉 absence.
cc av d dt j n1 vmb vbi, d dt 〈 sy 〉 pc-acp dt j n1, cst dt n1 vmb av-jn 〈 sy 〉 〈 sy 〉 p-acp 〈 sy 〉 n1.
(29) sermon (DIV2)
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8756
but not ofte, except they be such cases that the reason of the general lawe maye be kepte.
but not oft, except they be such cases that the reason of the general law may be kept.
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I am 〈 ◊ 〉 of some to 〈 ◊ 〉 thys lawe, but I am not able,
I am 〈 ◊ 〉 of Some to 〈 ◊ 〉 this law, but I am not able,
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so it be but for a time, and vpon wayghty consideracions, so yt it be vsed rarely, seldomly,
so it be but for a time, and upon wayghty considerations, so that it be used rarely, seldomly,
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for auoyding distrubaunce in the commune wealth, such an epiky and moderacion maye be vsed in it.
for avoiding distrubaunce in the commune wealth, such an epiky and moderation may be used in it.
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And neuertheles it is very mete and cequisite that a man should answere for hym selfe.
And nevertheless it is very meet and cequisite that a man should answer for him self.
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We must cs̄ider the groūd of the law:
We must csider the ground of the law:
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for Ratio legis, anima legis, the reason of the lawe is the soule of the lawe.
for Ratio Legis, anima Legis, the reason of the law is the soul of the law.
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Why? what is the reason and ende of the lawe? It is thys, that no man should be iniured.
Why? what is the reason and end of the law? It is this, that no man should be injured.
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A man may in his attayntment haue no more wrong done hym, then if he answered for hym selfe.
A man may in his attaintment have no more wrong done him, then if he answered for him self.
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Ah then I am not able to saye, that in no wise, an arrainement may be 〈 ◊ 〉 into attaintement.
Ah then I am not able to say, that in no wise, an arraignment may be 〈 ◊ 〉 into attaintement.
uh av pns11 vbm xx j pc-acp vvi, cst p-acp dx j, dt n1 vmb vbi 〈 sy 〉 p-acp fw-fr.
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A man may haue wrong (and that in open iudgement) & in forme of lawe,
A man may have wrong (and that in open judgement) & in Form of law,
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and yet alowed to answer for hym selfe, and euen so is possible he maye haue 〈 ◊ 〉,
and yet aloud to answer for him self, and even so is possible he may have 〈 ◊ 〉,
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though he 〈 ◊ 〉 answere for hym selfe. I wyl not saye but that the parliament houses both hye and lowe maye erre,
though he 〈 ◊ 〉 answer for him self. I will not say but that the parliament houses both high and low may err,
cs pns31 〈 sy 〉 vvi p-acp pno31 n1. pns11 vmb xx vvi cc-acp cst dt n1 n2 d j cc j vmb vvi,
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and yet they maye 〈 ◊ 〉 well, and christen subiectes must take al thinges to the best,
and yet they may 〈 ◊ 〉 well, and christen Subjects must take all things to the best,
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and expounde theyr doinges wel, al though they can not yeld, a reason for it, except their proceedinges be manifestly wycked.
and expound their doings well, all though they can not yield, a reason for it, except their proceedings be manifestly wicked.
cc vvi po32 n2-vdg av, d c-acp pns32 vmb xx vvi, dt n1 p-acp pn31, c-acp po32 n2-vvg vbi av-j j.
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For though they can not attayne to se for what purpose things he don, it is no good 〈 ◊ 〉 that they 〈 ◊ 〉 called euel don therfore.
For though they can not attain to see for what purpose things he dONE, it is no good 〈 ◊ 〉 that they 〈 ◊ 〉 called evil dONE Therefore.
p-acp cs pns32 vmb xx vvi pc-acp vvi p-acp r-crq n1 n2 pns31 n1, pn31 vbz dx j 〈 sy 〉 cst pns32 〈 sy 〉 vvn n-jn n1 av.
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And is this a good argument, he is not alowed to answere for hym selfe in thys place or yt place, where he 〈 ◊ 〉 apoint:
And is this a good argument, he is not aloud to answer for him self in this place or that place, where he 〈 ◊ 〉 appoint:
cc vbz d dt j n1, pns31 vbz xx av pc-acp vvi p-acp pno31 n1 p-acp d n1 cc pn31 n1, c-crq pns31 〈 sy 〉 vvb:
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Ergo, he is not alowed to answer for him selfe? No. He might haue answered yt best he could for him self before a great many,Ergo, he is not aloud to answer for him self? No. He might have answered that best he could for him self before a great many,
fw-la, pns31 vbz xx av pc-acp vvi p-acp pno31 n1? uh-dx pns31 vmd vhi vvn pn31 js pns31 vmd p-acp pno31 n1 p-acp dt j d,
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& haue had mo to if he had required thē. Yea, & was comaūded vpon his allegiāce to speake for himself & to make answer,
& have had more to if he had required them. Yea, & was commanded upon his allegiance to speak for himself & to make answer,
cc vhb vhn dc p-acp cs pns31 vhd vvn pno32. uh, cc vbds vvd p-acp po31 n1 pc-acp vvi p-acp px31 cc pc-acp vvi n1,
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but he wold not, nedes he wold 〈 ◊ 〉 out to iudgement, & appointed yt place him selfe.
but he would not, needs he would 〈 ◊ 〉 out to judgement, & appointed that place him self.
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A man yt answers for himself at yt bar, is not alowed his man of law to answer for him,
A man that answers for himself At that bar, is not aloud his man of law to answer for him,
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but he must answer him self.
but he must answer him self.
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Yet in the parliament, although he were not ther him selfe, any frend he bad, had liberty to answer for him, frank,
Yet in the parliament, although he were not there him self, any friend he bad, had liberty to answer for him, frank,
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Euery man to spake the beste he knoweth of hys conscience, for the 〈 ◊ 〉 Maiesties honour,
Every man to spoke the best he Knoweth of his conscience, for the 〈 ◊ 〉 Majesties honour,
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and the wealthe of the 〈 ◊ 〉.
and the wealth of the 〈 ◊ 〉.
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There wer in the Parliament in bothe houses, a great many learned men, conscionable men, wise men.
There were in the Parliament in both houses, a great many learned men, conscionable men, wise men.
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When that man was attainted ther, and they had liberty, ther to say nay, to his attayntment if they would.
When that man was attainted there, and they had liberty, there to say nay, to his attaintment if they would.
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Sure I am the most allowed it, or els it could not haue gone forwarde.
Sure I am the most allowed it, or Else it could not have gone forward.
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These premisses considered, I would haue you to beare suche a hart, as it becommeth Christen 〈 ◊ 〉.
These premises considered, I would have you to bear such a heart, as it becomes christian 〈 ◊ 〉.
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I know what men say of me wel inough, I could purge my 〈 ◊ 〉.
I know what men say of me well enough, I could purge my 〈 ◊ 〉.
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There is that prouokes me to speake against this law of attaintment, they say I am not indifferent.
There is that provokes me to speak against this law of attaintment, they say I am not indifferent.
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Surely I would haue it to be done rarely vpon some great respect to the cōmon wealth,
Surely I would have it to be done rarely upon Some great respect to the Common wealth,
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for auoiding of greater tumult and peril.
for avoiding of greater tumult and peril.
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Saint Paule was allowed to answer for hym selfe, if Li 〈 ◊ 〉 the tribune had not 〈 ◊ 〉 him away from shewyng ofhys matter, it had cost hym hys lyfe.
Saint Paul was allowed to answer for him self, if Li 〈 ◊ 〉 the tribune had not 〈 ◊ 〉 him away from show ofhys matter, it had cost him his life.
n1 np1 vbds vvn pc-acp vvi p-acp pno31 n1, cs crd 〈 sy 〉 dt n1 vhd xx 〈 sy 〉 pno31 av p-acp n1 av n1, pn31 vhd vvn pno31 po31 n1.
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Where he was saued by 〈 ◊ 〉 Magistrate, being but a priuate man.
Where he was saved by 〈 ◊ 〉 Magistrate, being but a private man.
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Wyl ye not allowe that some thyng be done as wel for sauing of the Magistrates life? It behoues them of the Parliamēt to looke wel vpon the matter.
Wyl you not allow that Some thing be done as well for Saving of the Magistrates life? It behooves them of the Parliament to look well upon the matter.
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And I for my part thinke not but they dyd wel, els I shuld not yeld the duty of a 〈 ◊ 〉. And I for my part think not but they did well, Else I should not yield the duty of a 〈 ◊ 〉.
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Some liken me to 〈 ◊ 〉 Shaw that preached at Pauls crosse, that king Edwards sonnes wer Bastardes.
some liken me to 〈 ◊ 〉 Shaw that preached At Paul's cross, that King Edwards Sons were Bastards.
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An easy matter for one of the counsel to do as doctour Shaw dyd.
an easy matter for one of the counsel to do as Doctor Shaw did.
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Me thynke you being the Kynges seruaunt & his officer, should thinke better on the Kyng & hys Counsell,
Me think you being the Kings servant & his officer, should think better on the King & his Counsel,
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though I were lyght of beliefe.
though I were Light of belief.
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If he had beene a true man to hys mayster, he would neuer haue spoken it.
If he had been a true man to his master, he would never have spoken it.
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The Counsayle nedes not my lye, for the defence of that, that they doo. I can beare it of my selfe.
The Counsel needs not my lie, for the defence of that, that they do. I can bear it of my self.
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Concerning my selfe, that whyche I haue spoken, hath done some good. You wyl say this:
Concerning my self, that which I have spoken, hath done Some good. You will say this:
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the Parliamēt house are wiser then I am, you might leaue them to yt defence of them selues.
the Parliament house Are Wiser then I am, you might leave them to that defence of them selves.
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Although the men of the Parliament house cā defend them selues, yet haue I spoken this of a good zeale,
Although the men of the Parliament house can defend them selves, yet have I spoken this of a good zeal,
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and a good 〈 ◊ 〉, I take God to witnes. Use therfore your iudgement & languages as it becōmeth Christian subiectes.
and a good 〈 ◊ 〉, I take God to witness. Use Therefore your judgement & languages as it becomes Christian Subjects.
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I wyll now leaue the honourable counsayl to answer for them selues. He confessed one fact, he woulde haue had the gouernaunce of the Kynges Maiesty.
I will now leave the honourable counsel to answer for them selves. He confessed one fact, he would have had the governance of the Kings Majesty.
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And wot you why? He sayd he would not in his minority haue him brought vp like a Warde.
And wot you why? He said he would not in his minority have him brought up like a Ward.
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I am sure he hath bene brought vp so godly, with suche Scoolemaysters, as neuer King was in England,
I am sure he hath be brought up so godly, with such Scoolemaysters, as never King was in England,
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& so hath prospered vnder them, as neuer none did.
& so hath prospered under them, as never none did.
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I wot not what he 〈 ◊ 〉 by 〈 ◊ 〉 bringing vp like a Warde,
I wot not what he 〈 ◊ 〉 by 〈 ◊ 〉 bringing up like a Ward,
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vnles he wold haue him not to go to his booke, & learne as he doth.
unless he would have him not to go to his book, & Learn as he does.
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Now wo woorthe him, yet I wil not say so neither, but I pray God amend him,
Now woe wort him, yet I will not say so neither, but I pray God amend him,
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or els God send him short lyfe, that would haue my soueraygne not to be brought vp in learning,
or Else God send him short life, that would have my sovereign not to be brought up in learning,
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& would plucke hym from his booke.
& would pluck him from his book.
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I aduertise thee therefore my fellow subiect, vse thy tong better, and expound wel the doinges of the Magistrates.
I advertise thee Therefore my fellow Subject, use thy tonge better, and expound well the doings of the Magistrates.
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Now to the purpose, for these thynges let me of my matter.
Now to the purpose, for these things let me of my matter.
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Some say Preachers should not medle with such matters, but did not our sauiour Iesus Christ medle with matters of iudge ment,
some say Preachers should not meddle with such matters, but did not our Saviour Iesus christ meddle with matters of judge meant,
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when he spake of the wicked Iudge, to leaue example to 〈 ◊ 〉 that folow, to do the same? Ye se here that Lady Couetousnes is a fruitful woman, euer chyldyng,
when he spoke of the wicked Judge, to leave Exampl to 〈 ◊ 〉 that follow, to do the same? the se Here that Lady Covetousness is a fruitful woman, ever chyldyng,
c-crq pns31 vvd pp-f dt j n1, pc-acp vvi n1 pc-acp 〈 sy 〉 cst vvi, pc-acp vdi dt d? dt zz av d n1 n1 vbz dt j n1, av vvg,
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& euer brynging forth her fruites.
& ever bringing forth her fruits.
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It is a true saying, radix omnium 〈 ◊ 〉 auaritia Couetousnes is the roote of al wickednes.
It is a true saying, radix omnium 〈 ◊ 〉 auaritia Covetousness is the root of all wickedness.
pn31 vbz dt j n-vvg, fw-la fw-la 〈 sy 〉 fw-la n1 vbz dt n1 pp-f d n1.
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One wyl saye 〈 ◊ 〉, you speake vnsemely, & 〈 ◊ 〉, so to be against the officers,
One will say 〈 ◊ 〉, you speak unseemly, & 〈 ◊ 〉, so to be against the Officers,
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for toking of rewardes in doing pleasures. Ye consider not the matter to the bottom. Their offices be bought for great sums, now how shuld they receiue their money againe,
for toking of rewards in doing pleasures. You Consider not the matter to the bottom. Their Offices be bought for great sums, now how should they receive their money again,
p-acp vvg pp-f n2 p-acp vdg n2. pn22 vvb xx dt n1 p-acp dt n1. po32 n2 vbb vvn p-acp j n2, av q-crq vmd pns32 vvi po32 n1 av,
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but by bribing, ye wold haue them vndone. Some of them gaue. CC. pound, some. v. C. pound, some. 〈 ◊ 〉. M. poūd.
but by bribing, you would have them undone. some of them gave. CC. pound, Some. v. C. pound, Some. 〈 ◊ 〉. M. pound.
cc-acp p-acp vvg, pn22 vmd vhi pno32 vvn. d pp-f pno32 vvd. np1 n1, d. n1 np1 n1, d. 〈 sy 〉. n1 n1.
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And how shal they gather vp this money agayne, but by helping them selues in their office.
And how shall they gather up this money again, but by helping them selves in their office.
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And is it so trow ye? Are ciuyl offices bought for mony? Lord God, who would haue thought yt? Let vs not be to hasty to credite it.
And is it so trow you? are ciuyl Offices bought for money? Lord God, who would have Thought that? Let us not be to hasty to credit it.
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For then we haue the old prouerb, omnia venalia Rome, althinges are sold for money at Rome,
For then we have the old proverb, omnia venalia Room, All things Are sold for money At Room,
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& Rome is come home to our owne doores. If they 〈 ◊ 〉, they must nedes sel, for it is wittely spoken:
& Room is come home to our own doors. If they 〈 ◊ 〉, they must needs sell, for it is wittely spoken:
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As sone as he heard of it, he deliuered his sōnes to the people to be punished.
As soon as he herd of it, he Delivered his Sons to the people to be punished.
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Vendere iure potest, emerat ille prius, he maye law 〈 ◊ 〉 sell it, he bought it before.Vendere iure potest, emerat Isle prius, he may law 〈 ◊ 〉 fell it, he bought it before.
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God forfend that euer any such enormity shuld be in Englād, that 〈 ◊ 〉 offices should be bought,
God forfend that ever any such enormity should be in Englād, that 〈 ◊ 〉 Offices should be bought,
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& sold, wher as men should haue them giurn them for their worthines.
& sold, where as men should have them giurn them for their worthiness.
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I wold the kinges maiesty shuld 〈 ◊ 〉 thorow his 〈 ◊ 〉 for mete men & able mē worthy to be in office,
I would the Kings majesty should 〈 ◊ 〉 thorough his 〈 ◊ 〉 for meet men & able men worthy to be in office,
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yea & giue thē liberally for their paines, & rather geue them money to take the office in hand, thē they to geue mony for it.
yea & give them liberally for their pains, & rather give them money to take the office in hand, them they to give money for it.
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This bying of offices is a making of brybery, it is an 〈 ◊ 〉 & 〈 ◊ 〉,
This buying of Offices is a making of bribery, it is an 〈 ◊ 〉 & 〈 ◊ 〉,
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& compelling of men to 〈 ◊ 〉 bery.
& compelling of men to 〈 ◊ 〉 berry.
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Holy scripture 〈 ◊ 〉 the officers, & 〈 ◊ 〉 weth what 〈 ◊ 〉 of men they should be & of what qualities, Viros fortes Some 〈 ◊ 〉 haue viros 〈 ◊ 〉. yt 〈 ◊ 〉 translation hath it very well.
Holy scripture 〈 ◊ 〉 the Officers, & 〈 ◊ 〉 weth what 〈 ◊ 〉 of men they should be & of what qualities, Viros forts some 〈 ◊ 〉 have viros 〈 ◊ 〉. that 〈 ◊ 〉 Translation hath it very well.
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Men of actiuityc that haue stomakes to do theyr office, they must not be milksops,
Men of actiuityc that have stomachs to do their office, they must not be milksops,
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nor white liuered kni ghtes, they must be wise, harty, hardy, men of a good stomack Secondarely, he qualifieth them 〈 ◊ 〉 the feare of God.
nor white livered kni ghtes, they must be wise, hearty, hardy, men of a good stomach Secondarily, he Qualifieth them 〈 ◊ 〉 the Fear of God.
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He saith they must be 〈 ◊ 〉 deam, fearing God.
He Says they must be 〈 ◊ 〉 Dream, fearing God.
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For if he fear God, he shalbe no briber, no 〈 ◊ 〉 of iudgement, faithful.
For if he Fear God, he shall no briber, no 〈 ◊ 〉 of judgement, faithful.
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Thirdly they must be chosē officers in quibus est ueritas, in whō is truth if 〈 ◊ 〉 say it, it shalbe 〈 ◊ 〉.
Thirdly they must be chosen Officers in quibus est ueritas, in whom is truth if 〈 ◊ 〉 say it, it shall 〈 ◊ 〉.
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Forthly, qui 〈 ◊ 〉 auaritiam, hating 〈 ◊ 〉, far from it. He wil not come nere it yt hateth it.
Forthly, qui 〈 ◊ 〉 auaritiam, hating 〈 ◊ 〉, Far from it. He will not come never it that hates it.
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It is not he yt wil geue. v. C. 〈 ◊ 〉. for an office. With these qualities gods wisdom wold haue magistrats to be qualified.
It is not he that will give. v. C. 〈 ◊ 〉. for an office. With these qualities God's Wisdom would have Magistrates to be qualified.
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〈 ◊ 〉 cōmeth frō the deuils consistory to pay. v. C. li. for one office.
〈 ◊ 〉 comes from the Devils consistory to pay. v. C. li. for one office.
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If they pay so much, it must nedes folow yt they take bribes, yt they be 〈 ◊ 〉.
If they pay so much, it must needs follow that they take Bribes, that they be 〈 ◊ 〉.
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Such as be mete to bear office, seke them out, hire them, geue them cōpetent & liberal fees that thei shal not nede to take any bribes.
Such as be meet to bear office, seek them out, hire them, give them competent & liberal fees that they shall not need to take any Bribes.
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And if ye be a selling 〈 ◊ 〉 offices, ye ar as they which sel their benefices,
And if you be a selling 〈 ◊ 〉 Offices, you Are as they which sell their Benefices,
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& so we shal haue 〈 ◊ 〉 uenalia, althings bought for mony.
& so we shall have 〈 ◊ 〉 uenalia, All things bought for money.
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I mar 〈 ◊ 〉 the groūd gapes not & deuours vs, howbeit we ought not to maruel,
I mar 〈 ◊ 〉 the ground gapes not & devours us, howbeit we ought not to marvel,
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surely it is yt great lenity of God yt suffers it. Oh Lord in what case 〈 ◊ 〉 we.
surely it is that great lenity of God that suffers it. O Lord in what case 〈 ◊ 〉 we.
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If the great men in Turky should vse in their religion of 〈 ◊ 〉, to sel as our patrons cōmonly sel benefices here (yt office of preaching, the office of saluacion) it shuld be taken as an intollerable thing,
If the great men in Turky should use in their Religion of 〈 ◊ 〉, to sell as our Patrons commonly sell Benefices Here (that office of preaching, the office of salvation) it should be taken as an intolerable thing,
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tho Turk wold not suffer it in his com mon welth.
though Turk would not suffer it in his come mon wealth.
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Patrons be charged to se yt office don, & not to seke a lucre & a gayn by his patronship.
Patrons be charged to see that office dONE, & not to seek a lucre & a gain by his patronship.
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Ther was a patrō in England (when it was) yt had a benefice fallen into his hand,
There was a patron in England (when it was) that had a benefice fallen into his hand,
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and a good brother of mine cam vnto him & brought him. xxx. apls in a dish, & gaue 〈 ◊ 〉 his man to cary them to his mayster.
and a good brother of mine cam unto him & brought him. xxx. apls in a dish, & gave 〈 ◊ 〉 his man to carry them to his master.
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It is like he gaue one to his mā for his labour, to make vp yt game & so ther was. xxxi. This man cōmeth to his maister & presēted him 〈 ◊ 〉 the dish of apels, saying:
It is like he gave one to his man for his labour, to make up that game & so there was. xxxi. This man comes to his master & presented him 〈 ◊ 〉 the dish of apels, saying:
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Syr such a man hath sent you a dish of fruit, & desireth you to be good vnto him for such a benefice.
Sir such a man hath sent you a dish of fruit, & Desires you to be good unto him for such a benefice.
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〈 ◊ 〉, tush (quoth he) this is no aple mater, I wil none of his apels, I haue as good as these (or as he hath 〈 ◊ 〉) in 〈 ◊ 〉 own orchard.
〈 ◊ 〉, tush (quoth he) this is no apple mater, I will none of his apels, I have as good as these (or as he hath 〈 ◊ 〉) in 〈 ◊ 〉 own orchard.
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The man cam to the priest agayne, & tolde hym what his maister said.
The man cam to the priest again, & told him what his master said.
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Then quod the 〈 ◊ 〉 desire hym yet to proue one of 〈 ◊ 〉 for my sake, he shall finde them muche better then they loke for.
Then quod the 〈 ◊ 〉 desire him yet to prove one of 〈 ◊ 〉 for my sake, he shall find them much better then they look for.
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He cut one of them, & found. x. peces of gold in it. 〈 ◊ 〉 quod he, this is a good apple.
He Cut one of them, & found. x. Pieces of gold in it. 〈 ◊ 〉 quod he, this is a good apple.
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The priest standyng not far of, hearing what the gentlemā said, cried out & 〈 ◊ 〉, they ar alone aples I warrāt you syr thei 〈 ◊ 〉 al on one 〈 ◊ 〉,
The priest standing not Far of, hearing what the gentleman said, cried out & 〈 ◊ 〉, they Are alone Apples I warrant you sir they 〈 ◊ 〉 all on one 〈 ◊ 〉,
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& haue al one 〈 ◊ 〉.
& have all one 〈 ◊ 〉.
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Wel, he is a good felow, let him haue it quod yt patron. &c. Get you a 〈 ◊ 〉 of this tre,
Well, he is a good fellow, let him have it quod that patron. etc. Get you a 〈 ◊ 〉 of this Tree,
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& I warrant you it shal stand you in better sted then al S. Pauls learning.
& I warrant you it shall stand you in better stead then all S. Paul's learning.
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Wel let patrons take heede, for they shall answer for al the soules yt perish through their defaut.
Well let Patrons take heed, for they shall answer for all the Souls that perish through their default.
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Ther is a saying yt ther be a great many in England yt say ther is no soule, yt beleue not in yt im mortality of mans soule, yt thinke it is not eternal,
There is a saying that there be a great many in England that say there is no soul, that believe not in that im mortality of men soul, that think it is not Eternal,
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but lyke a dogs soul, yt thinke ther is neither heauen nor hel.
but like a Dogs soul, that think there is neither heaven nor hell.
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Oh Lorde, what a waighty matter is this? What a lamentable thing in a Christen cōmon welth? I cānot tel what they say,
O Lord, what a weighty matter is this? What a lamentable thing in a christian Common wealth? I cannot tell what they say,
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but I 〈 ◊ ◊ 〉 their workes yt they think so, or els they would neuer do as they do.
but I 〈 ◊ ◊ 〉 their works that they think so, or Else they would never do as they do.
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These sellers of offices shew, yt they beleue that ther is neither hel nor heauen. It is taken for a laughing mat ter, wel, I wil go on. Now to the chapter.
These sellers of Offices show, that they believe that there is neither hell nor heaven. It is taken for a laughing Mathew ter, well, I will go on. Now to the chapter.
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The children of Israel cam to Samuel & said: Senuisti, thou art growen into age geue vs a king.
The children of Israel cam to Samuel & said: Senuisti, thou art grown into age give us a King.
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Thy sons walk not in thy waies.
Thy Sons walk not in thy ways.
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What a beuines was this to father Samuels hart, to heare yt hys sonnes (whō he had so wel brought vp) shuld swarue frō his wayes yt he had walked in.
What a beuines was this to father Samuels heart, to hear that his Sons (whom he had so well brought up) should swerve from his ways that he had walked in.
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Father Samuel goeth to God to knowe his wil & pleasure in this matter. God answered: let them haue a king.
Father Samuel Goes to God to know his will & pleasure in this matter. God answered: let them have a King.
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Thei haue not cast the awai but me, yt I shuld not raign 〈 ◊ 〉 them.
They have not cast the Away but me, that I should not Reign 〈 ◊ 〉 them.
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This is their ground that say a kyng is anodious thing, & not acceptable before yt sace of God.
This is their ground that say a King is anodious thing, & not acceptable before that sace of God.
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Thus thei force & 〈 ◊ 〉 this place 〈 ◊ 〉 make for their purpose, wher no such thing is ment.
Thus they force & 〈 ◊ 〉 this place 〈 ◊ 〉 make for their purpose, where not such thing is meant.
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8876
Shew yt Istaelites (saith God) & testify to thē a kings autority, & what a hing is,
Show that Israelites (Says God) & testify to them a Kings Authority, & what a hing is,
n1 pn31 np2 (vvz np1) cc vvi p-acp pno32 dt ng1 n1, cc q-crq dt n1 vbz,
(29) sermon (DIV2)
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8877
& what a king wil do.
& what a King will do.
cc q-crq dt n1 vmb vdi.
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8878
If yt wyl not perswade them, I wil not hear thē hereafter, when they shal cry vnto me.
If that will not persuade them, I will not hear them hereafter, when they shall cry unto me.
cs pn31 vmb xx vvi pno32, pns11 vmb xx vvi pno32 av, c-crq pns32 vmb vvi p-acp pno11.
(29) sermon (DIV2)
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8879
I must needes confes yt the Iewes trespassed against God in asking a kyng:
I must needs confess that the Iewes trespassed against God in asking a King:
pns11 vmb av vvi pn31 dt npg1 vvn p-acp np1 p-acp vvg dt n1:
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8880
but 〈 ◊ 〉 is the matter, in what thing their offence stode, whither absolutely in asking a king, or in any other circūstance.
but 〈 ◊ 〉 is the matter, in what thing their offence stood, whither absolutely in asking a King, or in any other circumstance.
cc-acp 〈 sy 〉 vbz dt n1, p-acp r-crq n1 po32 n1 vvd, c-crq av-j p-acp vvg dt n1, cc p-acp d j-jn n1.
(29) sermon (DIV2)
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8881
It was in a 〈 ◊ 〉. Thei said not, aske vs a kyng of God:
It was in a 〈 ◊ 〉. They said not, ask us a King of God:
pn31 vbds p-acp dt 〈 sy 〉. pns32 vvd xx, vvb pno12 dt n1 pp-f np1:
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8882
but make vs a kyng to iudge vs, as al other nacions haue.
but make us a King to judge us, as all other Nations have.
cc-acp vvb pno12 dt n1 pc-acp vvi pno12, c-acp d j-jn n2 vhb.
(29) sermon (DIV2)
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8883
They woulde haue a kyng of theyr owne swinge, and of theyr own 〈 ◊ 〉,
They would have a King of their own swinge, and of their own 〈 ◊ 〉,
pns32 vmd vhi dt n1 pp-f po32 d n1, cc pp-f po32 d 〈 sy 〉,
(29) sermon (DIV2)
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8884
as though they past not of God. In a nother poynt ther was pride. They woulde he lyke the Heathen, and iudges vnder kynges as they 〈 ◊ 〉.
as though they passed not of God. In a neither point there was pride. They would he like the Heathen, and judges under Kings as they 〈 ◊ 〉.
c-acp cs pns32 vvd xx pp-f np1. p-acp dt av-dx n1 a-acp vbds n1. pns32 vmd pns31 av-j dt j-jn, cc n2 p-acp n2 c-acp pns32 〈 sy 〉.
(29) sermon (DIV2)
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8885
Thirdly, they offended God because they asked a kyng to the 〈 ◊ 〉 & wrong of good father Samuel to depose 〈 ◊ 〉, so 〈 ◊ 〉 was a wrong toward Samuel.
Thirdly, they offended God Because they asked a King to the 〈 ◊ 〉 & wrong of good father Samuel to depose 〈 ◊ 〉, so 〈 ◊ 〉 was a wrong towards Samuel.
ord, pns32 vvd np1 c-acp pns32 vvd dt n1 p-acp dt 〈 sy 〉 cc n-jn pp-f j n1 np1 pc-acp vvi 〈 sy 〉, fw-ge 〈 sy 〉 vbds dt n-jn p-acp np1.
(29) sermon (DIV2)
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8886
It was not with 〈 ◊ 〉 and hys children, 〈 ◊ 〉 and Phinies,
It was not with 〈 ◊ 〉 and his children, 〈 ◊ 〉 and Phinies,
pn31 vbds xx p-acp 〈 sy 〉 cc po31 n2, 〈 sy 〉 cc n2,
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8887
lyke as with Elye and his children They were cruel who wyth hokes taking the flesh out of the pottes when that sacrifice was offered to God, brought yt people into a contempt of Gods word. They were lecherers.
like as with Elijah and his children They were cruel who with hokes taking the Flesh out of the pots when that sacrifice was offered to God, brought that people into a contempt of God's word. They were lecherers.
av-j c-acp p-acp np1 cc po31 n2 pns32 vbdr j r-crq p-acp n2 vvg dt n1 av pp-f dt n2 c-crq d n1 vbds vvn p-acp np1, vvd pn31 n1 p-acp dt n1 pp-f npg1 n1. pns32 vbdr n2.
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8888
Theyr synne were manyfestly and notoriously knowen:
Their sin were manifestly and notoriously known:
po32 n1 vbdr av-j cc av-j vvn:
(29) sermon (DIV2)
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8912
He would not beare with his sons, he would not communicare peccatis alienis, be partaker with his sonnes of fēces, he said:
He would not bear with his Sons, he would not communicare peccatis alienis, be partaker with his Sons of fences, he said:
pns31 vmd xx vvi p-acp po31 n2, pns31 vmd xx fw-la fw-la fw-la, vbb n1 p-acp po31 n2 pp-f n2, pns31 vvd:
(29) sermon (DIV2)
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8889
but theyr father Ely knowing and hearing of it dyd blame thē, but nothing to the purpose, be dyd not earnestly and substancially chastise them,
but their father Ely knowing and hearing of it did blame them, but nothing to the purpose, be did not earnestly and substantially chastise them,
cc-acp po32 n1 np1 vvg cc vvg pp-f pn31 vdd vvi pno32, cc-acp pix p-acp dt n1, vbb vdd xx av-j cc av-j vvi pno32,
(29) sermon (DIV2)
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8890
and therfore he was 〈 ◊ 〉 deposed of God.
and Therefore he was 〈 ◊ 〉 deposed of God.
cc av pns31 vbds 〈 sy 〉 vvn pp-f np1.
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8891
The synnes of Samuels Sonnes were not knowen, they were not so notorious, wherefore it was not 〈 ◊ 〉 father Samuel as it was wyth Elye, hys sonnes fautes were taking of bribes, and peruerting of iudgementes.
The Sins of Samuels Sons were not known, they were not so notorious, Wherefore it was not 〈 ◊ 〉 father Samuel as it was with Elijah, his Sons Faults were taking of Bribes, and perverting of Judgments.
dt n2 pp-f np1 n2 vbdr xx vvn, pns32 vbdr xx av j, c-crq pn31 vbds xx 〈 sy 〉 n1 np1 p-acp pn31 vbds p-acp np1, po31 ng1 n2 vbdr vvg pp-f n2, cc vvg pp-f n2.
(29) sermon (DIV2)
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8892
Ye know that bribery is a secret faut, and therfore it was not knowen.
You know that bribery is a secret fault, and Therefore it was not known.
pn22 vvb d n1 vbz dt j-jn n1, cc av pn31 vbds xx vvn.
(29) sermon (DIV2)
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8893
It was done vnder a 〈 ◊ 〉 and a pretence of iustice, hidly and couertly done.
It was done under a 〈 ◊ 〉 and a pretence of Justice, hidly and covertly done.
pn31 vbds vdn p-acp dt 〈 sy 〉 cc dt n1 pp-f n1, av-j cc av-j vdn.
(29) sermon (DIV2)
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8894
Therfore because it stod in brybes it was not like in Samuel as in Ely.
Therefore Because it stod in Bribes it was not like in Samuel as in Ely.
av c-acp pn31 zz p-acp n2 pn31 vbds xx av-j p-acp np1 c-acp p-acp np1.
(29) sermon (DIV2)
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8895
It is a daungerous thyng to be in office for qui attingit picem coinquinabitur ab ea.
It is a dangerous thing to be in office for qui attingit picem coinquinabitur ab ea.
pn31 vbz dt j n1 pc-acp vbi p-acp n1 p-acp fw-la fw-la fw-la fw-la fw-la fw-la.
(29) sermon (DIV2)
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8896
He that medleth wyth pitch is lyke to be spotted with it.
He that meddleth with pitch is like to be spotted with it.
pns31 cst vvz p-acp n1 vbz av-j pc-acp vbi vvn p-acp pn31.
(29) sermon (DIV2)
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8897
Bribes may be assembled to pitch, for euen as pitch doth polute theyr handes that 〈 ◊ 〉 with it:
Bribes may be assembled to pitch, for even as pitch does pollute their hands that 〈 ◊ 〉 with it:
n2 vmb vbi vvn pc-acp vvi, c-acp av-j c-acp n1 vdz vvi po32 n2 cst 〈 sy 〉 p-acp pn31:
(29) sermon (DIV2)
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so brybes wyll bryng you to peruerting of iustyce. Beware of pytch, you iudges of the world, brybes wyl make you peruert iustice. Why, you wyl say. We touch none. No mary.
so Bribes will bring you to perverting of Justice. Beware of pitch, you judges of the world, Bribes will make you pervert Justice. Why, you will say. We touch none. No marry.
av n2 vmb vvi pn22 p-acp vvg pp-f n1. vvb pp-f n1, pn22 n2 pp-f dt n1, n2 vmb vvi pn22 vvi n1. uh-crq, pn22 vmb vvi. pns12 vvb pix. uh-dx uh.
(29) sermon (DIV2)
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Image 223
8899
But my Mistres your wyfe hath a fyne finger she toucheth it for you, or els you 〈 ◊ 〉 a seruaunt a Muneribus, he wyll say,
But my Mistress your wife hath a fine finger she touches it for you, or Else you 〈 ◊ 〉 a servant a Muneribus, he will say,
p-acp po11 n1 po22 n1 vhz dt j n1 pns31 vvz pn31 p-acp pn22, cc av pn22 〈 sy 〉 dt n1 dt fw-la, pns31 vmb vvi,
(29) sermon (DIV2)
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8900
yf you wyll come to my Maister and offer hym a yoke of oxen, you shal spede neuer the worsse,
if you will come to my Master and offer him a yoke of oxen, you shall speed never the Worse,
cs pn22 vmb vvi p-acp po11 n1 cc vvi pno31 dt n1 pp-f n2, pn22 vmb n1 av-x dt av-jc,
(29) sermon (DIV2)
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8901
but I thincke my Maister wyl take none, when he hath offered them to the Maister,
but I think my Master will take none, when he hath offered them to the Master,
cc-acp pns11 vvb po11 n1 vmb vvi pix, c-crq pns31 vhz vvn pno32 p-acp dt n1,
(29) sermon (DIV2)
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8902
then commes a nother seruante & sayes:
then comes a neither servant & Says:
av vvz pns31 av-dx n1 cc vvz:
(29) sermon (DIV2)
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8903
If you wyll bring them to the Clarke of the kitchen, you shal be remēbred the better.
If you will bring them to the Clerk of the kitchen, you shall be remembered the better.
cs pn22 vmb vvi pno32 p-acp dt n1 pp-f dt n1, pn22 vmb vbi vvn dt jc.
(29) sermon (DIV2)
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8904
This is a 〈 ◊ 〉 fassiō that wil receyue no mony in theyr hands but wyl haue it put vpon theyr sleues.
This is a 〈 ◊ 〉 fashion that will receive no money in their hands but will have it put upon their sleves.
d vbz dt 〈 sy 〉 n1 cst vmb vvi dx n1 p-acp po32 n2 cc-acp vmb vhi pn31 vvn p-acp po32 n2.
(29) sermon (DIV2)
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8905
A goodly rag of 〈 ◊ 〉 religiō.
A goodly rag of 〈 ◊ 〉 Religion.
dt j n1 pp-f 〈 sy 〉 n1.
(29) sermon (DIV2)
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8906
They be lyke gray friers they wyl not be sene to receyue no brybes them selues,
They be like grey Friars they will not be seen to receive no Bribes them selves,
pns32 vbb av-j j-jn n2 pns32 vmb xx vbi vvn pc-acp vvi dx n2 pno32 n2,
(29) sermon (DIV2)
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8907
but haue other to receyue for thē.
but have other to receive for them.
cc-acp vhb j-jn pc-acp vvi p-acp pno32.
(29) sermon (DIV2)
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8908
Though Samuels sons wer 〈 ◊ 〉 bribers & kept the thing very close, yet yt cry of yt people brought it to Samuel.
Though Samuels Sons were 〈 ◊ 〉 bribers & kept the thing very close, yet that cry of that people brought it to Samuel.
cs np1 n2 vbdr 〈 sy 〉 n2 cc vvd dt n1 av av-j, av pn31 n1 pp-f pn31 n1 vvd pn31 p-acp np1.
(29) sermon (DIV2)
468
Image 223
8909
It was a hid kind of sin.
It was a hid kind of since.
pn31 vbds dt j-vvn n1 pp-f n1.
(29) sermon (DIV2)
468
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8910
For mē in this poynt wold face it & brace it, & make a shew of vpright dealing, whē they be most gilty. Neuertheles this geare cam out.
For men in this point would face it & brace it, & make a show of upright dealing, when they be most guilty. Nevertheless this gear cam out.
p-acp n2 p-acp d n1 vmd vvi pn31 cc n1 pn31, cc vvi dt n1 pp-f av-j vvg, c-crq pns32 vbb av-ds j. av d n1 vvd av.
(29) sermon (DIV2)
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8911
Oh wicked sons yt brought both their father to deposicion, & thē selues to shame. When Samuel heard of their fault, he went not about to excuse their fautes.
O wicked Sons that brought both their father to deposition, & them selves to shame. When Samuel herd of their fault, he went not about to excuse their Faults.
uh j n2 pn31 vvd d po32 n1 p-acp n1, cc pno32 n2 pc-acp vvi. c-crq np1 vvd pp-f po32 n1, pns31 vvd xx p-acp pc-acp vvi po32 n2.
(29) sermon (DIV2)
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8916
this is the first time, bear with them, but presented them by & by to the people saying:
this is the First time, bear with them, but presented them by & by to the people saying:
d vbz dt ord n1, vvb p-acp pno32, cc-acp vvd pno32 p-acp cc a-acp p-acp dt n1 vvg:
(29) sermon (DIV2)
468
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8917
Lo here they be, take them, do with them according to their desertes.
Lo Here they be, take them, do with them according to their deserts.
uh av pns32 vbb, vvb pno32, vdb p-acp pno32 vvg p-acp po32 n2.
(29) sermon (DIV2)
468
Image 223
8918
Oh, I wold ther wer no more bearers of other mens syns, then this good father Samuel was.
O, I would there were no more bearer of other men's Sins, then this good father Samuel was.
uh, pns11 vmd pc-acp vbdr dx dc n2 pp-f j-jn ng2 n2, cs d j n1 np1 vbds.
(29) sermon (DIV2)
468
Image 223
8919
I heard of late of a notable boodshed. Audio saith S. Paul, & so do I.
I herd of late of a notable boodshed. Audio Says S. Paul, & so do I.
pns11 vvd pp-f j pp-f dt j n1. fw-la vvz n1 np1, cc av vdb pns11.
(29) sermon (DIV2)
468
Image 223
8920
I know it not, but I heare of it.
I know it not, but I hear of it.
pns11 vvb pn31 xx, cc-acp pns11 vvb pp-f pn31.
(29) sermon (DIV2)
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Image 223
8921
Ther was a searcher in London, whych executing his office, displeased a marchaunt man, in so much, that when he was doing his office, they wer at words, the mar chant man threatned him, the searcher said, the king shuld not lose his custome.
There was a searcher in London, which executing his office, displeased a merchant man, in so much, that when he was doing his office, they were At words, the mar chant man threatened him, the searcher said, the King should not loose his custom.
pc-acp vbds dt n1 p-acp np1, r-crq vvg po31 n1, vvn dt n1 n1, p-acp av av-d, cst c-crq pns31 vbds vdg png31 n1, pns32 vbdr p-acp n2, dt vvb vvi n1 vvd pno31, dt n1 vvd, dt n1 vmd xx vvi po31 n1.
(29) sermon (DIV2)
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Image 223
8922
The marchant goes me home & sharpes hys woodknife, & comes againe & knockes him on the head & kyls hym.
The merchant Goes me home & sharps his Wood knife, & comes again & knocks him on the head & kyls him.
dt n1 vvz pno11 av-an cc vvz po31 n1, cc vvz av cc vvz pno31 p-acp dt n1 cc vvz pno31.
(29) sermon (DIV2)
468
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8923
They that tolde me the tale, saye it is wyncked at, they looke thorow their fingers & wil not se it.
They that told me the tale, say it is wyncked At, they look thorough their fingers & will not see it.
pns32 cst vvd pno11 dt n1, vvb pn31 vbz vvn p-acp, pns32 vvb p-acp po32 n2 cc vmb xx vvi pn31.
(29) sermon (DIV2)
468
Image 223
8924
Whether it be taken vp with a pardon or no, I cānot tel, but this I am sure,
Whither it be taken up with a pardon or no, I cannot tell, but this I am sure,
cs pn31 vbb vvn a-acp p-acp dt n1 cc uh-dx, pns11 vmbx vvi, cc-acp d pns11 vbm j,
(29) sermon (DIV2)
468
Image 223
8925
& if ye beare with such matters, the diuel shal beare you away to hel. Bloodshed & murder would haue no bearing.
& if you bear with such matters, the Devil shall bear you away to hell. Bloodshed & murder would have no bearing.
cc cs pn22 vvb p-acp d n2, dt n1 vmb vvi pn22 av p-acp n1. n1 cc n1 vmd vhi dx n-vvg.
(29) sermon (DIV2)
468
Image 223
8926
It is a haynous thing bloudshedding & especially voluntary murder, & 〈 ◊ 〉 murder. For in 〈 ◊ 〉 God saith, it poluteth the whole realme.
It is a heinous thing bloodshedding & especially voluntary murder, & 〈 ◊ 〉 murder. For in 〈 ◊ 〉 God Says, it poluteth the Whole realm.
pn31 vbz dt j n1 n1 cc av-j j-jn n1, cc 〈 sy 〉 np1-n. p-acp p-acp 〈 sy 〉 uh-np vvz, pn31 vvz dt j-jn n1.
(29) sermon (DIV2)
468
Image 223
8927
Poluitur illa terra. &c. et non potest expiari fine sanguine. Poluitur illa terra. etc. et non potest expiari fine sanguine.
fw-la fw-la fw-la. av fw-fr fw-fr fw-la fw-la fw-la fw-la.
(29) sermon (DIV2)
468
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8928
The lād cānot be purged nor clensed again til his blud be shed yt shed it.
The land cannot be purged nor cleansed again till his blood be shed that shed it.
dt n1 vmbx vbi vvn ccx vvd av p-acp po31 n1 vbi vvn pn31 vvi pn31.
(29) sermon (DIV2)
468
Image 223
8929
It is the office of a king to see suche murderers puni shed with death, non frustra gest at gladiū.
It is the office of a King to see such murderers puni shed with death, non frustra gest At gladiū.
pn31 vbz dt n1 pp-f dt n1 pc-acp vvi d n2 fw-la vvn p-acp n1, fw-fr fw-la n1 p-acp fw-la.
(29) sermon (DIV2)
468
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8930
What wil you 〈 ◊ 〉 of a king? he beareth a swearde before him, not a Pecockes fether.
What will you 〈 ◊ 〉 of a King? he bears a sword before him, not a Peacocks feather.
q-crq vmb pn22 〈 sy 〉 pp-f dt n1? pns31 vvz dt n1 p-acp pno31, xx dt ng1 n1.
(29) sermon (DIV2)
468
Image 223
8931
I go not about to styr you now to cruelty, but I speake a gainst bearing of bloodshed.
I go not about to stir you now to cruelty, but I speak a gainst bearing of bloodshed.
pns11 vvb xx p-acp pc-acp vvi pn22 av p-acp n1, cc-acp pns11 vvb dt p-acp vvg pp-f n1.
(29) sermon (DIV2)
468
Image 223
8932
This bearing must be looked vpō.
This bearing must be looked upon.
np1 vvg vmb vbi vvn p-acp.
(29) sermon (DIV2)
468
Image 223
8933
In certain causes of murther, such great circumstaūces may be, that the king mai pardon a murther.
In certain Causes of murder, such great Circumstances may be, that the King mai pardon a murder.
p-acp j n2 pp-f n1, d j n2 vmb vbi, cst dt n1 fw-gr vvb dt n1.
(29) sermon (DIV2)
468
Image 223
8934
But if I wer worthy to be of counsail, or if I wer asked myne aduise, I would not haue the king to pardon a velūtary murther, a pretensed 〈 ◊ 〉 ther.
But if I were worthy to be of counsel, or if I were asked mine advise, I would not have the King to pardon a veluntary murder, a pretenced 〈 ◊ 〉 there.
p-acp cs pns11 vbdr j pc-acp vbi pp-f n1, cc cs pns11 vbdr vvn po11 n1, pns11 vmd xx vhi dt n1 pc-acp vvi dt j n1, dt j-vvn 〈 sy 〉 a-acp.
(29) sermon (DIV2)
468
Image 223
8935
I can tel where one man 〈 ◊ 〉 an other in a townshyp, & was attached vpon the same, 〈 ◊ 〉.
I can tell where one man 〈 ◊ 〉 an other in a townshyp, & was attached upon the same, 〈 ◊ 〉.
pns11 vmb vvi c-crq crd n1 〈 sy 〉 dt n-jn p-acp dt n1, cc vbds vvn p-acp dt d, 〈 sy 〉.
(29) sermon (DIV2)
468
Image 223
8936
men wer impaneled, the 〈 ◊ 〉 had frendes, the Shriue laboured the bench, the. 〈 ◊ 〉.
men were impaneled, the 〈 ◊ 〉 had Friends, the Shrive laboured the bench, the. 〈 ◊ 〉.
n2 vbdr vvn, dt 〈 sy 〉 vhn n2, dt vvb vvd dt n1, av. 〈 sy 〉.
(29) sermon (DIV2)
468
Image 223
8937
men stack 〈 ◊ 〉 it & said, except he would disburs. 〈 ◊ 〉. 〈 ◊ 〉 they woulde finde him gilty. Meanes wer found that the. 〈 ◊ 〉. crownes was paid.
men stack 〈 ◊ 〉 it & said, except he would disburs. 〈 ◊ 〉. 〈 ◊ 〉 they would find him guilty. Means were found that the. 〈 ◊ 〉. crowns was paid.
n2 zz 〈 sy 〉 pn31 cc vvd, c-acp pns31 vmd vvi. 〈 sy 〉. 〈 sy 〉 pns32 vmd vvi pno31 j. n2 vbdr vvn cst av. 〈 sy 〉. vvz vbds vvn.
(29) sermon (DIV2)
468
Image 223
8938
The quest comes in & saies not gilty. Here was not gilty 〈 ◊ 〉. 〈 ◊ 〉. crownes.
The quest comes in & Says not guilty. Here was not guilty 〈 ◊ 〉. 〈 ◊ 〉. crowns.
dt n1 vvz p-acp cc vvz xx j. av vbds xx j 〈 sy 〉. 〈 sy 〉. n2.
(29) sermon (DIV2)
468
Image 224
8939
This is bearing, & some of the bench wer hāged, thei wer wel serued. This makes men bold to do murder & slaughter.
This is bearing, & Some of the bench were hanged, they were well served. This makes men bold to do murder & slaughter.
d vbz vvg, cc d pp-f dt n1 vbdr vvn, pns32 vbdr av vvn. np1 vvz n2 j pc-acp vdi n1 cc n1.
(29) sermon (DIV2)
468
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8940
We should reserue murdering tyl we come to our enemies, & the kyng byd vs fight.
We should reserve murdering till we come to our enemies, & the King bid us fight.
pns12 vmd vvi vvg c-acp pns12 vvb p-acp po12 n2, cc dt n1 vvd pno12 vvi.
(29) sermon (DIV2)
468
Image 224
8941
He that woulde bestur hym then, were a prety felow in dede. Crownes? If theyr crownes wer thauen to she shoulders, they wer serued well ynough.
He that would bestur him then, were a pretty fellow in deed. Crowns? If their crowns were thaven to she shoulders, they were served well enough.
pns31 cst vmd vvi pno31 av, vbdr dt j n1 p-acp n1. ng1? cs po32 n2 vbdr j-vvn p-acp pns31 n2, pns32 vbdr vvn av av-d.
(29) sermon (DIV2)
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Image 224
8942
I knew wher a woman was got with child, & was a shamed at the matter,
I knew where a woman was god with child, & was a shamed At the matter,
pns11 vvd c-crq dt n1 vbds vvn p-acp n1, cc vbds av vvn p-acp dt n1,
(29) sermon (DIV2)
468
Image 224
8943
& went into a secret place, wher she had no womē at her trauel, & was deliuered of three children at a birth.
& went into a secret place, where she had no women At her travel, & was Delivered of three children At a birth.
cc vvd p-acp dt j-jn n1, c-crq pns31 vhd dx n2 p-acp po31 n1, cc vbds vvn pp-f crd n2 p-acp dt n1.
(29) sermon (DIV2)
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Image 224
8944
She wroung their neckes, & cast them into a water, & so kylde her children.
She wroung their necks, & cast them into a water, & so kylde her children.
pns31 j po32 n2, cc vvd pno32 p-acp dt n1, cc av vvn po31 n2.
(29) sermon (DIV2)
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Image 224
8945
Sodaynly she was gaunt agayne, & her neyghbours suspecting the matter, caused her to be examined,
Suddenly she was gaunt again, & her neighbours suspecting the matter, caused her to be examined,
av-j pns31 vbds j av, cc po31 n2 vvg dt n1, vvd pno31 pc-acp vbi vvn,
(29) sermon (DIV2)
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Image 224
8946
& she graunted al. Afterward she was rained at the bar for it, & dispatched & found not gilty, through bearing offrienoes, & bribyng of yt Judge.
& she granted all Afterwards she was reigned At the bar for it, & dispatched & found not guilty, through bearing offrienoes, & bribing of that Judge.
cc pns31 vvd d av pns31 vbds vvn p-acp dt n1 p-acp pn31, cc vvd cc vvd xx j, p-acp vvg n2, cc vvg pp-f pn31 n1.
(29) sermon (DIV2)
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Image 224
8947
Wher at the same Sessions another poore womā was hanged for stealing a few rags of a hedge, yt wer not woorth a crowne.
Where At the same Sessions Another poor woman was hanged for stealing a few rags of a hedge, that were not worth a crown.
c-crq p-acp dt d n2 j-jn j n1 vbds vvn p-acp vvg dt d n2 pp-f dt n1, pn31 vbdr xx j dt n1.
(29) sermon (DIV2)
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Image 224
8948
Ther was a certayne gentleman, a professour of the woorde of God (he sped neuer the better for yt, ye may be sure) who was accused for murthering of a mā, wherupon he was cast into prison.
There was a certain gentleman, a professor of the word of God (he sped never the better for that, you may be sure) who was accused for murdering of a man, whereupon he was cast into prison.
pc-acp vbds dt j n1, dt n1 pp-f dt n1 pp-f np1 (pns31 vvd av dt jc p-acp pn31, pn22 vmb vbi j) r-crq vbds vvn p-acp j-vvg pp-f dt n1, c-crq pns31 vbds vvn p-acp n1.
(29) sermon (DIV2)
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Image 224
8949
And by chaūce as he was in prison, one of his frendes cam vnto him for to visit him,
And by chance as he was in prison, one of his Friends cam unto him for to visit him,
cc p-acp n1 c-acp pns31 vbds p-acp n1, crd pp-f po31 n2 vvd p-acp pno31 p-acp pc-acp vvi pno31,
(29) sermon (DIV2)
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Image 224
8950
& he declared to his frēd yt he was neuer gilty in the murthering of the mā.
& he declared to his friend that he was never guilty in the murdering of the man.
cc pns31 vvd p-acp po31 n1 pn31 pns31 vbds av-x j p-acp dt j-vvg pp-f dt n1.
(29) sermon (DIV2)
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Image 224
8951
So he wēt his waies, the gentleman was arained & 〈 ◊ 〉, & as he went to his execution, he saw his frendes 〈 ◊ 〉, & sayd vnto him:
So he went his ways, the gentleman was arained & 〈 ◊ 〉, & as he went to his execution, he saw his Friends 〈 ◊ 〉, & said unto him:
av pns31 vvd po31 n2, dt n1 vbds vvn cc 〈 sy 〉, cc c-acp pns31 vvd p-acp po31 n1, pns31 vvd po31 n2 〈 sy 〉, cc vvd p-acp pno31:
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Image 224
8952
Cōmend me to thy maister, & I pray thee tel him, I am yt same man 〈 ◊ 〉, I was when he was wt me.
Commend me to thy master, & I pray thee tell him, I am that same man 〈 ◊ 〉, I was when he was with me.
vvb pno11 p-acp po21 n1, cc pns11 vvb pno21 vvb pno31, pns11 vbm pn31 d n1 〈 sy 〉, pns11 vbds c-crq pns31 vbds p-acp pno11.
(29) sermon (DIV2)
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Image 224
8953
And if thou tarye a whyle, yu shalt se me die. Ther was sute made for this mās par don, but it could not be gotten.
And if thou tarry a while, thou shalt see me die. There was suit made for this men par dONE, but it could not be got.
cc cs pns21 vvb dt n1, pns21 vm2 vvi pno11 vvi. pc-acp vbds n1 vvn p-acp d ng1 fw-fr n1, cc-acp pn31 vmd xx vbi vvn.
(29) sermon (DIV2)
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Image 224
8954
Belike the Shriues or some other bare him no good wyl. But he died for it.
Belike the Shrives or Some other bore him no good will. But he died for it.
av dt vvz cc d n-jn vvd pno31 dx j n1. p-acp pns31 vvd p-acp pn31.
(29) sermon (DIV2)
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Image 224
8955
And afterward I being in the Tower, hauing leaue to com to the Lieutenāts table, I heard 〈 ◊ 〉 say that ther was a mā hanged afterward, yt killed the same man,
And afterwards I being in the Tower, having leave to come to the Lieutenants table, I herd 〈 ◊ 〉 say that there was a man hanged afterwards, that killed the same man,
cc av pns11 vbg p-acp dt n1, vhg n1 pc-acp vvi p-acp dt ng1 n1, pns11 vvd 〈 sy 〉 vvb cst a-acp vbds dt n1 vvn av, pn31 vvd dt d n1,
(29) sermon (DIV2)
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Image 224
8956
for whom this Gentleman was put to death.
for whom this Gentleman was put to death.
p-acp ro-crq d n1 vbds vvn p-acp n1.
(29) sermon (DIV2)
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Image 224
8957
O lord what bearing, what bolstering of naughty matters is this in a Christen realm? I desire your Maiesty to reme dy the matter,
O lord what bearing, what bolstering of naughty matters is this in a christian realm? I desire your Majesty to reme die the matter,
sy n1 r-crq vvg, r-crq n-vvg pp-f j n2 vbz d p-acp dt jp n1? pns11 vvb po22 n1 p-acp j-jn vvi dt n1,
(29) sermon (DIV2)
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Image 224
8959
Although my Lord Protector, I dout not, & the rest of the counsail do in the mean while, al yt lieth in them to redres things I would such as be rulers, noble men & maisters shuld be at this point wt their seruaunts to certify 〈 ◊ ◊ 〉 this sort:
Although my Lord Protector, I doubt not, & the rest of the counsel do in the mean while, all that lies in them to redress things I would such as be Rulers, noble men & masters should be At this point with their Servants to certify 〈 ◊ ◊ 〉 this sort:
cs po11 n1 n1, pns11 vvb xx, cc dt n1 pp-f dt n1 vdb p-acp dt j n1, d pn31 vvz p-acp pno32 p-acp n1 n2 pns11 vmd d c-acp vbb n2, j n2 cc n2 vmd vbi p-acp d n1 p-acp po32 n2 pc-acp vvi 〈 sy sy 〉 d n1:
(29) sermon (DIV2)
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Image 224
8960
If any man go about to do you wrong, I wyl do my best to help you in your right.
If any man go about to do you wrong, I will do my best to help you in your right.
cs d n1 vvb a-acp pc-acp vdi pn22 n-jn, pns11 vmb vdi po11 js pc-acp vvi pn22 p-acp po22 n-jn.
(29) sermon (DIV2)
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8961
But if yu breake the law, yu 〈 ◊ 〉 haue iustice. If ye wil be māquellers, murderers, & transgressours, looke for no bearing at my handes. A straunge thyng.
But if thou break the law, thou 〈 ◊ 〉 have Justice. If you will be manquellers, murderers, & transgressors, look for no bearing At my hands. A strange thing.
p-acp cs pns21 vvb dt n1, pns21 〈 sy 〉 vhi n1. cs pn22 vmb vbi n2, n2, cc n2, vvb p-acp dx n-vvg p-acp po11 n2. dt j n1.
(29) sermon (DIV2)
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Image 224
8962
What nede we in the vengeaunce to burden our selues wyth other mēs syns? Haue we not syns ynowe of our own? What nede haue I to burden my self wt other mens syns? I haue bur dens &. 〈 ◊ 〉. What need we in the vengeance to burden our selves with other men's Sins? Have we not Sins enough of our own? What need have I to burden my self with other men's Sins? I have burr dens &. 〈 ◊ 〉.
q-crq n1 pns12 p-acp dt n1 pc-acp vvi po12 n2 p-acp j-jn ng2 n2? vhb pns12 xx n2 av-d pp-f po12 d? q-crq n1 vhb pns11 pc-acp vvi po11 n1 p-acp j-jn ng2 n2? pns11 vhb n1 n2 cc. 〈 sy 〉.
(29) sermon (DIV2)
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Image 224
8963
heapes of syns. One heape of knowen syns, an other of vnknowen 〈 ◊ 〉. I had nede to say:
heaps of Sins. One heap of known Sins, an other of unknown 〈 ◊ 〉. I had need to say:
n2 pp-f n2. crd n1 pp-f j-vvn n2, dt n-jn pp-f j-vvn-u 〈 sy 〉. pns11 vhd n1 pc-acp vvi:
(29) sermon (DIV2)
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8964
Ab occultis meis munda me domine, O lord deliuer me frō my hidden & my vnknowē sins.Ab occultis meis munda me domine, Oh lord deliver me from my hidden & my unknown Sins.
fw-la fw-la fw-la fw-la pno11 fw-la, uh n1 vvb pno11 p-acp po11 j-vvn cc po11 j n2.
(29) sermon (DIV2)
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8965
Thē if I beare wt other mens sins, I must say: Deliuer me frō 〈 ◊ 〉 mens syns. A straunge saying: from my other mens syns.
Them if I bear with other men's Sins, I must say: Deliver me from 〈 ◊ 〉 men's Sins. A strange saying: from my other men's Sins.
av cs pns11 vvb p-acp j-jn ng2 n2, pns11 vmb vvi: vvb pno11 p-acp 〈 sy 〉 ng2 n2. dt j n-vvg: p-acp po11 j-jn ng2 n2.
(29) sermon (DIV2)
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Image 224
8966
Who beareth wyth other folkes offences, he cōmunicateth wt other folkes syns.
Who bears with other folks offences, he Communicateth with other folks Sins.
q-crq vvz p-acp j-jn ng2 n2, pns31 vvz p-acp j-jn ng2 n2.
(29) sermon (DIV2)
468
Image 224
8967
Men haue sins inough of their own, although they bear not & bolster vp other men in their noughtines, thys bearing, this bolstering & lookyng thorow their singers, is naught.
Men have Sins enough of their own, although they bear not & bolster up other men in their naughtiness, this bearing, this bolstering & looking thorough their singers, is nought.
n2 vhb n2 av-d pp-f po32 d, cs pns32 vvb xx cc n1 a-acp j-jn n2 p-acp po32 n2, d vvg, d n-vvg cc vvg p-acp po32 n2, vbz pix.
(29) sermon (DIV2)
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Image 224
8968
What yt 〈 ◊ 〉 hap shuld I (or ani els) encrease my burden.
What that 〈 ◊ 〉 hap should I (or ani Else) increase my burden.
r-crq pn31 〈 sy 〉 n1 vmd pns11 (cc n1 av) vvb po11 n1.
(29) sermon (DIV2)
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Image 224
8969
My other mens synnes forgeue me O Lorde.
My other men's Sins forgive me Oh Lord.
po11 j-jn ng2 n2 vvi pno11 uh n1.
(29) sermon (DIV2)
468
Image 224
8970
A straunge language, they haue hyd syns of theyr own ynough, although they bear not wt giltines of other mens syns.
A strange language, they have hid Sins of their own enough, although they bear not with guiltiness of other men's Sins.
dt j n1, pns32 vhb vvd n2 pp-f po32 d d, cs pns32 vvb xx p-acp n1 pp-f j-jn ng2 n2.
(29) sermon (DIV2)
468
Image 224
8971
Oh father Samuel would not beare hys owne sonnes. He offerd his own sons to punishmēt, & said:
O father Samuel would not bear his own Sons. He offered his own Sons to punishment, & said:
uh n1 np1 vmd xx vvi po31 d n2. pns31 vvd po31 d n2 p-acp n1, cc vvd:
(29) sermon (DIV2)
468
Image 224
8972
Ecce filij 〈 ◊ ◊ 〉 sunt, euen at the fyrst tyme he said:Ecce filij 〈 ◊ ◊ 〉 sunt, even At the fyrst time he said:
fw-la fw-la 〈 sy sy 〉 fw-la, av-j p-acp dt ord n1 pns31 vvd:
(29) sermon (DIV2)
468
Image 224
8973
Lo, here they be, I discharge my self, & take thē vnto you, & as for my part, presto sū loqui corani domino et Christo eius.
Lo, Here they be, I discharge my self, & take them unto you, & as for my part, presto sū loqui corani domino et Christ eius.
uh, av pns32 vbb, pns11 vvb po11 n1, cc vvi pno32 p-acp pn22, cc c-acp p-acp po11 n1, fw-it fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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8974
I am here redy to answer for selfe my before the Lord & his anointed.
I am Here ready to answer for self my before the Lord & his anointed.
pns11 vbm av j pc-acp vvi p-acp n1 po11 p-acp dt n1 cc po31 j-vvn.
(29) sermon (DIV2)
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8975
Behold here I am, recorde of me before the Lord, Vtrum cuiusquam bouem. &c. Whether I haue taken any mans Oxe, any mans Asse,
Behold Here I am, record of me before the Lord, Utum cuiusquam bouem. etc. Whither I have taken any men Ox, any men Ass,
vvb av pns11 vbm, n1 pp-f pno11 p-acp dt n1, fw-la fw-la fw-la. av cs pns11 vhb vvn d ng1 n1, d ng1 n1,
(29) sermon (DIV2)
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Image 224
8976
or whether I haue don any man wrong, or hurt any man, or taken any bribes at any mans hand.
or whither I have dONE any man wrong, or hurt any man, or taken any Bribes At any men hand.
cc cs pns11 vhb vdn d n1 vvi, cc vvi d n1, cc vvn d n2 p-acp d ng1 n1.
(29) sermon (DIV2)
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Image 224
8977
I can cōmend the English translatiō yt doth interpreate munera bribes, not giftes. They answered: nay forsooth we know no such things in you.
I can commend the English Translation that does interpreate Munera Bribes, not Gifts. They answered: nay forsooth we know no such things in you.
pns11 vmb vvi dt jp n1 pn31 vdz vvi fw-la n2, xx n2. pns32 vvd: uh-x uh pns12 vvb dx d n2 p-acp pn22.
(29) sermon (DIV2)
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Image 224
8978
testis est mibi deus, saith he, god is witnes, Quod nihil inuenieritis in manu mea, That you haue found nought in my hands.testis est mibi deus, Says he, god is witness, Quod nihil inuenieritis in manu mea, That you have found nought in my hands.
fw-la fw-la fw-la fw-la, vvz pns31, n1 vbz n1, fw-la fw-la n2 p-acp fw-la fw-la, cst pn22 vhb vvn pix p-acp po11 n2.
(29) sermon (DIV2)
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Image 224
8979
Few such Samuels are in Englād nor in the world. Why dyd Samuel this? mary to purge him selfe, he was enforeced to it, for he was wrongfully deposed.
Few such Samuels Are in Englād nor in the world. Why did Samuel this? marry to purge him self, he was enforeced to it, for he was wrongfully deposed.
np1 d np1 vbr p-acp np1 ccx p-acp dt n1. q-crq vdd np1 d? uh p-acp vvi pno31 n1, pns31 vbds vvn p-acp pn31, c-acp pns31 vbds av-j vvn.
(29) sermon (DIV2)
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8980
Then by this ye may perceiue yt faut of the Jewes, for they offended not God in asking of a king,
Then by this you may perceive that fault of the Jews, for they offended not God in asking of a King,
av p-acp d pn22 vmb vvi pn31 n1 pp-f dt np2, c-acp pns32 vvd xx np1 p-acp vvg pp-f dt n1,
(29) sermon (DIV2)
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Image 225
8981
but for asking for a king to the wronging & deposition of good father Samuel.
but for asking for a King to the wronging & deposition of good father Samuel.
cc-acp p-acp vvg p-acp dt n1 p-acp dt vvg cc n1 pp-f j n1 np1.
(29) sermon (DIV2)
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Image 225
8982
〈 ◊ 〉 Samuels death the people had asked of God a kyng, they had not faulted,
〈 ◊ 〉 Samuels death the people had asked of God a King, they had not faulted,
〈 sy 〉 np1 n1 dt n1 vhd vvn pp-f np1 dt n1, pns32 vhd xx vvn,
(29) sermon (DIV2)
469
Image 225
8983
but it is no smal faut to put an innocent out of his office.
but it is no small fault to put an innocent out of his office.
cc-acp pn31 vbz dx j n1 pc-acp vvi dt j-jn av pp-f po31 n1.
(29) sermon (DIV2)
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Image 225
8984
King Dauid like wise cōmaunded his people to be nambred, & ther with offended God greuously.
King David like wise commanded his people to be nambred, & there with offended God grievously.
n1 np1 av-j j vvn po31 n1 pc-acp vbi vvn, cc a-acp p-acp j-vvn np1 av-j.
(29) sermon (DIV2)
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Image 225
8985
Why? myght he not know the number of his people? Yes, it was not the 〈 ◊ 〉 of the people that offended God,
Why? might he not know the number of his people? Yes, it was not the 〈 ◊ 〉 of the people that offended God,
q-crq? vmd pns31 xx vvi dt n1 pp-f po31 n1? uh, pn31 vbds xx dt 〈 sy 〉 pp-f dt n1 cst vvd np1,
(29) sermon (DIV2)
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Image 225
8986
for a king maye number hys people.
for a King may number his people.
p-acp dt n1 vmb vvi po31 n1.
(29) sermon (DIV2)
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Image 225
8987
But he did it of a pride, of an elation of mynde, not according to Gods ordinaunce,
But he did it of a pride, of an elation of mind, not according to God's Ordinance,
p-acp pns31 vdd pn31 pp-f dt n1, pp-f dt n1 pp-f n1, xx vvg p-acp ng1 n1,
(29) sermon (DIV2)
469
Image 225
8988
but as hauing a trust in yt nūber of his men, this offended God.
but as having a trust in that number of his men, this offended God.
cc-acp p-acp vhg dt n1 p-acp pn31 n1 pp-f po31 n2, d j-vvn np1.
(29) sermon (DIV2)
469
Image 225
8989
Lykewyse the Iewes asked a king, & therwith they offended not God, but they asked him 〈 ◊ 〉 such circumstaunces, that God was offended with them.
Likewise the Iewes asked a King, & therewith they offended not God, but they asked him 〈 ◊ 〉 such Circumstances, that God was offended with them.
av dt np2 vvd dt n1, cc av pns32 vvd xx np1, cc-acp pns32 vvd pno31 〈 sy 〉 d n2, cst np1 vbds vvn p-acp pno32.
(29) sermon (DIV2)
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Image 225
8990
It is no smal fault to put a iust man out ofhis office, & to depose 〈 ◊ 〉 vnworthely.
It is no small fault to put a just man out ofhis office, & to depose 〈 ◊ 〉 unworthily.
pn31 vbz dx j n1 pc-acp vvi dt j n1 av fw-la n1, cc pc-acp vvi 〈 sy 〉 av-j.
(29) sermon (DIV2)
469
Image 225
8991
To chuse a kyng contrarying the ordinaunce of God, is a casting a way of God, & not of a kyng.
To choose a King contrarying the Ordinance of God, is a casting a Way of God, & not of a King.
p-acp vvi dt n1 vvg dt n1 pp-f np1, vbz dt vvg dt n1 pp-f np1, cc xx pp-f dt n1.
(29) sermon (DIV2)
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Image 225
8992
〈 ◊ 〉 dout not, but the title of a king is a lawful thing, is a lawfull tytle, as ofother Magistrates.
〈 ◊ 〉 doubt not, but the title of a King is a lawful thing, is a lawful title, as ofother Magistrates.
〈 sy 〉 n1 xx, cc-acp dt n1 pp-f dt n1 vbz dt j n1, vbz dt j n1, c-acp j-jn n2.
(29) sermon (DIV2)
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Image 225
8993
Onely let the kings take hede yt they do as it becōmeth kinges to do, that they do their office wel.
Only let the Kings take heed that they do as it becomes Kings to do, that they do their office well.
j vvb dt n2 vvb n1 pn31 pns32 vdb c-acp pn31 vvz n2 pc-acp vdi, cst pns32 vdb po32 n1 av.
(29) sermon (DIV2)
469
Image 225
8994
It is a great thinge, a chargeable thing.
It is a great thing, a chargeable thing.
pn31 vbz dt j n1, dt j n1.
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Image 225
8995
Let them beware yt they do not communicare peccatis alienis, that they beare not wyth o.
Let them beware that they do not communicare peccatis alienis, that they bear not with oh.
vvb pno32 vvi pn31 pns32 vdb xx fw-la fw-la fw-la, cst pns32 vvb xx p-acp sy.
(29) sermon (DIV2)
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Image 225
8996
ther mcns fautes, for they shal geue a strait account for al that perisheth thorow their negligence.
ther mcns Faults, for they shall give a strait account for all that Perishes thorough their negligence.
zz ng2 n2, c-acp pns32 vmb vvi dt j n1 p-acp d cst vvz p-acp po32 n1.
(29) sermon (DIV2)
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Image 225
8997
We perceiue now what thys text meaneth. It is written in the last of Iudicum:
We perceive now what this text means. It is written in the last of Judgment:
pns12 vvb av q-crq d n1 vvz. pn31 vbz vvn p-acp dt ord pp-f np1:
(29) sermon (DIV2)
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Image 225
8998
In diebus illis non erat rex in Israel, In those daies there was no kyng in Israel, euery man did that which semed right in hys owne eyes.In diebus illis non erat rex in Israel, In those days there was no King in Israel, every man did that which seemed right in his own eyes.
p-acp fw-la fw-la fw-la fw-la fw-la p-acp np1, p-acp d n2 a-acp vbds dx n1 p-acp np1, d n1 vdd d r-crq vvd av-jn p-acp po31 d n2.
(29) sermon (DIV2)
469
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8999
Men wer then allowed to do what they wold.
Men were then allowed to do what they would.
n2 vbdr av vvn pc-acp vdi r-crq pns32 vmd.
(29) sermon (DIV2)
469
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9000
When mē may be alowed to do what they wyl, then it is good to haue no king at al. Here is a wonderful matter yt vnpreaching prelats shuld be suffred so long.
When men may be aloud to do what they will, then it is good to have no King At all Here is a wondered matter that unpreaching Prelates should be suffered so long.
c-crq n2 vmb vbi av pc-acp vdi r-crq pns32 vmb, cs pn31 vbz j pc-acp vhi dx n1 p-acp d av vbz dt j n1 pn31 vvg n2 vmd vbi vvn av av-j.
(29) sermon (DIV2)
469
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9001
Thei can 〈 ◊ 〉 for them selues. 〈 ◊ 〉. C yeres. This while the realm had ben as good to haue no king.
They can 〈 ◊ 〉 for them selves. 〈 ◊ 〉. C Years. This while the realm had been as good to have no King.
pns32 vmb 〈 sy 〉 c-acp pno32 n2. 〈 sy 〉. sy n2. d cs dt n1 vhd vbn a-acp j pc-acp vhi dx n1.
(29) sermon (DIV2)
469
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9002
Likewise these 〈 ◊ 〉 Iudges hath ben suffred of a 〈 ◊ 〉 time, & then it was Quasi non fuisset re xin Anglia.
Likewise these 〈 ◊ 〉 Judges hath been suffered of a 〈 ◊ 〉 time, & then it was Quasi non fuisset re xin Anglia.
av d 〈 sy 〉 ng1 vhz vbn vvn pp-f dt 〈 sy 〉 n1, cc av pn31 vbds fw-la fw-fr fw-la fw-mi fw-mi fw-it.
(29) sermon (DIV2)
469
Image 225
9003
To suffer thys is as much to say: ther is no king in England.
To suffer this is as much to say: there is no King in England.
pc-acp vvi d vbz p-acp av-d pc-acp vvi: pc-acp vbz dx n1 p-acp np1.
(29) sermon (DIV2)
469
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9004
It is the duty of a king to haue al states set in order to do their office.
It is the duty of a King to have all states Set in order to do their office.
pn31 vbz dt n1 pp-f dt n1 pc-acp vhi d n2 vvn p-acp n1 pc-acp vdi po32 n1.
(29) sermon (DIV2)
469
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9005
I haue trobled you to long, I wil make an end.
I have troubled you to long, I will make an end.
pns11 vhb vvn pn22 p-acp j, pns11 vmb vvi dt n1.
(29) sermon (DIV2)
469
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9006
Blessed be they that hear the 〈 ◊ 〉 of God, but so yt they folow it & kepe it in credite, in memory, not to depraue it & sclaunder it,
Blessed be they that hear the 〈 ◊ 〉 of God, but so that they follow it & keep it in credit, in memory, not to deprave it & slander it,
j-vvn vbb pns32 cst vvb dt 〈 sy 〉 pp-f np1, cc-acp av pn31 pns32 vvi pn31 cc vvi pn31 p-acp n1, p-acp n1, xx pc-acp vvi pn31 cc vvi pn31,
(29) sermon (DIV2)
469
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9007
& bryng yt Preachers out of credite, but that folow it in their life, & lyue after it.
& bring that Preachers out of credit, but that follow it in their life, & live After it.
cc vvi pn31 n2 av pp-f n1, cc-acp cst vvi pn31 p-acp po32 n1, cc vvi p-acp pn31.
(29) sermon (DIV2)
469
Image 225
9008
He graunt you al that blessing yt made both you & me. Amen.
He grant you all that blessing that made both you & me. Amen.
pns31 vvb pn22 d cst n1 pn31 vvd d pn22 cc pno11. uh-n.
(29) sermon (DIV2)
469
Image 225
9009
The syxte Sermon os Maister Hugh 〈 ◊ 〉, whiche he 〈 ◊ 〉 before K. Edward, the xii. day of 〈 ◊ 〉.
The Sixth Sermon os Master Hugh 〈 ◊ 〉, which he 〈 ◊ 〉 before K. Edward, the xii. day of 〈 ◊ 〉.
dt ord n1 fw-la n1 np1 〈 sy 〉, r-crq pns31 〈 sy 〉 a-acp n1 np1, dt crd. n1 pp-f 〈 sy 〉.
(30) sermon (DIV2)
469
Image 225
9010
QVecunque scripta sunt ad nostiam doctrinam scripta sunt.
QVecunque Scripta sunt ad nostiam Doctrinam Scripta sunt.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
(30) sermon (DIV2)
470
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9011
Al things that are written, they 〈 ◊ ◊ 〉 to be 〈 ◊ ◊ 〉.
All things that Are written, they 〈 ◊ ◊ 〉 to be 〈 ◊ ◊ 〉.
d n2 cst vbr vvn, pns32 〈 sy sy 〉 pc-acp vbb 〈 sy sy 〉.
(30) sermon (DIV2)
470
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9012
What doctrine is 〈 ◊ 〉 for 〈 ◊ 〉 in yt 8. Chap. of the fyrst booke of the kynges, I 〈 ◊ 〉 partely shewe vnto you (most honourable audience) this 〈 ◊ 〉 sennight, of that good ma n father Samuel, that good iudge how good a man he was, what helpers,
What Doctrine is 〈 ◊ 〉 for 〈 ◊ 〉 in that 8. Chap. of the fyrst book of the Kings, I 〈 ◊ 〉 partly show unto you (most honourable audience) this 〈 ◊ 〉 sevennight, of that good ma n father Samuel, that good judge how good a man he was, what helpers,
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(30) sermon (DIV2)
470
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9013
and coadiutours, he toke vnto him, to haue his office well discharged.
and coadjutors, he took unto him, to have his office well discharged.
cc n2, pns31 vvd p-acp pno31, pc-acp vhi po31 n1 av vvn.
(30) sermon (DIV2)
470
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9014
I told you also of the wyckednes of hys sonnes, howe they toke 〈 ◊ 〉,
I told you also of the wickedness of his Sons, how they took 〈 ◊ 〉,
pns11 vvd pn22 av pp-f dt n1 pp-f po31 n2, c-crq pns32 vvd 〈 sy 〉,
(30) sermon (DIV2)
470
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9015
and lyued wickedly, and by that meanes, brought both theyr father, and themselues to deposition. And how the people did offende God in asking a kyng in sather Samuels tyme.
and lived wickedly, and by that means, brought both their father, and themselves to deposition. And how the people did offend God in asking a King in sather Samuels time.
cc vvd av-j, cc p-acp d n2, vvd d po32 n1, cc px32 p-acp n1. cc c-crq dt n1 vdd vvi np1 p-acp vvg dt n1 p-acp zz np1 n1.
(30) sermon (DIV2)
470
Image 225
9016
And how father Samuel was put from his office, who deserued it not.
And how father Samuel was put from his office, who deserved it not.
cc q-crq n1 np1 vbds vvn p-acp po31 n1, r-crq vvd pn31 xx.
(30) sermon (DIV2)
470
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9017
I opened to you also, how father Samuel cleares hym selfe, that he knewe not the fautes of hys sonnes:
I opened to you also, how father Samuel clears him self, that he knew not the Faults of his Sons:
pns11 vvd p-acp pn22 av, c-crq n1 np1 vvz pno31 n1, cst pns31 vvd xx dt n2 pp-f po31 n2:
(30) sermon (DIV2)
470
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9018
he was no bearer with hys sonnes, he was sory for it, when he heard it:
he was no bearer with his Sons, he was sorry for it, when he herd it:
pns31 vbds dx n1 p-acp po31 n2, pns31 vbds j p-acp pn31, c-crq pns31 vvd pn31:
(30) sermon (DIV2)
470
Image 225
9019
but he would not beare with them in their wickednes, Filii mei vobiscum sunt, my sonnes are with you saith he.
but he would not bear with them in their wickedness, Sons mei vobiscum sunt, my Sons Are with you Says he.
cc-acp pns31 vmd xx vvi p-acp pno32 p-acp po32 n1, np1 fw-la fw-la fw-la, po11 n2 vbr p-acp pn22 vvz pns31.
(30) sermon (DIV2)
470
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9020
Do wt them according to their desertes, I wil not maintain them, nor beare with them.
Do with them according to their deserts, I will not maintain them, nor bear with them.
vdb p-acp pno32 vvg p-acp po32 n2, pns11 vmb xx vvi pno32, ccx vvi p-acp pno32.
(30) sermon (DIV2)
470
Image 225
9021
After that he cleares himself at the kin ges feete, that the people 〈 ◊ 〉 nothing to burthen hym wyth all, neyther money, nor money worth.
After that he clears himself At the kin ges feet, that the people 〈 ◊ 〉 nothing to burden him with all, neither money, nor money worth.
p-acp cst pns31 vvz px31 p-acp dt n1 zz n2, cst dt n1 〈 sy 〉 pix p-acp n1 pno31 p-acp d, dx n1, ccx n1 n1.
(30) sermon (DIV2)
470
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9022
In treating of yt part, I chaunced to shewe you, what I hearde of a man that was slayne,
In treating of that part, I chanced to show you, what I heard of a man that was slain,
p-acp vvg pp-f pn31 n1, pns11 vvd pc-acp vvi pn22, r-crq pns11 vvd pp-f dt n1 cst vbds vvn,
(30) sermon (DIV2)
470
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9024
Forsoth I entende not to empayre any mans estimation or honesty, & they that enforce it to that, enforce it not to my meaning.
Forsooth I intend not to impair any men estimation or honesty, & they that enforce it to that, enforce it not to my meaning.
uh pns11 vvb xx pc-acp vvi d ng1 n1 cc n1, cc pns32 cst vvb pn31 p-acp d, vvb pn31 xx p-acp po11 n1.
(30) sermon (DIV2)
470
Image 225
9025
I sayd I heard, but of such a thynge, and toke occasion by that, that I heard, to speake against yt thyng, that I knew to be naught that no man should beare with any man to yt maintenance of volūtary and prepensed murder.
I said I herd, but of such a thing, and took occasion by that, that I herd, to speak against that thing, that I knew to be nought that no man should bear with any man to that maintenance of voluntary and prepensed murder.
pns11 vvd pns11 vvd, cc-acp pp-f d dt n1, cc vvd n1 p-acp d, cst pns11 vvd, pc-acp vvi p-acp pn31 n1, cst pns11 vvd pc-acp vbi pi cst dx n1 vmd vvi p-acp d n1 p-acp pn31 n1 pp-f j-jn cc j-vvn n1.
(30) sermon (DIV2)
470
Image 225
9026
And I heare say synce, the man was other wise an honest man, and they that spake for him, are honest men.
And I hear say since, the man was other wise an honest man, and they that spoke for him, Are honest men.
cc pns11 vvb vvb a-acp, dt n1 vbds j-jn j dt j n1, cc pns32 cst vvd p-acp pno31, vbr j n2.
(30) sermon (DIV2)
470
Image 225
9027
I am 〈 ◊ 〉 inoughe to credite it. I spake not because I would haue any mannes honestye impaired.
I am 〈 ◊ 〉 enough to credit it. I spoke not Because I would have any Man's honesty impaired.
pns11 vbm 〈 sy 〉 av-d p-acp n1 pn31. pns11 vvd xx c-acp pns11 vmd vhi d ng1 n1 vvn.
(30) sermon (DIV2)
470
Image 225
9028
Onely I did as Saincte Paule dyd, who hearyng of the Corinthians, that there shoulde bee contencions and mysorder among them, did wryte vnto them that he hearde,
Only I did as Saint Paul did, who hearing of the Corinthians, that there should be contentions and mysorder among them, did write unto them that he heard,
av-j pns11 vdd p-acp n1 np1 vdd, r-crq vvg pp-f dt njp2, cst a-acp vmd vbi n2 cc n1 p-acp pno32, vdd vvi p-acp pno32 cst pns31 vvd,
(30) sermon (DIV2)
470
Image 226
9029
and therevpon by occasion of 〈 ◊ 〉 he set forth very whol some doctryne of the Supper of the Lorde.
and thereupon by occasion of 〈 ◊ 〉 he Set forth very Whole Some Doctrine of the Supper of the Lord.
cc av p-acp n1 pp-f 〈 sy 〉 pns31 vvn av av j-jn d n1 pp-f dt n1 pp-f dt n1.
(30) sermon (DIV2)
470
Image 226
9030
We myght not haue lacked that doctryne I tell you.
We might not have lacked that Doctrine I tell you.
pns12 vmd xx vhi vvn d n1 pns11 vvb pn22.
(30) sermon (DIV2)
470
Image 226
9031
Bee it so the Corinthians had no such contentions amonge them, as Paule wrote of, Be it so they had not misordred thēselues, it was neither of,
Bee it so the Corinthians had no such contentions among them, as Paul wrote of, Be it so they had not misordered themselves, it was neither of,
n1 pn31 av dt njp2 vhd dx d n2 p-acp pno32, c-acp np1 vvd pp-f, vbb pn31 av pns32 vhd xx j-vvn px32, pn31 vbds d pp-f,
(30) sermon (DIV2)
470
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9032
nor on, to that that Paule saide.
nor on, to that that Paul said.
ccx a-acp, p-acp d cst np1 vvd.
(30) sermon (DIV2)
470
Image 226
9033
The matter lay in that, that vpon hearing he wold take occasion to set out the good and true doctryne.
The matter lay in that, that upon hearing he would take occasion to Set out the good and true Doctrine.
dt n1 vvd p-acp d, cst p-acp vvg pns31 vmd vvi n1 pc-acp vvi av dt j cc j n1.
(30) sermon (DIV2)
470
Image 226
9034
So, I did not affirme it to bee true that I heard, I spake it to aduertise you, to beware of bearing with wilful & prepēsed murder.
So, I did not affirm it to be true that I herd, I spoke it to advertise you, to beware of bearing with wilful & prepensed murder.
np1, pns11 vdd xx vvi pn31 pc-acp vbi j cst pns11 vvd, pns11 vvd pn31 pc-acp vvi pn22, pc-acp vvi pp-f vvg p-acp j cc j-vvn n1.
(30) sermon (DIV2)
470
Image 226
9035
I wold haue nothing enforced against any man. This was myne intent and meaning.
I would have nothing Enforced against any man. This was mine intent and meaning.
pns11 vmd vhi pix vvn p-acp d n1. d vbds po11 n1 cc n1.
(30) sermon (DIV2)
470
Image 226
9036
I do not know, what ye calle chaunce medly in the lawe, it is not for my study.
I do not know, what you call chance medley in the law, it is not for my study.
pns11 vdb xx vvi, r-crq pn22 vvb n1 n1 p-acp dt n1, pn31 vbz xx p-acp po11 n1.
(30) sermon (DIV2)
470
Image 226
9037
I am a scholer in scripture, in gods booke: I stu dy that. I know what voluntary murder is before god.
I am a scholar in scripture, in God's book: I stu die that. I know what voluntary murder is before god.
pns11 vbm dt n1 p-acp n1, p-acp ng1 n1: pns11 fw-la vvi d. pns11 vvb r-crq j-jn n1 vbz p-acp n1.
(30) sermon (DIV2)
470
Image 226
9038
Yf I shall fall out with a man, he is angry with me, and I wyth hym,
If I shall fallen out with a man, he is angry with me, and I with him,
cs pns11 vmb vvi av p-acp dt n1, pns31 vbz j p-acp pno11, cc pns11 p-acp pno31,
(30) sermon (DIV2)
470
Image 226
9039
and lacking oportunitie and place, we shal put it of for that time, in the meane season I prepare my weapō & sharp it against another tyms, I swell and boyle in this passion towardes hym, I seke him, we medle together, it is my chance by reason my weapon is better then his,
and lacking opportunity and place, we shall put it of for that time, in the mean season I prepare my weapon & sharp it against Another times, I swell and boil in this passion towards him, I seek him, we meddle together, it is my chance by reason my weapon is better then his,
cc vvg n1 cc n1, pns12 vmb vvi pn31 pp-f p-acp cst n1, p-acp dt j n1 pns11 vvb po11 n1 cc j pn31 p-acp j-jn n2, pns11 vvb cc vvi p-acp d n1 p-acp pno31, pns11 vvi pno31, pns12 vvi av, pn31 vbz po11 n1 p-acp n1 po11 n1 vbz jc cs png31,
(30) sermon (DIV2)
470
Image 226
9040
& so forth to kil him. I geue him his deathes stroke, in my vengeance and anger.
& so forth to kill him. I give him his deaths stroke, in my vengeance and anger.
cc av av pc-acp vvi pno31. pns11 vvb pno31 po31 ng1 n1, p-acp po11 n1 cc n1.
(30) sermon (DIV2)
470
Image 226
9041
This call I voluntary murder in scripture: what it is in the law I cannot tell.
This call I voluntary murder in scripture: what it is in the law I cannot tell.
np1 vvb pns11 j-jn n1 p-acp n1: r-crq pn31 vbz p-acp dt n1 pns11 vmbx vvi.
(30) sermon (DIV2)
470
Image 226
9042
It is a great sin, and therfore I cal it volū tary. I remēber what a great clearke writeth of this.
It is a great since, and Therefore I call it volū tarry. I Remember what a great clerk Writeth of this.
pn31 vbz dt j n1, cc av pns11 vvb pn31 fw-la vvb. pns11 vvb q-crq dt j n1 vvz pp-f d.
(30) sermon (DIV2)
470
Image 226
9043
Omne peccatum adeo est voluntariū, vt nisi fit voluntariū nō sit pec catū.
Omne peccatum adeo est voluntariū, vt nisi fit voluntariū nō sit pec catū.
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la j fw-la fw-fr fw-la fw-la fw-la.
(30) sermon (DIV2)
470
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9044
Euery sin (saith he) is so voluntary, that if it be not voluntary, it can not be called synne.
Every since (Says he) is so voluntary, that if it be not voluntary, it can not be called sin.
d n1 (vvz pns31) vbz av j-jn, cst cs pn31 vbb xx j-jn, pn31 vmb xx vbi vvn n1.
(30) sermon (DIV2)
470
Image 226
9045
Synne is no actuall sin, if it be not voluntarye. I woulde we would all knowe oure faultes and repente:
Sin is no actual since, if it be not voluntary. I would we would all know our Faults and Repent:
n1 vbz dx j n1, cs pn31 vbb xx j-jn. pns11 vmd pns12 vmd d vvi po12 n2 cc vvi:
(30) sermon (DIV2)
470
Image 226
9046
that that is done, is done, it cannot bee called backe 〈 ◊ 〉.
that that is done, is done, it cannot be called back 〈 ◊ 〉.
cst d vbz vdn, vbz vdn, pn31 vmbx vbi vvn av 〈 sy 〉.
(30) sermon (DIV2)
470
Image 226
9047
God is mercifull, the kynge is mercyfull, here we may repente, thys is the place of repentaunce:
God is merciful, the King is merciful, Here we may Repent, this is the place of Repentance:
np1 vbz j, dt n1 vbz j, av pns12 vmb vvi, d vbz dt n1 pp-f n1:
(30) sermon (DIV2)
470
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9048
when we are gone hence, it is to late then to repente.
when we Are gone hence, it is to late then to Repent.
c-crq pns12 vbr vvn av, pn31 vbz p-acp av-j av pc-acp vvi.
(30) sermon (DIV2)
470
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9049
And let 〈 ◊ 〉 be content with suche order as the magistrates shall take But sure it is a perilous thyng to beare with any such matter.
And let 〈 ◊ 〉 be content with such order as the Magistrates shall take But sure it is a perilous thing to bear with any such matter.
cc vvb 〈 sy 〉 vbi j p-acp d n1 p-acp dt n2 vmb vvi cc-acp av-j pn31 vbz dt j n1 pc-acp vvi p-acp d d n1.
(30) sermon (DIV2)
470
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9050
I tolde you what I hearde say, I woulde haue no mans honesty empayred by my tellyng.
I told you what I heard say, I would have no men honesty impaired by my telling.
pns11 vvd pn22 r-crq pns11 vvd vvi, pns11 vmd vhi dx ng1 n1 vvn p-acp po11 n-vvg.
(30) sermon (DIV2)
470
Image 226
9051
I heard 〈 ◊ 〉 sence of another murder, that a Spanyarde should kyll an Englyshman and ronne him thorough with his sworde:
I herd 〈 ◊ 〉 sense of Another murder, that a Spaniard should kill an Englishman and run him through with his sword:
pns11 vvd 〈 sy 〉 n1 pp-f j-jn n1, cst dt n1 vmd vvi dt np1 cc vvi pno31 a-acp p-acp po31 n1:
(30) sermon (DIV2)
470
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9052
they say he was a tall man. But I here it not, that the Spanyarde was hanged for hys laboure.
they say he was a tall man. But I Here it not, that the Spaniard was hanged for his labour.
pns32 vvb pns31 vbds dt j n1. p-acp pns11 av pn31 xx, cst dt n1 vbds vvn p-acp po31 n1.
(30) sermon (DIV2)
470
Image 226
9053
If I hadde, I woulde haue tolde you it to. They fell out as the tale goeth aboute a whoore.
If I had, I would have told you it to. They fell out as the tale Goes about a whore.
cs pns11 vhd, pns11 vmd vhi vvn pn22 pn31 p-acp. pns32 vvd av p-acp dt n1 vvz p-acp dt n1.
(30) sermon (DIV2)
470
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9054
O Lord what whoredome is vsed now a dayes.
O Lord what whoredom is used now a days.
sy n1 q-crq n1 vbz vvn av dt n2.
(30) sermon (DIV2)
470
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9055
As I here by the relation of honest men, which tel it not after a worldly sort,
As I Here by the Relation of honest men, which tell it not After a worldly sort,
p-acp pns11 av p-acp dt n1 pp-f j n2, r-crq vvb pn31 xx p-acp dt j n1,
(30) sermon (DIV2)
470
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9056
as though they reioyced at it, but heauily with heauye hearts. how God is dishonoured by whoredome in this city of London.
as though they rejoiced At it, but heavily with heavy hearts. how God is dishonoured by whoredom in this City of London.
c-acp cs pns32 vvd p-acp pn31, cc-acp av-j p-acp j n2. c-crq np1 vbz vvn p-acp n1 p-acp d n1 pp-f np1.
(30) sermon (DIV2)
470
Image 226
9057
Yea the bancke, when it stoode, was neuer so common. If it be true that is tolde, it is meruail that it doth not sinke,
Yea the bank, when it stood, was never so Common. If it be true that is told, it is marvel that it does not sink,
uh dt n1, c-crq pn31 vvd, vbds av-x av j. cs pn31 vbb j cst vbz vvn, pn31 vbz vvb cst pn31 vdz xx vvi,
(30) sermon (DIV2)
470
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9058
and that the earth gapeth not and swalloweth it vp. It is wō becfull that the city of London doth suffer such whoredome vnpunished.
and that the earth gapeth not and swalloweth it up. It is wone becfull that the City of London does suffer such whoredom unpunished.
cc cst dt n1 vvz xx cc vvz pn31 a-acp. pn31 vbz vvn j cst dt n1 pp-f np1 vdz vvi d n1 j.
(30) sermon (DIV2)
470
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9059
God hath suffred long of his great lenitie, mercye, and benignitie, but he will punish sharply at the length, if we do not repent.
God hath suffered long of his great lenity, mercy, and benignity, but he will Punish sharply At the length, if we do not Repent.
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9060
There is some place in London, as they say: Immunitie, impunitie, what shold I cal it? a priuileged place for whoredome.
There is Some place in London, as they say: Immunity, impunity, what should I call it? a privileged place for whoredom.
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The Lord Mayre hath nothyng to doe there, the 〈 ◊ 〉, they can not medle with it.
The Lord Mary hath nothing to do there, the 〈 ◊ 〉, they can not meddle with it.
dt n1 np1 vhz pix pc-acp vdi a-acp, dt 〈 sy 〉, pns32 vmb xx vvi p-acp pn31.
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And the quest they do not enquire 〈 ◊ 〉, and there men do bryng their whores:
And the quest they do not inquire 〈 ◊ 〉, and there men do bring their whores:
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9063
yea, other mens wyues, and there is no reformaciō of it. yea, other men's wives, and there is no Reformation of it.
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9064
There is suche dieyng houses also, they sya, as hath not bene wonte to be, where yong Gentlemen dyse away theyr thrifte,
There is such dying houses also, they sya, as hath not be wont to be, where young Gentlemen dice away their thrift,
pc-acp vbz d j-vvg n2 av, pns32 vhb, c-acp vhz xx vbn j pc-acp vbi, c-crq j n2 n1 av po32 n1,
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and where dysyng is, there are other folyes also.
and where Dying is, there Are other folly's also.
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9066
For the loue of God let remedy be had, let vs wrastle and stryue against synne.
For the love of God let remedy be had, let us wrestle and strive against sin.
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9067
Menne of England in tymes past, when they would exercyse themselues (for we must nedes haue some re creacion, our bodies can not endure without some exercyse) they were wonte to go abroad in the fieldes a shootyng,
Menne of England in times past, when they would exercise themselves (for we must needs have Some re creation, our bodies can not endure without Some exercise) they were wont to go abroad in the fields a shooting,
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but now it is turned into glossing, gulling and whoring 〈 ◊ 〉 the house.
but now it is turned into glossing, gulling and whoring 〈 ◊ 〉 the house.
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(30) sermon (DIV2)
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The art of shooting hath 〈 ◊ 〉 in times past much estemed in this realm, it is a gift of god yt he hath geuē vs to excel al other nations wtal, it hath bene gods instrument wherby he hath geuē vs many victories against our enemies.
The art of shooting hath 〈 ◊ 〉 in times past much esteemed in this realm, it is a gift of god that he hath given us to excel all other Nations wtal, it hath be God's Instrument whereby he hath given us many victories against our enemies.
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But now we haue takē 〈 ◊ 〉 whroing in townes, in stead of shooting in 〈 ◊ 〉 fieldes.
But now we have taken 〈 ◊ 〉 whroing in Towns, in stead of shooting in 〈 ◊ 〉 fields.
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A wonderous thing that so excellent a gift of god shoulde be so litle 〈 ◊ 〉.
A wondrous thing that so excellent a gift of god should be so little 〈 ◊ 〉.
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I 〈 ◊ 〉 you 〈 ◊ 〉 Lordes, euen as ye loue the honoure, 〈 ◊ 〉 glorye of God,
I 〈 ◊ 〉 you 〈 ◊ 〉 lords, even as you love the honour, 〈 ◊ 〉 glory of God,
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and entende to remoue his 〈 ◊ 〉, let 〈 ◊ 〉 be sent fourth som proclama tion, some 〈 ◊ 〉 proclamation to the Iustices of peace,
and intend to remove his 〈 ◊ 〉, let 〈 ◊ 〉 be sent fourth Some Proclama cion, Some 〈 ◊ 〉 proclamation to the Justices of peace,
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471
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for they do not their duety. Iustices now be no iustices, there be many good actes made for this matter alredy.
for they do not their duty. Justices now be no Justices, there be many good acts made for this matter already.
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Charge them 〈 ◊ 〉 their allegiance, that this singuler benefit of god may be practised and that it be not turned into bolling, 〈 ◊ 〉, & 〈 ◊ 〉 within the tounes:
Charge them 〈 ◊ 〉 their allegiance, that this singular benefit of god may be practised and that it be not turned into bolling, 〈 ◊ 〉, & 〈 ◊ 〉 within the Towns:
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for they be negligent in executyng these lawes of 〈 ◊ 〉.
for they be negligent in executing these laws of 〈 ◊ 〉.
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In my tyme, my poore father was as 〈 ◊ 〉 to teache me to shoote,
In my time, my poor father was as 〈 ◊ 〉 to teach me to shoot,
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as to learn me any other 〈 ◊ 〉, and so I thynke other men did theyr children.
as to Learn me any other 〈 ◊ 〉, and so I think other men did their children.
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He taught me how to draw, how to lay my bodye in my bowe, and not to draw with strength of armes as other nacions do but with strength of the bodye, I had my bowes bought me, according to my age and strength:
He taught me how to draw, how to lay my body in my bow, and not to draw with strength of arms as other Nations do but with strength of the body, I had my bows bought me, according to my age and strength:
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(30) sermon (DIV2)
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as I encreased in them, so my bowes were made bygger, & bigger, for men shall neuer shote wel,
as I increased in them, so my bows were made bigger, & bigger, for men shall never shote well,
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471
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9081
except they be brought vp in it. It is a goodly art, a wholsome kind of exercise, & much commended in phisike.
except they be brought up in it. It is a goodly art, a wholesome kind of exercise, & much commended in physic.
c-acp pns32 vbb vvn a-acp p-acp pn31. pn31 vbz dt j n1, dt j n1 pp-f n1, cc av-d vvn p-acp n1.
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Marcilius Phicinus in his booke de 〈 ◊ 〉 (it is a great while since I red him now) but I remember he commendeth this kynde of exercise,
Marcellus Phicinus in his book de 〈 ◊ 〉 (it is a great while since I read him now) but I Remember he commends this kind of exercise,
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and saith, that it wresteleth agaynste many kindes of diseases. In the reuerence of god, let it be cō tinued.
and Says, that it wresteleth against many Kinds of diseases. In the Reverence of god, let it be con tinued.
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9084
Let a proclamation go forth, charging the iustices of peace, that they see such acts and statutes kept,
Let a proclamation go forth, charging the Justices of peace, that they see such acts and statutes kept,
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9085
as wer made for this purpose. I wil to my matter.
as were made for this purpose. I will to my matter.
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I intend this day to intreat of a pece of scripture, writen in the beginning of the vcap. of Luke.
I intend this day to entreat of a piece of scripture, written in the beginning of the vcap. of Luke.
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9087
I am occasioned to take this place by a boke 〈 ◊ 〉 to the Kynges Maiestie that deade is, by Maister Pole.
I am occasioned to take this place by a book 〈 ◊ 〉 to the Kings Majesty that dead is, by Master Pole.
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9088
It is a texte, that he doeth greatelye abuse, for the supremacye.
It is a text, that he doth greatly abuse, for the supremacy.
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(30) sermon (DIV2)
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9089
He rackes it, and violentes it, to serue for the maintenance of the bishop of Rome.
He racks it, and violentes it, to serve for the maintenance of the bishop of Rome.
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9090
And as he did enforce thother place, that I entreated of laste, so dyd he inforce thys also, to serue his mater. The story is this.
And as he did enforce tother place, that I entreated of laste, so did he enforce this also, to serve his mater. The story is this.
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9091
Our Sauiour Christ was come now to the bancke of the water of Genezareth. The people were come to him, & flocked about him, to here him preache.
Our Saviour christ was come now to the bank of the water of Gennesaret. The people were come to him, & flocked about him, to hear him preach.
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9092
And Iesus toke a boote that was standing at the poole, it was Simons bote, and went into it. And Iesus took a boot that was standing At the pool, it was Simons boat, and went into it.
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And sitting in the boote he preached to them that were on the bancke.
And sitting in the boot he preached to them that were on the bank.
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9094
And when he had preached and taught them, he spake to Symon, and bad him launche out further into the depe, and 〈 ◊ 〉 hys 〈 ◊ 〉, to catche fyshe.
And when he had preached and taught them, he spoke to Symon, and bade him launch out further into the deep, and 〈 ◊ 〉 his 〈 ◊ 〉, to catch Fish.
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9095
And Symon made aunswere, and sayde: Master, we haue laboured al night, but we 〈 ◊ 〉 nothing:
And Symon made answer, and said: Master, we have laboured all night, but we 〈 ◊ 〉 nothing:
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how be it at thy commaundement, because thou 〈 ◊ 〉 vs, we wyll go to it agayne.
how be it At thy Commandment, Because thou 〈 ◊ 〉 us, we will go to it again.
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9097
And so they did, and caught a great draught, a miraculous draught, so much that the net brake,
And so they did, and caught a great draught, a miraculous draught, so much that the net brake,
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& they called to theyr felowes that were by, for they had two 〈 ◊ 〉 to come to helpe them,
& they called to their Fellows that were by, for they had two 〈 ◊ 〉 to come to help them,
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473
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and they came and fylled bothe their 〈 ◊ 〉 so full, that they were nighe drounynge. Thys is the story.
and they Come and filled both their 〈 ◊ 〉 so full, that they were High drowning. This is the story.
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9100
That I 〈 ◊ 〉 declare this texte so, that it maye be to the honor of god, and 〈 ◊ 〉 of your soules and myne 〈 ◊ 〉.
That I 〈 ◊ 〉 declare this text so, that it may be to the honour of god, and 〈 ◊ 〉 of your Souls and mine 〈 ◊ 〉.
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I shall desyre you to helpe me with your prayer, in the whych. &c. Factum est autem, (saith the 〈 ◊ 〉) Cum turba irruerct in 〈 ◊ 〉.
I shall desire you to help me with your prayer, in the which. etc. Factum est autem, (Says the 〈 ◊ 〉) Cum turba irruerct in 〈 ◊ 〉.
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Sainct Luke 〈 ◊ 〉 the storie, and it came to passe, when the people preased vpō 〈 ◊ 〉, Saint Luke 〈 ◊ 〉 the story, and it Come to pass, when the people pressed upon 〈 ◊ 〉,
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9103
so that he was in perill to be cast into the pond, they rushed so fast vpon him,
so that he was in peril to be cast into the pond, they rushed so fast upon him,
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9104
& made such throng to him.
& made such throng to him.
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A wonderous thyng, what a desire the people had in those days to here our Sauiour Christ preache:
A wondrous thing, what a desire the people had in those days to hear our Saviour christ preach:
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and the cause may be gathered of the later end of the chapter that went before.
and the cause may be gathered of the later end of the chapter that went before.
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Our sauior Christ had preched vnto them, & healed the sicke folkes of such diseases & maladies as 〈 ◊ 〉 had:
Our Saviour christ had preached unto them, & healed the sick folks of such diseases & maladies as 〈 ◊ 〉 had:
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and therfore the people would haue retained him still. But he made them answere, and sayd:
and Therefore the people would have retained him still. But he made them answer, and said:
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9109
Et alus 〈 ◊ ◊ 〉 me euan 〈 ◊ ◊ ◊ ◊ 〉 in hoc missus sū, I must 〈 ◊ 〉 yt king dom of god to other cities also, I must shew them my fathers will:
Et alus 〈 ◊ ◊ 〉 me Euan 〈 ◊ ◊ ◊ ◊ 〉 in hoc missus sū, I must 〈 ◊ 〉 that King dom of god to other cities also, I must show them my Father's will:
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for I came for that purpose. I was sent to preache the word of God. Our Sauior Christ sayd, how he must not ta ry in one place:
for I Come for that purpose. I was sent to preach the word of God. Our Saviour christ said, how he must not ta Rye in one place:
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for he was sent toyt world to preache euery where.
for he was sent toyt world to preach every where.
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Is it not a meruailous thyng, that our vnpreachyng 〈 ◊ 〉 can rede this place,
Is it not a marvelous thing, that our unpreaching 〈 ◊ 〉 can rede this place,
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& yet preache no more than they do.
& yet preach no more than they do.
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I 〈 ◊ 〉 that they can go quictly to bed, and se how he allureth them with his example, to be diligent in their office Here is a godly lesson also,
I 〈 ◊ 〉 that they can go quictly to Bed, and see how he Allureth them with his Exampl, to be diligent in their office Here is a godly Lesson also,
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how our sauior Christ fled 〈 ◊ ◊ 〉.
how our Saviour christ fled 〈 ◊ ◊ 〉.
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9116
If these ambitious persons, that climbe to honor by bywalkes mordinatly, wold 〈 ◊ 〉 this example of Iesus Christ, they shold come to more honor then 〈 ◊ 〉 do.
If these ambitious Persons, that climb to honour by bywalkes mordinatly, would 〈 ◊ 〉 this Exampl of Iesus christ, they should come to more honour then 〈 ◊ 〉 do.
cs d j n2, cst vvi pc-acp vvi p-acp n2 av-j, vmd 〈 sy 〉 d n1 pp-f np1 np1, pns32 vmd vvi p-acp dc n1 cs 〈 sy 〉 vdb.
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for when they seke honour by such bywalkes, they come to confusion: honor foloweth them that 〈 ◊ 〉 from it.
for when they seek honour by such bywalkes, they come to confusion: honour Followeth them that 〈 ◊ 〉 from it.
c-acp c-crq pns32 vvi n1 p-acp d n2, pns32 vvb p-acp n1: n1 vvz pno32 cst 〈 sy 〉 p-acp pn31.
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9118
Our sauior Christ, gat him away early in the morning, & went vnto the wildernes.
Our Saviour christ, got him away early in the morning, & went unto the Wilderness.
po12 n1 np1, vvd pno31 av av-j p-acp dt n1, cc vvd p-acp dt n1.
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9119
I would they would folow this example of Christe, and not seeke honour by such bywalkes as they do.
I would they would follow this Exampl of Christ, and not seek honour by such bywalkes as they do.
pns11 vmd pns32 vmd vvi d n1 pp-f np1, cc xx vvi n1 p-acp d n2 c-acp pns32 vdb.
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9120
But what did the people? when he had hid hymselfe, they smelled him oute in the wyldernes,
But what did the people? when he had hid himself, they smelled him out in the Wilderness,
p-acp q-crq vdd dt n1? c-crq pns31 vhd vvn px31, pns32 vvd pno31 av p-acp dt n1,
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9121
and came vnto him by flockes, and folowed him a great nombre.
and Come unto him by flocks, and followed him a great nombre.
cc vvd p-acp pno31 p-acp n2, cc vvd pno31 dt j fw-fr.
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9122
But where rede you that a great number of Scribes and Pharisees, and Bishops followed hym.
But where rede you that a great number of Scribes and Pharisees, and Bishops followed him.
p-acp q-crq vvb pn22 d dt j n1 pp-f n2 cc np2, cc n2 vvd pno31.
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9123
There is a doctor that writeth of this place, his name is 〈 ◊ 〉 Gorrhā, Nycholas Gorrham, I knew him to be a schole doctor a great while ago,
There is a Doctor that Writeth of this place, his name is 〈 ◊ 〉 Gorrhan, Nicholas Gorhambury, I knew him to be a school Doctor a great while ago,
pc-acp vbz dt n1 cst vvz pp-f d n1, po31 n1 vbz 〈 sy 〉 av, np1 np1, pns11 vvd pno31 pc-acp vbi dt n1 n1 dt j n1 av,
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but I neuer knew him to be an interpreter of scripture til now of late:
but I never knew him to be an interpreter of scripture till now of late:
cc-acp pns11 av-x vvd pno31 pc-acp vbi dt n1 pp-f n1 c-acp av pp-f j:
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9125
he saith thus, maior deuotio in laicis vetulis quā in clericis. &c. There is more deuotion saith he, in laye folke,
he Says thus, maior deuotio in laicis vetulis quā in Clericis. etc. There is more devotion Says he, in say folk,
pns31 vvz av, fw-la fw-la p-acp fw-la fw-la fw-la p-acp fw-la. av a-acp vbz dc n1 vvz pns31, p-acp vvd n1,
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and olde, wiues these symple folke, the vulgar people, then in ye clerkes:
and old, wives these simple folk, the Vulgar people, then in you Clerks:
cc j, n2 d j n1, dt j n1, av p-acp pn22 n2:
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they be better affected to the word of god, then those that be of the cleargy.
they be better affected to the word of god, then those that be of the Clergy.
pns32 vbb jc vvn p-acp dt n1 pp-f n1, cs d cst vbb pp-f dt n1.
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9128
I meruail not at the sentence, but I meruail to find such a sen tence in such a doctor.
I marvel not At the sentence, but I marvel to find such a sen tense in such a Doctor.
pns11 vvb xx p-acp dt n1, cc-acp pns11 vvb pc-acp vvi d dt fw-la n1 p-acp d dt n1.
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9129
If I shold say so much, it wold be said to me, that it is an 〈 ◊ 〉 birde that defiles his owne nest,
If I should say so much, it would be said to me, that it is an 〈 ◊ 〉 bird that defiles his own nest,
cs pns11 vmd vvi av av-d, pn31 vmd vbi vvn p-acp pno11, cst pn31 vbz dt 〈 sy 〉 n1 cst vvz po31 d n1,
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and Nemo leditur nisi à 〈 ◊ 〉, There is no man hurt, but 〈 ◊ 〉 hys own self.
and Nemo leditur nisi à 〈 ◊ 〉, There is no man hurt, but 〈 ◊ 〉 his own self.
cc np1 fw-la fw-la fw-fr 〈 sy 〉, pc-acp vbz dx n1 vvi, cc-acp 〈 sy 〉 po31 d n1.
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9131
There was verified the saying of our sauior Christ which he spake in another 〈 ◊ 〉.
There was verified the saying of our Saviour christ which he spoke in Another 〈 ◊ 〉.
pc-acp vbds vvn dt n-vvg pp-f po12 n1 np1 r-crq pns31 vvd p-acp j-jn 〈 sy 〉.
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〈 ◊ 〉 que fuerit cadauer, ibi 〈 ◊ 〉 aquilae, Whersoeuer a dead carion is, thither wil the Egles gather.
〈 ◊ 〉 que fuerit Cadaver, There 〈 ◊ 〉 aquilae, Wheresoever a dead carrion is, thither will the Eagles gather.
〈 sy 〉 fw-fr fw-la fw-la, fw-la 〈 sy 〉 fw-la, c-crq dt j n1 vbz, av vmb dt ng1 vvb.
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9133
Our sauior Christ compares him self to a dead carrion:
Our Saviour christ compares him self to a dead carrion:
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for where the carrion is, there will the Egles be, & though it be an euil smel to vs, and 〈 ◊ 〉 in a mans nose,
for where the carrion is, there will the Eagles be, & though it be an evil Smell to us, and 〈 ◊ 〉 in a men nose,
c-acp c-crq dt n1 vbz, pc-acp vmb dt ng1 vbi, cc cs pn31 vbb dt j-jn n1 p-acp pno12, cc 〈 sy 〉 p-acp dt ng1 n1,
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yet it is a swete smel to the Egles, they wil seeke it out.
yet it is a sweet Smell to the Eagles, they will seek it out.
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So the people sought out Christ, they smelt his sauor he was a swete smel to 〈 ◊ 〉.
So the people sought out christ, they smelled his savour he was a sweet Smell to 〈 ◊ 〉.
np1 dt n1 vvd av np1, pns32 vvd po31 n1 pns31 vbds dt j n1 pc-acp 〈 sy 〉.
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He is 〈 ◊ 〉 ad 〈 ◊ 〉, the smel of life to life. Thei flocked about him like Egles.
He is 〈 ◊ 〉 ad 〈 ◊ 〉, the Smell of life to life. They flocked about him like Eagles.
pns31 vbz 〈 sy 〉 fw-la 〈 sy 〉, dt n1 pp-f n1 p-acp n1. pns32 vvd p-acp pno31 j ng1.
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9138
Christ was the carrion, & the people were the Egles.
christ was the carrion, & the people were the Eagles.
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9139
They had no pleasure to heare the Scribes, and the Pharisees, they stanke in their nose, their doctrine was vnsauory, it was of Loliones, of decimations, of Anets seade, and Cummyn and such gere.
They had no pleasure to hear the Scribes, and the Pharisees, they stank in their nose, their Doctrine was unsavoury, it was of Lions, of decimations, of Nets seade, and Cumin and such gere.
pns32 vhd dx n1 pc-acp vvi dt n2, cc dt np2, pns32 vvd p-acp po32 n1, po32 n1 vbds j, pn31 vbds pp-f np1, pp-f n2, pp-f n2 vvb, cc np1 cc d n1.
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9140
There was no comfort in it for sore 〈 ◊ 〉, there was no cōsolatiō for wounded soules, there was no remedy for sins, as was in Christes doctrine. There was no Comfort in it for soar 〈 ◊ 〉, there was no consolation for wounded Souls, there was no remedy for Sins, as was in Christ's Doctrine.
a-acp vbds dx n1 p-acp pn31 p-acp j 〈 sy 〉, a-acp vbds dx n1 p-acp j-vvn n2, pc-acp vbds dx n1 p-acp n2, c-acp vbds p-acp npg1 n1.
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His doctryne eased the burden of yt soule: it was swete to the common people, & sower to the Scribes.
His Doctrine eased the burden of that soul: it was sweet to the Common people, & sour to the Scribes.
po31 n1 vvn dt n1 pp-f pn31 n1: pn31 vbds j p-acp dt j n1, cc j p-acp dt n2.
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9142
It was such cōfort & pleasure 〈 ◊ 〉 them, yt they came flocking about him:
It was such Comfort & pleasure 〈 ◊ 〉 them, that they Come flocking about him:
pn31 vbds d n1 cc n1 〈 sy 〉 pno32, pn31 pns32 vvd vvg p-acp pno31:
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9143
wherfore came they? Vt 〈 ◊ 〉 verbum dei, it was a good cōming. They came to here ye word of god.
Wherefore Come they? Vt 〈 ◊ 〉 verbum dei, it was a good coming. They Come to hear you word of god.
c-crq vvd pns32? fw-la 〈 sy 〉 fw-la fw-la, pn31 vbds dt j n-vvg. pns32 vvd pc-acp vvi pn22 n1 pp-f n1.
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9144
It was not to be thought that they came all of one mynde to here ye worde of 〈 ◊ 〉 It is likely that in so great a 〈 ◊ 〉 som came of curiositie, to heresom nouelles,
It was not to be Thought that they Come all of one mind to Here you word of 〈 ◊ 〉 It is likely that in so great a 〈 ◊ 〉 Some Come of curiosity, to heresom nouelles,
pn31 vbds xx pc-acp vbi vvn cst pns32 vvd d pp-f crd n1 p-acp av pn22 n1 pp-f 〈 sy 〉 pn31 vbz j cst p-acp av j dt 〈 sy 〉 d vvd pp-f n1, p-acp j fw-fr,
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& som came smel ling a swete sauor, to haue consolatiō & cōfort of gods word:
& Some Come Smell ling a sweet savour, to have consolation & Comfort of God's word:
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for we cānot be saued without hering of the word. It is a ne cessary way to saluatiō.
for we cannot be saved without hearing of the word. It is a ne cessary Way to salvation.
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We 〈 ◊ 〉 not be 〈 ◊ 〉 without faith and faith commeth by hearing of the word. Fides ex 〈 ◊ 〉.
We 〈 ◊ 〉 not be 〈 ◊ 〉 without faith and faith comes by hearing of the word. Fides ex 〈 ◊ 〉.
pns12 〈 sy 〉 xx vbb 〈 sy 〉 p-acp n1 cc n1 vvz p-acp vvg pp-f dt n1. np1 fw-la 〈 sy 〉.
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9148
And how shal they heare without a preacher? I tell you it is the footesteps of ye ladder of heauen, of our saluation.
And how shall they hear without a preacher? I tell you it is the footsteps of the ladder of heaven, of our salvation.
cc q-crq vmb pns32 vvi p-acp dt n1? pns11 vvb pn22 pn31 vbz dt n2 pp-f dt n1 pp-f n1, pp-f po12 n1.
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9149
There must be preachers if we loke to be saued. I tolde you of thys gradation before in the tenth to the Romaynes. Consider it wel.
There must be Preachers if we look to be saved. I told you of this gradation before in the tenth to the Romans. Consider it well.
pc-acp vmb vbi n2 cs pns12 vvi pc-acp vbi vvn. pns11 vvd pn22 pp-f d n1 a-acp p-acp dt ord p-acp dt njp2. np1 pn31 av.
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9150
I had rather ye shold come of a naughty mynd, to heare the word of god,
I had rather you should come of a naughty mind, to hear the word of god,
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9152
I had rather ye should come as the tale is, by ye gentlewoman of London. One of her neighbors met her in the streate,
I had rather you should come as the tale is, by the gentlewoman of London. One of her neighbours met her in the street,
pns11 vhd av-c pn22 vmd vvi p-acp dt n1 vbz, p-acp dt n1 pp-f np1. crd pp-f po31 n2 vvd pno31 p-acp dt n1,
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9153
and said mistres, whether go ye: Mary said she, I am goyng to s.
and said mistress, whither go you: Marry said she, I am going to s.
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9154
Thomas of Acres to the Sermon, I could not slepe al this last night & I am going now thether, I neuersayled of a good nap there.
Thomas of Acres to the Sermon, I could not sleep all this last night & I am going now thither, I neuersayled of a good nap there.
np1 pp-f n2 p-acp dt n1, pns11 vmd xx vvi d d ord n1 cc pns11 vbm vvg av av, pns11 vvd pp-f dt j n1 a-acp.
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9155
And so I had rather ye shold go a nappyng to ye sermōs, thā not to goe at all.
And so I had rather you should go a napping to you Sermons, than not to go At all.
cc av pns11 vhd av-c pn22 vmd vvi dt vvg p-acp pn22 n2, cs xx pc-acp vvi p-acp d.
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9156
For wt what mynd soeuer ye come, though ye come for an yll purpose, yet peraduenture ye may chaunce to be cought or ye go, the prea cher may chance to catche you on hys hoke.
For with what mind soever you come, though you come for an ill purpose, yet Peradventure you may chance to be catch or you go, the Prey cher may chance to catch you on his hoke.
p-acp p-acp r-crq n1 av pn22 vvb, cs pn22 vvb p-acp dt j-jn n1, av av pn22 vmb vvi pc-acp vbi vvn cc pn22 vvb, dt vvb fw-fr vmb vvi pc-acp vvi pn22 p-acp po31 zz.
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9157
Rather then ye shold not come at al. I would haue you come of curiositie, as S. Augustine came to heare S. Ambrose.
Rather then you should not come At all I would have you come of curiosity, as S. Augustine Come to hear S. Ambrose.
av-c cs pn22 vmd xx vvi p-acp d pns11 vmd vhi pn22 vvn pp-f n1, c-acp n1 np1 vvd pc-acp vvi n1 np1.
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9158
When S. Augustine came to Millane, (he telles the story himself, in the ende of his boke of confessions) he was very desirous to heare S. Ambrose, not for any loue he had to the doctrine ye he taught but to here his eloquēce,
When S. Augustine Come to Milan, (he tells the story himself, in the end of his book of confessions) he was very desirous to hear S. Ambrose, not for any love he had to the Doctrine you he taught but to Here his eloquence,
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9159
whether it was so great, as yt 〈 ◊ 〉 was, and as the brute went.
whither it was so great, as that 〈 ◊ 〉 was, and as the brutus went.
cs pn31 vbds av j, c-acp pn31 〈 sy 〉 vbds, cc p-acp dt n1 vvd.
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9160
Wel, before he departed S. Am brose caught him on his hoke, and conuerted him so, that he became of a Maniche,
Well, before he departed S. Am brose caught him on his hoke, and converted him so, that he became of a Manichean,
uh-av, c-acp pns31 vvd np1 vbm vvn vvn pno31 p-acp po31 zz, cc vvd pno31 av, cst pns31 vvd pp-f dt j,
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and of a Platonist a good christen, a defender of Christes religion, and of the faith afterward.
and of a Platonist a good christian, a defender of Christ's Religion, and of the faith afterwards.
cc pp-f dt n1 dt j jp, dt n1 pp-f npg1 n1, cc pp-f dt n1 av.
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9162
So I wold haue you to come to sermons: it is declared in many mo places of scripture, how necessary preachyng is, as this:
So I would have you to come to Sermons: it is declared in many more places of scripture, how necessary preaching is, as this:
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〈 ◊ 〉, 〈 ◊ 〉 est 〈 ◊ ◊ 〉, ad 〈 ◊ 〉 omni 〈 ◊ 〉 The 〈 ◊ 〉 of the 〈 ◊ 〉, is the power of God to euery man 〈 ◊ 〉 dothe 〈 ◊ ◊ 〉.
〈 ◊ 〉, 〈 ◊ 〉 est 〈 ◊ ◊ 〉, ad 〈 ◊ 〉 omni 〈 ◊ 〉 The 〈 ◊ 〉 of the 〈 ◊ 〉, is the power of God to every man 〈 ◊ 〉 doth 〈 ◊ ◊ 〉.
〈 sy 〉, 〈 sy 〉 fw-la 〈 sy sy 〉, fw-la 〈 sy 〉 fw-la 〈 sy 〉 dt 〈 sy 〉 pp-f dt 〈 sy 〉, vbz dt n1 pp-f np1 p-acp d n1 〈 sy 〉 vdz 〈 sy sy 〉.
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He 〈 ◊ 〉 gods worde 〈 ◊ 〉, it is the 〈 ◊ 〉, and the thyng 〈 ◊ 〉 by we are 〈 ◊ 〉.
He 〈 ◊ 〉 God's word 〈 ◊ 〉, it is the 〈 ◊ 〉, and the thing 〈 ◊ 〉 by we Are 〈 ◊ 〉.
pns31 〈 sy 〉 n2 n1 〈 sy 〉, pn31 vbz dt 〈 sy 〉, cc dt n1 〈 sy 〉 p-acp pns12 vbr 〈 sy 〉.
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〈 ◊ 〉 ware, beware, ye 〈 ◊ 〉 not this office:
〈 ◊ 〉 beware, beware, you 〈 ◊ 〉 not this office:
〈 sy 〉 vvd, vvb, pn22 〈 sy 〉 xx d n1:
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for if ye doo, 〈 ◊ ◊ ◊ 〉 power to 〈 ◊ 〉 that do beleue.
for if you do, 〈 ◊ ◊ ◊ 〉 power to 〈 ◊ 〉 that do believe.
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9167
Christ saith 〈 ◊ 〉 to the same, Nisi quis 〈 ◊ ◊ 〉 è 〈 ◊ 〉, nō potest videre 〈 ◊ 〉 de,
christ Says 〈 ◊ 〉 to the same, Nisi quis 〈 ◊ ◊ 〉 è 〈 ◊ 〉, nō potest To see 〈 ◊ 〉 de,
np1 vvz 〈 sy 〉 pc-acp dt d, fw-la fw-la 〈 sy sy 〉 fw-it 〈 sy 〉, fw-fr fw-la fw-la 〈 sy 〉 fw-fr,
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9168
Except a mā be borne againe from aboue, he cannot 〈 ◊ 〉 the kingdom of God.
Except a man be born again from above, he cannot 〈 ◊ 〉 the Kingdom of God.
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9169
He must haue a 〈 ◊ 〉:
He must have a 〈 ◊ 〉:
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& what is this regeneration? It is not to be christened in 〈 ◊ 〉 (as these 〈 ◊ 〉 brandes expound it) and nothing els.
& what is this regeneration? It is not to be christened in 〈 ◊ 〉 (as these 〈 ◊ 〉 brands expound it) and nothing Else.
cc r-crq vbz d n1? pn31 vbz xx pc-acp vbi vvn p-acp 〈 sy 〉 (c-acp d 〈 sy 〉 n2 vvb pn31) cc pix av.
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How is it to be expounded then? Saint Peter sheweth, That one place of Scripture declareth an other.
How is it to be expounded then? Saint Peter shows, That one place of Scripture Declareth an other.
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9172
It is the circūstance, and collation of places, that make scripture plain. Regeneremur autem, (saith S. Peter) and we be borne again.
It is the circumstance, and collation of places, that make scripture plain. Regeneremur autem, (Says S. Peter) and we be born again.
pn31 vbz dt n1, cc n1 pp-f n2, cst vvb n1 j. fw-la fw-la, (vvz np1 np1) cc pns12 vbb vvn av.
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9173
How? Non ex semine 〈 ◊ 〉, sed immortal Not by a mortal sede, but by an immortall.
How? Non ex Seed 〈 ◊ 〉, sed immortal Not by a Mortal seed, but by an immortal.
q-crq? np1 fw-la j 〈 sy 〉, fw-la j xx p-acp dt j-jn n1, cc-acp p-acp dt j.
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9174
What is this immortall sede? 〈 ◊ 〉 sermonē 〈 ◊ 〉 viuentis, By the word of the liuing God, by the word of god preached and opened.
What is this immortal seed? 〈 ◊ 〉 sermonē 〈 ◊ 〉 viuentis, By the word of the living God, by the word of god preached and opened.
q-crq vbz d j n1? 〈 sy 〉 fw-la 〈 sy 〉 fw-la, p-acp dt n1 pp-f dt j-vvg np1, p-acp dt n1 pp-f n1 vvd cc vvn.
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9175
Thus cometh in our new birth. Here you may se how necessary this office is to our saluatiō.
Thus comes in our new birth. Here you may see how necessary this office is to our salvation.
av vvz p-acp po12 j n1. av pn22 vmb vvi c-crq j d n1 vbz p-acp po12 n1.
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9176
This is the thing that the deuill wrastleth moste against. It hath ben all his studie to 〈 ◊ 〉 this office.
This is the thing that the Devil wrestleth most against. It hath been all his study to 〈 ◊ 〉 this office.
d vbz dt n1 cst dt n1 vvz av-ds p-acp. pn31 vhz vbn d po31 n1 pc-acp 〈 sy 〉 d n1.
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9177
He worketh against it as much as he can, he hath preuailed to much, to much in it.
He works against it as much as he can, he hath prevailed to much, to much in it.
pns31 vvz p-acp pn31 p-acp d c-acp pns31 vmb, pns31 vhz vvn p-acp d, p-acp d p-acp pn31.
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9178
He hath set vp a state of vnpreaching prelacie in this 〈 ◊ 〉 this. vii. C. yere: A state of vnpreaching prelacie. He hath made vnpreching prelates: He hath Set up a state of unpreaching Prelacy in this 〈 ◊ 〉 this. vii. C. year: A state of unpreaching Prelacy. He hath made unpreaching Prelates:
pns31 vhz vvn a-acp dt n1 pp-f vvg n1 p-acp d 〈 sy 〉 d. crd. np1 n1: dt n1 pp-f vvg n1. pns31 vhz vvn vvg n2:
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9179
he hath stired vp by heapes to per secute this office in yt title of heresy:
he hath stirred up by heaps to per secute this office in that title of heresy:
pns31 vhz vvn a-acp p-acp n2 pc-acp fw-la vvi d n1 p-acp pn31 n1 pp-f n1:
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9180
He 〈 ◊ 〉 stirred vp 〈 ◊ 〉 maiestrates to persecute it in yt title of 〈 ◊ 〉.
He 〈 ◊ 〉 stirred up 〈 ◊ 〉 Magistrates to persecute it in that title of 〈 ◊ 〉.
pns31 〈 sy 〉 vvd a-acp 〈 sy 〉 n2 pc-acp vvi pn31 p-acp pn31 n1 pp-f 〈 sy 〉.
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9181
And he hath stirred vp the people to persecute it with 〈 ◊ 〉 & 〈 ◊ 〉. 〈 ◊ 〉 wordes:
And he hath stirred up the people to persecute it with 〈 ◊ 〉 & 〈 ◊ 〉. 〈 ◊ 〉 words:
cc pns31 vhz vvn a-acp dt n1 pc-acp vvi pn31 p-acp 〈 sy 〉 cc 〈 sy 〉. 〈 sy 〉 n2:
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9182
as by the name of ne 〈 ◊ 〉, strange preaching: and with impropriations he hath turned preaching in to priuate masses.
as by the name of ne 〈 ◊ 〉, strange preaching: and with impropriations he hath turned preaching in to private masses.
c-acp p-acp dt n1 pp-f fw-fr 〈 sy 〉, j vvg: cc p-acp n2 pns31 vhz vvn vvg p-acp p-acp j n2.
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9183
If a 〈 ◊ ◊ ◊ 〉 left masse vndoneon a sonday within these x. yeres, all England shold haue wōdred at it:
If a 〈 ◊ ◊ ◊ 〉 left mass vndoneon a Sunday within these x. Years, all England should have wondered At it:
cs dt 〈 sy sy sy 〉 vvd n1 n1 dt np1 p-acp d crd. n2, d np1 vmd vhi vvn p-acp pn31:
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9184
but they might haue left of the sermon. xx. sondays & neuer haue ben blamed.
but they might have left of the sermon. xx. sondays & never have been blamed.
cc-acp pns32 vmd vhi vvn pp-f dt n1. n1. av cc av-x vhi vbn vvn.
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9185
And thus by these 〈 ◊ 〉 priuate Masses were set vp, and preparing of gods word 〈 ◊ 〉 den vnder fute.
And thus by these 〈 ◊ 〉 private Masses were Set up, and preparing of God's word 〈 ◊ 〉 den under foot.
cc av p-acp d 〈 sy 〉 j-jn n2 vbdr vvn a-acp, cc vvg pp-f n2 n1 〈 sy 〉 zz p-acp n1.
(30) sermon (DIV2)
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9186
But what doth he now? what doth he now? he 〈 ◊ ◊ 〉 vp to ou tragious rearing of rents, that pore men shal not be able to find their children at the schole to be 〈 ◊ 〉.
But what does he now? what does he now? he 〈 ◊ ◊ 〉 up to ou tragious rearing of rends, that poor men shall not be able to find their children At the school to be 〈 ◊ 〉.
p-acp q-crq vdz pns31 av? q-crq vdz pns31 av? pns31 〈 sy sy 〉 a-acp p-acp fw-fr j vvg pp-f n2, cst j n2 vmb xx vbi j pc-acp vvi po32 n2 p-acp dt n1 pc-acp vbi 〈 sy 〉.
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9187
What an vnreasonable 〈 ◊ 〉 is this? he prouides a great 〈 ◊ 〉 before 〈 ◊ 〉 for the tyme that is to come.
What an unreasonable 〈 ◊ 〉 is this? he provides a great 〈 ◊ 〉 before 〈 ◊ 〉 for the time that is to come.
q-crq dt j-u 〈 sy 〉 vbz d? pns31 vvz dt j 〈 sy 〉 a-acp 〈 sy 〉 c-acp dt n1 cst vbz pc-acp vvi.
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9188
He hath brought vp now of late the 〈 ◊ 〉 monstrous kynd of couetousnes that euer was heard of.
He hath brought up now of late the 〈 ◊ 〉 monstrous kind of covetousness that ever was herd of.
pns31 vhz vvn a-acp av pp-f j dt 〈 sy 〉 j n1 pp-f n1 cst av vbds vvn pp-f.
(30) sermon (DIV2)
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9189
He hath 〈 ◊ 〉 see fermyng of 〈 ◊ 〉, and all 〈 ◊ 〉 this 〈 ◊ 〉 of preaching:
He hath 〈 ◊ 〉 see fermyng of 〈 ◊ 〉, and all 〈 ◊ 〉 this 〈 ◊ 〉 of preaching:
pns31 vhz 〈 sy 〉 vvi j-vvg pp-f 〈 sy 〉, cc d 〈 sy 〉 d 〈 sy 〉 pp-f vvg:
(30) sermon (DIV2)
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9190
in so much that whan any man 〈 ◊ 〉 shall 〈 ◊ 〉 a benefice, he may go where he will,
in so much that when any man 〈 ◊ 〉 shall 〈 ◊ 〉 a benefice, he may go where he will,
p-acp av av-d cst c-crq d n1 〈 sy 〉 vmb 〈 sy 〉 dt n1, pns31 vmb vvi c-crq pns31 vmb,
(30) sermon (DIV2)
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9191
for any house he shall haue to dwell vpon, or any glebe lande to keepe hospitalitie withall:
for any house he shall have to dwell upon, or any glebe land to keep hospitality withal:
p-acp d n1 pns31 vmb vhi pc-acp vvi p-acp, cc d n1 n1 pc-acp vvi n1 av:
(30) sermon (DIV2)
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9192
but he must take vp a chamber in an alehouse, & there sit & play at the tables al the day. A goodly curate.
but he must take up a chamber in an alehouse, & there fit & play At the tables all the day. A goodly curate.
cc-acp pns31 vmb vvi a-acp dt n1 p-acp dt n1, cc pc-acp vvi cc vvi p-acp dt n2 d dt n1. dt j n1.
(30) sermon (DIV2)
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9193
He hath cau sed also through this monstrous kynde of couetousnes, patrons to sel their benefices.
He hath caused said also through this monstrous kind of covetousness, Patrons to sell their Benefices.
pns31 vhz vvn vvd av p-acp d j n1 pp-f n1, n2 p-acp vvd po32 n2.
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9194
Yea what doth he more? He gettes him to the 〈 ◊ 〉, and causeth great men, and 〈 ◊ 〉 ers to sende their sonnes thither,
Yea what does he more? He gettes him to the 〈 ◊ 〉, and Causes great men, and 〈 ◊ 〉 ers to send their Sons thither,
uh q-crq vdz pns31 n1? pns31 vvz pno31 p-acp dt 〈 sy 〉, cc vvz j n2, cc 〈 sy 〉 ng2-jn pc-acp vvi po32 n2 av,
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9195
& put oute poore scholars that should be diuines: for their parentes 〈 ◊ 〉 not they shalbe preachers:
& put out poor Scholars that should be Divines: for their Parents 〈 ◊ 〉 not they shall Preachers:
cc vvd av j n2 cst vmd vbi n2-jn: p-acp po32 n2 〈 sy 〉 xx pns32 vmb|vbi n2:
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9196
but that they may haue a shew of lerning.
but that they may have a show of learning.
cc-acp cst pns32 vmb vhi dt n1 pp-f n1.
(30) sermon (DIV2)
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9197
But it were to long to declare vnto you, what 〈 ◊ 〉 & meanes the deuill hath found to decay the office of saluation, this office of regeneration.
But it were to long to declare unto you, what 〈 ◊ 〉 & means the Devil hath found to decay the office of salvation, this office of regeneration.
p-acp pn31 vbdr p-acp j pc-acp vvi p-acp pn22, q-crq 〈 sy 〉 cc vvz dt n1 vhz vvn pc-acp vvi dt n1 pp-f n1, d n1 pp-f n1.
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9198
But to retourne to my 〈 ◊ 〉. The people came to here the word of god:
But to return to my 〈 ◊ 〉. The people Come to Here the word of god:
p-acp pc-acp vvi p-acp po11 〈 sy 〉. dt n1 vvd p-acp av dt n1 pp-f n1:
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9199
〈 ◊ 〉 heard him with silence.
〈 ◊ 〉 herd him with silence.
〈 sy 〉 vvn pno31 p-acp n1.
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9200
I remembre now a saying of 〈 ◊ ◊ 〉, and 〈 ◊ 〉 it might 〈 ◊ 〉 hereafter in better place:
I Remember now a saying of 〈 ◊ ◊ 〉, and 〈 ◊ 〉 it might 〈 ◊ 〉 hereafter in better place:
pns11 vvb av dt n-vvg pp-f 〈 sy sy 〉, cc 〈 sy 〉 pn31 vmd 〈 sy 〉 av p-acp jc n1:
(30) sermon (DIV2)
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9201
but yet I will take it, whiles it co neth to mynd. The saying is this.
but yet I will take it, while it counterfeit neth to mind. The saying is this.
cc-acp av pns11 vmb vvi pn31, cs pn31 n1 vvz p-acp n1. dt n-vvg vbz d.
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9202
Et loquentem eum 〈 ◊ 〉 in 〈 ◊ ◊ ◊ ◊ 〉 interrūpentes, 〈 ◊ ◊ 〉 him (saith he) in silence, not interrupting the order of his 〈 ◊ 〉. He meanes, they herd him .
Et loquentem Eum 〈 ◊ 〉 in 〈 ◊ ◊ ◊ ◊ 〉 interrumpentes, 〈 ◊ ◊ 〉 him (Says he) in silence, not interrupting the order of his 〈 ◊ 〉. He means, they heard him.
fw-la fw-la fw-la 〈 sy 〉 p-acp 〈 sy sy sy sy 〉 ng1, 〈 sy sy 〉 pno31 (vvz pns31) p-acp n1, xx vvg dt n1 pp-f po31 〈 sy 〉. pns31 vvz, pns32 vvd pno31.
(30) sermon (DIV2)
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9203
quietly, without any 〈 ◊ 〉 of 〈 ◊ 〉, or walking vp and downe.
quietly, without any 〈 ◊ 〉 of 〈 ◊ 〉, or walking up and down.
av-jn, p-acp d 〈 sy 〉 pp-f 〈 sy 〉, cc vvg a-acp cc a-acp.
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9204
Surely it is an yl misorder yt folk shalbe walking vp & down in the sermon time (as I haue sene in this place this Lent:
Surely it is an ill misorder that folk shall walking up & down in the sermon time (as I have seen in this place this Lent:
np1 pn31 vbz dt j-jn n1 pn31 n1 vmb|vbi j-vvg a-acp cc a-acp p-acp dt n1 n1 (c-acp pns11 vhb vvn p-acp d n1 d vvn:
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9205
& there shalbe such 〈 ◊ 〉 & 〈 ◊ 〉 in the preachers eare, that it maketh hym oftentymes to forget his matter.
& there shall such 〈 ◊ 〉 & 〈 ◊ 〉 in the Preachers ear, that it makes him oftentimes to forget his matter.
cc a-acp vmb d 〈 sy 〉 cc 〈 sy 〉 p-acp dt n2 n1, cst pn31 vvz pno31 av pc-acp vvi po31 n1.
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9206
O let vs consider the kyngs 〈 ◊ 〉 goodnes: This place was prepared for 〈 ◊ 〉 of the body:
O let us Consider the Kings 〈 ◊ 〉 Goodness: This place was prepared for 〈 ◊ 〉 of the body:
sy vvb pno12 vvi dt ng1 〈 sy 〉 n1: d n1 vbds vvn p-acp 〈 sy 〉 pp-f dt n1:
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9207
and his 〈 ◊ 〉 hath made it a place for the 〈 ◊ 〉 of the soule,
and his 〈 ◊ 〉 hath made it a place for the 〈 ◊ 〉 of the soul,
cc po31 〈 sy 〉 vhz vvd pn31 dt n1 p-acp dt 〈 sy 〉 pp-f dt n1,
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9208
& to haue the word of god preched in it, shewing herby, that he 〈 ◊ 〉 haue 〈 ◊ 〉 his 〈 ◊ 〉 at it, if it might be possible.
& to have the word of god preached in it, showing hereby, that he 〈 ◊ 〉 have 〈 ◊ 〉 his 〈 ◊ 〉 At it, if it might be possible.
cc pc-acp vhi dt n1 pp-f n1 vvn p-acp pn31, vvg av, cst pns31 〈 sy 〉 vhi 〈 sy 〉 po31 〈 sy 〉 p-acp pn31, cs pn31 vmd vbi j.
(30) sermon (DIV2)
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9209
〈 ◊ 〉 what the kynges 〈 ◊ 〉 hath done for you, he alloweth you all to heare with hym. Cōsider where ye be.
〈 ◊ 〉 what the Kings 〈 ◊ 〉 hath done for you, he alloweth you all to hear with him. Cōsider where you be.
〈 sy 〉 q-crq dt n2 〈 sy 〉 vhz vdn p-acp pn22, pns31 vvz pn22 d pc-acp vvi p-acp pno31. np1 c-crq pn22 vbb.
(30) sermon (DIV2)
474
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9210
First ye ought to haue a reuerēce to gods word:
First you ought to have a Reverence to God's word:
ord pn22 vmd pc-acp vhi dt n1 p-acp ng1 n1:
(30) sermon (DIV2)
474
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9211
and though it be preached by poore men, yet it is the same worde that our sauiour spake.
and though it be preached by poor men, yet it is the same word that our Saviour spoke.
cc cs pn31 vbb vvn p-acp j n2, av pn31 vbz dt d n1 cst po12 n1 vvd.
(30) sermon (DIV2)
474
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9212
Consider also the presence of the kynges 〈 ◊ 〉, goddes high vycare in earth, hauyng a respecte to his personage, ye ought to haue reuerence to it,
Consider also the presence of the Kings 〈 ◊ 〉, God's high vycare in earth, having a respect to his personage, you ought to have Reverence to it,
np1 av dt n1 pp-f dt ng1 〈 sy 〉, ng1 j vvi p-acp n1, vhg dt n1 p-acp po31 n1, pn22 vmd pc-acp vhi n1 p-acp pn31,
(30) sermon (DIV2)
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9272
Among the other, there was one wyser then the rest, & he commes me to the Bishop,
Among the other, there was one Wiser then the rest, & he comes me to the Bishop,
p-acp dt n-jn, pc-acp vbds pi jc cs dt n1, cc pns31 vvz pno11 p-acp dt n1,
(30) sermon (DIV2)
476
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9213
& consider that he is gods high minister, & yet alloweth you al to be partakers with him, of the hering of gods word.
& Consider that he is God's high minister, & yet alloweth you all to be partakers with him, of the hearing of God's word.
cc vvb cst pns31 vbz ng1 j n1, cc av vvz pn22 d pc-acp vbi n2 p-acp pno31, pp-f dt vvg pp-f n2 n1.
(30) sermon (DIV2)
474
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9214
This benefit of his, wold be thankfully takē, and it wold be highly estemed.
This benefit of his, would be thankfully taken, and it would be highly esteemed.
d n1 pp-f png31, vmd vbi av-j vvn, cc pn31 vmd vbi av-j vvn.
(30) sermon (DIV2)
474
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9215
Heare in silence as 〈 ◊ ◊ 〉, it may chaunce that some in the company maye fall sicke, or be diseased.
Hear in silence as 〈 ◊ ◊ 〉, it may chance that Some in the company may fallen sick, or be diseased.
vvb p-acp n1 c-acp 〈 sy sy 〉, pn31 vmb vvi cst d p-acp dt n1 vmb vvi j, cc vbi vvn.
(30) sermon (DIV2)
474
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9216
If there be any suche, let them go awaye with silence, let them leaue their salutations till thei come in the courte, let them depart with silence.
If there be any such, let them go away with silence, let them leave their salutations till they come in the court, let them depart with silence.
cs pc-acp vbb d d, vvb pno32 vvi av p-acp n1, vvb pno32 vvi po32 n2 c-acp pns32 vvb p-acp dt n1, vvb pno32 vvi p-acp n1.
(30) sermon (DIV2)
474
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9217
I tooke occasion of Chrisostomes wordes to 〈 ◊ 〉 you of this thyng.
I took occasion of Chrysostom words to 〈 ◊ 〉 you of this thing.
pns11 vvd n1 pp-f npg1 n2 pc-acp 〈 sy 〉 pn22 pp-f d n1.
(30) sermon (DIV2)
474
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9218
What should be the cause, that our Sauiour Christe wente into the boate? the scripture callethit.
What should be the cause, that our Saviour Christ went into the boat? the scripture callethit.
q-crq vmd vbi dt n1, cst po12 n1 np1 vvd p-acp dt n1? dt n1 n1.
(30) sermon (DIV2)
475
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9219
Nauis or nauicula, 〈 ◊ 〉 it was no ship, it was a fishers 〈 ◊ 〉, they were not able to haue a shippe.
Nauis or nauicula, 〈 ◊ 〉 it was no ship, it was a Fishers 〈 ◊ 〉, they were not able to have a ship.
fw-la cc fw-la, 〈 sy 〉 pn31 vbds dx n1, pn31 vbds dt ng1 〈 sy 〉, pns32 vbdr xx j p-acp vhb dt n1.
(30) sermon (DIV2)
475
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9220
What should be the cause, why he would not stand on the banck and preach there,
What should be the cause, why he would not stand on the bank and preach there,
q-crq vmd vbi dt n1, c-crq pns31 vmd xx vvi p-acp dt n1 cc vvi a-acp,
(30) sermon (DIV2)
475
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9221
but he desired Peter to drawe the boate somewhat from the shore in to the middes of the water, what shold be the cause? One cause was,
but he desired Peter to draw the boat somewhat from the shore in to the mids of the water, what should be the cause? One cause was,
cc-acp pns31 vvd np1 pc-acp vvi dt n1 av p-acp dt n1 p-acp p-acp dt n2-jn pp-f dt n1, q-crq vmd vbi dt n1? crd n1 vbds,
(30) sermon (DIV2)
475
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9222
for yt be might sit there more commodiously, then on the bancke, an other cause was,
for that be might fit there more commodiously, then on the bank, an other cause was,
c-acp pn31 vbb n1 vvb a-acp av-dc av-j, av p-acp dt n1, dt j-jn n1 vbds,
(30) sermon (DIV2)
475
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9223
for that he was lyke to be thrust into the pond of the people that came vnto hym.
for that he was like to be thrust into the pond of the people that Come unto him.
c-acp cst pns31 vbds av-j pc-acp vbi vvn p-acp dt n1 pp-f dt n1 cst vvd p-acp pno31.
(30) sermon (DIV2)
475
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9224
Why? our sautoure Christ might haue withstand them, he was strong 〈 ◊ 〉 to haue kept himselfe from thrustyng into the water.
Why? our sautoure christ might have withstand them, he was strong 〈 ◊ 〉 to have kept himself from thrusting into the water.
q-crq? po12 n1 np1 vmd vhi vvi pno32, pns31 vbds j 〈 sy 〉 pc-acp vhb vvn px31 p-acp vvg p-acp dt n1.
(30) sermon (DIV2)
475
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9225
He was stronger then thei al, and if he had listed he might haue stand on the water,
He was Stronger then they all, and if he had listed he might have stand on the water,
pns31 vbds jc cs pns32 d, cc cs pns31 vhd j-vvn pns31 vmd vhi n1 p-acp dt n1,
(30) sermon (DIV2)
475
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9226
as well as he walked on the water: truth it is, so might he haue done in dede.
as well as he walked on the water: truth it is, so might he have done in deed.
c-acp av c-acp pns31 vvd p-acp dt n1: n1 pn31 vbz, av vmd pns31 vhi vdn p-acp n1.
(30) sermon (DIV2)
475
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9227
But as it was sometime hys pleasure to shewe the power of his Godhead, so he declared nowe the 〈 ◊ 〉 and imbecility of his manheade.
But as it was sometime his pleasure to show the power of his Godhead, so he declared now the 〈 ◊ 〉 and imbecility of his manhead.
cc-acp c-acp pn31 vbds av po31 n1 pc-acp vvi dt n1 pp-f po31 n1, av pns31 vvd av dt 〈 sy 〉 cc n1 pp-f po31 n1.
(30) sermon (DIV2)
475
Image 230
9228
Here 〈 ◊ 〉 geueth vs an example what we shal do, we must not tempte god by any miracles,
Here 〈 ◊ 〉 Giveth us an Exampl what we shall do, we must not tempt god by any Miracles,
av 〈 sy 〉 vvz pno12 dt n1 r-crq pns12 vmb vdi, pns12 vmb xx vvi n1 p-acp d n2,
(30) sermon (DIV2)
475
Image 230
9229
so long as we may walke by ordinary 〈 ◊ 〉. As our sauior Christ, when the diuell had hym on the top of the temple,
so long as we may walk by ordinary 〈 ◊ 〉. As our Saviour christ, when the Devil had him on the top of the temple,
av av-j c-acp pns12 vmb vvi p-acp j 〈 sy 〉. p-acp po12 n1 np1, c-crq dt n1 vhd pno31 p-acp dt n1 pp-f dt n1,
(30) sermon (DIV2)
475
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9230
& wold haue had him cast himself down, he made him this answer. Non tentabis dominum deum 〈 ◊ 〉.
& would have had him cast himself down, he made him this answer. Non tentabis dominum God 〈 ◊ 〉.
cc vmd vhi vhn pno31 vvi px31 a-acp, pns31 vvd pno31 d n1. np1 fw-la fw-la fw-la 〈 sy 〉.
(30) sermon (DIV2)
475
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〈 ◊ ◊ 〉 not tempt thy lord god, as if he shold haue said, we may not tempte god at all.
〈 ◊ ◊ 〉 not tempt thy lord god, as if he should have said, we may not tempt god At all.
〈 sy sy 〉 xx vvi po21 n1 n1, c-acp cs pns31 vmd vhi vvn, pns12 vmb xx vvi n1 p-acp d.
(30) sermon (DIV2)
475
Image 230
9232
It is no 〈 ◊ 〉 now to shew any miracles: there is an other way to goe downe, by gresin ges.
It is no 〈 ◊ 〉 now to show any Miracles: there is an other Way to go down, by gresin ges.
pn31 vbz dx 〈 sy 〉 av pc-acp vvi d n2: pc-acp vbz dt j-jn n1 pc-acp vvi a-acp, p-acp n1 zz.
(30) sermon (DIV2)
475
Image 230
9233
Thus he dyd to shew vs an example, that we muste not tempte God, except it bee in extreeme necessitye,
Thus he did to show us an Exampl, that we must not tempt God, except it be in extreme necessity,
av pns31 vdd p-acp vvi pno12 dt n1, cst pns12 vmb xx vvi np1, c-acp pn31 vbb p-acp j-jn n1,
(30) sermon (DIV2)
475
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9295
We haue had a good beginning, I beseche God to continue it.
We have had a good beginning, I beseech God to continue it.
pns12 vhb vhn dt j n1, pns11 vvb np1 pc-acp vvi pn31.
(30) sermon (DIV2)
477
Image 232
9234
and when we cannot other wayes remedy the matter, to leaue it all to God, elles we may not tempt the maiestye of his 〈 ◊ 〉.
and when we cannot other ways remedy the matter, to leave it all to God, Else we may not tempt the majesty of his 〈 ◊ 〉.
cc c-crq pns12 vmbx j-jn ng1 n1 dt n1, pc-acp vvi pn31 d p-acp np1, av pns12 vmb xx vvi dt n1 pp-f po31 〈 sy 〉.
(30) sermon (DIV2)
475
Image 230
9235
Beware temptyng of God? wel, he commes to Symons boate, and why rather to Symons boate then another.
Beware tempting of God? well, he comes to Symons boat, and why rather to Symons boat then Another.
vvb j-vvg pp-f np1? av, pns31 vvz p-acp np1 n1, cc q-crq av p-acp np1 n1 av j-jn.
(30) sermon (DIV2)
475
Image 230
9236
I wyll answere, as I fynde in experience in my selfe.
I will answer, as I find in experience in my self.
pns11 vmb vvi, c-acp pns11 vvi p-acp n1 p-acp po11 n1.
(30) sermon (DIV2)
475
Image 230
9237
I came hyther to day from Lambeth in a whirry, and when I came to take my boate, the water men came aboute me (as the maner is) and he wold haue me, and he would haue me. I toke one of them.
I Come hither to day from Lambeth in a whirry, and when I Come to take my boat, the water men Come about me (as the manner is) and he would have me, and he would have me. I took one of them.
pns11 vvd av p-acp n1 p-acp np1 p-acp dt n1, cc c-crq pns11 vvd pc-acp vvi po11 n1, dt n1 n2 vvd p-acp pno11 (c-acp dt n1 vbz) cc pns31 vmd vhi pno11, cc pns31 vmd vhi pno11. pns11 vvd crd pp-f pno32.
(30) sermon (DIV2)
475
Image 230
9238
Now ye wyll aske me why, I came in that boate, rather then in another,
Now you will ask me why, I Come in that boat, rather then in Another,
av pn22 vmb vvi pno11 c-crq, pns11 vvd p-acp d n1, av-c cs p-acp j-jn,
(30) sermon (DIV2)
475
Image 230
9239
beecause I woulde goe into that, that I see stand nexte me, it stoode more 〈 ◊ 〉 for me.
Because I would go into that, that I see stand Next me, it stood more 〈 ◊ 〉 for me.
c-acp pns11 vmd vvi p-acp d, cst pns11 vvb vvi ord pno11, pn31 vvd dc 〈 sy 〉 c-acp pno11.
(30) sermon (DIV2)
475
Image 230
9240
And so did Christe by Simons boate. It stoode neerer for hym, he saw a better seate in it. A good natural reason.
And so did Christ by Simons boat. It stood nearer for him, he saw a better seat in it. A good natural reason.
cc av vdd np1 p-acp np1 n1. pn31 vvd av-jc p-acp pno31, pns31 vvd dt jc n1 p-acp pn31. dt j j n1.
(30) sermon (DIV2)
475
Image 230
9241
Now come the papystes, and they will make a misterye of it, they wyll pycke out the supremacy of the Bishop of Rome in Pe ters boate.
Now come the Papists, and they will make a mystery of it, they will pycke out the supremacy of the Bishop of Rome in Pe ters boat.
av vvb dt njp2, cc pns32 vmb vvi dt n1 pp-f pn31, pns32 vmb vvb av dt n1 pp-f dt n1 pp-f np1 p-acp np1 vvz n1.
(30) sermon (DIV2)
475
Image 230
9242
We may make allegories ynough of euery place in scripture:
We may make allegories enough of every place in scripture:
pns12 vmb vvi n2 d pp-f d n1 p-acp n1:
(30) sermon (DIV2)
475
Image 230
9243
but surely, it muste needes bee a symple matter that standeth on so weke a grounde. But ye shal see further.
but surely, it must needs be a simple matter that Stands on so Week a ground. But you shall see further.
cc-acp av-j, pn31 vmb av vbi dt j n1 cst vvz p-acp av uh dt n1. p-acp pn22 vmb vvi av-jc.
(30) sermon (DIV2)
475
Image 230
9244
He desyred Peter to thruste out his boate from the shore. He desired hym.
He desired Peter to thrust out his boat from the shore. He desired him.
pns31 vvn np1 pc-acp vvi av po31 n1 p-acp dt n1. pns31 vvd pno31.
(30) sermon (DIV2)
475
Image 230
9245
Here was a good lesson, for ye byshop of Rome, and all his colledge of Cardinalles, to learne 〈 ◊ 〉 and gentlenes.
Here was a good Lesson, for you bishop of Room, and all his college of Cardinals, to Learn 〈 ◊ 〉 and gentleness.
av vbds dt j n1, c-acp pn22 n1 pp-f n1, cc d po31 n1 pp-f n2, pc-acp vvi 〈 sy 〉 cc n1.
(30) sermon (DIV2)
475
Image 230
9246
Rogabat eum He desired him, it was 〈 ◊ 〉 done of hym, without any austeritie, but 〈 ◊ 〉 all 〈 ◊ 〉, 〈 ◊ 〉 nes, and softenes, and humility.
Rogabat Eum He desired him, it was 〈 ◊ 〉 done of him, without any austerity, but 〈 ◊ 〉 all 〈 ◊ 〉, 〈 ◊ 〉 nes, and softness, and humility.
np1 fw-la pns31 vvd pno31, pn31 vbds 〈 sy 〉 vdn pp-f pno31, p-acp d n1, cc-acp 〈 sy 〉 d 〈 sy 〉, 〈 sy 〉 zz, cc n2, cc n1.
(30) sermon (DIV2)
475
Image 230
9247
What an 〈 ◊ 〉 is this, that he geueth them here? but they spye it not, they can se nothing but the supremacye of the bishop of Rome.
What an 〈 ◊ 〉 is this, that he Giveth them Here? but they spy it not, they can see nothing but the supremacy of the bishop of Rome.
q-crq dt 〈 sy 〉 vbz d, cst pns31 vvz pno32 av? cc-acp pns32 vvb pn31 xx, pns32 vmb vvi pix cc-acp dt n1 pp-f dt n1 pp-f np1.
(30) sermon (DIV2)
475
Image 230
9248
A wonderous thing, what sight they haue. They see nothing but the supremacy of the Bishop of Rome.
A wondrous thing, what sighed they have. They see nothing but the supremacy of the Bishop of Rome.
dt j n1, r-crq n1 pns32 vhb. pns32 vvb pix cc-acp dt n1 pp-f dt n1 pp-f np1.
(30) sermon (DIV2)
475
Image 230
9249
Imperabatis ouibus meis saith Ezechiel Cū auaritia, & austeritate, & disperse sunt absque pastore. Ye haue ruled my shepe, and commanded them with great lordlines, austerity, and power:
Imperabatis ouibus meis Says Ezechiel Cū auaritia, & austeritate, & disperse sunt absque Pastore. You have ruled my sheep, and commanded them with great lordliness, austerity, and power:
np1 fw-la fw-la vvz np1 fw-la fw-la, cc fw-la, cc vvi fw-la fw-la vvb. pn22 vhb vvn po11 n1, cc vvd pno32 p-acp j n1, n1, cc n1:
(30) sermon (DIV2)
475
Image 230
9250
and thus ye haue dispersed my shepe abroad, & why? There was no shepherd, they had wanted one a great while.
and thus you have dispersed my sheep abroad, & why? There was no shepherd, they had wanted one a great while.
cc av pn22 vhb vvn po11 n1 av, cc q-crq? pc-acp vbds dx n1, pns32 vhd vvn pi dt j n1.
(30) sermon (DIV2)
475
Image 230
9251
Rome hath bene many a hundred yeres wtout a good shepherd. They wold not learn to rule them gētly, they had rule ouer them:
Rome hath be many a hundred Years without a good shepherd. They would not Learn to Rule them gently, they had Rule over them:
np1 vhz vbn d dt crd n2 p-acp dt j n1. pns32 vmd xx vvi pc-acp vvi pno32 av-j, pns32 vhd n1 p-acp pno32:
(30) sermon (DIV2)
475
Image 230
9252
but it was with 〈 ◊ 〉, excōmunications, with great austeritie, and thunderboltes, and the deuill and 〈 ◊ 〉, to 〈 ◊ 〉 their 〈 ◊ ◊ 〉.
but it was with 〈 ◊ 〉, excommunications, with great austerity, and thunderbolts, and the Devil and 〈 ◊ 〉, to 〈 ◊ 〉 their 〈 ◊ ◊ 〉.
cc-acp pn31 vbds p-acp 〈 sy 〉, n2, p-acp j n1, cc n2, cc dt n1 cc 〈 sy 〉, pc-acp 〈 sy 〉 po32 〈 sy sy 〉.
(30) sermon (DIV2)
475
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9424
Because thou eatest thy labors of thy handes, that, that God sendes the of thy labour.
Because thou Eatest thy labors of thy hands, that, that God sends thee of thy labour.
p-acp pns21 vv2 po21 n2 pp-f po21 n2, cst, cst np1 vvz pno32 pp-f po21 n1.
(30) sermon (DIV2)
479
Image 235
9253
I beseche God open their 〈 ◊ 〉, that they may se the truth, and not be blynded with those things, yt noman can se but 〈 ◊ 〉.
I beseech God open their 〈 ◊ 〉, that they may see the truth, and not be blinded with those things, that Roman can see but 〈 ◊ 〉.
pns11 vvb np1 vvi po32 〈 sy 〉, cst pns32 vmb vvi dt n1, cc xx vbi vvn p-acp d n2, pn31 n1 vmb vvi p-acp 〈 sy 〉.
(30) sermon (DIV2)
475
Image 231
9254
It foloweth in the text, 〈 ◊ ◊ 〉 de 〈 ◊ 〉. He taught syttyn 〈 ◊ 〉.
It Followeth in the text, 〈 ◊ ◊ 〉 de 〈 ◊ 〉. He taught syttyn 〈 ◊ 〉.
pn31 vvz p-acp dt n1, 〈 sy sy 〉 fw-fr 〈 sy 〉. pns31 vvd vvi 〈 sy 〉.
(30) sermon (DIV2)
475
Image 231
9255
〈 ◊ 〉 belike, were sitters in those days, as it is writen in an other place, 〈 ◊ 〉 in 〈 ◊ ◊ 〉, They syt in the chayre of Moyses.
〈 ◊ 〉 belike, were sitters in those days, as it is written in an other place, 〈 ◊ 〉 in 〈 ◊ ◊ 〉, They fit in the chair of Moses.
〈 sy 〉 av, vbdr n2 p-acp d n2, c-acp pn31 vbz vvn p-acp dt j-jn n1, 〈 sy 〉 p-acp 〈 sy sy 〉, pns32 vvb p-acp dt n1 pp-f np1.
(30) sermon (DIV2)
475
Image 231
9256
I would our preachers 〈 ◊ ◊ ◊ 〉 or standyng, one waye, or other. It was a goodly pulpytte that oure Sautour Christe had gotten hym here: An olde rotten boate.
I would our Preachers 〈 ◊ ◊ ◊ 〉 or standing, one Way, or other. It was a goodly pulpytte that our Savior Christ had got him Here: an old rotten boat.
pns11 vmd po12 n2 〈 sy sy sy 〉 cc vvg, crd n1, cc j-jn. pn31 vbds dt j n1 cst po12 n1 np1 vhd vvn pno31 av: dt j j-vvn n1.
(30) sermon (DIV2)
476
Image 231
9257
And yet he 〈 ◊ 〉 his fathers will, his fathers 〈 ◊ 〉 out of thys pulpyt.
And yet he 〈 ◊ 〉 his Father's will, his Father's 〈 ◊ 〉 out of this pulpit.
cc av pns31 〈 sy 〉 po31 ng1 n1, po31 ng1 〈 sy 〉 av pp-f d n1.
(30) sermon (DIV2)
476
Image 231
9258
He cared not for the pulpyt, so he mighte do the people good.
He cared not for the pulpit, so he might do the people good.
pns31 vvd xx p-acp dt n1, av pns31 vmd vdi dt n1 j.
(30) sermon (DIV2)
476
Image 231
9259
In deede it is to bee commended for the preacher to stand, or sit, as the place is,
In deed it is to be commended for the preacher to stand, or fit, as the place is,
p-acp n1 pn31 vbz pc-acp vbi vvn p-acp dt n1 pc-acp vvi, cc vvi, c-acp dt n1 vbz,
(30) sermon (DIV2)
476
Image 231
9260
but I wold not 〈 ◊ 〉 it so 〈 ◊ 〉 estemed, but that a good preacher may de clare the word of god 〈 ◊ 〉 on a horse, or preching in a tre.
but I would not 〈 ◊ 〉 it so 〈 ◊ 〉 esteemed, but that a good preacher may de clare the word of god 〈 ◊ 〉 on a horse, or preaching in a Tree.
cc-acp pns11 vmd xx 〈 sy 〉 pn31 av 〈 sy 〉 vvn, cc-acp cst dt j n1 vmb fw-fr vvi dt n1 pp-f n1 〈 sy 〉 a-acp dt n1, cc vvg p-acp dt zz.
(30) sermon (DIV2)
476
Image 231
9261
And yet if 〈 ◊ 〉 shoulde bee done, the vnpreaching prelates would laugh it to scorne.
And yet if 〈 ◊ 〉 should be done, the unpreaching Prelates would laugh it to scorn.
cc av cs 〈 sy 〉 vmd vbi vdn, dt j n2 vmd vvi pn31 p-acp n1.
(30) sermon (DIV2)
476
Image 231
9262
And though it be good to haue the 〈 ◊ 〉 sette vp in churches, that the people maye resort thither:
And though it be good to have the 〈 ◊ 〉 Set up in Churches, that the people may resort thither:
cc cs pn31 vbb j pc-acp vhi dt 〈 sy 〉 vvn a-acp p-acp n2, cst dt n1 vmb vvi av:
(30) sermon (DIV2)
476
Image 231
9263
yet I 〈 ◊ 〉 not haue it so 〈 ◊ 〉 vsed, but that in a prophane place the worde of God might be 〈 ◊ 〉 som tymes,
yet I 〈 ◊ 〉 not have it so 〈 ◊ 〉 used, but that in a profane place the word of God might be 〈 ◊ 〉 Some times,
av pns11 〈 sy 〉 xx vhi pn31 av 〈 sy 〉 vvd, cc-acp cst p-acp dt j n1 dt n1 pp-f np1 vmd vbi 〈 sy 〉 d n2,
(30) sermon (DIV2)
476
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and I 〈 ◊ 〉 not haue the people offended wythall, no more then they be with our Sauiour Christes preachyng out of a boate.
and I 〈 ◊ 〉 not have the people offended withal, no more then they be with our Saviour Christ's preaching out of a boat.
cc pns11 〈 sy 〉 xx vhi dt n1 vvn av, av-dx dc cs pns32 vbb p-acp po12 n1 npg1 vvg av pp-f dt n1.
(30) sermon (DIV2)
476
Image 231
9265
And 〈 ◊ 〉 to haue pulpettes in churches it is ve ry wel done to haue them, but they would be occupied:
And 〈 ◊ 〉 to have pulpettes in Churches it is ve Rye well done to have them, but they would be occupied:
cc 〈 sy 〉 pc-acp vhi n2 p-acp n2 pn31 vbz zz zz av vdn pc-acp vhi pno32, cc-acp pns32 vmd vbi vvn:
(30) sermon (DIV2)
476
Image 231
9266
for it is a vain thing to haue them as they stād in many churches.
for it is a vain thing to have them as they stand in many Churches.
c-acp pn31 vbz dt j n1 pc-acp vhi pno32 c-acp pns32 vvb p-acp d n2.
(30) sermon (DIV2)
476
Image 231
9267
I heard of a Bishop of Englande that 〈 ◊ 〉 on 〈 ◊ 〉 (and as it was the custome) when the Bishoppe should come and be runge into the town, the great belles clapper was fal len down, the tyall was broken,
I herd of a Bishop of England that 〈 ◊ 〉 on 〈 ◊ 〉 (and as it was the custom) when the Bishop should come and be runge into the town, the great Bells clapper was fall len down, the tyall was broken,
pns11 vvd pp-f dt n1 pp-f np1 cst 〈 sy 〉 a-acp 〈 sy 〉 (cc c-acp pn31 vbds dt n1) c-crq dt n1 vmd vvi cc vbi vvn p-acp dt n1, dt j n2 n1 vbds n1 vvn a-acp, dt j vbds vvn,
(30) sermon (DIV2)
476
Image 231
9268
so that the Bishop could not be 〈 ◊ 〉 into the toune.
so that the Bishop could not be 〈 ◊ 〉 into the town.
av cst dt n1 vmd xx vbi 〈 sy 〉 p-acp dt n1.
(30) sermon (DIV2)
476
Image 231
9269
There was a great matter made of 〈 ◊ 〉, and the chiefe of the paryshe were much blamed for it, in the visitation.
There was a great matter made of 〈 ◊ 〉, and the chief of the parish were much blamed for it, in the Visitation.
pc-acp vbds dt j n1 vvn pp-f 〈 sy 〉, cc dt n-jn pp-f dt n1 vbdr av-d vvn p-acp pn31, p-acp dt n1.
(30) sermon (DIV2)
476
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9270
The bishoppe was somewhat quicke wyth theym, and 〈 ◊ 〉 that he was muche offended.
The bishop was somewhat quick with them, and 〈 ◊ 〉 that he was much offended.
dt n1 vbds av j p-acp pno32, cc 〈 sy 〉 cst pns31 vbds av-d vvn.
(30) sermon (DIV2)
476
Image 231
9271
They made theyr aunsweres, and 〈 ◊ 〉 themselues, as well as they could, it was a chaunce sayd they, that the 〈 ◊ 〉 brake and we coulde not get it mended by and by, we must tarye tyll we canne haue it done? It shal be amended as 〈 ◊ 〉 as may be.
They made their answers, and 〈 ◊ 〉 themselves, as well as they could, it was a chance said they, that the 〈 ◊ 〉 brake and we could not get it mended by and by, we must tarry till we can have it done? It shall be amended as 〈 ◊ 〉 as may be.
pns32 vvd po32 n2, cc 〈 sy 〉 px32, c-acp av c-acp pns32 vmd, pn31 vbds dt n1 vvd pns32, cst dt 〈 sy 〉 vvd cc pns12 vmd xx vvi pn31 vvn p-acp cc a-acp, pns12 vmb vvi p-acp pns12 vmb vhi pn31 vdn? pn31 vmb vbi vvn c-acp 〈 sy 〉 c-acp vmb vbi.
(30) sermon (DIV2)
476
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9273
Why my lord, saith he, doth your lordshyp make to greate a matter of the bell, that lacketh hys clapper? here is a 〈 ◊ 〉 (sayeth he) and poynted to ye pulpit, yt hath lacked a clappar this 20. yeres.
Why my lord, Says he, does your lordship make to great a matter of the bell, that lacketh his clapper? Here is a 〈 ◊ 〉 (Saith he) and pointed to the pulpit, that hath lacked a clappar this 20. Years.
c-crq po11 n1, vvz pns31, vdz po22 n1 vvi p-acp j dt n1 pp-f dt n1, cst vvz po31 n1? av vbz dt 〈 sy 〉 (vvz pns31) cc j-vvn p-acp dt n1, pn31 vhz vvn dt n1 d crd n2.
(30) sermon (DIV2)
476
Image 231
9274
We haue a person that 〈 ◊ 〉 out of this benefice fyftye pounde euerye yere, but we neuer see hym.
We have a person that 〈 ◊ 〉 out of this benefice fyftye pound every year, but we never see him.
pns12 vhb dt n1 cst 〈 sy 〉 av pp-f d n1 crd n1 d n1, cc-acp pns12 av-x vvi pno31.
(30) sermon (DIV2)
476
Image 231
9275
I warrant you the Bishop was an vnpreachyng presate.
I warrant you the Bishop was an unpreaching presate.
pns11 vvb pn22 dt n1 vbds dt vvg n1.
(30) sermon (DIV2)
476
Image 231
9276
He coulde finde faute with the bel, that wāted a clapper to ring him into the town,
He could find fault with the bel, that wanted a clapper to ring him into the town,
pns31 vmd vvi n1 p-acp dt n1, cst vvd dt n1 pc-acp vvi pno31 p-acp dt n1,
(30) sermon (DIV2)
476
Image 231
9277
but he could not find any faut with the person that preached not at his be 〈 ◊ 〉.
but he could not find any fault with the person that preached not At his be 〈 ◊ 〉.
cc-acp pns31 vmd xx vvi d n1 p-acp dt n1 cst vvd xx p-acp po31 vbb 〈 sy 〉.
(30) sermon (DIV2)
476
Image 231
9278
Euer this office of preaching hath ben left regarded, it hath scant had the name of gods seruice.
Ever this office of preaching hath been left regarded, it hath scant had the name of God's service.
av d n1 pp-f vvg vhz vbn vvn vvn, pn31 vhz av-j vhd dt n1 pp-f ng1 n1.
(30) sermon (DIV2)
476
Image 231
9279
They muste syng 〈 ◊ 〉 festa dies, about the churche, that no man was the better for it,
They must sing 〈 ◊ 〉 festa die, about the Church, that no man was the better for it,
pns32 vmb vvi 〈 sy 〉 fw-la vvz, p-acp dt n1, cst dx n1 vbds dt jc c-acp pn31,
(30) sermon (DIV2)
476
Image 231
9280
but to shewe theyr gay coates, and garmentes. I came once my selfe to a place, ridyng on a iorney homeward from London,
but to show their gay coats, and garments. I Come once my self to a place, riding on a journey homeward from London,
cc-acp pc-acp vvi po32 j n2, cc n2. pns11 vvd a-acp po11 n1 p-acp dt n1, vvg p-acp dt n1 av p-acp np1,
(30) sermon (DIV2)
476
Image 231
9281
and I sente worde ouer night into the toune, that I would preach there in the morning,
and I sent word over night into the town, that I would preach there in the morning,
cc pns11 vvd n1 p-acp n1 p-acp dt n1, cst pns11 vmd vvi a-acp p-acp dt n1,
(30) sermon (DIV2)
476
Image 231
9282
bicause it was ho lyday, and me thoughte it was an holydayes worke.
Because it was ho lyday, and me Thought it was an holidays work.
c-acp pn31 vbds zz n1, cc pno11 vvd pn31 vbds dt n2 vvb.
(30) sermon (DIV2)
476
Image 231
9283
The churche stode in my way, and I toke my horse, and my company, and wente thither, I thought I should haue founde a great company in the churche,
The Church stood in my Way, and I took my horse, and my company, and went thither, I Thought I should have found a great company in the Church,
dt n1 vvd p-acp po11 n1, cc pns11 vvd po11 n1, cc po11 n1, cc vvd av, pns11 vvd pns11 vmd vhi vvn dt j n1 p-acp dt n1,
(30) sermon (DIV2)
476
Image 231
9284
and when I came there, the churche dore was faste locked.
and when I Come there, the Church door was fast locked.
cc c-crq pns11 vvd a-acp, dt n1 n1 vbds j vvn.
(30) sermon (DIV2)
476
Image 231
9285
I taried there halfe an hower and more, at last the keye was found, and one of the 〈 ◊ 〉 commes to me and sayes.
I tarried there half an hour and more, At last the key was found, and one of the 〈 ◊ 〉 comes to me and Says.
pns11 vvd a-acp av-jn dt n1 cc av-dc, p-acp ord dt n1 vbds vvn, cc crd pp-f dt 〈 sy 〉 vvz p-acp pno11 cc vvz.
(30) sermon (DIV2)
476
Image 231
9286
Syr this is a busy day with vs, we canne not heare you, it is Robin hoodes daye.
Sir this is a busy day with us, we can not hear you, it is Robin hoods day.
n1 d vbz dt j n1 p-acp pno12, pns12 vmb xx vvi pn22, pn31 vbz np1 n2 n1.
(30) sermon (DIV2)
476
Image 231
9287
The paryshe are gone abroade to gather for Robyn hoode, I pray you let them not.
The parish Are gone abroad to gather for Robyn hood, I pray you let them not.
dt n1 vbr vvn av pc-acp vvi p-acp np1 n1, pns11 vvb pn22 vvb pno32 xx.
(30) sermon (DIV2)
476
Image 231
9288
I was fayne there to geue place to Robin hoode: I thought my rochet shoulde haue bene regarded, though I were not:
I was fain there to give place to Robin hood: I Thought my rochet should have be regarded, though I were not:
pns11 vbds av-j a-acp pc-acp vvi n1 p-acp np1 n1: pns11 vvd po11 n1 vmd vhi vbn vvn, cs pns11 vbdr xx:
(30) sermon (DIV2)
476
Image 231
9289
but it would not serue, it was faine to geue place to Robin hoodes men.
but it would not serve, it was feign to give place to Robin hoods men.
cc-acp pn31 vmd xx vvi, pn31 vbds j pc-acp vvi n1 p-acp np1 n2 n2.
(30) sermon (DIV2)
476
Image 231
9290
It is no laughyng matter my frends, it is a wepyng matter, a heauye matter, a heauy matter vnder the 〈 ◊ 〉 for gatheryng for Robyn hoode, a traytour,
It is no laughing matter my Friends, it is a weeping matter, a heavy matter, a heavy matter under the 〈 ◊ 〉 for gathering for Robyn hood, a traitor,
pn31 vbz dx vvg n1 po11 n2, pn31 vbz dt vvg n1, dt j n1, dt j n1 p-acp dt 〈 sy 〉 c-acp vvg p-acp np1 n1, dt n1,
(30) sermon (DIV2)
477
Image 231
9291
and a theefe, to put 〈 ◊ 〉 a preacher, to haue hys office lesse estemed, to prefer Robyn 〈 ◊ 〉 before the ministracion of Goddes worde,
and a thief, to put 〈 ◊ 〉 a preacher, to have his office less esteemed, to prefer Robyn 〈 ◊ 〉 before the ministration of Goddess word,
cc dt n1, pc-acp vvi 〈 sy 〉 dt n1, pc-acp vhi po31 n1 av-dc vvn, pc-acp vvi np1 〈 sy 〉 a-acp dt n1 pp-f npg1 n1,
(30) sermon (DIV2)
477
Image 231
9292
and all this hath come of vnpreachyng prelates.
and all this hath come of unpreaching Prelates.
cc d d vhz vvn pp-f vvg n2.
(30) sermon (DIV2)
477
Image 231
9293
Thys realme hath bene yl prouided for, that it hath had such corrupt iudgementes in it, to prefer Robin hoode to goddes worde.
This realm hath be ill provided for, that it hath had such corrupt Judgments in it, to prefer Robin hood to God's word.
d n1 vhz vbn av-jn vvn p-acp, cst pn31 vhz vhn d j n2 p-acp pn31, pc-acp vvi np1 n1 p-acp ng1 n1.
(30) sermon (DIV2)
477
Image 232
9294
Yf the Bishoppes had bene preachers, there shoulde neuer haue bene any such thing: but we haue a good hope of better.
If the Bishops had be Preachers, there should never have be any such thing: but we have a good hope of better.
cs dt n2 vhd vbn n2, pc-acp vmd av vhi vbn d d n1: cc-acp pns12 vhb dt j n1 pp-f jc.
(30) sermon (DIV2)
477
Image 232
9296
But I tell you, it is farre wyde, that the people haue suche iudgementes, the Byshoppes they coulde laughe at it. What was that to them:
But I tell you, it is Far wide, that the people have such Judgments, the Bishops they could laugh At it. What was that to them:
p-acp pns11 vvb pn22, pn31 vbz av-j j, cst dt n1 vhb d n2, dt n2 pns32 vmd vvi p-acp pn31. q-crq vbds d p-acp pno32:
(30) sermon (DIV2)
477
Image 232
9297
they would haue them continue in theyr ignoraunce styll, and themselues in vnpreaching prelacy. Well sytting, sytting. He sate doune and taught.
they would have them continue in their ignorance still, and themselves in unpreaching Prelacy. Well sitting, sitting. He sat down and taught.
pns32 vmd vhi pno32 vvi p-acp po32 n1 av, cc px32 p-acp vvg n1. np1 vvg, vvg. pns31 vvd a-acp cc vvn.
(30) sermon (DIV2)
477
Image 232
9298
The texte dothe tell vs that he taught, but it doth not tel vs what he taught.
The text doth tell us that he taught, but it does not tell us what he taught.
dt n1 vdz vvb pno12 d pns31 vvd, cc-acp pn31 vdz xx vvi pno12 r-crq pns31 vvd.
(30) sermon (DIV2)
477
Image 232
9299
If I were a Papist I coulde tell what he sayde. I woulde in the Popes iudgemente shewe what, he taughte.
If I were a Papist I could tell what he said. I would in the Popes judgement show what, he taught.
cs pns11 vbdr dt njp pns11 vmd vvi r-crq pns31 vvd. pns11 vmd p-acp dt ng1 n1 vvi r-crq, pns31 vvn.
(30) sermon (DIV2)
477
Image 232
9300
For the Bishoppe of Rome hathe in serinio pectoris sui, the true vnderstandyng of scriptures:
For the Bishop of Rome hath in serinio Heart sui, the true understanding of Scriptures:
p-acp dt n1 pp-f np1 vhz p-acp fw-la fw-la fw-la, dt j n1 pp-f n2:
(30) sermon (DIV2)
477
Image 232
9301
yf he call a counsayle, the colledge of Cardinals, he hath authority to determine the Supper of the Lorde,
if he call a counsel, the college of Cardinals, he hath Authority to determine the Supper of the Lord,
cs pns31 vvb dt n1, dt n1 pp-f n2, pns31 vhz n1 pc-acp vvi dt n1 pp-f dt n1,
(30) sermon (DIV2)
477
Image 232
9302
as he dyd at the counsaile of Florence.
as he did At the counsel of Florence.
c-acp pns31 vdd p-acp dt n1 pp-f np1.
(30) sermon (DIV2)
477
Image 232
9303
And Pope Nicolas, and Bishoppe Lanfranke shall come and exponud this place and say, that our Sauiour Christ, said thus.
And Pope Nicolas, and Bishop Lanfranc shall come and exponud this place and say, that our Saviour christ, said thus.
cc n1 np1, cc n1 np1 vmb vvi cc vvn d n1 cc vvi, cst po12 n1 np1, vvd av.
(30) sermon (DIV2)
477
Image 232
9304
Peter I do meane this by sytting in thy boate, that thou shalt go to Rome,
Peter I do mean this by sitting in thy boat, that thou shalt go to Room,
np1 pns11 vdb vvi d p-acp vvg p-acp po21 n1, cst pns21 vm2 vvi pc-acp vvi,
(30) sermon (DIV2)
477
Image 232
9305
and be Byshoppe there syue and twenty yeres, after myne ascension. And all thy successours shal be rulers of the vniuersal churche after thee.
and be Bishop there syue and twenty Years, After mine Ascension. And all thy Successors shall be Rulers of the universal Church After thee.
cc vbi n1 a-acp j cc crd n2, p-acp po11 n1. cc d po21 n2 vmb vbi n2 pp-f dt j-u n1 p-acp pno21.
(30) sermon (DIV2)
477
Image 232
9306
Here woulde 〈 ◊ 〉 also holye water, and holy breade, and all vnwritten verities,
Here would 〈 ◊ 〉 also holy water, and holy bread, and all unwritten verities,
av vmd 〈 sy 〉 av j n1, cc j n1, cc d j n2,
(30) sermon (DIV2)
477
Image 232
9307
if I were a papist, and that Scripture is not to be expounded by anye priuate interpretation,
if I were a papist, and that Scripture is not to be expounded by any private Interpretation,
cs pns11 vbdr dt njp, cc d n1 vbz xx pc-acp vbi vvn p-acp d j n1,
(30) sermon (DIV2)
477
Image 232
9308
but by our holy father, and hys Colledge of Cardinalles. This is a great deale better place then duc in alcum.
but by our holy father, and his College of Cardinals. This is a great deal better place then duc in alcum.
cc-acp p-acp po12 j n1, cc po31 n1 pp-f n2. d vbz dt j n1 jc n1 cs fw-fr p-acp n1.
(30) sermon (DIV2)
477
Image 232
9309
But what was Christes sermon? it may soone be gathered what it was. He is alwayes lyke hymselfe.
But what was Christ's sermon? it may soon be gathered what it was. He is always like himself.
p-acp r-crq vbds npg1 n1? pn31 vmb av vbi vvn r-crq pn31 vbds. pns31 vbz av av-j px31.
(30) sermon (DIV2)
477
Image 232
9310
Hys fyrst sermon was poenitentiam agite, Do penaunce, your lyuyng is naughte, repente.
His fyrst sermon was poenitentiam Agitate, Do penance, your living is naught, Repent.
po31 ord n1 vbds fw-la n1, vdb n1, po22 n-vvg vbz pix, vvi.
(30) sermon (DIV2)
477
Image 232
9311
Agayne at Nazareth, when he red in the temple and preached remission of synnes, and healyng of wounded consciences,
Again At Nazareth, when he read in the temple and preached remission of Sins, and healing of wounded Consciences,
av p-acp np1, c-crq pns31 vvd p-acp dt n1 cc vvd n1 pp-f n2, cc vvg pp-f j-vvn n2,
(30) sermon (DIV2)
477
Image 232
9312
and in the longe Sermon in the mounte, he was alwayes lyke himselfe, he neuer dissented from himselfe.
and in the long Sermon in the mount, he was always like himself, he never dissented from himself.
cc p-acp dt av-j n1 p-acp dt n1, pns31 vbds av av-j px31, pns31 av-x vvd p-acp px31.
(30) sermon (DIV2)
477
Image 232
9313
O there is a writer hath a iolie texte here, and his name is Dyonisius: I chaunced to meete wyth hys booke in my Lorde of Caunterburies librarye:
O there is a writer hath a jolly text Here, and his name is Dionysius: I chanced to meet with his book in my Lord of Canterburys library:
sy a-acp vbz dt n1 vhz dt j n1 av, cc po31 n1 vbz np1: pns11 vvd pc-acp vvi p-acp po31 n1 p-acp po11 n1 pp-f npg1 n1:
(30) sermon (DIV2)
477
Image 232
9314
he was a Monke of the Charterhouse, I meruayle to fynd such a sentence in that authour.
he was a Monk of the Charterhouse, I marvel to find such a sentence in that author.
pns31 vbds dt n1 pp-f dt np1, pns11 vvb pc-acp vvi d dt n1 p-acp d n1.
(30) sermon (DIV2)
477
Image 232
9315
What taughte Christ in this sermon? Mary sayeth he, it is not written. And he addeth more vnto it.
What taught christ in this sermon? Mary Saith he, it is not written. And he adds more unto it.
q-crq vvn np1 p-acp d n1? np1 vvz pns31, pn31 vbz xx vvn. cc pns31 vvz av-dc p-acp pn31.
(30) sermon (DIV2)
477
Image 232
9316
Euāgelistae tantum scripserunt de sermonibus & miraculis Christi, quantum cognouerunt inspirante deo sufficere ad aedificationem 〈 ◊ 〉 ad confirmationem fidei,
Euāgelistae Tantum scripserunt de sermonibus & miraculis Christ, quantum cognouerunt inspirante God sufficere ad aedificationem 〈 ◊ 〉 ad confirmationem fidei,
np1 fw-la fw-la fw-la fw-la cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la 〈 sy 〉 fw-la fw-la fw-la,
(30) sermon (DIV2)
477
Image 232
9378
There is not a man in England that so safeth, yet 〈 ◊ 〉 there some that thinke it.
There is not a man in England that so safeth, yet 〈 ◊ 〉 there Some that think it.
pc-acp vbz xx dt n1 p-acp np1 cst av vvz, av 〈 sy 〉 a-acp d cst vvb pn31.
(30) sermon (DIV2)
477
Image 234
9317
& ad salutem animarum? It is true, it is not written. All his miracles wer not written, so neither were al his sermons writen:
& ad salutem animarum? It is true, it is not written. All his Miracles were not written, so neither were all his Sermons written:
cc fw-la fw-la fw-la? pn31 vbz j, pn31 vbz xx vvn. av-d po31 n2 vbdr xx vvn, av d vbdr d po31 n2 vvn:
(30) sermon (DIV2)
477
Image 232
9318
yet for al that, the Euangelistes dyd wryte so much as was necessary.
yet for all that, the Evangelists did write so much as was necessary.
av c-acp d d, dt n2 vdd vvi av av-d c-acp vbds j.
(30) sermon (DIV2)
477
Image 232
9319
They wrote so much of the myracles and Sermons of Christ as they knewe by gods inspiration to be sufficient for the edifying of the churche, the confirmation of oure faithe,
They wrote so much of the Miracles and Sermons of christ as they knew by God's inspiration to be sufficient for the edifying of the Church, the confirmation of our faith,
pns32 vvd av d pp-f dt n2 cc n2 pp-f np1 c-acp pns32 vvd p-acp ng1 n1 pc-acp vbi j p-acp dt n-vvg pp-f dt n1, dt n1 pp-f po12 n1,
(30) sermon (DIV2)
477
Image 232
9320
and the health of our soules.
and the health of our Souls.
cc dt n1 pp-f po12 n2.
(30) sermon (DIV2)
477
Image 232
9321
If this be true as it is in dede, wher 〈 ◊ 〉 vnwritten verities? I meruayle not at the sentence,
If this be true as it is in deed, where 〈 ◊ 〉 unwritten verities? I marvel not At the sentence,
cs d vbb j c-acp pn31 vbz p-acp n1, c-crq 〈 sy 〉 j-vvn-u n2? pns11 vvb xx p-acp dt n1,
(30) sermon (DIV2)
477
Image 232
9322
but to fynde it in such an authour. Iesus what authoritye he gyues to goddes woorde.
but to find it in such an author. Iesus what Authority he gives to God's word.
cc-acp pc-acp vvi pn31 p-acp d dt n1. np1 r-crq n1 pns31 vvz pc-acp ng1 n1.
(30) sermon (DIV2)
477
Image 232
9323
But God woulde that suche menne should be wytnesse with the auctority of his booke, wyl they nyll they.
But God would that such men should be witness with the Authority of his book, will they nyll they.
p-acp np1 vmd d d n2 vmd vbi n1 p-acp dt n1 pp-f po31 n1, vmb pns32 vmbx pns32.
(30) sermon (DIV2)
477
Image 232
9324
Now to draw towardes an ende. It foloweth in the texte, duc in altum. Here commeth in the supremacye of the Bishop of Rome.
Now to draw towards an end. It Followeth in the text, duc in altum. Here comes in the supremacy of the Bishop of Rome.
av pc-acp vvi p-acp dt n1. pn31 vvz p-acp dt n1, fw-fr fw-la fw-la. av vvz p-acp dt n1 pp-f dt n1 pp-f np1.
(30) sermon (DIV2)
477
Image 232
9325
When our Sauiour Christ had made an ende of his Sermon, and had fed their soules, he prouided for theyr bodies.
When our Saviour christ had made an end of his Sermon, and had fed their Souls, he provided for their bodies.
c-crq po12 n1 np1 vhd vvn dt n1 pp-f po31 n1, cc vhd vvn po32 n2, pns31 vvd p-acp po32 n2.
(30) sermon (DIV2)
477
Image 232
9326
Fyrst he beganne with the soule. Christes worde is the foode of it. Now he goeth to the bodye, he hathe charge of them both:
Fyrst he began with the soul. Christ's word is the food of it. Now he Goes to the body, he hath charge of them both:
ord pns31 vvd p-acp dt n1. npg1 n1 vbz dt n1 pp-f pn31. av pns31 vvz p-acp dt n1, pns31 vhz n1 pp-f pno32 d:
(30) sermon (DIV2)
477
Image 232
9327
we must commit the fedyng of the bodye and of the soule to him.
we must commit the feeding of the body and of the soul to him.
pns12 vmb vvi dt n-vvg pp-f dt n1 cc pp-f dt n1 p-acp pno31.
(30) sermon (DIV2)
477
Image 232
9328
Wel, he saith to Peter, duc in al tum, Launche into the depth, put forth thy boate farther into the depe of the water: Lose your nettes, nowe fyshe.
Well, he Says to Peter, duc in all tum, Launch into the depth, put forth thy boat farther into the deep of the water: Loose your nets, now Fish.
uh-av, pns31 vvz p-acp np1, fw-fr p-acp d fw-la, vvi p-acp dt n1, vvd av po21 n1 av-jc p-acp dt j-jn pp-f dt n1: vvb po22 n2, av vvb.
(30) sermon (DIV2)
477
Image 232
9329
As who should say, your soules are now fedde, I haue taughte you my doctrine, now I wyl confirme it with a myracle.
As who should say, your Souls Are now fed, I have taught you my Doctrine, now I will confirm it with a miracle.
p-acp r-crq vmd vvi, po22 n2 vbr av vvn, pns11 vhb vvn pn22 po11 n1, av pns11 vmb vvi pn31 p-acp dt n1.
(30) sermon (DIV2)
477
Image 232
9330
Lo sir here is 〈 ◊ 〉 in 〈 ◊ 〉, here Peter was made a great man, say the Papystes,
Lo sir Here is 〈 ◊ 〉 in 〈 ◊ 〉, Here Peter was made a great man, say the Papists,
np1 n1 av vbz 〈 sy 〉 p-acp 〈 sy 〉, av np1 vbds vvn dt j n1, vvb dt njp2,
(30) sermon (DIV2)
477
Image 232
9331
and all his successours after hym. And thys is deriued of these few wordes, Launche into the depe. And their argumente is this:
and all his Successors After him. And this is derived of these few words, Launch into the deep. And their argument is this:
cc d po31 n2 p-acp pno31. cc d vbz vvn pp-f d d n2, vvi p-acp dt j-jn. cc po32 n1 vbz d:
(30) sermon (DIV2)
477
Image 232
9332
he spake to Peter only, and he spake to hym in the synguler number, ergo he gaue him such a pre eminence aboue the rest.
he spoke to Peter only, and he spoke to him in the singular number, ergo he gave him such a pre eminence above the rest.
pns31 vvd p-acp np1 av-j, cc pns31 vvd p-acp pno31 p-acp dt j n1, fw-la pns31 vvd pno31 d dt fw-la n1 p-acp dt n1.
(30) sermon (DIV2)
477
Image 232
9333
A goodly argument, I wene it be a sillogismus, in quē terra pontus, I wil make a like argumēt:
A goodly argument, I ween it be a sillogismus, in quē terra pontus, I will make a like argument:
dt j n1, pns11 vvi pn31 vbi dt fw-la, fw-la fw-la fw-la fw-la, pns11 vmb vvi dt j n1:
(30) sermon (DIV2)
477
Image 232
9334
Our Sauiour Christ said to Iudas when he was about to betray him, quod facis fac citi { us },
Our Saviour christ said to Iudas when he was about to betray him, quod facis fac city's { us },
po12 n1 np1 vvd p-acp np1 c-crq pns31 vbds a-acp pc-acp vvi pno31, fw-la fw-la fw-la ng1 { pno12 },
(30) sermon (DIV2)
477
Image 232
9335
Now whē he spake to Peter there were none of his disciples by, 〈 ◊ 〉 James & Iohn,
Now when he spoke to Peter there were none of his Disciples by, 〈 ◊ 〉 James & John,
av c-crq pns31 vvd p-acp np1 a-acp vbdr pix pp-f po31 n2 p-acp, 〈 sy 〉 np1 cc np1,
(30) sermon (DIV2)
477
Image 232
9336
but when he spake to Iudas they were all present.
but when he spoke to Iudas they were all present.
cc-acp c-crq pns31 vvd p-acp np1 pns32 vbdr d j.
(30) sermon (DIV2)
477
Image 233
9337
Wel he said vnto him, quodfacis sac citius, Spede thy busines, that thou hast in thy head, do it.
Well he said unto him, quodfacis sac Quickly, Speed thy business, that thou hast in thy head, do it.
uh-av pns31 vvd p-acp pno31, fw-la fw-la fw-la, vvb po21 n1, cst pns21 vh2 p-acp po21 n1, vdb pn31.
(30) sermon (DIV2)
477
Image 233
9399
Saint Paule saieth, he heard say, he could not tel whether it were so or no.
Saint Paul Saith, he herd say, he could not tell whither it were so or no.
n1 np1 vvz, pns31 vvd vvi, pns31 vmd xx vvi cs pn31 vbdr av cc uh-dx.
(30) sermon (DIV2)
478
Image 234
9338
He gaue him here a secret monition, yt he knew what he intēded, if Iudas had had grace to haue ta ken it and repented.
He gave him Here a secret monition, that he knew what he intended, if Iudas had had grace to have ta ken it and repented.
pns31 vvd pno31 av dt j-jn n1, pn31 pns31 vvd r-crq pns31 vvd, cs np1 vhd vhn n1 pc-acp vhi dt n1 pn31 cc vvn.
(30) sermon (DIV2)
477
Image 233
9339
He spake in the singuler number to him ergo he gaue him som preeminence.
He spoke in the singular number to him ergo he gave him Some preeminence.
pns31 vvd p-acp dt j n1 p-acp pno31 fw-la pns31 vvd pno31 d n1.
(30) sermon (DIV2)
477
Image 233
9340
Belike he made him a Cardinal, and it mighte full well be, for they haue followed Iudas euer 〈 ◊ 〉.
Belike he made him a Cardinal, and it might full well be, for they have followed Iudas ever 〈 ◊ 〉.
av pns31 vvd pno31 dt n1, cc pn31 vmd av-j av vbi, c-acp pns32 vhb vvn np1 av 〈 sy 〉.
(30) sermon (DIV2)
477
Image 233
9341
Here is as good a ground for the Colledge of Cardinals, as the other is for yt supremicie of yt Bishop of Rome.
Here is as good a ground for the College of Cardinals, as the other is for that supremicie of that Bishop of Rome.
av vbz a-acp j dt n1 p-acp dt n1 pp-f n2, c-acp dt n-jn vbz p-acp pn31 n1 pp-f pn31 n1 pp-f np1.
(30) sermon (DIV2)
477
Image 233
9342
Our Sauiour Christ (say they) spake onely to Peter for preeminence, because he was chief of the Apostelles,
Our Saviour christ (say they) spoke only to Peter for preeminence, Because he was chief of the Apostles,
po12 n1 np1 (vvb pns32) vvd av-j p-acp np1 p-acp n1, c-acp pns31 vbds j-jn pp-f dt n2,
(30) sermon (DIV2)
477
Image 233
9343
and you can shew none other cause, ergo this is the cause why he spake to him in the synguler number.
and you can show none other cause, ergo this is the cause why he spoke to him in the singular number.
cc pn22 vmb vvi pi j-jn n1, fw-la d vbz dt n1 c-crq pns31 vvd p-acp pno31 p-acp dt j n1.
(30) sermon (DIV2)
477
Image 233
9344
I dare saye there is 〈 ◊ 〉 uer a 〈 ◊ 〉 at Westminster brydge,
I Dare say there is 〈 ◊ 〉 ver a 〈 ◊ 〉 At Westminster bridge,
pns11 vvb vvb a-acp vbz 〈 sy 〉 p-acp sy 〈 sy 〉 p-acp np1 n1,
(30) sermon (DIV2)
477
Image 233
9345
but he can answer to this, & geue a naturall reason of it.
but he can answer to this, & give a natural reason of it.
cc-acp pns31 vmb vvi p-acp d, cc vvi dt j n1 pp-f pn31.
(30) sermon (DIV2)
477
Image 233
9346
He knoweth that one man is able to shoue the boate, but one man was not able to cast out the nets:
He Knoweth that one man is able to shove the boat, but one man was not able to cast out the nets:
pns31 vvz d pi n1 vbz j pc-acp vvi dt n1, cc-acp crd n1 vbds xx j pc-acp vvi av dt n2:
(30) sermon (DIV2)
477
Image 233
9347
and therefore he said in the plural number, laxate retia. Lose your nettes: and he saide in the synguler number to Peter, launch out the bote.
and Therefore he said in the plural number, laxate retia. Loose your nets: and he said in the singular number to Peter, launch out the boat.
cc av pns31 vvd p-acp dt j n1, vvi fw-mi. vvb po22 n2: cc pns31 vvd p-acp dt j n1 p-acp np1, vvi av dt n1.
(30) sermon (DIV2)
477
Image 233
9348
why? because he was able to do it.
why? Because he was able to do it.
q-crq? c-acp pns31 vbds j pc-acp vdi pn31.
(30) sermon (DIV2)
477
Image 233
9349
But he spake the other in the plurall number, because he was not able to conuey the boate,
But he spoke the other in the plural number, Because he was not able to convey the boat,
p-acp pns31 vvd dt j-jn p-acp dt j n1, c-acp pns31 vbds xx j pc-acp vvi dt n1,
(30) sermon (DIV2)
477
Image 233
9350
and cast out the nettes to. One man could not do it.
and cast out the nets to. One man could not do it.
cc vvd av dt n2 p-acp. crd n1 vmd xx vdi pn31.
(30) sermon (DIV2)
477
Image 233
9351
This would the whirry man say, and that with better reason, then to make such a mi stery of it,
This would the whirry man say, and that with better reason, then to make such a mi stery of it,
d vmd dt n1 n1 vvb, cc cst p-acp jc n1, cs pc-acp vvi d dt fw-mi zz pp-f pn31,
(30) sermon (DIV2)
477
Image 233
9352
as no man can spie but they.
as no man can spy but they.
c-acp dx n1 vmb vvi cc-acp pns32.
(30) sermon (DIV2)
477
Image 233
9353
And the cause why he spake to al, was to shew yt he wil haue al christē mē to work for their liuing.
And the cause why he spoke to all, was to show that he will have all christian men to work for their living.
cc dt n1 c-crq pns31 vvd p-acp d, vbds pc-acp vvi pn31 pns31 vmb vhi d vvb n2 pc-acp vvi p-acp po32 n-vvg.
(30) sermon (DIV2)
477
Image 233
9354
It is he yt sendes soodeboth for the body, and soule, but he wyll not sende it, without labour.
It is he that sends soodeboth for the body, and soul, but he will not send it, without labour.
pn31 vbz pns31 pn31 vvz n1 p-acp dt n1, cc n1, cc-acp pns31 vmb xx vvi pn31, p-acp n1.
(30) sermon (DIV2)
477
Image 233
9355
He wil haue all christen people to labour for it, he wyll, vse our labour as a meane wherby he sendeth 〈 ◊ 〉 foode.
He will have all christian people to labour for it, he will, use our labour as a mean whereby he sends 〈 ◊ 〉 food.
pns31 vmb vhi d jp n1 pc-acp vvi p-acp pn31, pns31 vmb, vvb po12 n1 p-acp dt j c-crq pns31 vvz 〈 sy 〉 n1.
(30) sermon (DIV2)
477
Image 233
9356
This was a wonderous myracle of our Sauior Christ, and did it not only to al lure them to his 〈 ◊ 〉, but also for our commoditie.
This was a wondrous miracle of our Saviour christ, and did it not only to all lure them to his 〈 ◊ 〉, but also for our commodity.
d vbds dt j n1 pp-f po12 n1 np1, cc vdd pn31 xx av-j p-acp d vvb pno32 p-acp po31 〈 sy 〉, cc-acp av c-acp po12 n1.
(30) sermon (DIV2)
477
Image 233
9357
It was a seale, a seale, to seale his doctryne wythall.
It was a seal, a seal, to seal his Doctrine withal.
pn31 vbds dt n1, dt n1, pc-acp vvi po31 n1 av.
(30) sermon (DIV2)
477
Image 233
9358
〈 ◊ 〉 we ye knowe that suche as be kepers of seales, as my Lorde Chan cellour and suche other, what so euer they hee, they do not always seale, they haue a sealinge time. (For I haue hearde poore men complayne, that they haue bens put of from tyme to tyme of sealing, tyll all theyr mony were spent,
〈 ◊ 〉 we you know that such as be keepers of Seals, as my Lord Chan cellour and such other, what so ever they he, they do not always seal, they have a sealing time. (For I have heard poor men complain, that they have bens put of from time to time of sealing, till all their money were spent,
〈 sy 〉 pns12 pn22 vvb cst d c-acp vbb n2 pp-f n2, c-acp po11 n1 np1 n1 cc d n-jn, r-crq av av pns32 pns31, pns32 vdb xx av vvi, pns32 vhb dt j-vvg n1. (c-acp pns11 vhb vvn j n2 vvi, cst pns32 vhb fw-la vvd a-acp p-acp n1 p-acp n1 pp-f vvg, p-acp d po32 n1 vbdr vvn,
(30) sermon (DIV2)
477
Image 233
9359
& as they haue times to seale in, so our Sauiour Christ had his time of sealyng.
& as they have times to seal in, so our Saviour christ had his time of sealing.
cc c-acp pns32 vhb n2 pc-acp vvi p-acp, av po12 n1 np1 vhd po31 n1 pp-f vvg.
(30) sermon (DIV2)
477
Image 233
9360
When he was 〈 ◊ 〉 in earth, with his Apostles, and in the tyme of the primitine churche, Christes doctryne was sufficiently sealed already with seales of his own makyng, what should our seales do? What nede we to seale his seale? it is a confirmed doctrine alredy.
When he was 〈 ◊ 〉 in earth, with his Apostles, and in the time of the primitine Church, Christ's Doctrine was sufficiently sealed already with Seals of his own making, what should our Seals do? What need we to seal his seal? it is a confirmed Doctrine already.
c-crq pns31 vbds 〈 sy 〉 p-acp n1, p-acp po31 n2, cc p-acp dt n1 pp-f dt j n1, npg1 n1 vbds av-j vvn av p-acp n2 pp-f po31 d vvg, q-crq vmd po12 n2 vdb? q-crq n1 pns12 pc-acp vvi po31 n1? pn31 vbz dt j-vvn n1 av.
(30) sermon (DIV2)
477
Image 233
9361
O Luther, when he came into the world first, and disputed against the decretales, the Clementines, Alexandrines, Extrauagantines, what a 〈 ◊ 〉 had he? But ye will saye peraduenture he was deceyued in some thynges, I wyl not take vpon me to defend him in all points.
O Luther, when he Come into the world First, and disputed against the Decretals, the Clementine, Alexandrine, Extravagantins, what a 〈 ◊ 〉 had he? But you will say Peradventure he was deceived in Some things, I will not take upon me to defend him in all points.
sy np1, c-crq pns31 vvd p-acp dt n1 ord, cc vvn p-acp dt n2, dt njp2, n2, n1, r-crq dt 〈 sy 〉 vhn pns31? p-acp pn22 vmb vvi av pns31 vbds vvn p-acp d n2, pns11 vmb xx vvi p-acp pno11 pc-acp vvi pno31 p-acp d n2.
(30) sermon (DIV2)
477
Image 233
9362
I wil not stand to it, that al that he wrote was true, I thinke he wold not so himself.
I will not stand to it, that all that he wrote was true, I think he would not so himself.
pns11 vmb xx vvi p-acp pn31, cst d cst pns31 vvd vbds j, pns11 vvb pns31 vmd xx av px31.
(30) sermon (DIV2)
477
Image 233
9363
For there is no man but he may erre.
For there is no man but he may err.
p-acp pc-acp vbz dx n1 cc-acp pns31 vmb vvi.
(30) sermon (DIV2)
477
Image 233
9364
He came to further & further knowledge (but surelye he was a goodly instrument) wel I say when he preched 〈 ◊ 〉, they called vpon him to do miracles, they wer wrought before,
He Come to further & further knowledge (but surely he was a goodly Instrument) well I say when he preached 〈 ◊ 〉, they called upon him to do Miracles, they were wrought before,
pns31 vvd pc-acp av-jc cc jc n1 (cc-acp av-j pns31 vbds dt j n1) av pns11 vvb c-crq pns31 vvd 〈 sy 〉, pns32 vvd p-acp pno31 pc-acp vdi n2, pns32 vbdr vvn a-acp,
(30) sermon (DIV2)
477
Image 233
9365
& so we nede to do no myracles.
& so we need to do no Miracles.
cc av pns12 vvi pc-acp vdi dx n2.
(30) sermon (DIV2)
477
Image 233
9366
In dede whē the popish prelates preached first, they had nede of miracles, & the deuil wrought some in yt preaching of purgatory.
In deed when the popish Prelates preached First, they had need of Miracles, & the Devil wrought Some in that preaching of purgatory.
p-acp n1 c-crq dt j n2 vvd ord, pns32 vhd n1 pp-f n2, cc dt n1 vvd d p-acp pn31 vvg pp-f n1.
(30) sermon (DIV2)
477
Image 233
9367
But what kind of miracles these were, all England doth know, but it wil not know.
But what kind of Miracles these were, all England does know, but it will not know.
p-acp r-crq n1 pp-f n2 d vbdr, d np1 vdz vvi, cc-acp pn31 vmb xx vvi.
(30) sermon (DIV2)
477
Image 233
9368
A wonderful thing, that the people wyll continue in their blindnes and ignorance stil. We haue greate vtilitie of the miracles of our sauiour Iesus Christ.
A wondered thing, that the people will continue in their blindness and ignorance stil. We have great utility of the Miracles of our Saviour Iesus christ.
dt j n1, cst dt n1 vmb vvi p-acp po32 n1 cc n1 av pns12 vhb j n1 pp-f dt n2 pp-f po12 n1 np1 np1.
(30) sermon (DIV2)
477
Image 233
9369
He doth signify vnto vs by this wonderful worke, that he is Lord as wel of the water as of the lād.
He does signify unto us by this wondered work, that he is Lord as well of the water as of the land.
pns31 vdz vvi p-acp pno12 p-acp d j n1, cst pns31 vbz n1 p-acp av pp-f dt n1 c-acp pp-f dt n1.
(30) sermon (DIV2)
477
Image 233
9370
A good comfort for those that be on the water, when they be in any tempest or daunger to call vpon him.
A good Comfort for those that be on the water, when they be in any tempest or danger to call upon him.
dt j n1 p-acp d cst vbb p-acp dt n1, c-crq pns32 vbb p-acp d n1 cc n1 pc-acp vvi p-acp pno31.
(30) sermon (DIV2)
477
Image 233
9371
The fish here came at his commaundement. Here we may learne, that all thynges in the water are subiecte to Christ.
The Fish Here Come At his Commandment. Here we may Learn, that all things in the water Are Subject to christ.
dt n1 av vvd p-acp po31 n1. av pns12 vmb vvi, cst d n2 p-acp dt n1 vbr j-jn p-acp np1.
(30) sermon (DIV2)
477
Image 233
9372
Peter said, Syr, we haue laboured all night, and haue not caught one finne, how be it at your worde we wyll to it a freshe.
Peter said, Sir, we have laboured all night, and have not caught one fin, how be it At your word we will to it a fresh.
np1 vvd, n1, pns12 vhb vvn d n1, cc vhb xx vvn crd n1, q-crq vbb pn31 p-acp po22 n1 pns12 vmb p-acp pn31 dt j.
(30) sermon (DIV2)
477
Image 233
9373
By this it appeareth that the gaine, the lucre, the reuenues that we get, must not be imputed to our labour:
By this it appears that the gain, the lucre, the revenues that we get, must not be imputed to our labour:
p-acp d pn31 vvz cst dt n1, dt n1, dt n2 cst pns12 vvb, vmb xx vbi vvn p-acp po12 n1:
(30) sermon (DIV2)
477
Image 233
9374
we may not say, gramercy labour, it is not our labor it is our sauiour Christ that sendeth vs lyuing:
we may not say, gramercy labour, it is not our labour it is our Saviour christ that sends us living:
pns12 vmb xx vvi, uh n1, pn31 vbz xx po12 n1 pn31 vbz po12 n1 np1 cst vvz pno12 j-vvg:
(30) sermon (DIV2)
477
Image 233
9375
yet must we labour, for he that said to Peter labour, and he that bad the fishers labour, biddes all menne to labour in their busines.
yet must we labour, for he that said to Peter labour, and he that bade the Fishers labour, bids all men to labour in their business.
av vmb pns12 vvi, c-acp pns31 cst vvd p-acp np1 n1, cc pns31 cst vvd dt ng1 n1, vvz d n2 pc-acp vvi p-acp po32 n1.
(30) sermon (DIV2)
477
Image 233
9376
There be some people yt ascribe their gaines, their encrease, gotten by any faculty, to the deuil.
There be Some people that ascribe their gains, their increase, got by any faculty, to the Devil.
pc-acp vbi d n1 pn31 vvb po32 n2, po32 n1, vvn p-acp d n1, p-acp dt n1.
(30) sermon (DIV2)
477
Image 233
9377
Is there any trowe ye in England would say so? Now if any man should come to another and so gat hys lyuing by the diuell, he would fall out with him.
Is there any trow you in England would say so? Now if any man should come to Another and so got his living by the Devil, he would fallen out with him.
vbz pc-acp d vvb pn22 p-acp np1 vmd vvi av? av cs d n1 vmd vvi p-acp j-jn cc av vvd po31 n-vvg p-acp dt n1, pns31 vmd vvi av p-acp pno31.
(30) sermon (DIV2)
477
Image 234
9379
For all that get it with false bying & sellyng, with circumuention, with vsury, impostures, mixte wares, false wayghtes, deceyuing their lordes and mai sters, all those, that get their good & on this fashion, what doe they thinke,
For all that get it with false buying & selling, with circumvention, with Usury, Impostors, mixed wares, false weights, deceiving their Lords and mai sters, all those, that get their good & on this fashion, what do they think,
p-acp d cst vvb pn31 p-acp j vvg cc vvg, p-acp n1, p-acp n1, n2, vvn n2, j n2, j-vvg po32 n2 cc fw-gr ng1, d d, cst vvb po32 j cc p-acp d n1, q-crq vdb pns32 vvb,
(30) sermon (DIV2)
477
Image 234
9380
but that the deuill sendes them gaines & riches.
but that the Devil sends them gains & riches.
cc-acp cst dt n1 vvz pno32 n2 cc n2.
(30) sermon (DIV2)
477
Image 234
9381
For they bee his (beyug vnlawfully gotten,) what is this to say, but that the diuell is authour of their 〈 ◊ 〉,
For they be his (being unlawfully got,) what is this to say, but that the Devil is author of their 〈 ◊ 〉,
p-acp pns32 vbb po31 (vbg av-j vvn,) q-crq vbz d pc-acp vvi, cc-acp cst dt n1 vbz n1 pp-f po32 〈 sy 〉,
(30) sermon (DIV2)
477
Image 234
9382
when thei be so gotten? For god inhibites them Deus non volens iniquiratem tues, God wyll no iniquitie. These folke are greatly deceiued.
when they be so got? For god inhibits them Deus non volens iniquiratem tues, God will no iniquity. These folk Are greatly deceived.
c-crq pns32 vbb av vvn? p-acp n1 vvz pno32 fw-la fw-la fw-la fw-la n2, np1 vmb dx n1. np1 n1 vbr av-j vvn.
(30) sermon (DIV2)
477
Image 234
9383
There be some agayn impute all to their labors and workes.
There be Some again impute all to their labors and works.
pc-acp vbi d av vvb d p-acp po32 n2 cc n2.
(30) sermon (DIV2)
477
Image 234
9384
〈 ◊ 〉, on the holy day, they cannot finde in their heartes to come to the Temple, to the blessed communion, they must be workyng at home.
〈 ◊ 〉, on the holy day, they cannot find in their hearts to come to the Temple, to the blessed communion, they must be working At home.
〈 sy 〉, p-acp dt j n1, pns32 vmbx vvi p-acp po32 n2 pc-acp vvi p-acp dt n1, p-acp dt j-vvn n1, pns32 vmb vbi vvg p-acp n1-an.
(30) sermon (DIV2)
477
Image 234
9385
These are wide again on the other side.
These Are wide again on the other side.
d vbr j av p-acp dt j-jn n1.
(30) sermon (DIV2)
477
Image 234
9386
And som there be yt thinke, if they worke nothing at al, they shal haue inough:
And Some there be that think, if they work nothing At all, they shall have enough:
cc d pc-acp vbi pn31 vvb, cs pns32 vvb pix p-acp d, pns32 vmb vhi av-d:
(30) sermon (DIV2)
477
Image 234
9387
they wil haue no good exercise, but gape and thinke that god wil send meate into their mou thes, and these are far wide: they must worke: he had the fyshers worke.
they will have no good exercise, but gape and think that god will send meat into their mou these, and these Are Far wide: they must work: he had the Fishers work.
pns32 vmb vhi dx j n1, cc-acp vvb cc vvi d n1 vmb vvi n1 p-acp po32 fw-mi d, cc d vbr av-j j: pns32 vmb vvi: pns31 vhd dt ng1 n1.
(30) sermon (DIV2)
477
Image 234
9388
Our sauiour Christ 〈 ◊ 〉 Peter work, & he that said so to them, sayes the same to vs, euery man in his arte, Benedictio dei facit diuite n.
Our Saviour christ 〈 ◊ 〉 Peter work, & he that said so to them, Says the same to us, every man in his art, Benediction dei facit Divine n.
po12 n1 np1 〈 sy 〉 np1 vvi, cc pns31 cst vvd av p-acp pno32, vvz dt d p-acp pno12, d n1 p-acp po31 n1, np1 fw-la fw-la n1 zz.
(30) sermon (DIV2)
477
Image 234
9389
The blessyng of god maketh a man ryche.
The blessing of god makes a man rich.
dt n1 pp-f n1 vvz dt n1 j.
(30) sermon (DIV2)
477
Image 234
9390
He lettes his sonne shyne vppon the wycked, aswell as vpō the good, he sendes riches both to good and bad.
He lets his son shine upon the wicked, aswell as upon the good, he sends riches both to good and bad.
pns31 vvz po31 n1 vvi p-acp dt j, av c-acp p-acp dt j, pns31 vvz n2 av-d p-acp j cc j.
(30) sermon (DIV2)
477
Image 234
9391
But this blessyng turnes to them into a malediction, and a curse, it encreaseth their damnation.
But this blessing turns to them into a malediction, and a curse, it increases their damnation.
p-acp d n1 vvz p-acp pno32 p-acp dt n1, cc dt n1, pn31 vvz po32 n1.
(30) sermon (DIV2)
477
Image 234
9392
Saint Paule writyng to the Thessalonians, dyd put an order howe euery manne should worke in his 〈 ◊ 〉.
Saint Paul writing to the Thessalonians, did put an order how every man should work in his 〈 ◊ 〉.
n1 np1 vvg p-acp dt njp2, vdd vvi dt n1 c-crq d n1 vmd vvi p-acp po31 〈 sy 〉.
(30) sermon (DIV2)
477
Image 234
9393
Cum essemus apud vos, hoc praecipiebamus 〈 ◊ 〉, vt si quis nollet operari, is nec edat.
Cum essemus apud vos, hoc praecipiebamus 〈 ◊ 〉, vt si quis Nollet operari, is nec edat.
fw-la fw-la fw-la fw-fr, fw-la fw-la 〈 sy 〉, fw-la fw-la fw-la n1 fw-la, vbz fw-la fw-la.
(30) sermon (DIV2)
477
Image 234
9394
When I was among you (saith he) I made this ordinance that whosoeuer would not do the worlt of his vocation, 〈 ◊ 〉 haue no meat.
When I was among you (Says he) I made this Ordinance that whosoever would not do the worlt of his vocation, 〈 ◊ 〉 have no meat.
c-crq pns11 vbds p-acp pn22 (vvz pns31) pns11 vvd d n1 cst r-crq vmd xx vdi dt n1 pp-f po31 n1, 〈 sy 〉 vhi dx n1.
(30) sermon (DIV2)
478
Image 234
9395
It were a good ordinance in a common weale that euery man should be set on worke, euery man in his vocation. Let him haue no meate. Now he saith furthermore.
It were a good Ordinance in a Common weal that every man should be Set on work, every man in his vocation. Let him have no meat. Now he Says furthermore.
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(30) sermon (DIV2)
478
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9396
Audiuimus quosdam inter vos 〈 ◊ 〉 inordinate, nihil o. peris facientes. I here saye there is some amongest you, that 〈 ◊ 〉 inordinately.
Audiuimus Quosdam inter vos 〈 ◊ 〉 inordinate, nihil o. peris Facientes. I Here say there is Some amongst you, that 〈 ◊ 〉 inordinately.
fw-la fw-la fw-la fw-fr 〈 sy 〉 j, fw-la fw-la. fw-la n2. pns11 av vvb a-acp vbz d p-acp pn22, cst 〈 sy 〉 av-j.
(30) sermon (DIV2)
478
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9397
What is that word inordinately? 〈 ◊ 〉. geuyng thēselues to no occupation for their 〈 ◊ 〉.
What is that word inordinately? 〈 ◊ 〉. giving themselves to no occupation for their 〈 ◊ 〉.
q-crq vbz d n1 av-j? 〈 sy 〉. vvg px32 p-acp dx n1 p-acp po32 〈 sy 〉.
(30) sermon (DIV2)
478
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9398
Curiose 〈 ◊ 〉 Curious men, geuē to curiositie, to searching what other men do.
Curious 〈 ◊ 〉 Curious men, given to curiosity, to searching what other men do.
j 〈 sy 〉 j n2, vvn p-acp n1, p-acp vvg r-crq j-jn n2 vdb.
(30) sermon (DIV2)
478
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9463
howbe it he appointed them what they should 〈 ◊ 〉.
howbe it he appointed them what they should 〈 ◊ 〉.
av pn31 pns31 vvd pno32 r-crq pns32 vmd 〈 sy 〉.
(31) sermon (DIV2)
482
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9400
But he toke occasien of hearing saye, to sette out a good and wholsom doctrine. His autē qui sunt eiusmodi precipimus, & obsecramus.
But he took occasien of hearing say, to Set out a good and wholesome Doctrine. His autē qui sunt eiusmodi precipimus, & Obsecramus.
p-acp pns31 vvd av pp-f vvg vvb, pc-acp vvi av dt j cc j n1. po31 fw-la fw-la fw-la fw-la fw-la, cc fw-la.
(30) sermon (DIV2)
478
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9401
We 〈 ◊ 〉 and desire you for the 〈 ◊ 〉 of god, if there be any suche, that they will do the workes of their vocation,
We 〈 ◊ 〉 and desire you for the 〈 ◊ 〉 of god, if there be any such, that they will do the works of their vocation,
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(30) sermon (DIV2)
478
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9402
and go quietly to their occupation, and so eate their owne bread: els it is not their owne, it is other mens meate.
and go quietly to their occupation, and so eat their own bred: Else it is not their own, it is other men's meat.
cc vvb av-jn p-acp po32 n1, cc av vvi po32 d n1: av pn31 vbz xx po32 d, pn31 vbz j-jn ng2 n1.
(30) sermon (DIV2)
478
Image 234
9403
Our sauiour Christ before he began his preachyng, lyued of his occupacion, he was a carpenter,
Our Saviour christ before he began his preaching, lived of his occupation, he was a carpenter,
po12 n1 np1 c-acp pns31 vvd po31 vvg, vvd pp-f po31 n1, pns31 vbds dt n1,
(30) sermon (DIV2)
478
Image 234
9404
and gat his lyuing with greate labour.
and got his living with great labour.
cc vvd po31 n-vvg p-acp j n1.
(30) sermon (DIV2)
478
Image 234
9405
Therfore let no man disdain, or think 〈 ◊ 〉 to folow him, in a meane liuing, a meane vocation,
Therefore let no man disdain, or think 〈 ◊ 〉 to follow him, in a mean living, a mean vocation,
av vvb dx n1 np1-n, cc vvb 〈 sy 〉 pc-acp vvi pno31, p-acp dt j n-vvg, dt j n1,
(30) sermon (DIV2)
479
Image 234
9406
or a common callyng and occupation.
or a Common calling and occupation.
cc dt j n-vvg cc n1.
(30) sermon (DIV2)
479
Image 234
9407
For as he blessed oure nature with taking vpon him the shape of man, so in his doyng he blessed all occupations and artes.
For as he blessed our nature with taking upon him the shape of man, so in his doing he blessed all occupations and arts.
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(30) sermon (DIV2)
479
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9408
This is a notable example to signify, yt he 〈 ◊ 〉 al ydlenes.
This is a notable Exampl to signify, that he 〈 ◊ 〉 all idleness.
d vbz dt j n1 pc-acp vvi, pn31 pns31 〈 sy 〉 d n1.
(30) sermon (DIV2)
479
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9409
When he was a Carpenter, thenhe wente, and did the worke of his calling, and when he was a preacher, he did the workes of that callyng. He was no vnpreaching prelate.
When he was a Carpenter, thenhe went, and did the work of his calling, and when he was a preacher, he did the works of that calling. He was no unpreaching prelate.
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(30) sermon (DIV2)
479
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9410
The bishop of Rome shold haue learned that at him.
The bishop of Rome should have learned that At him.
dt n1 pp-f np1 vmd vhi vvn d p-acp pno31.
(30) sermon (DIV2)
479
Image 234
9411
And these gainers with false arts what be they? They are neuer content with that they haue,
And these gainers with false arts what be they? They Are never content with that they have,
cc d n2 p-acp j n2 r-crq vbb pns32? pns32 vbr av j p-acp cst pns32 vhb,
(30) sermon (DIV2)
479
Image 234
9412
though it bee neuer so much. And they that are true 〈 ◊ 〉, are satissied with that that god sendes,
though it be never so much. And they that Are true 〈 ◊ 〉, Are satissied with that that god sends,
cs pn31 vbb av-x av av-d. cc pns32 cst vbr j 〈 sy 〉, vbr vvn p-acp d cst n1 vvz,
(30) sermon (DIV2)
479
Image 234
9413
though it be neuer so litle. Quest magnus pietas, cum 〈 ◊ 〉 sua sorte contento.
though it be never so little. Quest magnus pietas, cum 〈 ◊ 〉 sua sort contento.
cs pn31 vbb av-x av j. n1 fw-la n2, fw-la 〈 sy 〉 fw-la n1 fw-mi.
(30) sermon (DIV2)
479
Image 234
9414
Godlines is great gain, it is lucre inough, it is vātage inough, to be cōtēt wt that, that god sends.
Godliness is great gain, it is lucre enough, it is vantage enough, to be content with that, that god sends.
n1 vbz j n1, pn31 vbz n1 av-d, pn31 vbz n1 av-d, pc-acp vbi j p-acp d, cst n1 vvz.
(30) sermon (DIV2)
479
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9415
The faithful can not lack, yt vnfaithful is euer lacking, though he haue neuer so muche.
The faithful can not lack, that unfaithful is ever lacking, though he have never so much.
dt j vmb xx vvi, pn31 j vbz av vvg, cs pns31 vhb av-x av av-d.
(30) sermon (DIV2)
479
Image 234
9416
I wyll now make an end. Labores manuū tuarū. Let vs al laboure, Christ teacheth vs to labor:
I will now make an end. Labores manuū tuarū. Let us all labour, christ Teaches us to labour:
pns11 vmb av vvi dt n1. fw-la fw-la fw-la. vvb pno12 d n1, np1 vvz pno12 pc-acp vvi:
(30) sermon (DIV2)
479
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9417
yea the bishop of Rome himself, he teacheth him to labor, rather thē to be 〈 ◊ 〉 of yt church.
yea the bishop of Rome himself, he Teaches him to labour, rather them to be 〈 ◊ 〉 of that Church.
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(30) sermon (DIV2)
479
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9418
Let vs put our trust in god. Labores manuū tuarū.
Let us put our trust in god. Labores manuū tuarū.
vvb pno12 vvi po12 n1 p-acp n1. fw-la fw-la fw-la.
(30) sermon (DIV2)
479
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9419
Cast thy 〈 ◊ 〉 vpō yt lord, & he wil norish thee & 〈 ◊ 〉 thee.
Cast thy 〈 ◊ 〉 upon that lord, & he will nourish thee & 〈 ◊ 〉 thee.
n1 po21 〈 sy 〉 p-acp pn31 n1, cc pns31 vmb vvi pno21 cc 〈 sy 〉 pno21.
(30) sermon (DIV2)
479
Image 234
9420
Again yt prophet saith, Nunquā vidi iustū 〈 ◊ ◊ 〉 eius querēs panē.
Again that Prophet Says, Nunquā Vidi iustū 〈 ◊ ◊ 〉 eius Queries panē.
av pn31 n1 vvz, fw-la fw-la fw-la 〈 sy sy 〉 fw-la ng2 fw-la.
(30) sermon (DIV2)
479
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9421
I neuer saw the rightuous 〈 ◊ 〉 forsaken, nor his 〈 ◊ 〉 to 〈 ◊ 〉 his bread.
I never saw the righteous 〈 ◊ 〉 forsaken, nor his 〈 ◊ 〉 to 〈 ◊ 〉 his bred.
pns11 av-x vvd dt j 〈 sy 〉 n-vvn, ccx po31 〈 sy 〉 pc-acp 〈 sy 〉 po31 n1.
(30) sermon (DIV2)
479
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9422
It is infidelity, infidelity that 〈 ◊ 〉 al together.
It is infidelity, infidelity that 〈 ◊ 〉 all together.
pn31 vbz n1, n1 cst 〈 sy 〉 d av.
(30) sermon (DIV2)
479
Image 234
9423
Well to my texte, Labores 〈 ◊ 〉 tuarum quia manducabis, beatus 〈 ◊ 〉 & bene tibi 〈 ◊ 〉.
Well to my text, Labores 〈 ◊ 〉 tuarum quia manducabis, beatus 〈 ◊ 〉 & bene tibi 〈 ◊ 〉.
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(30) sermon (DIV2)
479
Image 235
9425
Euery man must labour, yea though he be a king, yet he must labour: for I knowe noman hath a greater labour then a king.
Every man must labour, yea though he be a King, yet he must labour: for I know Roman hath a greater labour then a King.
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(30) sermon (DIV2)
479
Image 235
9426
What is his labour? To study gods booke, to see that there be no vnpreaching prelates in his realme, nor 〈 ◊ 〉 iudges, to se to all estates, to prouide for the poore, to see vitailes good chepe.
What is his labour? To study God's book, to see that there be no unpreaching Prelates in his realm, nor 〈 ◊ 〉 judges, to see to all estates, to provide for the poor, to see victuals good cheap.
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(30) sermon (DIV2)
479
Image 235
9427
Is not this a labor trowe ye? thus, if yu doest labor exercisyng yt workes of thy vocation, yu eatest the meate that god sendes the, & thē it foloweth Beatuses.
Is not this a labour trow you? thus, if thou dost labour exercising that works of thy vocation, thou Eatest the meat that god sends thee, & them it Followeth Beatuses.
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(30) sermon (DIV2)
479
Image 235
9428
Thou art a blessed man in Gods fauour, Et bene tibi erit. And it shal go well with the in this world, both in body and souls,
Thou art a blessed man in God's favour, Et bene tibi erit. And it shall go well with thee in this world, both in body and Souls,
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(30) sermon (DIV2)
479
Image 235
9429
for God 〈 ◊ 〉 for both. How shalt thou prouide for thy soule? go here sermons.
for God 〈 ◊ 〉 for both. How shalt thou provide for thy soul? go Here Sermons.
c-acp np1 〈 sy 〉 c-acp av-d. q-crq vm2 pns21 vvi p-acp po21 n1? vvb av n2.
(30) sermon (DIV2)
479
Image 235
9430
How for the body? Labour in thy vocation, & then shall it be well with the, both here and in the worlde to come, through the faith and merites of oure Sausour Iesus Christe.
How for the body? Labour in thy vocation, & then shall it be well with thee, both Here and in the world to come, through the faith and merits of our Sausour Iesus Christ.
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(30) sermon (DIV2)
479
Image 235
9431
To whome with the father and the holy ghosse be prayse for euer and euer world without end. Amen.
To whom with the father and the holy ghosse be praise for ever and ever world without end. Amen.
p-acp ro-crq p-acp dt n1 cc dt j n1 vbi n1 p-acp av cc av n1 p-acp n1. uh-n.
(30) sermon (DIV2)
479
Image 235
9432
The seuenth Sermon of Maister Hugh Latymer, which he preached before king 〈 ◊ 〉, the. 19. day of Aprill.
The Seventh Sermon of Master Hugh Latimer, which he preached before King 〈 ◊ 〉, thee. 19. day of April.
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(31) sermon (DIV2)
479
Image 236
9433
QVaecunque scripta sunt ad nostrā doctrlnam 〈 ◊ 〉 sunt, 〈 ◊ 〉 thinges that bee written, they bee written to be our doctrine.
QVaecunque Scripta sunt ad nostrā doctrlnam 〈 ◊ 〉 sunt, 〈 ◊ 〉 things that be written, they be written to be our Doctrine.
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(31) sermon (DIV2)
480
Image 236
9434
By occasion of this text (〈 ◊ 〉 be norable audience) I haue walked this 〈 ◊ 〉 in the broad field of scripture and vsed my liberty,
By occasion of this text (〈 ◊ 〉 be norable audience) I have walked this 〈 ◊ 〉 in the broad field of scripture and used my liberty,
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(31) sermon (DIV2)
480
Image 236
9435
and intreated of such maters as I thought 〈 ◊ 〉 for this auditory. I haue had adoe with many estates, euen with the highest of all.
and entreated of such maters as I Thought 〈 ◊ 〉 for this auditory. I have had ado with many estates, even with the highest of all.
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(31) sermon (DIV2)
480
Image 236
9436
I 〈 ◊ ◊ 〉 of the duety kinges, of the duety of magistrates, & iudges, of the duety of prelates,
I 〈 ◊ ◊ 〉 of the duty Kings, of the duty of Magistrates, & judges, of the duty of Prelates,
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(31) sermon (DIV2)
480
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9437
and alowing yt that is good and disallowyng the contrary. I haue taught that we are al sinners:
and allowing that that is good and disallowing the contrary. I have taught that we Are all Sinners:
cc vvg pn31 cst vbz j cc vvg dt j-jn. pns11 vhb vvn cst pns12 vbr d n2:
(31) sermon (DIV2)
480
Image 236
9438
I thinke there is none of vs al, neither preacher, nor hearer, but we may be amended, and redresse our Iyues:
I think there is none of us all, neither preacher, nor hearer, but we may be amended, and redress our Iyues:
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(31) sermon (DIV2)
480
Image 236
9439
we may all say, yea all the packe of vs, Peccauimus cum patribus nostris, We haue offended and synned with our forefathers.
we may all say, yea all the pack of us, Peccauimus cum Patribus nostris, We have offended and sinned with our Forefathers.
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(31) sermon (DIV2)
480
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9440
In multis offendimus 〈 ◊ 〉, There is none of vs all, but we haue in sondrye thinges greuouslye offended almightys God.
In multis offendimus 〈 ◊ 〉, There is none of us all, but we have in sundry things grievously offended almightys God.
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(31) sermon (DIV2)
480
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9441
I here 〈 ◊ 〉 of many sautes and rebu ked manye kindes of sinnes. I intende to daye by goddes grace, to shewe you, the remedye of sinne.
I Here 〈 ◊ 〉 of many sautes and rebu ked many Kinds of Sins. I intend to day by God's grace, to show you, the remedy of sin.
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(31) sermon (DIV2)
480
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9442
We bee in the place of repentance, now is the time to call for mercy, whiles we be in this world:
We be in the place of Repentance, now is the time to call for mercy, while we be in this world:
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(31) sermon (DIV2)
480
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9443
we be all sinners, euen the best of vs all. Therfore it is good to here the remedy of sin.
we be all Sinners, even the best of us all. Therefore it is good to hear the remedy of since.
pns12 vbb d n2, av-j dt js pp-f pno12 d. av pn31 vbz j pc-acp vvi dt n1 pp-f n1.
(31) sermon (DIV2)
480
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9444
This daye is commonly called good friday, although euery day oughte to be with vs good friday,
This day is commonly called good friday, although every day ought to be with us good friday,
d n1 vbz av-j vvn j np1, cs d n1 vmd pc-acp vbi p-acp pno12 j np1,
(31) sermon (DIV2)
480
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9445
Yet this day we ar accustomed spe cially to haue a commemoratiō and remembrance of the passion of our sauior 〈 ◊ 〉 Christ.
Yet this day we Are accustomed See cially to have a commemoration and remembrance of the passion of our Saviour 〈 ◊ 〉 christ.
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(31) sermon (DIV2)
480
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9446
This day we haue in memory his bitter passion and death, which is the remedy of our syn.
This day we have in memory his bitter passion and death, which is the remedy of our sin.
d n1 pns12 vhb p-acp n1 po31 j n1 cc n1, r-crq vbz dt n1 pp-f po12 n1.
(31) sermon (DIV2)
480
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9447
Therfore I entend to entreat of a piece of a story of his passion. I am not able to entreate of all.
Therefore I intend to entreat of a piece of a story of his passion. I am not able to entreat of all.
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(31) sermon (DIV2)
480
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9448
That I may do, that yt better, and that it may be to the honor of god & the edificatiō of your soules and myne both, I shall desire you to pray. &c. In this prayer I will 〈 ◊ 〉 yon to remembre the soules departed, with laudes and praise to almightie God, that he would vouchsafe to assist them at the houre of their 〈 ◊ 〉:
That I may do, that that better, and that it may be to the honour of god & the edification of your Souls and mine both, I shall desire you to pray. etc. In this prayer I will 〈 ◊ 〉 yond to Remember the Souls departed, with laudes and praise to almighty God, that he would vouchsafe to assist them At the hour of their 〈 ◊ 〉:
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(31) sermon (DIV2)
480
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9449
In so doyng, you shalbe put in remebrance to pray for your selues, that it may please god to assist and comfort you in the agonies and paynes of deathe.
In so doing, you shall put in remembrance to pray for your selves, that it may please god to assist and Comfort you in the agonies and pains of death.
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(31) sermon (DIV2)
481
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9450
The place that I wyll intreate of, is the. xxvi. Chapter of Sainet Mathew. How be it, as I intreate of it, I will borow parte of Sainet Marke, and Sainct Luke: The place that I will entreat of, is the. xxvi. Chapter of Saint Matthew. How be it, as I entreat of it, I will borrow part of Saint Mark, and Saint Lycia:
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9451
for they haue som what, that sainet Mathew hath not: and especially Luke.
for they have Some what, that Saint Matthew hath not: and especially Lycia.
c-acp pns32 vhb d q-crq, d n1 np1 vhz xx: cc av-j av.
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9452
The 〈 ◊ 〉 is, Tunc cum venisset Iesus in villam, quae 〈 ◊ 〉 Gethsemani,
The 〈 ◊ 〉 is, Tunc cum venisset Iesus in Villam, Quae 〈 ◊ 〉 Gethsemane,
dt 〈 sy 〉 vbz, fw-la fw-la fw-la np1 p-acp fw-la, fw-la 〈 sy 〉 np1,
(31) sermon (DIV2)
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9453
than when Iesus came, some haue in 〈 ◊ 〉, some in agrum, some in praedium. But it is all one:
than when Iesus Come, Some have in 〈 ◊ 〉, Some in agrum, Some in praedium. But it is all one:
cs c-crq np1 vvd, d vhb p-acp 〈 sy 〉, d p-acp fw-la, d p-acp fw-la. p-acp pn31 vbz d pi:
(31) sermon (DIV2)
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9454
When Christ came into a grange, into a piece of lande, into a 〈 ◊ 〉:
When christ Come into a grange, into a piece of land, into a 〈 ◊ 〉:
c-crq np1 vvd p-acp dt n1, p-acp dt n1 pp-f n1, p-acp dt 〈 sy 〉:
(31) sermon (DIV2)
482
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9455
it makes no matter, calle it what ye will:
it makes no matter, call it what you will:
pn31 vvz dx n1, vvb pn31 r-crq pn22 vmb:
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9456
At what tyme he had come into an honest mans house, and there eaten his pascal lambe,
At what time he had come into an honest men house, and there eaten his paschal lamb,
p-acp r-crq n1 pns31 vhd vvn p-acp dt j ng1 n1, cc a-acp vvn po31 n1 n1,
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9457
and instituted and celebrated the Lordes supper, and set forth the blessed communion:
and instituted and celebrated the lords supper, and Set forth the blessed communion:
cc vvd cc vvd dt n2 n1, cc vvd av dt j-vvn n1:
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9458
then when this was done, he toke his waye to the place, where he knew Iudas would come.
then when this was done, he took his Way to the place, where he knew Iudas would come.
av c-crq d vbds vdn, pns31 vvd po31 n1 p-acp dt n1, c-crq pns31 vvd np1 vmd vvi.
(31) sermon (DIV2)
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9459
It was a solitarie place, and thyther he went with his eleuen apostles.
It was a solitary place, and thither he went with his eleuen Apostles.
pn31 vbds dt j n1, cc av pns31 vvd p-acp po31 crd n2.
(31) sermon (DIV2)
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9460
For Iudas yt twelfth was aboute his busynesse, he was occupied about his marchandise, and was prouidyng among the by shops and prtestes, to come with an imbushement of Iewes, to take oure sauior Iesu Christ.
For Iudas that twelfth was about his business, he was occupied about his merchandise, and was providing among thee by shops and prtestes, to come with an imbushement of Iewes, to take our Saviour Iesu christ.
p-acp np1 pn31 ord vbds p-acp po31 n1, pns31 vbds vvn p-acp po31 n1, cc vbds vvg p-acp pno32 p-acp n2 cc n2, pc-acp vvi p-acp dt n1 pp-f np2, pc-acp vvi po12 n1 np1 np1.
(31) sermon (DIV2)
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9461
And when he was com into this 〈 ◊ 〉 or graunge, this village, or serme place, whiche was called 〈 ◊ 〉:
And when he was come into this 〈 ◊ 〉 or grange, this village, or serme place, which was called 〈 ◊ 〉:
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(31) sermon (DIV2)
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9462
there was a garden saith Luke, into the which he goeth, & leaues. viii. of his disciples without:
there was a garden Says Lycia, into the which he Goes, & leaves. viii. of his Disciples without:
pc-acp vbds dt n1 vvz av, p-acp dt r-crq pns31 vvz, cc n2. crd. pp-f po31 n2 p-acp:
(31) sermon (DIV2)
482
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9464
He saith, Sedete hic, donec vadā illuc, & orē, Sit you here, whiles I go yonder & pray.
He Says, Sedete hic, donec vadan Illuc, & orē, Fit you Here, while I go yonder & pray.
pns31 vvz, fw-la fw-la, fw-la n1 fw-la, cc fw-la, vvb pn22 av, cs pns11 vvb d cc vvb.
(31) sermon (DIV2)
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9465
He told them that he went to pray, to monish thē what they shuld do to fall to prayer as he did.
He told them that he went to pray, to monish them what they should do to fallen to prayer as he did.
pns31 vvd pno32 cst pns31 vvd pc-acp vvi, pc-acp vvi pno32 r-crq pns32 vmd vdi pc-acp vvi p-acp n1 c-acp pns31 vdd.
(31) sermon (DIV2)
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9466
He left them there, & toke no more with him, but. iii. Peter, Iames, & Iohn:
He left them there, & took no more with him, but. iii. Peter, James, & John:
pns31 vvd pno32 a-acp, cc vvd dx dc p-acp pno31, cc-acp. crd. np1, np1, cc np1:
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9467
to teach vs yt a solitarie place is mete for prayer.
to teach us that a solitary place is meet for prayer.
pc-acp vvi pno12 pn31 dt j n1 vbz j p-acp n1.
(31) sermon (DIV2)
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9468
Then whē he was com into this garden, caepit expauescere, he began to trē ble, in somuch he said, Tristis est 〈 ◊ 〉 mea vs { que } ad 〈 ◊ 〉 My soule is beauie and pensiue, euen vnto 〈 ◊ 〉.
Then when he was come into this garden, Capet expauescere, he began to tren ble, in So much he said, Tristis est 〈 ◊ 〉 mea us { que } ad 〈 ◊ 〉 My soul is beauie and pensive, even unto 〈 ◊ 〉.
av c-crq pns31 vbds vvi p-acp d n1, fw-la fw-la, pns31 vvd pc-acp vvi zz, p-acp av pns31 vvd, fw-la fw-la 〈 sy 〉 fw-la pno12 { fw-fr } fw-la 〈 sy 〉 po11 n1 vbz j cc j, av p-acp 〈 sy 〉.
(31) sermon (DIV2)
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9469
This is a notable place, & one of the most especial & chefest of all that be in the story of the passion of Christ. Here is our remedie.
This is a notable place, & one of the most especial & chiefest of all that be in the story of the passion of christ. Here is our remedy.
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(31) sermon (DIV2)
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9470
Here we must haue in consideration, all his dooynges and sayenges, for our learnyng, for our edification,
Here we must have in consideration, all his doings and sayings, for our learning, for our edification,
av pns12 vmb vhi p-acp n1, d po31 n2-vdg cc n2-vvg, p-acp po12 n1, p-acp po12 n1,
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9471
for our comforte and co 〈 ◊ 〉.
for our Comfort and counterfeit 〈 ◊ 〉.
p-acp po12 n1 cc n1 〈 sy 〉.
(31) sermon (DIV2)
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9472
Fyrst of all, he set his thre disciples that he toke with him in an order, and 〈 ◊ 〉 them what they should doo, 〈 ◊ 〉:
Fyrst of all, he Set his Three Disciples that he took with him in an order, and 〈 ◊ 〉 them what they should do, 〈 ◊ 〉:
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(31) sermon (DIV2)
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9473
Sedete hic, & 〈 ◊ 〉, 〈 ◊ 〉 & 〈 ◊ 〉 Sit here, and pray that ye enter not into temptation. Sedete hic, & 〈 ◊ 〉, 〈 ◊ 〉 & 〈 ◊ 〉 Fit Here, and pray that you enter not into temptation.
fw-la fw-la, cc 〈 sy 〉, 〈 sy 〉 cc 〈 sy 〉 vvb av, cc vvb cst pn22 vvb xx p-acp n1.
(31) sermon (DIV2)
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9474
but of that I will 〈 ◊ 〉 afterward. Now 〈 ◊ 〉 he was in the 〈 ◊ 〉, Coepit 〈 ◊ 〉.
but of that I will 〈 ◊ 〉 afterwards. Now 〈 ◊ 〉 he was in the 〈 ◊ 〉, Coepit 〈 ◊ 〉.
cc-acp pp-f cst pns11 vmb 〈 sy 〉 av. av 〈 sy 〉 pns31 vbds p-acp dt 〈 sy 〉, fw-la 〈 sy 〉.
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9475
〈 ◊ 〉, He began to be heauy, pensiue, 〈 ◊ 〉 hearted.
〈 ◊ 〉, He began to be heavy, pensive, 〈 ◊ 〉 hearted.
〈 sy 〉, pns31 vvd pc-acp vbi j, j, 〈 sy 〉 j-vvn.
(31) sermon (DIV2)
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9476
I lyke 〈 ◊ ◊ 〉 playing with this worde 〈 ◊ 〉, it was a perfect heauynesse:
I like 〈 ◊ ◊ 〉 playing with this word 〈 ◊ 〉, it was a perfect heauynesse:
pns11 av-j 〈 sy sy 〉 vvg p-acp d n1 〈 sy 〉, pn31 vbds dt j n1:
(31) sermon (DIV2)
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9477
it was suche a one as was 〈 ◊ 〉 seene the the greater, it was not onely the beginning of a 〈 ◊ 〉.
it was such a one as was 〈 ◊ 〉 seen thee the greater, it was not only the beginning of a 〈 ◊ 〉.
pn31 vbds d dt crd c-acp vbds 〈 sy 〉 vvn pno32 dt jc, pn31 vbds xx av-j dt n-vvg pp-f dt 〈 sy 〉.
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9478
〈 ◊ 〉 These doctours, we haue great cause to thank God for them but yet I would not haue them alwais to be allowed, They haue handled many pointes of our faith very godly:
〈 ◊ 〉 These Doctors, we have great cause to thank God for them but yet I would not have them always to be allowed, They have handled many points of our faith very godly:
〈 sy 〉 d n2, pns12 vhb j n1 pc-acp vvi np1 p-acp pno32 cc-acp av pns11 vmd xx vhi pno32 av pc-acp vbi vvn, pns32 vhb vvn d n2 pp-f po12 n1 av j:
(31) sermon (DIV2)
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9479
and we may haue a great stay in thē in many thinges: we myght not wel lacke them:
and we may have a great stay in them in many things: we might not well lack them:
cc pns12 vmb vhi dt j n1 p-acp pno32 p-acp d n2: pns12 vmd xx av vvi pno32:
(31) sermon (DIV2)
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9480
but yet I would not haue men to be sworne to them and so addict as to take hand ouer head what 〈 ◊ 〉 they say, it were a great inconuenience so to doo. Will, let vs go forward.
but yet I would not have men to be sworn to them and so addict as to take hand over head what 〈 ◊ 〉 they say, it were a great inconvenience so to do. Will, let us go forward.
cc-acp av pns11 vmd xx vhi n2 pc-acp vbi vvn p-acp pno32 cc av vvi a-acp pc-acp vvi n1 p-acp n1 q-crq 〈 sy 〉 pns32 vvb, pn31 vbdr dt j n1 av pc-acp vdi. n1, vvb pno12 vvi av-j.
(31) sermon (DIV2)
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9481
He toke Peter, Iames, and Iohn, into this gardeyn.
He took Peter, James, and John, into this garden.
pns31 vvd np1, np1, cc np1, p-acp d n1.
(31) sermon (DIV2)
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9482
And why dyd he take them with hym, rather than other? Mary 〈 ◊ 〉 that he had taken before, to whom he had reueled in the hylle, the 〈 ◊ 〉 and declaration of his 〈 ◊ 〉, to see the 〈 ◊ 〉 of the 〈 ◊ 〉 of his Godhead:
And why did he take them with him, rather than other? Mary 〈 ◊ 〉 that he had taken before, to whom he had revealed in the hill, the 〈 ◊ 〉 and declaration of his 〈 ◊ 〉, to see the 〈 ◊ 〉 of the 〈 ◊ 〉 of his Godhead:
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9483
nowe in the garden he reueled to the same the infirmitie of his man 〈 ◊ 〉:
now in the garden he revealed to the same the infirmity of his man 〈 ◊ 〉:
av p-acp dt n1 pns31 vvn p-acp dt d dt n1 pp-f po31 n1 〈 sy 〉:
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9484
because they had tasted of the 〈 ◊ 〉, he would they should 〈 ◊ 〉 also of the 〈 ◊ 〉.
Because they had tasted of the 〈 ◊ 〉, he would they should 〈 ◊ 〉 also of the 〈 ◊ 〉.
c-acp pns32 vhd vvn pp-f dt 〈 sy 〉, pns31 vmd pns32 vmd 〈 sy 〉 av pp-f dt 〈 sy 〉.
(31) sermon (DIV2)
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9485
He tooke these with hym at bothe tymes: for two or thre is inough to beare witnesse.
He took these with him At both times: for two or Three is enough to bear witness.
pns31 vvd d p-acp pno31 p-acp d n2: c-acp crd cc crd vbz av-d pc-acp vvi n1.
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9486
And he began to be heauy in his mynde. He was greatly vered within 〈 ◊ 〉:
And he began to be heavy in his mind. He was greatly vered within 〈 ◊ 〉:
cc pns31 vvd pc-acp vbi j p-acp po31 n1. pns31 vbds av-j j-vvn p-acp 〈 sy 〉:
(31) sermon (DIV2)
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9487
he 〈 ◊ ◊ 〉 afflicted, it was a great 〈 ◊ 〉:
he 〈 ◊ ◊ 〉 afflicted, it was a great 〈 ◊ 〉:
pns31 〈 sy sy 〉 j-vvn, pn31 vbds dt j 〈 sy 〉:
(31) sermon (DIV2)
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9488
〈 ◊ ◊ 〉 had ben heauy many 〈 ◊ 〉 before, and he 〈 ◊ ◊ 〉 great afflictions in his soule,
〈 ◊ ◊ 〉 had been heavy many 〈 ◊ 〉 before, and he 〈 ◊ ◊ 〉 great afflictions in his soul,
〈 sy sy 〉 vhn vbn j d 〈 sy 〉 a-acp, cc pns31 〈 sy sy 〉 j n2 p-acp po31 n1,
(31) sermon (DIV2)
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9489
as for the blyndnes of the Jewes: and he was like to suffer mo 〈 ◊ 〉 of paine in his body.
as for the blindness of the Jews: and he was like to suffer more 〈 ◊ 〉 of pain in his body.
c-acp p-acp dt n1 pp-f dt np2: cc pns31 vbds j pc-acp vvi dc 〈 sy 〉 pp-f n1 p-acp po31 n1.
(31) sermon (DIV2)
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9490
But this pang was greater than any he euer 〈 ◊ 〉:
But this pang was greater than any he ever 〈 ◊ 〉:
p-acp d n1 vbds jc cs d pns31 av 〈 sy 〉:
(31) sermon (DIV2)
483
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9491
yea it was a greater 〈 ◊ ◊ 〉 vnto hym, I think a greater payne than whan he was hanged on the 〈 ◊ 〉,
yea it was a greater 〈 ◊ ◊ 〉 unto him, I think a greater pain than when he was hanged on the 〈 ◊ 〉,
uh pn31 vbds dt jc 〈 sy sy 〉 p-acp pno31, pns11 vvb dt jc n1 cs c-crq pns31 vbds vvn p-acp dt 〈 sy 〉,
(31) sermon (DIV2)
483
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9492
thā whan the sower nailes were knocked and 〈 ◊ 〉 through his hands and fete,
than when the sour nails were knocked and 〈 ◊ 〉 through his hands and feet,
cs c-crq dt j n2 vbdr vvn cc 〈 sy 〉 p-acp po31 n2 cc n2,
(31) sermon (DIV2)
483
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9493
than whan the sharp crowne of thornes was 〈 ◊ 〉 on head.
than when the sharp crown of thorns was 〈 ◊ 〉 on head.
cs c-crq dt j n1 pp-f n2 vbds 〈 sy 〉 a-acp n1.
(31) sermon (DIV2)
483
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9494
This was the 〈 ◊ 〉 and pensiuenes of his hearte, the agonie of the 〈 ◊ 〉.
This was the 〈 ◊ 〉 and pensiveness of his heart, the agony of the 〈 ◊ 〉.
d vbds dt 〈 sy 〉 cc n1 pp-f po31 n1, dt n1 pp-f dt 〈 sy 〉.
(31) sermon (DIV2)
483
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9495
And as the soule is more precioūs than the bodye:
And as the soul is more preciouns than the body:
cc c-acp dt n1 vbz av-dc n2 cs dt n1:
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9496
euen so is the paynes of the soule more greuous thanne the 〈 ◊ 〉 of the bodye:
even so is the pains of the soul more grievous than the 〈 ◊ 〉 of the body:
av av vbz dt n2 pp-f dt n1 av-dc j cs dt 〈 sy 〉 pp-f dt n1:
(31) sermon (DIV2)
483
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9497
Therfore there is an other which writeth, Horror mortis grauior ipsa:
Therefore there is an other which Writeth, Horror mortis Graver ipsa:
av pc-acp vbz dt n-jn r-crq vvz, n1 fw-la n1 fw-la:
(31) sermon (DIV2)
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9498
〈 ◊ 〉, The horror and 〈 ◊ 〉 of death is sorer 〈 ◊ 〉 death it self.
〈 ◊ 〉, The horror and 〈 ◊ 〉 of death is Sorer 〈 ◊ 〉 death it self.
〈 sy 〉, dt n1 cc 〈 sy 〉 pp-f n1 vbz jc 〈 sy 〉 n1 pn31 n1.
(31) sermon (DIV2)
483
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9499
This is the most greuous pain that euer Christ 〈 ◊ 〉, 〈 ◊ 〉 this 〈 ◊ 〉, that he suffred in the gardeyn.
This is the most grievous pain that ever christ 〈 ◊ 〉, 〈 ◊ 〉 this 〈 ◊ 〉, that he suffered in the garden.
d vbz dt av-ds j n1 cst av np1 〈 sy 〉, 〈 sy 〉 d 〈 sy 〉, cst pns31 vvd p-acp dt n1.
(31) sermon (DIV2)
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9500
It is the moste notable place one of them in the whole story of the passion,
It is the most notable place one of them in the Whole story of the passion,
pn31 vbz dt av-ds j n1 crd pp-f pno32 p-acp dt j-jn n1 pp-f dt n1,
(31) sermon (DIV2)
483
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9501
when he sayd, Anima mea tristis est, vs { que } ad mor tem, My soule is heauy to death And Cū cepisset expauescere,
when he said, Anima mea tristis est, us { que } ad mor tem, My soul is heavy to death And Cū cepisset expauescere,
c-crq pns31 vvd, fw-la fw-la fw-la fw-la, pno12 { fw-fr } fw-la fw-fr fw-la, po11 n1 vbz j p-acp n1 cc fw-la fw-la fw-la,
(31) sermon (DIV2)
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9502
And whan he began to 〈 ◊ 〉, to shake.
And when he began to 〈 ◊ 〉, to shake.
cc c-crq pns31 vvd pc-acp 〈 sy 〉, pc-acp vvi.
(31) sermon (DIV2)
483
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9503
The 〈 ◊ 〉 of it is 〈 ◊ 〉 by his prayer that he made, 〈 ◊ 〉, si possibile est. &c. Father,
The 〈 ◊ 〉 of it is 〈 ◊ 〉 by his prayer that he made, 〈 ◊ 〉, si possibile est. etc. Father,
dt 〈 sy 〉 pp-f pn31 vbz 〈 sy 〉 p-acp po31 n1 cst pns31 vvd, 〈 sy 〉, fw-mi fw-la fw-la. av n1,
(31) sermon (DIV2)
483
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9504
if it be possible, away with this cup, ryd me of it. He vnderstode by this cup his paines of death.
if it be possible, away with this cup, rid me of it. He understood by this cup his pains of death.
cs pn31 vbb j, av p-acp d n1, vvd pno11 pp-f pn31. pns31 vvd p-acp d n1 po31 n2 pp-f n1.
(31) sermon (DIV2)
483
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9505
For he knew well inough, that his passion was at hande, that Iudas was come vpon him with the 〈 ◊ 〉 to take hym.
For he knew well enough, that his passion was At hand, that Iudas was come upon him with the 〈 ◊ 〉 to take him.
p-acp pns31 vvd av av-d, cst po31 n1 vbds p-acp n1, cst np1 vbds vvn p-acp pno31 p-acp dt 〈 sy 〉 pc-acp vvi pno31.
(31) sermon (DIV2)
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9506
Ther was 〈 ◊ 〉 vnto hym no we the image of death, the image, the sence, the 〈 ◊ 〉 of hell:
There was 〈 ◊ 〉 unto him no we the image of death, the image, the sense, the 〈 ◊ 〉 of hell:
pc-acp vbds 〈 sy 〉 p-acp pno31 dx pns12 dt n1 pp-f n1, dt n1, dt n1, dt 〈 sy 〉 pp-f n1:
(31) sermon (DIV2)
483
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9507
fo death and hell go bothe together. I will entreate of this image of hell which is deathe.
foe death and hell go both together. I will entreat of this image of hell which is death.
n1 n1 cc n1 vvb d av. pns11 vmb vvi pp-f d n1 pp-f n1 r-crq vbz n1.
(31) sermon (DIV2)
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Truely no man can shewe it perfectly, yet I will doo the best I can, to make you vnderstād the greuous panges that our 〈 ◊ 〉 Christ was in,
Truly no man can show it perfectly, yet I will do the best I can, to make you understand the grievous pangs that our 〈 ◊ 〉 christ was in,
av-j dx n1 vmb vvi pn31 av-j, av pns11 vmb vdi dt js pns11 vmb, pc-acp vvi pn22 vvb dt j n2 cst po12 〈 sy 〉 np1 vbds p-acp,
(31) sermon (DIV2)
483
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when he was in the gardein:
when he was in the garden:
c-crq pns31 vbds p-acp dt n1:
(31) sermon (DIV2)
483
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9510
As mans power is not able to 〈 ◊ 〉 it, so no mans tongue is able to expresse it.
As men power is not able to 〈 ◊ 〉 it, so no men tongue is able to express it.
p-acp ng1 n1 vbz xx j pc-acp 〈 sy 〉 pn31, av dx ng1 n1 vbz j pc-acp vvi pn31.
(31) sermon (DIV2)
483
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9511
Painters paint death lyke a man without skin, and a body hauing nothing but bones. And helle they painte with horrible flames of brennyng fyre:
Painters paint death like a man without skin, and a body having nothing but bones. And hell they paint with horrible flames of brenning fire:
ng1 vvb n1 av-j dt n1 p-acp n1, cc dt n1 vhg pix cc-acp n2. cc n1 pns32 vvb p-acp j n2 pp-f j-jn n1:
(31) sermon (DIV2)
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they bungie somewhat at it, they come nothyng nere it. But this is no true paintyng:
they bungy somewhat At it, they come nothing never it. But this is no true painting:
pns32 n1 av p-acp pn31, pns32 vvb pix av-j pn31. p-acp d vbz dx j n-vvg:
(31) sermon (DIV2)
483
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9513
No painter can paint hell, vnlesse he could paint the 〈 ◊ 〉 and condemnation both of body & soule, the possession and hauyng of all 〈 ◊ 〉.
No painter can paint hell, unless he could paint the 〈 ◊ 〉 and condemnation both of body & soul, the possession and having of all 〈 ◊ 〉.
uh-dx n1 vmb vvi n1, cs pns31 vmd vvi dt 〈 sy 〉 cc n1 av-d pp-f n1 cc n1, dt n1 cc vhg a-acp d 〈 sy 〉.
(31) sermon (DIV2)
483
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9514
This is hell, this is the image of death, this is hell, such an euil fauored face, such an vgsom countenance, suche an horrible visage our sauiour Christ saw of death and hell in the gardein.
This is hell, this is the image of death, this is hell, such an evil favoured face, such an vgsom countenance, such an horrible visage our Saviour christ saw of death and hell in the garden.
d vbz n1, d vbz dt n1 pp-f n1, d vbz n1, d dt j-jn j-vvn n1, d dt j n1, d dt j n1 po12 n1 np1 vvd pp-f n1 cc n1 p-acp dt n1.
(31) sermon (DIV2)
483
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9515
There is no pleasure in behaldyng of it, but more pain than any 〈 ◊ ◊ 〉 tell.
There is no pleasure in behaldyng of it, but more pain than any 〈 ◊ ◊ 〉 tell.
pc-acp vbz dx n1 p-acp n-vvg pp-f pn31, cc-acp dc n1 cs d 〈 sy sy 〉 vvb.
(31) sermon (DIV2)
483
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Death and hell 〈 ◊ 〉 vnto them this euill fauoured face of 〈 ◊ 〉, and through sinne.
Death and hell 〈 ◊ 〉 unto them this evil favoured face of 〈 ◊ 〉, and through sin.
n1 cc n1 〈 sy 〉 p-acp pno32 d n-jn vvn n1 pp-f 〈 sy 〉, cc p-acp n1.
(31) sermon (DIV2)
483
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9517
This sinue is so hyghly 〈 ◊ 〉 of God that he doth prenoūce it worthy to be punished with lacke of all felicitie, with the felyng of infelicitie.
This sinue is so highly 〈 ◊ 〉 of God that he does prenounce it worthy to be punished with lack of all felicity, with the feeling of infelicity.
d n1 vbz av av-j 〈 sy 〉 pp-f np1 cst pns31 vdz vvi pn31 j pc-acp vbi vvn p-acp n1 pp-f d n1, p-acp dt n-vvg pp-f n1.
(31) sermon (DIV2)
483
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9518
Death and 〈 ◊ 〉 be not only the wages, the reward, the stipend of sinne:
Death and 〈 ◊ 〉 be not only the wages, the reward, the stipend of sin:
n1 cc 〈 sy 〉 vbi xx av-j dt n2, dt n1, dt n1 pp-f n1:
(31) sermon (DIV2)
483
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9519
but they are brought into the world by sin, Per 〈 ◊ 〉 mors saith S. Paule through sinne death entred into the worlde.
but they Are brought into the world by since, Per 〈 ◊ 〉 mors Says S. Paul through sin death entered into the world.
cc-acp pns32 vbr vvn p-acp dt n1 p-acp n1, fw-la 〈 sy 〉 fw-la vvz n1 np1 p-acp n1 n1 vvn p-acp dt n1.
(31) sermon (DIV2)
483
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9520
〈 ◊ 〉 sheweth the first coming in of it into the world: wher as our first father Adam was set at libertie to lyue for euer:
〈 ◊ 〉 shows the First coming in of it into the world: where as our First father Adam was Set At liberty to live for ever:
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(31) sermon (DIV2)
483
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9521
yet God inhibityng him from eatyng of the apple, told him, If thou medle with this 〈 ◊ 〉, thou and al thy posteritie shal fall into necessitie of death, frō euer liuing, Morte morieris, thou and all thy posteritie shalbe subiect to death:
yet God inhibiting him from eating of the apple, told him, If thou meddle with this 〈 ◊ 〉, thou and all thy posterity shall fallen into necessity of death, from ever living, Morte Morieris, thou and all thy posterity shall Subject to death:
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(31) sermon (DIV2)
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9522
here came in death and hell. Sinne was their mother. Therefore they must haue such an image as their mother sinne would geue them.
Here Come in death and hell. Sin was their mother. Therefore they must have such an image as their mother sin would give them.
av vvd p-acp n1 cc n1. n1 vbds po32 n1. av pns32 vmb vhi d dt n1 p-acp po32 n1 n1 vmd vvi pno32.
(31) sermon (DIV2)
483
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9523
An 〈 ◊ 〉 thyng & an horrible image must it nedes be that is brought in by such a thyng so hated of God:
an 〈 ◊ 〉 thing & an horrible image must it needs be that is brought in by such a thing so hated of God:
dt 〈 sy 〉 n1 cc dt j n1 vmb pn31 av vbb d vbz vvn p-acp p-acp d dt n1 av vvn pp-f np1:
(31) sermon (DIV2)
483
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9524
yea this face of death & hell is so terrible, that suche as hath ben wicked men, had rather be hanged than abide it.
yea this face of death & hell is so terrible, that such as hath been wicked men, had rather be hanged than abide it.
uh d n1 pp-f n1 cc n1 vbz av j, cst d c-acp vhz vbn j n2, vhd av-c vbi vvn cs vvi pn31.
(31) sermon (DIV2)
483
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9525
As Achitophell that traitour to Dauid lyke an ambitious 〈 ◊ 〉, thought to haue come to higher promotion:
As Achitophel that traitor to David like an ambitious 〈 ◊ 〉, Thought to have come to higher promotion:
p-acp np1 cst n1 p-acp np1 av-j dt j 〈 sy 〉, vvd pc-acp vhi vvn p-acp jc n1:
(31) sermon (DIV2)
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9526
and therfore con spired with Absalon against his master Dauid.
and Therefore con spired with Absalom against his master David.
cc av vvb vvn p-acp np1 p-acp po31 n1 np1.
(31) sermon (DIV2)
483
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9527
He, whan he saw his counsaile toke no place, goes and hanges himselfe, in contemplation of this euil fauoured face of death.
He, when he saw his counsel took no place, Goes and hangs himself, in contemplation of this evil favoured face of death.
pns31, c-crq pns31 vvd po31 n1 vvd dx n1, vvz cc vvz px31, p-acp n1 pp-f d j-jn j-vvn n1 pp-f n1.
(31) sermon (DIV2)
483
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9528
Iudas also whan he came with 〈 ◊ 〉 to take his mayster Christ, in beholdyng this horrible face, hanged hym selfe.
Iudas also when he Come with 〈 ◊ 〉 to take his master christ, in beholding this horrible face, hanged him self.
np1 av c-crq pns31 vvd p-acp 〈 sy 〉 pc-acp vvi po31 vvi np1, p-acp vvg d j n1, vvn pno31 n1.
(31) sermon (DIV2)
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9529
Yea the elect people of God, the faithfull hauyng the beholding of this face, (though God hath always preserued them suche a good God he is to them that beleue in hym, that he wyll not suffer theym to bee tempted aboue that, that they haue ben able to beare:) yet for all that, there is nothynge that they complayne more 〈 ◊ 〉 than of this horror of death.
Yea the elect people of God, the faithful having the beholding of this face, (though God hath always preserved them such a good God he is to them that believe in him, that he will not suffer them to be tempted above that, that they have been able to bear:) yet for all that, there is nothing that they complain more 〈 ◊ 〉 than of this horror of death.
uh dt j-vvn n1 pp-f np1, dt j vhg dt n-vvg pp-f d n1, (c-acp np1 vhz av vvn pno32 d dt j np1 pns31 vbz p-acp pno32 cst vvb p-acp pno31, cst pns31 vmb xx vvi pno32 pc-acp vbi vvn p-acp d, cst pns32 vhb vbn j pc-acp vvi:) av p-acp d d, pc-acp vbz pix cst pns32 vvi av-dc 〈 sy 〉 cs pp-f d n1 pp-f n1.
(31) sermon (DIV2)
484
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9530
Go to Iob, what sayth he? Pereat dies in quo natus sum, suspendium elegit anima mea, 〈 ◊ 〉 worthe the day that I was borne in, my soule would be hanged:
Go to Job, what say he? Pereat dies in quo Born sum, suspendium elegit anima mea, 〈 ◊ 〉 worth the day that I was born in, my soul would be hanged:
vvb p-acp np1, r-crq vvz pns31? fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, 〈 sy 〉 j dt n1 cst pns11 vbds vvn p-acp, po11 n1 vmd vbi vvn:
(31) sermon (DIV2)
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9531
sayeng in his panges almoste he wyst not what.
saying in his pangs almost he wist not what.
vvg p-acp po31 n2 av pns31 vvd xx r-crq.
(31) sermon (DIV2)
484
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9532
This was whan with the 〈 ◊ 〉 of his conscieuce, and the inward man, he beheld the horror of death and hell, not for any bodily paine that 〈 ◊ 〉 suffered:
This was when with the 〈 ◊ 〉 of his conscieuce, and the inward man, he beheld the horror of death and hell, not for any bodily pain that 〈 ◊ 〉 suffered:
d vbds c-crq p-acp dt 〈 sy 〉 pp-f po31 n1, cc dt j n1, pns31 vvd dt n1 pp-f n1 cc n1, xx p-acp d j n1 cst 〈 sy 〉 vvd:
(31) sermon (DIV2)
484
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9533
for when he had byles, botches, blaynes, and scabbes, he suffered theym pacientely: 〈 ◊ ◊ 〉 saye then:
for when he had biles, botches, blains, and scabs, he suffered them pacientely: 〈 ◊ ◊ 〉 say then:
c-acp c-crq pns31 vhd n2, n2, n2, cc n2, pns31 vvd pno32 av-jn: 〈 sy sy 〉 vvb av:
(31) sermon (DIV2)
484
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9534
Si bona suscepi, de manu Domini, &c. 〈 ◊ 〉 we haue receyued 〈 ◊ 〉 thynges of GOD,
Si Bona suscepi, de manu Domini, etc. 〈 ◊ 〉 we have received 〈 ◊ 〉 things of GOD,
fw-mi fw-la fw-la, fw-la fw-la fw-la, av 〈 sy 〉 pns12 vhb vvn 〈 sy 〉 n2 pp-f np1,
(31) sermon (DIV2)
484
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9535
why shoulde we not suffer lykewyse euill.
why should we not suffer likewise evil.
q-crq vmd pns12 xx vvi av j-jn.
(31) sermon (DIV2)
484
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9536
〈 ◊ 〉 was not for any suche thyng, that he was so 〈 ◊ 〉:
〈 ◊ 〉 was not for any such thing, that he was so 〈 ◊ 〉:
〈 sy 〉 vbds xx p-acp d d n1, cst pns31 vbds av 〈 sy 〉:
(31) sermon (DIV2)
484
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9537
but the 〈 ◊ 〉 of this face of death and hell, was offered to hym so lyuely, that he woulde haue been out of this worlde.
but the 〈 ◊ 〉 of this face of death and hell, was offered to him so lively, that he would have been out of this world.
cc-acp dt 〈 sy 〉 pp-f d n1 pp-f n1 cc n1, vbds vvn p-acp pno31 av j, cst pns31 vmd vhi vbn av pp-f d n1.
(31) sermon (DIV2)
484
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9538
It was this euill fauoured face of death that so troubled hym.
It was this evil favoured face of death that so troubled him.
pn31 vbds d j-jn j-vvn n1 pp-f n1 cst av vvd pno31.
(31) sermon (DIV2)
484
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9539
〈 ◊ 〉 Dauid also sayde in contemplation of this vgsome 〈 ◊ 〉, 〈 ◊ 〉 in gemitu meo, I haue 〈 ◊ 〉 sore vexed with sighyng and mournynge.
〈 ◊ 〉 David also said in contemplation of this ugsome 〈 ◊ 〉, 〈 ◊ 〉 in gemitu meo, I have 〈 ◊ 〉 soar vexed with sighing and mourning.
〈 sy 〉 np1 av vvd p-acp n1 pp-f d j 〈 sy 〉, 〈 sy 〉 p-acp fw-la fw-la, pns11 vhb 〈 sy 〉 av-j vvn p-acp vvg cc vvg.
(31) sermon (DIV2)
484
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9540
Turbatus est à 〈 ◊ 〉 oculus 〈 ◊ 〉 Mine eye hath bene greatly troubled in my rage.
Turbatus est à 〈 ◊ 〉 oculus 〈 ◊ 〉 Mine eye hath be greatly troubled in my rage.
np1 fw-fr fw-fr 〈 sy 〉 fw-la 〈 sy 〉 po11 n1 vhz vbn av-j vvn p-acp po11 n1.
(31) sermon (DIV2)
484
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9541
A strange thynge, when he hadde to fyghte with Goliath that monstrous 〈 ◊ 〉, who was able to haue eaten hym, he coulde abyde hym, and was nothynge afrayde.
A strange thing, when he had to fight with Goliath that monstrous 〈 ◊ 〉, who was able to have eaten him, he could abide him, and was nothing afraid.
dt j n1, c-crq pns31 vhd pc-acp vvi p-acp np1 cst j 〈 sy 〉, r-crq vbds j pc-acp vhi vvn pno31, pns31 vmd vvi pno31, cc vbds pix j.
(31) sermon (DIV2)
484
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9542
And nowe what a 〈 ◊ 〉? what exclamations makes he at the syghte of death? Ionas likewise was bold ynough to byd the shipmen cast hym into the sea, he had not yet 〈 ◊ 〉 that face & visage:
And now what a 〈 ◊ 〉? what exclamations makes he At the sight of death? Ionas likewise was bold enough to bid the shipmen cast him into the sea, he had not yet 〈 ◊ 〉 that face & visage:
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(31) sermon (DIV2)
484
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9562
By this it may somewhat appere what our sauiour Christs suffered: he dothe not dissemble it hymselfe, when he saythe, My soule is heauy to death:
By this it may somewhat appear what our Saviour Christ suffered: he doth not dissemble it himself, when he say, My soul is heavy to death:
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(31) sermon (DIV2)
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and resorte to thys gardyne, and wyth this fayth thou shalt ouercome thys terrour when it commeth.
and resort to this garden, and with this faith thou shalt overcome this terror when it comes.
cc vvi p-acp d n1, cc p-acp d n1 pns21 vm2 vvi d n1 c-crq pn31 vvz.
(31) sermon (DIV2)
487
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9543
but when he was in the whales bealy, aud had there the beholdyng of it, what terror and distresse abode he? 〈 ◊ 〉 whan he sawe Senacherib 〈 ◊ 〉 his 〈 ◊ 〉 on euery side most violently, was nothyng afrayde of the great hoste and myghty army that was lyke to destroye hym out of hande,
but when he was in the Whale's bealy, and had there the beholding of it, what terror and distress Abided he? 〈 ◊ 〉 when he saw Sennacherib 〈 ◊ 〉 his 〈 ◊ 〉 on every side most violently, was nothing afraid of the great host and mighty army that was like to destroy him out of hand,
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(31) sermon (DIV2)
484
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9544
yet he was afrayde of death. Whan the 〈 ◊ 〉 came vnto hym, and sayd:
yet he was afraid of death. When the 〈 ◊ 〉 Come unto him, and said:
av pns31 vbds j pp-f n1. c-crq dt 〈 sy 〉 vvd p-acp pno31, cc vvd:
(31) sermon (DIV2)
484
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9545
Dispone domui 〈 ◊ 〉, morte morieris, & n on viues, It stroke hym so to the heart that he fell a wepyng.
Dispone domui 〈 ◊ 〉, morte Morieris, & n on vives, It stroke him so to the heart that he fell a weeping.
fw-la fw-la 〈 sy 〉, fw-la fw-la, cc zz p-acp n2, pn31 vvd pno31 av p-acp dt n1 cst pns31 vvd dt vvg.
(31) sermon (DIV2)
484
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9546
O Lord, what an horror was this? There be some writers that sayes, that Peter, Iames,
O Lord, what an horror was this? There be Some writers that Says, that Peter, James,
sy n1, r-crq dt n1 vbds d? pc-acp vbi d n2 cst vvz, cst np1, np1,
(31) sermon (DIV2)
484
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9547
and Iohn, were in this felyng at the same tyme:
and John, were in this feeling At the same time:
cc np1, vbdr p-acp d n1 p-acp dt d n1:
(31) sermon (DIV2)
484
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9548
and that Peter, when he said, 〈 ◊ 〉 à me Domine, quia homo peccator sum, did tast som part of it:
and that Peter, when he said, 〈 ◊ 〉 à me Domine, quia homo peccator sum, did taste Some part of it:
cc cst np1, c-crq pns31 vvd, 〈 sy 〉 fw-fr pno11 fw-la, fw-la fw-la fw-la fw-la, vdd vvi d n1 pp-f pn31:
(31) sermon (DIV2)
484
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9549
he was so astonished, he wyste not what to saye. It was not longe that they were in this anguishe, some sayes longer, somme shorter:
he was so astonished, he wist not what to say. It was not long that they were in this anguish, Some Says longer, sum shorter:
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(31) sermon (DIV2)
484
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9550
but Christ was readie to comfort them, and sayd to Peter, Netimeas, Be not afrayd.
but christ was ready to Comfort them, and said to Peter, Netimeas, Be not afraid.
cc-acp np1 vbds j pc-acp vvi pno32, cc vvd p-acp np1, np1, vbb xx j.
(31) sermon (DIV2)
484
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9551
A frende of myne told me of a certayne woman, that was eyghtene yeares together in it.
A friend of mine told me of a certain woman, that was eyghtene Years together in it.
dt n1 pp-f po11 vvd pno11 pp-f dt j n1, cst vbds vvi n2 av p-acp pn31.
(31) sermon (DIV2)
484
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9552
I knewe a man my selfe Bilney, little Bilney, that blessed martyr of God, what tyme he had borne his fagott, and was come agayne to Cambridge, had suche 〈 ◊ 〉 within hymselfe, beholdynge this ymage of deathe, 〈 ◊ 〉 hys friendes were a frayde to lette hym be alone:
I knew a man my self Bilney, little Bilney, that blessed martyr of God, what time he had born his fagott, and was come again to Cambridge, had such 〈 ◊ 〉 within himself, beholding this image of death, 〈 ◊ 〉 his Friends were a frayed to let him be alone:
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(31) sermon (DIV2)
484
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they were fayne to bee with him daye and nighte, and comforted hym as they coulde, but no comfortes woulde serue.
they were fain to be with him day and night, and comforted him as they could, but no comforts would serve.
pns32 vbdr j pc-acp vbi p-acp pno31 n1 cc n1, cc vvd pno31 a-acp pns32 vmd, cc-acp dx n2 vmd vvi.
(31) sermon (DIV2)
484
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9554
As for the comfortable places of Scripture to bryng them vnto hym, it was as though a man woulde runne hym thoroughe the hart with a sworde:
As for the comfortable places of Scripture to bring them unto him, it was as though a man would run him thorough the heart with a sword:
p-acp p-acp dt j n2 pp-f n1 pc-acp vvi pno32 p-acp pno31, pn31 vbds c-acp cs dt n1 vmd vvi pno31 p-acp dt n1 p-acp dt n1:
(31) sermon (DIV2)
484
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9555
yet afterward for al this he was reuiued and toke his deathe paciently, and died well against the tyrannicall sea of Rome.
yet afterwards for all this he was revived and took his death patiently, and died well against the tyrannical sea of Rome.
av av p-acp d d pns31 vbds vvn cc vvd po31 n1 av-j, cc vvd av p-acp dt j n1 pp-f np1.
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Wo will be to that bishop, that had the examination of hym, if he repented not.
Woe will be to that bishop, that had the examination of him, if he repented not.
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(31) sermon (DIV2)
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Here is a good lesson for you my frendes:
Here is a good Lesson for you my Friends:
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(31) sermon (DIV2)
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If euer ye come in danger, in durance, in prison for gods quarell, and his sake (as he did for purgatorie matters,
If ever you come in danger, in durance, in prison for God's quarrel, and his sake (as he did for purgatory matters,
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(31) sermon (DIV2)
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and put to beare a fagot for preachyng the true worde of God agaynst pilgremage,
and put to bear a faggot for preaching the true word of God against pilgrimage,
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(31) sermon (DIV2)
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and suche like matters.) I will aduise you first and aboue all thyng to abiure all your frendes, all your frendeshyp, leaue not one vnabiured:
and such like matters.) I will advise you First and above all thing to abjure all your Friends, all your friendship, leave not one unabjured:
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(31) sermon (DIV2)
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it is they that shall vndoo you, and not your ennemies. It was his very frendes, that brought Bylney to it.
it is they that shall undo you, and not your enemies. It was his very Friends, that brought Bylney to it.
pn31 vbz pns32 cst vmb vvi pn22, cc xx po22 n2. pn31 vbds po31 j n2, cst vvd np1 p-acp pn31.
(31) sermon (DIV2)
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Oh it was a greuous thing, that Christ suffred here.
O it was a grievous thing, that christ suffered Here.
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(31) sermon (DIV2)
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he was in so sore an agonie, that there issued out of hym, as I shall entreate anone, droppes of blood: An vgsome thing surely.
he was in so soar an agony, that there issued out of him, as I shall entreat anon, drops of blood: an ugsome thing surely.
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(31) sermon (DIV2)
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which his fact & dede sheweth vs, what horrible paines he was in for our sakes.
which his fact & deed shows us, what horrible pains he was in for our sakes.
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(31) sermon (DIV2)
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But you wil say, how can this be? It were possyble that I & such other,
But you will say, how can this be? It were possible that I & such other,
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(31) sermon (DIV2)
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as be great sinners should suffre such affliction.
as be great Sinners should suffer such affliction.
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(31) sermon (DIV2)
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The sonne of God, what our sauiour Christ? neuer sinned, 〈 ◊ 〉 can this stand that he shold be this handled? he neuer deserued it.
The son of God, what our Saviour christ? never sinned, 〈 ◊ 〉 can this stand that he should be this handled? he never deserved it.
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(31) sermon (DIV2)
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Mary I will tell you, how we must consider our sauiour Christ two ways, one way in his māhod, an other in his godhed.
Mary I will tell you, how we must Consider our Saviour christ two ways, one Way in his manhood, an other in his godhead.
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(31) sermon (DIV2)
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Som places of scripture must be referred to his deity & som to his humanitie. In his godhed he suffrēd nothing:
some places of scripture must be referred to his deity & Some to his humanity. In his godhead he suffrend nothing:
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(31) sermon (DIV2)
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but now he made him self void of his deity, as 〈 ◊ 〉 saith, Cū esset in forma 〈 ◊ 〉 exinaniuir seipsum,
but now he made him self void of his deity, as 〈 ◊ 〉 Says, Cū esset in forma 〈 ◊ 〉 exinaniuir seipsum,
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(31) sermon (DIV2)
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Wheras he was in the forme of God, he emptied himself of it, he did hide it,
Whereas he was in the Form of God, he emptied himself of it, he did hide it,
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(31) sermon (DIV2)
484
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& vsed himself as though he had not had it, he would not helpe him selfe wyth hys Godheade, he humbled himselfe wyth all obedience vnto deathe,
& used himself as though he had not had it, he would not help him self with his Godhead, he humbled himself with all Obedience unto death,
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(31) sermon (DIV2)
484
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euen to the deathe of the crosse:
even to the death of the cross:
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(31) sermon (DIV2)
484
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thys was in that he was man, he tooke vppon hym our synnes, oure synnes, not the worke of synne.
this was in that he was man, he took upon him our Sins, our Sins, not the work of sin.
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(31) sermon (DIV2)
484
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I meane not so, not to doe it, not to commytte it, but to purge it, to cleanse it, to beare the stypende of it:
I mean not so, not to do it, not to commit it, but to purge it, to cleanse it, to bear the stypende of it:
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(31) sermon (DIV2)
484
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and that waye he was the greate synner of the worlde, he bare all the synne of the worlde on his backe, he would become detter for it.
and that Way he was the great sinner of the world, he bore all the sin of the world on his back, he would become debtor for it.
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(31) sermon (DIV2)
484
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Nowe to sustayne and suffer the doloures of deathe, is not to synne: but he came into this worlde, wyth hys passion to purge our synnes.
Now to sustain and suffer the dolors of death, is not to sin: but he Come into this world, with his passion to purge our Sins.
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(31) sermon (DIV2)
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Nowe thys that he suffered in the Gardyne is one of the bitterest 〈 ◊ 〉 of all hys passyon:
Now this that he suffered in the Garden is one of the Bitterest 〈 ◊ 〉 of all his passion:
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(31) sermon (DIV2)
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〈 ◊ 〉 feare of deathe, was the bytterest payne that euer he abode, dewe to synne, which he neuer dyd, 〈 ◊ 〉 Fear of death, was the bytterest pain that ever he Abided, dew to sin, which he never did,
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(31) sermon (DIV2)
485
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but became detter for vs. All thys he suffered for vs, thys he dydde to satisfye for oure synnes.
but became debtor for us All this he suffered for us, this he did to satisfy for our Sins.
cc-acp vvd n1 p-acp pno12 d d pns31 vvd p-acp pno12, d pns31 vdd p-acp vvi p-acp po12 n2.
(31) sermon (DIV2)
485
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9581
It is muche lyke as yf I oughte another man twenty thousande poundes, and shoulde paye it out of hande,
It is much like as if I ought Another man twenty thousande pounds, and should pay it out of hand,
pn31 vbz av-d av-j c-acp cs pns11 vmd j-jn n1 crd crd n2, cc vmd vvi pn31 av pp-f n1,
(31) sermon (DIV2)
485
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or elles goe to the dungeon of Ludgate? and when I am goyng to pryson, one of my friendes should come,
or Else go to the dungeon of Ludgate? and when I am going to prison, one of my Friends should come,
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(31) sermon (DIV2)
485
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and aske, whether goeth thys manne? And after he hadde heard the matter, shoulde saye, lette me aunswers for hym, I will beecome suretye for hym.
and ask, whither Goes this man? And After he had herd the matter, should say, let me answers for him, I will become surety for him.
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(31) sermon (DIV2)
485
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Yea, I wyll paye all for hym.
Yea, I will pay all for him.
uh, pns11 vmb vvi d p-acp pno31.
(31) sermon (DIV2)
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Suche a parte played our Sauiour Chryste with vs. If he hadde not suffered thys, I for my parte shoulde haue suffered, accordyug to the grauitie and quantitie of my synnes, damnation.
Suche a part played our Saviour Christ with us If he had not suffered this, I for my part should have suffered, accordyug to the gravity and quantity of my Sins, damnation.
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(31) sermon (DIV2)
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For the greater the synne is, the greater is the punishement in hell.
For the greater the sin is, the greater is the punishment in hell.
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(31) sermon (DIV2)
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9587
He suffered for you and me, in suche a degree as is dewe to all the synnes of the whole worlde.
He suffered for you and me, in such a degree as is dew to all the Sins of the Whole world.
pns31 vvd p-acp pn22 cc pno11, p-acp d dt n1 c-acp vbz n1 p-acp d dt n2 pp-f dt j-jn n1.
(31) sermon (DIV2)
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It was as yf you woulde ymagine, that one man had committed all the synnes sence Adam, you may bee sure, he shoulde bee punished with the same horrour of deathe, in suche a sorte,
It was as if you would imagine, that one man had committed all the Sins sense Adam, you may be sure, he should be punished with the same horror of death, in such a sort,
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(31) sermon (DIV2)
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as all men in the worlde shoulde haue suffered. Fayne and put case oure Sauiour Christe, had committed all the synnes of the worlde:
as all men in the world should have suffered. Fain and put case our Saviour Christ, had committed all the Sins of the world:
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(31) sermon (DIV2)
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all that I for my parte haue done, all that you for your part haue done and that any man els hath done:
all that I for my part have done, all that you for your part have done and that any man Else hath done:
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(31) sermon (DIV2)
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yf he had done all thys hymselfe, hys agonye that he suffered shoulde haue bene no greater nor greuouser, then it was.
if he had done all this himself, his agony that he suffered should have be no greater nor greuouser, then it was.
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(31) sermon (DIV2)
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This that he suffred in the gardyne was a 〈 ◊ 〉 I say of his passion,
This that he suffered in the garden was a 〈 ◊ 〉 I say of his passion,
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(31) sermon (DIV2)
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and one of the bitterest partes of it.
and one of the Bitterest parts of it.
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(31) sermon (DIV2)
486
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9594
And this he suffered for our synnes, and not for any synnes that he had committed himselfe: And this he suffered for our Sins, and not for any Sins that he had committed himself:
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(31) sermon (DIV2)
486
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for all we shoulde haue suf fered euery man according to his own desertes.
for all we should have suf feared every man according to his own deserts.
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(31) sermon (DIV2)
486
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Thys he dydde of hys goodnesse, partely to purge and cleanse oure synnes, partlye, because he woulde taste,
This he did of his Goodness, partly to purge and cleanse our Sins, partly, Because he would taste,
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(31) sermon (DIV2)
487
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and feele oure miseries, Quo posset 〈 ◊ 〉 nobis, That he shoulde the rather helpe and relieue vs:
and feel our misery's, Quo posset 〈 ◊ 〉 nobis, That he should the rather help and relieve us:
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(31) sermon (DIV2)
487
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and partlye he suffered to geue vs example to behaue our selues as he dydde.
and partly he suffered to give us Exampl to behave our selves as he did.
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(31) sermon (DIV2)
487
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He dyd not suffer, to discharge vs cleane from death, to kepe vs cleane from it, not to taste of it.
He did not suffer, to discharge us clean from death, to keep us clean from it, not to taste of it.
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(31) sermon (DIV2)
487
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Nay, nay, you muste not take it so.
Nay, nay, you must not take it so.
uh-x, uh-x, pn22 vmb xx vvi pn31 av.
(31) sermon (DIV2)
487
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9601
We shall haue the beholdyng of thys vgsome 〈 ◊ 〉 euerye one of vs, we shall feele it our selues.
We shall have the beholding of this ugsome 〈 ◊ 〉 every one of us, we shall feel it our selves.
pns12 vmb vhi dt n-vvg pp-f d j 〈 sy 〉 d crd pp-f pno12, pns12 vmb vvi pn31 po12 n2.
(31) sermon (DIV2)
487
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9602
Yet our Sauiour Christe dyd suffer, to the entente, to sygnifye to vs, that deathe is ouercomable.
Yet our Saviour Christ did suffer, to the entente, to sygnifye to us, that death is ouercomable.
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(31) sermon (DIV2)
487
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9603
We shall in dede ouercome it, yf we repente, and acknowledge, that oure Sauiour Iesu Christe pacifyed with his panges and paynes, the wrathe of the father, hauynge a loue to walke in the wayes of God:
We shall in deed overcome it, if we Repent, and acknowledge, that our Saviour Iesu Christ pacified with his pangs and pains, the wrath of the father, having a love to walk in the ways of God:
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(31) sermon (DIV2)
487
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9604
yf we beleue in Iesus Christe, we shall ouercome deathe.
if we believe in Iesus Christ, we shall overcome death.
cs pns12 vvb p-acp np1 np1, pns12 vmb vvi n1.
(31) sermon (DIV2)
487
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9605
I saye, it shall not preuaile againste vs. Wherfore 〈 ◊ 〉 it chaunceth thee my frende, to haue the tastyng of thys death, that thou shalte bee tempted with thys horrour of deathe, what is to be done then? when so euer thou feelest thy soule heauye to deathe, make haste,
I say, it shall not prevail against us Wherefore 〈 ◊ 〉 it chanceth thee my friend, to have the tasting of this death, that thou shalt be tempted with this horror of death, what is to be done then? when so ever thou Feel thy soul heavy to death, make haste,
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(31) sermon (DIV2)
487
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9608
Oh the greatnes of his dolour that he suffred in the gar den partly to make 〈 ◊ 〉 for our fins,
O the greatness of his dolour that he suffered in the gar den partly to make 〈 ◊ 〉 for our fins,
uh dt n1 pp-f po31 n1 cst pns31 vvd p-acp dt uh n1 av pc-acp vvi 〈 sy 〉 c-acp po12 n2,
(31) sermon (DIV2)
487
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9609
and partly to deliuer vs from death, not so, that we should not dye bodily,
and partly to deliver us from death, not so, that we should not die bodily,
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(31) sermon (DIV2)
487
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but that this death should be a way to a better life, and to destroy and oneccome 〈 ◊ 〉.
but that this death should be a Way to a better life, and to destroy and oneccome 〈 ◊ 〉.
cc-acp cst d n1 vmd vbi dt n1 p-acp dt jc n1, cc pc-acp vvi cc vvi 〈 sy 〉.
(31) sermon (DIV2)
487
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9611
Our Sauioure Christ had a gardyne, but he had litle pleasure in it.
Our Saviour christ had a garden, but he had little pleasure in it.
po12 n1 np1 vhd dt n1, cc-acp pns31 vhd j n1 p-acp pn31.
(31) sermon (DIV2)
487
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9612
You haue many goodly gardynes, I would you wold in the middes of them cousider what agony our sauiour Christ suffred in his gardyne.
You have many goodly gardens, I would you would in the mids of them Consider what agony our Saviour christ suffered in his garden.
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(31) sermon (DIV2)
487
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9613
A goodly meditation to haue in your gardynes.
A goodly meditation to have in your gardens.
dt j n1 pc-acp vhi p-acp po22 n2.
(31) sermon (DIV2)
487
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9614
It shall occasion you to delight no farther in vanities, but to remember what he suffered for you.
It shall occasion you to delight no farther in vanities, but to Remember what he suffered for you.
pn31 vmb vvi pn22 pc-acp vvi av-dx av-jc p-acp n2, cc-acp pc-acp vvi r-crq pns31 vvd p-acp pn22.
(31) sermon (DIV2)
487
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9615
It may 〈 ◊ 〉 you from synne? It is a good mo nument, a good sygne;
It may 〈 ◊ 〉 you from sin? It is a good more nument, a good Signen;
pn31 vmb 〈 sy 〉 pn22 p-acp n1? pn31 vbz dt j dc n1, dt j n1;
(31) sermon (DIV2)
487
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a good 〈 ◊ 〉 to consider howe he behaued him selfe in this gardyne. Well he saieth to his disciples.
a good 〈 ◊ 〉 to Consider how he behaved him self in this garden. Well he Saith to his Disciples.
dt j 〈 sy 〉 pc-acp vvi c-crq pns31 vvd pno31 n1 p-acp d n1. av pns31 vvz p-acp po31 n2.
(31) sermon (DIV2)
487
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9617
Sitte here and praye wyth me.
Sit Here and pray with me.
vvb av cc vvi p-acp pno11.
(31) sermon (DIV2)
488
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9618
He wente a lyttle way, of, as it were a stones caste from them, and falles to his praier, and saith:
He went a little Way, of, as it were a stones cast from them, and falls to his prayer, and Says:
pns31 vvd dt j n1, pp-f, c-acp pn31 vbdr dt n2 vvn p-acp pno32, cc vvz p-acp po31 n1, cc vvz:
(31) sermon (DIV2)
488
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9619
Pater si possibile est tran seat à 〈 ◊ ◊ 〉 iste. Father if it be possible, Awaye with thys bytter cuppe, thys outragious payne.
Pater si possibile est Tran seat à 〈 ◊ ◊ 〉 iste. Father if it be possible, Away with this bitter cup, this outrageous pain.
fw-la fw-la fw-la fw-la vvd n1 fw-fr 〈 sy sy 〉 fw-la. n1 cs pn31 vbb j, av p-acp d j n1, d j n1.
(31) sermon (DIV2)
488
Image 240
9620
Yet after he 〈 ◊ 〉 him selfe, and sayes:
Yet After he 〈 ◊ 〉 him self, and Says:
av c-acp pns31 〈 sy 〉 pno31 n1, cc vvz:
(31) sermon (DIV2)
488
Image 240
9621
〈 ◊ 〉 non sicut ego volo, sed sicut tu vis, Not my wyll but thy 〈 ◊ 〉 bee done O father.
〈 ◊ 〉 non sicut ego volo, sed sicut tu vis, Not my will but thy 〈 ◊ 〉 be done O father.
〈 sy 〉 fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-fr, xx po11 n1 p-acp po21 〈 sy 〉 vbi vdn sy n1.
(31) sermon (DIV2)
488
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9622
Here is a good meditation for Christen menne, at all tymes, and not onely vpon good Fryday:
Here is a good meditation for christian men, At all times, and not only upon good Friday:
av vbz dt j n1 p-acp jp n2, p-acp d n2, cc xx av-j p-acp j np1:
(31) sermon (DIV2)
488
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9623
Lette good friday bee euery daye to a Christian man to knowe, to vse hys passion to that ende and purpose, not to reade the story,
Let good friday be every day to a Christian man to know, to use his passion to that end and purpose, not to read the story,
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(31) sermon (DIV2)
488
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9624
but to take the fruite of it.
but to take the fruit of it.
cc-acp pc-acp vvi dt n1 pp-f pn31.
(31) sermon (DIV2)
488
Image 240
9625
Some menne yf they hadde bene in thys agony, would haue runne theymselues thoroughe with theyr swordes as Saule dyd, some woulde haue hanged themselues, as Achytophel did.
some men if they had be in this agony, would have run theymselues thorough with their swords as Saule did, Some would have hanged themselves, as Ahithophel did.
d n2 cs pns32 vhd vbn p-acp d n1, vmd vhb vvn n2 a-acp p-acp po32 n2 p-acp np1 vdd, d vmd vhi vvn px32, c-acp np1 vdd.
(31) sermon (DIV2)
489
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9626
Let vs not follow these men, they be no examples for vs, but lette vs folowe Chryste, whiche in hys agonye resorted to hys father with his prayer:
Let us not follow these men, they be no Examples for us, but let us follow Christ, which in his agony resorted to his father with his prayer:
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(31) sermon (DIV2)
489
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9627
This must be our patrone to worke by. Here I mighte dilate the matter as touchynge praying to Sainctes.
This must be our patron to work by. Here I might dilate the matter as touching praying to Saints.
d vmb vbi po12 n1 pc-acp vvi p-acp. av pns11 vmd vvi dt n1 c-acp vvg vvg p-acp n2.
(31) sermon (DIV2)
489
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9628
Here we maye learne not to praye to Saynctes, Christe byddes vs, Ora patrem qui est in coelis.
Here we may Learn not to pray to Saints, Christ byddes us, Ora patrem qui est in Coelis.
av pns12 vmb vvi xx pc-acp vvi p-acp n2, np1 vvz pno12, fw-la fw-la fw-la fw-la p-acp fw-la.
(31) sermon (DIV2)
489
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9629
Praye to thy father that is in heauen, to the creator, and not to anye creature.
Pray to thy father that is in heaven, to the creator, and not to any creature.
uh-v p-acp po21 n1 cst vbz p-acp n1, p-acp dt n1, cc xx p-acp d n1.
(31) sermon (DIV2)
489
Image 240
9630
And therefore awaye with these anouries:
And Therefore away with these anouries:
cc av av p-acp d n2:
(31) sermon (DIV2)
489
Image 240
9631
Lette God alone bee oure auowrye, what haue we to doe to runne hither or thither,
Let God alone be our avowry, what have we to do to run hither or thither,
vvb np1 av-j vbb po12 n1, q-crq vhb pns12 pc-acp vdi pc-acp vvi av cc av,
(31) sermon (DIV2)
489
Image 240
9632
but onelye to the father of heauen? I wyll not tarye to speaks of this matter.
but only to the father of heaven? I will not tarry to speaks of this matter.
cc-acp av-j p-acp dt n1 pp-f n1? pns11 vmb xx vvi p-acp vvz pp-f d n1.
(31) sermon (DIV2)
489
Image 240
9633
Our Sauiour Christ sette his disciples in an order, and com maunded them to watche and praye, saying: Vigilate & orate. Watche and prays:
Our Saviour christ Set his Disciples in an order, and come manded them to watch and pray, saying: Vigilate & orate. Watch and prays:
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(31) sermon (DIV2)
490
Image 240
9634
wherto shold they watche & pray, he sayeth by and by, Ne 〈 ◊ 〉 in tentationem, That ye enter not into temptation.
whereto should they watch & pray, he Saith by and by, Ne 〈 ◊ 〉 in tentationem, That you enter not into temptation.
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(31) sermon (DIV2)
490
Image 240
9635
He byddes them not pray that they bee not tempted, for that is as muche to saye,
He byddes them not pray that they be not tempted, for that is as much to say,
pns31 vvz pno32 xx vvi cst pns32 vbb xx vvn, p-acp d vbz p-acp av-d pc-acp vvi,
(31) sermon (DIV2)
490
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9636
as to praye that we shoulde be out of thys worlde. There is no man in thys worlde without tēptation.
as to pray that we should be out of this world. There is no man in this world without temptation.
c-acp pc-acp vvi cst pns12 vmd vbi av pp-f d n1. pc-acp vbz dx n1 p-acp d n1 p-acp n1.
(31) sermon (DIV2)
490
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9637
In the the time of prosperity we are tempted to wantonnes, 〈 ◊ 〉, and all lyghtnes:
In the the time of Prosperity we Are tempted to wantonness, 〈 ◊ 〉, and all lightness:
p-acp dt dt n1 pp-f n1 pns12 vbr vvn p-acp n1, 〈 sy 〉, cc d n1:
(31) sermon (DIV2)
490
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9638
in tyme of aduersitie to dispayre in goddes 〈 ◊ 〉. Temptation neuer ceases. There is a difference betwene beynge tempted and entryng into temptation.
in time of adversity to despair in God's 〈 ◊ 〉. Temptation never ceases. There is a difference between being tempted and entering into temptation.
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(31) sermon (DIV2)
490
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9639
He byddes therefore not to praye that they be not tempted, but that they enter not into temptation.
He byddes Therefore not to pray that they be not tempted, but that they enter not into temptation.
pns31 vvz av xx pc-acp vvi cst pns32 vbb xx vvn, cc-acp cst pns32 vvb xx p-acp n1.
(31) sermon (DIV2)
490
Image 241
9640
To bee tempted is no euyll thing.
To be tempted is no evil thing.
pc-acp vbi vvn vbz dx n-jn n1.
(31) sermon (DIV2)
490
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9641
For what is it? no more then when the fleshe, the dyuel, and the worlde dothe solicite and moue vs against god.
For what is it? no more then when the Flesh, the Devil, and the world doth solicit and move us against god.
p-acp r-crq vbz pn31? av-dx dc cs c-crq dt n1, dt n1, cc dt n1 vdz vvi cc vvi pno12 p-acp n1.
(31) sermon (DIV2)
491
Image 241
9642
To geue place to these suggestions, and to yelde our selues, and suffer vs to be ouercome of theym, thys is to enter into temptation.
To give place to these suggestions, and to yield our selves, and suffer us to be overcome of them, this is to enter into temptation.
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(31) sermon (DIV2)
492
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9643
Oure Sauiour Christe knewe that they shoulde bee greuously tempted, and therefore he 〈 ◊ 〉 theym warnynge, that they shoulde not geue place to temptation, nor dyspayre at his deathe.
Oure Saviour Christ knew that they should be grievously tempted, and Therefore he 〈 ◊ 〉 them warning, that they should not give place to temptation, nor despair At his death.
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(31) sermon (DIV2)
492
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9644
And yf they chaunced to forsake hym, or to runne awaye, in case they tripped or swarued, yet to come agayne.
And if they chanced to forsake him, or to run away, in case they tripped or swerved, yet to come again.
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(31) sermon (DIV2)
492
Image 241
9645
But our Sauiour Christe dyd not onely commaunde hys Disciples to pray, but fell downe vpon hys knees flat vpon the ground and praied himselfe, saying:
But our Saviour Christ did not only command his Disciples to pray, but fell down upon his knees flat upon the ground and prayed himself, saying:
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(31) sermon (DIV2)
493
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9646
Pater 〈 ◊ ◊ 〉, transeat à me calix iste.
Pater 〈 ◊ ◊ 〉, Transit à me calix iste.
fw-la 〈 sy sy 〉, vvi fw-fr pno11 fw-la fw-la.
(31) sermon (DIV2)
493
Image 241
9647
Father, deliuer me of this pange and payne that I am in, thys outragious payne, this word, Father, came euen from the bowels of hys hearte,
Father, deliver me of this pang and pain that I am in, this outrageous pain, this word, Father, Come even from the bowels of his heart,
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(31) sermon (DIV2)
493
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9648
whenne he made hys mone, as who should say, Father ryd me, I am in suche payne that I can be in no greater? Thou arte my Father, I am thy sonne, Can the father forsake hys Sonne in suche anguish? Thus he made hys mone.
when he made his moan, as who should say, Father rid me, I am in such pain that I can be in no greater? Thou art my Father, I am thy son, Can the father forsake his Son in such anguish? Thus he made his moan.
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(31) sermon (DIV2)
493
Image 241
9649
Father, take away this 〈 ◊ 〉 of death from me, ryd me of thys payne, suffer me not to be taken when Judas comes, suffer me not to bee bāged on the crosse, suffer not my 〈 ◊ 〉 to be perced wt 〈 ◊ 〉 nor my harte with the sharpe speare.
Father, take away this 〈 ◊ 〉 of death from me, rid me of this pain, suffer me not to be taken when Judas comes, suffer me not to be banged on the cross, suffer not my 〈 ◊ 〉 to be pierced with 〈 ◊ 〉 nor my heart with the sharp spear.
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(31) sermon (DIV2)
493
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9650
A wonderfull thynge, that he shoulde so oft tel his 〈 ◊ 〉 of it before,
A wonderful thing, that he should so oft tell his 〈 ◊ 〉 of it before,
dt j n1, cst pns31 vmd av av vvi po31 〈 sy 〉 pp-f pn31 a-acp,
(31) sermon (DIV2)
493
Image 241
9651
and nowe when he commeth to the paynte, to desyre to be rydde of 〈 ◊ 〉 thought he woulde haue bene disobediente to the wyll of hys father.
and now when he comes to the paint, to desire to be rid of 〈 ◊ 〉 Thought he would have be disobedient to the will of his father.
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(31) sermon (DIV2)
493
Image 241
9652
Afore he sayed, he came to suffer, and now he sayes away with this cup. Who woulde haue thought yt euer this geare should haue come out of Christes mouth:
Afore he said, he Come to suffer, and now he Says away with this cup. Who would have Thought that ever this gear should have come out of Christ's Mouth:
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(31) sermon (DIV2)
493
Image 241
9653
What a case is this? What shuld a man say? You must vnderstande, that Christ 〈 ◊ 〉 vpon him our infirmities, of the whyche thys was one, to be sory at death.
What a case is this? What should a man say? You must understand, that christ 〈 ◊ 〉 upon him our infirmities, of the which this was one, to be sorry At death.
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(31) sermon (DIV2)
493
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9654
Among the stipends of 〈 ◊ 〉 this was one, to 〈 ◊ 〉 at the crosse, this is a punishmet for our synne.
Among the Stipends of 〈 ◊ 〉 this was one, to 〈 ◊ 〉 At the cross, this is a punishment for our sin.
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(31) sermon (DIV2)
493
Image 241
9655
It goeth otherwayes wyth vs, then with Christ, if we were in like case, and in like agony, almost we wold curse God,
It Goes otherways with us, then with christ, if we were in like case, and in like agony, almost we would curse God,
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(31) sermon (DIV2)
494
Image 241
9656
or rather wish that there wer no God.
or rather wish that there were no God.
cc av-c vvi cst a-acp vbdr dx n1.
(31) sermon (DIV2)
494
Image 241
9657
This that he said, was not of that sorte, it was referringe the 〈 ◊ 〉 to the wil of his father:
This that he said, was not of that sort, it was referring the 〈 ◊ 〉 to the will of his father:
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(31) sermon (DIV2)
494
Image 241
9658
but we seke by al means be it ryght, be it wrong of our owne nature to be rid out of payne, he desyred it conditionally,
but we seek by all means be it right, be it wrong of our own nature to be rid out of pain, he desired it conditionally,
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(31) sermon (DIV2)
494
Image 241
9659
as it might stād, with his fathers wil, adding A veruntamen to it.
as it might stand, with his Father's will, adding A Veruntamen to it.
c-acp pn31 vmd vvi, p-acp po31 ng1 n1, vvg dt fw-la p-acp pn31.
(31) sermon (DIV2)
494
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9660
So his request was to shew the infirmity of man, here is nowe an example what we shal doo,
So his request was to show the infirmity of man, Here is now an Exampl what we shall do,
av po31 n1 vbds pc-acp vvi dt n1 pp-f n1, av vbz av dt n1 r-crq pns12 vmb vdi,
(31) sermon (DIV2)
494
Image 241
9661
when we are in lyke case. He neuer deserued it, we haue.
when we Are in like case. He never deserved it, we have.
c-crq pns12 vbr p-acp av-j n1. pns31 av-x vvd pn31, pns12 vhb.
(31) sermon (DIV2)
494
Image 241
9662
He had a Ueruntamen, and not withstandynge, let vs haue so to, we muste haue a neuerthelesse, thy wyll be doone and not mine.
He had a Ueruntamen, and not withstanding, let us have so to, we must have a nevertheless, thy will be done and not mine.
pns31 vhd dt fw-la, cc xx vvg, vvb pno12 vhi av p-acp, pns12 vmb vhi dt av, po21 n1 vbi vdn cc xx png11.
(31) sermon (DIV2)
494
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9663
Geue me grace to be contente to submit my wil vnto thine. His fact teacheth vs what to do.
Give me grace to be content to submit my will unto thine. His fact Teaches us what to do.
vvb pno11 n1 pc-acp vbi j pc-acp vvi po11 n1 p-acp png21. po31 n1 vvz pno12 r-crq p-acp vdb.
(31) sermon (DIV2)
494
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9664
This is our surgery, our phisike, when we be in agony, and recken vpon it frends, we shal come to it, we shal fele it, at one time or an other.
This is our surgery, our physic, when we be in agony, and reckon upon it Friends, we shall come to it, we shall feel it, At one time or an other.
d vbz po12 n1, po12 n1, c-crq pns12 vbb p-acp n1, cc vvi p-acp pn31 n2, pns12 vmb vvi p-acp pn31, pns12 vmb vvi pn31, p-acp crd n1 cc dt n-jn.
(31) sermon (DIV2)
494
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9665
What does he now? what came to passe now, when he had hard no voyce? hys father was domme.
What does he now? what Come to pass now, when he had heard no voice? his father was domme.
q-crq vdz pns31 av? q-crq vvd pc-acp vvi av, c-crq pns31 vhd vvn dx n1? po31 n1 vbds vvn.
(31) sermon (DIV2)
494
Image 241
9666
He resortes to his frends, seking some comfort at their hands, seing he had none at hys fathers hād, he comes to his disciples,
He resorts to his Friends, seeking Some Comfort At their hands, sing he had none At his Father's hand, he comes to his Disciples,
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(31) sermon (DIV2)
494
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9667
and finds them a slepe, he 〈 ◊ 〉 vnto Peter and sayd.
and finds them a sleep, he 〈 ◊ 〉 unto Peter and said.
cc vvz pno32 av vvi, pns31 〈 sy 〉 p-acp np1 cc vvd.
(31) sermon (DIV2)
494
Image 241
9668
Ah Peter art thou a slepe? Peter be fore had bragged stoutly, as though he wold haue killed God haue mercy vpon his soule.
Ah Peter art thou a sleep? Peter be before had bragged stoutly, as though he would have killed God have mercy upon his soul.
uh np1 vb2r pns21 av vvi? np1 vbb a-acp vhd vvn av-j, c-acp cs pns31 vmd vhi vvn np1 vhi n1 p-acp po31 n1.
(31) sermon (DIV2)
494
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9669
And now when he shuld haue comforted Christ, he was a slepe, not once buffe, nor baffe to hi, not a word, he was fain to say to his disciples.
And now when he should have comforted christ, he was a sleep, not once buff, nor baffe to him, not a word, he was fain to say to his Disciples.
cc av c-crq pns31 vmd vhi vvn np1, pns31 vbds dt vvi, xx c-acp n1, ccx n1 p-acp uh, xx dt n1, pns31 vbds av-j pc-acp vvi p-acp po31 n2.
(31) sermon (DIV2)
494
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9670
Vigilate et orate. Watch and pray, the spirite is readye, but the flesh is weake, he had neuer a word of them agayne.Vigilate et orate. Watch and pray, the Spirit is ready, but the Flesh is weak, he had never a word of them again.
vvb fw-la fw-la. vvb cc vvb, dt n1 vbz j, cc-acp dt n1 vbz j, pns31 vhd av-x dt n1 pp-f pno32 av.
(31) sermon (DIV2)
494
Image 241
9671
They might at the least haue said.
They might At the least have said.
pns32 vmd p-acp dt ds vhb vvn.
(31) sermon (DIV2)
494
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9672
Oh sir remember your self, are you not Christ? came not you into thys world, to redeme sin? be a good chear, be a good cōfort, thys soro we wil not help you, cōfort your self by your own preaching, you haue said:
O sir Remember your self, Are you not christ? Come not you into this world, to Redeem since? be a good cheer, be a good Comfort, this soro we will not help you, Comfort your self by your own preaching, you have said:
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(31) sermon (DIV2)
494
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9673
Oportet filium hominis pati. You haue not deserued any thing, it is not your faulte.Oportet Son hominis pati. You have not deserved any thing, it is not your fault.
fw-la fw-la fw-la fw-la. pn22 vhb xx vvn d n1, pn31 vbz xx po22 n1.
(31) sermon (DIV2)
494
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9674
In dede if they had don this with him, they had plaide a frendlye parte wyth him,
In deed if they had dONE this with him, they had played a friendly part with him,
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(31) sermon (DIV2)
494
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9675
but they gaue him not so muche as one comfortable word.
but they gave him not so much as one comfortable word.
cc-acp pns32 vvd pno31 xx av av-d c-acp crd j n1.
(31) sermon (DIV2)
494
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9676
We run to our frends in our distresses & agonies, as though we had al our trust & confidence in them, he did not so, he resorted to them,
We run to our Friends in our Distresses & agonies, as though we had all our trust & confidence in them, he did not so, he resorted to them,
pns12 vvb p-acp po12 n2 p-acp po12 n2 cc n2, c-acp cs pns12 vhd d po12 n1 cc n1 p-acp pno32, pns31 vdd xx av, pns31 vvd p-acp pno32,
(31) sermon (DIV2)
494
Image 242
9677
but trusted not in thē, we will run to our frends & come no more to God, he returned againe.
but trusted not in them, we will run to our Friends & come no more to God, he returned again.
cc-acp vvd xx p-acp pno32, pns12 vmb vvi p-acp po12 n2 cc vvb av-dx dc p-acp np1, pns31 vvd av.
(31) sermon (DIV2)
494
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9678
What? shal we not resort to our frends in time of neade? & trow ye we shal not finde thē a slepe? Yes I warrant you, & when we nead their help most, we shall not haue it.
What? shall we not resort to our Friends in time of neade? & trow you we shall not find them a sleep? Yes I warrant you, & when we nead their help most, we shall not have it.
q-crq? vmb pns12 xx vvi p-acp po12 n2 p-acp n1 pp-f n1? cc vvb pn22 pns12 vmb xx vvi pno32 av vvi? uh pns11 vvb pn22, cc c-crq pns12 vvb po32 n1 av-ds, pns12 vmb xx vhi pn31.
(31) sermon (DIV2)
494
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9679
But what shal we do, when we shal finde lack in them? we will cry out vpon them, vpbraid them, chide, braul, fume, chafe & backbite them.
But what shall we do, when we shall find lack in them? we will cry out upon them, upbraid them, chide, braul, fume, chafe & backbite them.
p-acp q-crq vmb pns12 vdi, c-crq pns12 vmb vvi n1 p-acp pno32? pns12 vmb vvi av p-acp pno32, vvi pno32, vvb, n1, n1, vvb cc vvi pno32.
(31) sermon (DIV2)
494
Image 242
9680
But Christ did not so, he excused his frēds saying: Vigilate & orate, spiritus quidem promptus est, caro autē infirma.
But christ did not so, he excused his Friends saying: Vigilate & orate, spiritus quidem promptus est, Caro autē infirma.
p-acp np1 vdd xx av, pns31 vvd po31 n2 vvg: vvb cc fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la.
(31) sermon (DIV2)
494
Image 242
9681
Oh (quoth he) watch and pray, I se wel the spirit is redy, but the flesh is weak.
O (quoth he) watch and pray, I see well the Spirit is ready, but the Flesh is weak.
uh (vvd pns31) vvb cc vvb, pns11 vvb av dt n1 vbz j, cc-acp dt n1 vbz j.
(31) sermon (DIV2)
494
Image 242
9682
What meaneth this? surely it is a cōfortable place.
What means this? surely it is a comfortable place.
q-crq vvz d? av-j pn31 vbz dt j n1.
(31) sermon (DIV2)
494
Image 242
9683
For as longe as we liue in this worlde, when we be at the best, we haue no more but Promptitudinē spiritus cū infirmitate carnis.
For as long as we live in this world, when we be At the best, we have no more but Promptitudinē spiritus cū Infirmity carnis.
p-acp c-acp av-j c-acp pns12 vvb p-acp d n1, c-crq pns12 vbb p-acp dt js, pns12 vhb dx dc p-acp fw-la fw-la fw-la vvb fw-la.
(31) sermon (DIV2)
494
Image 242
9684
The readinesse of the spiryte with thinfirmity of the flesh. The very saintes of god said:
The readiness of the Spirit with thinfirmity of the Flesh. The very Saints of god said:
dt n1 pp-f dt n1 p-acp n1 pp-f dt n1. dt j n2 pp-f n1 vvd:
(31) sermon (DIV2)
494
Image 242
9685
Velle adest mihi, my will is good, but I am not able to perform it, I haue ben with some, Velle adest mihi, my will is good, but I am not able to perform it, I have been with Some,
fw-fr fw-la fw-la, po11 n1 vbz j, cc-acp pns11 vbm xx j pc-acp vvi pn31, pns11 vhb vbn p-acp d,
(31) sermon (DIV2)
494
Image 242
9686
and sain they would, faine they would, there was redinesse of spirit, but it would not be.
and sain they would, feign they would, there was readiness of Spirit, but it would not be.
cc vvn pns32 vmd, av-j pns32 vmd, pc-acp vbds n1 pp-f n1, cc-acp pn31 vmd xx vbi.
(31) sermon (DIV2)
494
Image 242
9687
It greued thē that they could not take thinges, as they shuld do.
It grieved them that they could not take things, as they should do.
pn31 vvd pno32 cst pns32 vmd xx vvi n2, c-acp pns32 vmd vdi.
(31) sermon (DIV2)
494
Image 242
9688
The flesh resysteth the work of the holy ghoste in our harts, and lets it, lets it.
The Flesh Resisteth the work of the holy ghost in our hearts, and lets it, lets it.
dt n1 vvz dt n1 pp-f dt j n1 p-acp po12 n2, cc vvz pn31, vvz pn31.
(31) sermon (DIV2)
494
Image 242
9689
We haue to pray euer to god.
We have to pray ever to god.
pns12 vhb pc-acp vvi av p-acp n1.
(31) sermon (DIV2)
494
Image 242
9690
Oh prayer, prayer, that it might be vsed in this realm, 〈 ◊ 〉 it ought to be of al men, O prayer, prayer, that it might be used in this realm, 〈 ◊ 〉 it ought to be of all men,
uh n1, n1, cst pn31 vmd vbi vvn p-acp d n1, 〈 sy 〉 pn31 vmd pc-acp vbi pp-f d n2,
(31) sermon (DIV2)
494
Image 242
9691
& specially of magistrates, of coun sailers, of great rulers, to pray, to pray, that it wold plese God to put godly policies in their harts. Cal for assistans.
& specially of Magistrates, of coun sailors, of great Rulers, to pray, to pray, that it would please God to put godly policies in their hearts. Cal for assistants.
cc av-j pp-f n2, pp-f fw-mi n2, pp-f j n2, pc-acp vvi, pc-acp vvi, cst pn31 vmd vvb n1 pc-acp vvi j n2 p-acp po32 n2. np1 p-acp n2.
(31) sermon (DIV2)
494
Image 242
9692
I haue hard say, when that good Quene that is gone had ordeined in her house, daily prayer bothe before none,
I have hard say, when that good Queen that is gone had ordained in her house, daily prayer both before none,
pns11 vhb av-j vvb, c-crq cst j n1 cst vbz vvn vhd vvn p-acp po31 n1, j n1 av-d p-acp pix,
(31) sermon (DIV2)
494
Image 242
9693
& after none, the Admirall gettes him oute of the waye, 〈 ◊ 〉 a moule digging in thearth.
& After none, the Admiral gettes him out of the Way, 〈 ◊ 〉 a moule digging in thearth.
cc p-acp pix, dt n1 vvz pno31 av pp-f dt n1, 〈 sy 〉 dt n1 vvg p-acp n1.
(31) sermon (DIV2)
494
Image 242
9694
He shal be Lottes wyfe to me as long as I liue. He was I hard say a couetous man, a couetous man in deede.
He shall be Lots wife to me as long as I live. He was I hard say a covetous man, a covetous man in deed.
pns31 vmb vbi npg1 n1 p-acp pno11 a-acp av-j c-acp pns11 vvb. pns31 vbds pns11 av-j vvb dt j n1, dt j n1 p-acp n1.
(31) sermon (DIV2)
494
Image 242
9695
I woulde there were no moe in Englande. He was I hearde saye an ambitious man.
I would there were no more in England. He was I heard say an ambitious man.
pns11 vmd pc-acp vbdr dx dc p-acp np1. pns31 vbds pns11 vvn vvi dt j n1.
(31) sermon (DIV2)
494
Image 242
9696
I woulde ther wer no mo in Englād.
I would there were no more in Englād.
pns11 vmd pc-acp vbdr dx dc p-acp np1.
(31) sermon (DIV2)
494
Image 242
9697
He was I hard say a seditious 〈 ◊ 〉, a contemner of common prayer, I wold there were no mo in England, wel he is gon.
He was I hard say a seditious 〈 ◊ 〉, a contemner of Common prayer, I would there were no more in England, well he is gone.
pns31 vbds pns11 av-j vvb dt j 〈 sy 〉, dt n1 pp-f j n1, pns11 vmd pc-acp vbdr dx dc p-acp np1, av pns31 vbz vvn.
(31) sermon (DIV2)
494
Image 242
9698
I wold 〈 ◊ 〉 had left 〈 ◊ 〉 behinde him.
I would 〈 ◊ 〉 had left 〈 ◊ 〉 behind him.
pns11 vmd 〈 sy 〉 vhn vvd 〈 sy 〉 a-acp pno31.
(31) sermon (DIV2)
494
Image 242
9699
〈 ◊ 〉 you my lordes, yt you pray in your houses to the better mortificatiō of your flesh.
〈 ◊ 〉 you my Lords, that you pray in your houses to the better mortification of your Flesh.
〈 sy 〉 pn22 po11 n2, pn31 pn22 vvb p-acp po22 n2 p-acp dt jc n1 pp-f po22 n1.
(31) sermon (DIV2)
494
Image 242
9700
Remēber god must be honored, I wil you to pray yt god will continue his spirite in you.
remember god must be honoured, I will you to pray that god will continue his Spirit in you.
vvb n1 vmb vbi vvn, pns11 vmb pn22 pc-acp vvi pn31 n1 vmb vvi po31 n1 p-acp pn22.
(31) sermon (DIV2)
494
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9701
I do not put you in cōfort, that if ye haue once the spirite, ye cannot lose it.
I do not put you in Comfort, that if you have once the Spirit, you cannot loose it.
pns11 vdb xx vvi pn22 p-acp n1, cst cs pn22 vhb a-acp dt n1, pn22 vmbx vvi pn31.
(31) sermon (DIV2)
494
Image 242
9702
Ther be new spirits start vp nowe of late. yt say after we haue receiued the spirite, we cannot synne.
There be new spirits start up now of late. that say After we have received the Spirit, we cannot sin.
pc-acp vbi j n2 vvb a-acp av pp-f av-j. pn31 vvz c-acp pns12 vhb vvn dt n1, pns12 vmbx vvi.
(31) sermon (DIV2)
494
Image 242
9703
I wyl make but one argument.
I will make but one argument.
sy vmb vvi p-acp crd n1.
(31) sermon (DIV2)
494
Image 242
9704
Saint Paul had brought yt 〈 ◊ 〉 to the profession of the faith, & left them in that 〈 ◊ 〉, they had receiued the spirite once but they synned again,
Saint Paul had brought that 〈 ◊ 〉 to the profession of the faith, & left them in that 〈 ◊ 〉, they had received the Spirit once but they sinned again,
n1 np1 vhd vvn pn31 〈 sy 〉 pc-acp dt n1 pp-f dt n1, cc vvd pno32 p-acp d 〈 sy 〉, pns32 vhd vvn dt n1 a-acp p-acp pns32 vvd av,
(31) sermon (DIV2)
494
Image 242
9705
as he testified of them him self. He sayeth: Currebatis bene. Ve were once in a ryght state, and again;
as he testified of them him self. He Saith: Currebatis bene. We were once in a right state, and again;
c-acp pns31 vvd pp-f pno32 pno31 n1. pns31 vvz: fw-la fw-la. pns12 vbdr a-acp p-acp dt j-jn n1, cc av;
(31) sermon (DIV2)
494
Image 242
9706
recepistis spiritū ex operibus legis, an ex iusticia fidei? Once they had the spirit by faith,recepistis spiritū ex operibus Legis, an ex Justice fidei? Once they had the Spirit by faith,
fw-la fw-la fw-la fw-la fw-la, dt fw-la n1 fw-la? a-acp pns32 vhd dt n1 p-acp n1,
(31) sermon (DIV2)
494
Image 242
9707
but fals prophets came (when he was gone frō them) & they plucked them clean away from al that Paule had planted them in,
but falls Prophets Come (when he was gone from them) & they plucked them clean away from all that Paul had planted them in,
cc-acp j n2 vvd (c-crq pns31 vbds vvn p-acp pno32) cc pns32 vvd pno32 av-j av p-acp d cst np1 vhd vvn pno32 p-acp,
(31) sermon (DIV2)
494
Image 242
9708
and then said Paul vnto thē.
and then said Paul unto them.
cc av vvd np1 p-acp pno32.
(31) sermon (DIV2)
494
Image 242
9709
O stulti Galathe quis vos fascinauit? If this be true, we maye lose the spirit, that we haue once possessed.O stulti Galatian quis vos fascinauit? If this be true, we may loose the Spirit, that we have once possessed.
fw-la fw-la np1 fw-la fw-fr fw-la? cs d vbb j, pns12 vmb vvi dt n1, cst pns12 vhb a-acp vvn.
(31) sermon (DIV2)
494
Image 242
9710
It is a fod thing, I wil not tary in it. But nowe to the passyon again.
It is a fod thing, I will not tarry in it. But now to the passion again.
pn31 vbz dt j n1, pns11 vmb xx vvi p-acp pn31. p-acp av p-acp dt n1 av.
(31) sermon (DIV2)
494
Image 242
9711
〈 ◊ 〉 had bene wyth hys father, & felt no help, he had bene wyth hys frendes,
〈 ◊ 〉 had be with his father, & felt no help, he had be with his Friends,
〈 sy 〉 vhn vbn p-acp po31 n1, cc vvd dx n1, pns31 vhd vbn p-acp po31 n2,
(31) sermon (DIV2)
494
Image 242
9712
and had no comfort, he had prayed twise, and was not hard, what did he now? did he geue prayer ouer? no, he goeth againe to his father,
and had no Comfort, he had prayed twice, and was not hard, what did he now? did he give prayer over? no, he Goes again to his father,
cc vhd dx n1, pns31 vhd vvn av, cc vbds xx j, r-crq vdd pns31 av? vdd pns31 vvi n1 a-acp? uh-dx, pns31 vvz av p-acp po31 n1,
(31) sermon (DIV2)
494
Image 242
9713
and sayeth the same againe, father if it be possible, awaye with this cup, here is an exāple for vs,
and Saith the same again, father if it be possible, away with this cup, Here is an Exampl for us,
cc vvz dt d av, n1 cs pn31 vbb j, av p-acp d n1, av vbz dt n1 p-acp pno12,
(31) sermon (DIV2)
494
Image 242
9714
although we be not hard at the firste tyme, shall we geue ouer our prayer? nay we must to it againe, we muste be instant in prayer.
although we be not hard At the First time, shall we give over our prayer? nay we must to it again, we must be instant in prayer.
cs pns12 vbb xx j p-acp dt ord n1, vmb pns12 vvi p-acp po12 n1? uh-x pns12 vmb p-acp pn31 av, pns12 vmb vbi j-jn p-acp n1.
(31) sermon (DIV2)
494
Image 242
9736
This same lack of the feare of God, and dyscipline in vs, was one of the causes that the father wold not hear his sonne.
This same lack of the Fear of God, and dyscipline in us, was one of the Causes that the father would not hear his son.
d d n1 pp-f dt n1 pp-f np1, cc n1 p-acp pno12, vbds pi pp-f dt n2 cst dt n1 vmd xx vvi po31 n1.
(31) sermon (DIV2)
494
Image 243
9715
He prayd thrise and was not harde, let vs pray three score times, 〈 ◊ 〉 are 〈 ◊ 〉 dull nowe a dayes in prayer, to come to sermons, to resort to common prayer.
He prayed thrice and was not harden, let us pray three score times, 〈 ◊ 〉 Are 〈 ◊ 〉 dull now a days in prayer, to come to Sermons, to resort to Common prayer.
pns31 vvd av cc vbds xx j, vvb pno12 vvi crd n1 n2, 〈 sy 〉 vbr 〈 sy 〉 j av dt n2 p-acp n1, pc-acp vvi p-acp n2, pc-acp vvi p-acp j n1.
(31) sermon (DIV2)
494
Image 242
9716
You houskepers, & especially great mē geue exāple of prayer in your houses.
You houskepers, & especially great men give Exampl of prayer in your houses.
pn22 n2, cc av-j j n2 vvi n1 pp-f n1 p-acp po22 n2.
(31) sermon (DIV2)
494
Image 242
9717
Well, did his father looke vpon him this second time? no, he wente to his frendes agayne, thinking to finde some comfort there,
Well, did his father look upon him this second time? no, he went to his Friends again, thinking to find Some Comfort there,
uh-av, vdd po31 n1 vvi p-acp pno31 d ord n1? uh-dx, pns31 vvd p-acp po31 n2 av, vvg pc-acp vvi d n1 a-acp,
(31) sermon (DIV2)
494
Image 242
9718
but he findes them a slepe again, more deper a slepe then euer they wer. Theyr eyes wer heauy with slepe.
but he finds them a sleep again, more Deeper a sleep then ever they were. Their eyes were heavy with sleep.
cc-acp pns31 vvz pno32 av vvi av, av-dc jc-jn av vvi av av pns32 vbdr. po32 n2 vbdr j p-acp vvi.
(31) sermon (DIV2)
494
Image 242
9719
There was no cōfort at al, they wist not what to say to him.
There was no Comfort At all, they wist not what to say to him.
pc-acp vbds dx n1 p-acp d, pns32 vvd xx r-crq pc-acp vvi p-acp pno31.
(31) sermon (DIV2)
494
Image 242
9720
A wonderful thinge, howe he was toste from poste to piller, one while to his father,
A wondered thing, how he was toste from post to pillar, one while to his father,
dt j n1, c-crq pns31 vbds vvn p-acp n1 p-acp n1, crd n1 p-acp po31 n1,
(31) sermon (DIV2)
494
Image 242
9721
and was destitute at his hand, another while to his frends, and found no comfort at them, his father gaue him loking on,
and was destitute At his hand, Another while to his Friends, and found no Comfort At them, his father gave him looking on,
cc vbds j p-acp po31 n1, j-jn n1 p-acp po31 n2, cc vvd dx n1 p-acp pno32, po31 n1 vvd pno31 vvg a-acp,
(31) sermon (DIV2)
494
Image 242
9722
and suffred him to bite vpon the bridle a while.
and suffered him to bite upon the bridle a while.
cc vvd pno31 pc-acp vvi p-acp dt n1 dt n1.
(31) sermon (DIV2)
494
Image 242
9723
Almighty God beheld this battail, that he might enioy yt honor and glory, that in his name all knees should bow, Celestium, Terrestrium, et infernorum, in heauen, earth & hell.
Almighty God beheld this battle, that he might enjoy that honour and glory, that in his name all knees should bow, Celestial, Terrestrial, et infernorum, in heaven, earth & hell.
np1 np1 vvd d n1, cst pns31 vmd vvi pn31 n1 cc n1, cst p-acp po31 n1 d n2 vmd vvi, np1, np1, fw-la fw-la, p-acp n1, n1 cc n1.
(31) sermon (DIV2)
494
Image 243
9724
Thys that the father wold not hear his own sonne, was an other punishment due to our sinne.
This that the father would not hear his own son, was an other punishment due to our sin.
d cst dt n1 vmd xx vvi po31 d n1, vbds dt j-jn n1 j-jn p-acp po12 n1.
(31) sermon (DIV2)
494
Image 243
9725
When we crye vnto him, he wil not hear vs. The prophet Ieremye sayeth: Clamabunt ad me, & ego non exaudiam eos.
When we cry unto him, he will not hear us The Prophet Jeremiah Saith: Clamabunt ad me, & ego non exaudiam eos.
c-crq pns12 vvb p-acp pno31, pns31 vmb xx vvi pno12 dt n1 np1 vvz: fw-la fw-la pno11, cc fw-la fw-la fw-la fw-la.
(31) sermon (DIV2)
494
Image 243
9726
These beIeremies words, here he threatneth to punishe sinne, with not hearing their prayers, the prophet sayth:
These beIeremies words, Here he threatens to Punish sin, with not hearing their Prayers, the Prophet say:
d np1 n2, av pns31 vvz pc-acp vvi n1, p-acp xx vvg po32 n2, dt n1 vvz:
(31) sermon (DIV2)
494
Image 243
9727
They haue not had the feare of God before their eyes, nor haue not regarded discipline and correction.
They have not had the Fear of God before their eyes, nor have not regarded discipline and correction.
pns32 vhb xx vhn dt n1 pp-f np1 p-acp po32 n2, ccx vhb xx vvn n1 cc n1.
(31) sermon (DIV2)
494
Image 243
9728
I neuer saw surelye so litle discipline as is now a dais. Men wil be masters, they will be masters, & no disciples.
I never saw surely so little discipline as is now a dais. Men will be Masters, they will be Masters, & no Disciples.
pns11 av-x vvd av-j av j n1 c-acp vbz av dt n2. np1 vmb vbi n2, pns32 vmb vbi n2, cc dx n2.
(31) sermon (DIV2)
494
Image 243
9729
Alas where is this discipline now in Englande. The people regarde no Discipline, they be wythout al order.
Alas where is this discipline now in England. The people regard no Discipline, they be without all order.
uh q-crq vbz d n1 av p-acp np1. dt n1 vvi dx n1, pns32 vbb p-acp d n1.
(31) sermon (DIV2)
494
Image 243
9730
Where they should geue place, they wil not stur one inch, yea, where magistrates shuld determine matters, they wil breake into the place before they come,
Where they should give place, they will not stir one inch, yea, where Magistrates should determine matters, they will break into the place before they come,
c-crq pns32 vmd vvi n1, pns32 vmb xx n1 crd n1, uh, c-crq n2 vmd vvi n2, pns32 vmb vvi p-acp dt n1 c-acp pns32 vvb,
(31) sermon (DIV2)
494
Image 243
9731
and at theyr comming not moue a whit for them.
and At their coming not move a whit for them.
cc p-acp po32 n-vvg xx vvi dt n1 p-acp pno32.
(31) sermon (DIV2)
494
Image 243
9732
Is this discipline? Is thys good order? If a man say any thing vnto them, they regard it not.
Is this discipline? Is this good order? If a man say any thing unto them, they regard it not.
vbz d n1? vbz d j n1? cs dt n1 vvb d n1 p-acp pno32, pns32 vvb pn31 xx.
(31) sermon (DIV2)
494
Image 243
9733
They that be caled to answer, wil not answer directly, but skoffe the matter oute. Men the more they know, the worse they be, it is truely sayde.
They that be called to answer, will not answer directly, but scoff the matter out. Men the more they know, the Worse they be, it is truly said.
pns32 cst vbb vvn pc-acp vvi, vmb xx vvi av-j, cc-acp vvb dt n1 av. np1 dt av-dc pns32 vvb, dt jc pns32 vbb, pn31 vbz av-j vvn.
(31) sermon (DIV2)
494
Image 243
9734
sciencia inflat, knowledge maketh vs proud, and causeth vs to forget all, and set a way disciplin. Science inflat, knowledge makes us proud, and Causes us to forget all, and Set a Way discipline.
fw-it fw-la, n1 vvz pno12 j, cc vvz pno12 pc-acp vvi d, cc vvd dt n1 n1.
(31) sermon (DIV2)
494
Image 243
9735
Surely, in Poperye they had a reuerence, but now we haue none at al, Ineuer saw the like.
Surely, in Popery they had a Reverence, but now we have none At all, Never saw the like.
np1, p-acp n1 pns32 vhd dt n1, cc-acp av pns12 vhb pix p-acp d, np1 vvd dt j.
(31) sermon (DIV2)
494
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9737
This pain suffred our sauior Christ for vs who neuer deserued it. 〈 ◊ 〉 what it was, that he suffred in thys garden, till Iudas came.
This pain suffered our Saviour christ for us who never deserved it. 〈 ◊ 〉 what it was, that he suffered in this garden, till Iudas Come.
d n1 vvd po12 n1 np1 p-acp pno12 r-crq av vvd pn31. 〈 sy 〉 q-crq pn31 vbds, cst pns31 vvd p-acp d n1, c-acp np1 vvd.
(31) sermon (DIV2)
494
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9738
The dolors, the terrors, the sorrowes that he suffered, be vnspeakable.
The dolors, the terrors, the sorrows that he suffered, be unspeakable.
dt n2, dt n2, dt n2 cst pns31 vvd, vbb j.
(31) sermon (DIV2)
494
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9739
He suffred part ly, to make amends for our sinnes, & partly to geue vs exā ple, what we should doo in like case.
He suffered part lie, to make amends for our Sins, & partly to give us exan ple, what we should do in like case.
pns31 vvd n1 vvi, pc-acp vvi n2 p-acp po12 n2, cc av pc-acp vvi pno12 av n1, r-crq pns12 vmd vdi p-acp j n1.
(31) sermon (DIV2)
494
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9740
What comes of thys gear in thend. Wel, now he prayeth again, he resorteth to his father again.
What comes of this gear in The end. Well, now he Prayeth again, he resorteth to his father again.
q-crq vvz pp-f d n1 p-acp n1. uh-av, av pns31 vvz av, pns31 vvz p-acp po31 n1 av.
(31) sermon (DIV2)
494
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9741
Angore correptus prolixius orabat. He was in sorer pains, in more anguish thē euer he was,Anger correptus prolixius orabat. He was in Sorer pains, in more anguish them ever he was,
np1 fw-la fw-la fw-la. pns31 vbds p-acp jc n2, p-acp dc n1 pno32 av pns31 vbds,
(31) sermon (DIV2)
494
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9742
& therfore he prayeth lōger, more ardētly, more feruētly, more vehemētly thē euer he did before.
& Therefore he Prayeth longer, more ardently, more fervently, more vehemently them ever he did before.
cc av pns31 vvz av-jc, av-dc av-j, av-dc av-j, av-dc av-j pno32 av pns31 vdd a-acp.
(31) sermon (DIV2)
494
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9743
Oh lord, what a wōderful thinge is this, this horror of death is worse thē death it self, more He prayeth now the third time.
O lord, what a wondered thing is this, this horror of death is Worse them death it self, more He Prayeth now the third time.
uh n1, r-crq dt j-vvn n1 vbz d, d n1 pp-f n1 vbz jc pno32 n1 pn31 n1, dc pns31 vvz av dt ord n1.
(31) sermon (DIV2)
494
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9744
He did it so instantlye, so feruently, that it brought out a bloudy sweat, & such plēty that it dropped down euen to the groūd.
He did it so instantly, so fervently, that it brought out a bloody sweat, & such plenty that it dropped down even to the ground.
pns31 vdd pn31 av av-jn, av av-j, cst pn31 vvd av dt j n1, cc d n1 cst pn31 vvd a-acp av-j p-acp dt n1.
(31) sermon (DIV2)
494
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9745
There issued out of his precious body drops of blud.
There issued out of his precious body drops of blood.
a-acp vvd av pp-f po31 j n1 n2 pp-f n1.
(31) sermon (DIV2)
494
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9746
What a paine was he in, when these bloudy drops fel so aboundantlye frō hym? Yet for al that,
What a pain was he in, when these bloody drops fell so abundantly from him? Yet for all that,
q-crq dt n1 vbds pns31 p-acp, c-crq d j n2 vvd av av-j p-acp pno31? av p-acp d d,
(31) sermon (DIV2)
494
Image 243
9747
how vnthankful do we shewe oure selues toward him that died only for our sakes, & for the remedy of our sinnes.
how unthankful doe we show our selves towards him that died only for our sakes, & for the remedy of our Sins.
c-crq j n1 pns12 vvi po12 n2 p-acp pno31 cst vvd av-j p-acp po12 n2, cc p-acp dt n1 pp-f po12 n2.
(31) sermon (DIV2)
494
Image 243
9748
Oh what blasphemy do we commit day by day, what litle regard haue we to his blessed passion thus to swear by gods bloud, by Christes passion.
O what blasphemy do we commit day by day, what little regard have we to his blessed passion thus to swear by God's blood, by Christ's passion.
uh q-crq n1 vdb pns12 vvb n1 p-acp n1, r-crq j n1 vhb pns12 p-acp po31 j-vvn n1 av pc-acp vvi p-acp ng1 n1, p-acp npg1 n1.
(31) sermon (DIV2)
494
Image 243
9749
We haue no thing in our pastime, but gods bloud, gods woundes. We continually blaspheme his passyon in hauking, hunting, dising & carding.
We have no thing in our pastime, but God's blood, God's wounds. We continually Blaspheme his passion in hawking, hunting, dising & carding.
pns12 vhb dx n1 p-acp po12 n1, cc-acp ng1 n1, n2 n2. pns12 av-j vvi po31 n1 p-acp vvg, vvg, vvg cc vvg.
(31) sermon (DIV2)
494
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9750
Who wold think he shuld haue such ennemies amōg those that professe his name.
Who would think he should have such enemies among those that profess his name.
q-crq vmd vvi pns31 vmd vhi d n2 p-acp d cst vvb po31 n1.
(31) sermon (DIV2)
494
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9751
What became of his bloud that fel down trow 〈 ◊ 〉? was yt bloud of Hales of it, wo worth it.
What became of his blood that fell down trow 〈 ◊ 〉? was that blood of Hales of it, woe worth it.
q-crq vvd pp-f po31 n1 cst vvd a-acp vvi 〈 sy 〉? vbds pn31 n1 pp-f n2 pp-f pn31, n1 n1 pn31.
(31) sermon (DIV2)
494
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9752
What a do was it to bring this oute of the kinges hed.
What a doe was it to bring this out of the Kings head.
q-crq dt n1 vbds pn31 pc-acp vvi d av pp-f dt ng1 n1.
(31) sermon (DIV2)
494
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9753
This great abhomination of the bloud of hales could not be taken a great while out of hys minde.
This great abomination of the blood of Hales could not be taken a great while out of his mind.
d j n1 pp-f dt n1 pp-f n2 vmd xx vbi vvn dt j n1 av pp-f po31 n1.
(31) sermon (DIV2)
494
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9754
You that be of the court, & especially ye sworn chaplains beware of a lesson that a great man taught me at my first cōming to the court he told me for good will, he thoughte it wel.
You that be of the court, & especially you sworn Chaplains beware of a Lesson that a great man taught me At my First coming to the court he told me for good will, he Thought it well.
pn22 cst vbb pp-f dt n1, cc av-j pn22 vvn n2 vvb pp-f dt n1 cst dt j n1 vvd pno11 p-acp po11 ord n-vvg p-acp dt n1 pns31 vvd pno11 p-acp j n1, pns31 vvd pn31 av.
(31) sermon (DIV2)
494
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9755
〈 ◊ 〉 sayd vnto me.
〈 ◊ 〉 said unto me.
〈 sy 〉 vvd p-acp pno11.
(31) sermon (DIV2)
494
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9756
You must beware how so euer ye do that ye cōtrary not the king, let him haue his saiyngs, folow him, go with him.
You must beware how so ever you do that the contrary not the King, let him have his saiyngs, follow him, go with him.
pn22 vmb vvi c-crq av av pn22 vdb d dt n-jn xx dt n1, vvb pno31 vhi po31 n2, vvi pno31, vvb p-acp pno31.
(31) sermon (DIV2)
494
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9757
Mary out vpon this counsel, shal I say, as he sayes? Say your cōscience,
Mary out upon this counsel, shall I say, as he Says? Say your conscience,
np1 av p-acp d n1, vmb pns11 vvi, c-acp pns31 vvz? n1 po22 n1,
(31) sermon (DIV2)
494
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9758
or els what a worm shal ye fele gnawinge, what a remorse of conscience shall ye haue,
or Else what a worm shall you feel gnawing, what a remorse of conscience shall you have,
cc av q-crq dt n1 vmb pn22 vvb vvg, r-crq dt n1 pp-f n1 vmb pn22 vhi,
(31) sermon (DIV2)
494
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9761
The drop of raine maketh a hole in the stone, not by violence, but by oft falling.
The drop of rain makes a hold in the stone, not by violence, but by oft falling.
dt n1 pp-f n1 vvz dt n1 p-acp dt n1, xx p-acp n1, cc-acp p-acp av vvg.
(31) sermon (DIV2)
494
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9762
Likewise a prince must be turned not violently, but he must be won by a litle and a litle.
Likewise a Prince must be turned not violently, but he must be wone by a little and a little.
av dt n1 vmb vbi vvn xx av-j, cc-acp pns31 vmb vbi vvn p-acp dt j cc dt j.
(31) sermon (DIV2)
494
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9763
He must haue his duty told him, but it must be don with humblenesse, with request of pardon,
He must have his duty told him, but it must be dONE with humbleness, with request of pardon,
pns31 vmb vhi po31 n1 vvd pno31, cc-acp pn31 vmb vbi vdn p-acp n1, p-acp n1 pp-f n1,
(31) sermon (DIV2)
494
Image 243
9764
or els it wer a daungerous thing.
or Else it were a dangerous thing.
cc av pn31 vbdr dt j n1.
(31) sermon (DIV2)
494
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9765
Unpreachinge prelates haue bene the cause, that the bloud of Hales did so long blinde the king.
Unpreaching Prelates have be the cause, that the blood of Hales did so long blind the King.
vvg n2 vhb vbn dt n1, cst dt n1 pp-f np1 vdd av av-j vvi dt n1.
(31) sermon (DIV2)
494
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9766
Wo worth that such an abhominable thing, shoulde be in a Christen realme, but thankes be to God, it was partlye redressed in the kinges dayes that dead is, aud much more now.
Woe worth that such an abominable thing, should be in a christian realm, but thanks be to God, it was partly Redressed in the Kings days that dead is, and much more now.
n1 n1 cst d dt j n1, vmd vbi p-acp dt jp n1, cc-acp n2 vbb p-acp np1, pn31 vbds av vvn p-acp dt ng1 n2 cst j vbz, cc av-d av-dc av.
(31) sermon (DIV2)
494
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9767
God graunt good wil, and power to goo forward, if ther be any such abhomination behind, yt it may vtterly be roted vp.
God grant good will, and power to goo forward, if there be any such abomination behind, that it may utterly be roted up.
np1 vvb j n1, cc n1 pc-acp vvi av-j, cs pc-acp vbi d d n1 a-acp, pn31 pn31 vmb av-j vbi vvn a-acp.
(31) sermon (DIV2)
494
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9768
O how happy are we, that it hath plesed almigh ty God to vouchsafe, that his sonne shuld sweat bloud for the redeming of our synnes,
O how happy Are we, that it hath pleased almigh ty God to vouchsafe, that his son should sweat blood for the redeeming of our Sins,
sy q-crq j vbr pns12, cst pn31 vhz vvn j zz np1 pc-acp vvi, cst po31 n1 vmd vvi n1 p-acp dt vvg pp-f po12 n2,
(31) sermon (DIV2)
494
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9769
and again how vnhappy are we, if we wil not take it thankfully, that was redemed so painfully.
and again how unhappy Are we, if we will not take it thankfully, that was redeemed so painfully.
cc av c-crq j vbr pns12, cs pns12 vmb xx vvi pn31 av-j, cst vbds vvn av av-j.
(31) sermon (DIV2)
494
Image 244
9770
Alas what hard hartes haue we.
Alas what hard hearts have we.
uh q-crq j n2 vhb pns12.
(31) sermon (DIV2)
494
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9771
Our sauioure Christ neuer synned, and yet sweat he blud for our sinnes we will not once water our eyes wyth a few tears.
Our Saviour christ never sinned, and yet sweat he blood for our Sins we will not once water our eyes with a few tears.
po12 n1 np1 av-x vvd, cc av vvb pns31 n1 p-acp po12 n2 pns12 vmb xx a-acp vvi po12 n2 p-acp dt d n2.
(31) sermon (DIV2)
494
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9772
What an horrible thing is sinne? that no other thinge would remedy and pay the raunsome for it,
What an horrible thing is sin? that no other thing would remedy and pay the ransom for it,
q-crq dt j n1 vbz n1? d dx j-jn n1 vmd vvi cc vvi dt n1 p-acp pn31,
(31) sermon (DIV2)
494
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9773
but only the bloude of our sauiour Christ.
but only the blood of our Saviour christ.
cc-acp av-j dt n1 pp-f po12 n1 np1.
(31) sermon (DIV2)
494
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9774
There was nothing to pacifye the fathers wrath against man, but such an agony as he suffred al the passion of al the martyrs that euer were, all the sacrifices of Patriarkes that euer were, al the good workes that euer were done, were not able to remedy oure synne, to make satisfaction for our sinnes,
There was nothing to pacify the Father's wrath against man, but such an agony as he suffered all the passion of all the Martyrs that ever were, all the Sacrifices of Patriarchs that ever were, all the good works that ever were done, were not able to remedy our sin, to make satisfaction for our Sins,
pc-acp vbds pix pc-acp vvi dt ng1 n1 p-acp n1, cc-acp d dt n1 c-acp pns31 vvd d dt n1 pp-f d dt n2 cst av vbdr, d dt n2 pp-f n2 cst av vbdr, d dt j n2 cst av vbdr vdn, vbdr xx j pc-acp vvi po12 n1, pc-acp vvi n1 p-acp po12 n2,
(31) sermon (DIV2)
494
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9775
nor any thing besides, but this extreme passion and bloud sheddinge of our most merciful sauiour Christ.
nor any thing beside, but this extreme passion and blood shedding of our most merciful Saviour christ.
ccx d n1 a-acp, p-acp d j-jn n1 cc n1 vvg pp-f po12 av-ds j n1 np1.
(31) sermon (DIV2)
494
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9776
But to draw toward an end, what became of this thre fold prayer, at the length, it pleased God to hear his sōnes prayer,
But to draw towards an end, what became of this Three fold prayer, At the length, it pleased God to hear his Sons prayer,
p-acp pc-acp vvi p-acp dt n1, r-crq vvd pp-f d crd n1 n1, p-acp dt n1, pn31 vvd np1 pc-acp vvi po31 ng1 n1,
(31) sermon (DIV2)
495
Image 244
9777
and sent him an angell to corroborate, to strengthen, to comfort him.
and sent him an angel to corroborate, to strengthen, to Comfort him.
cc vvd pno31 dt n1 pc-acp vvi, pc-acp vvi, pc-acp vvi pno31.
(31) sermon (DIV2)
495
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9778
Christ nead no angels help if he had listed to case him self with his deitye.
christ nead no Angels help if he had listed to case him self with his deity.
np1 vvb dx n2 vvi cs pns31 vhd vvd pc-acp vvi pno31 n1 p-acp po31 n1.
(31) sermon (DIV2)
495
Image 244
9779
He was the sonne of God, what then? for so much as he was man, he receyued comfort at the aungels hand,
He was the son of God, what then? for so much as he was man, he received Comfort At the Angels hand,
pns31 vbds dt n1 pp-f np1, r-crq av? p-acp av av-d c-acp pns31 vbds n1, pns31 vvd n1 p-acp dt ng1 n1,
(31) sermon (DIV2)
495
Image 244
9780
as it accordes to our infirmity.
as it accords to our infirmity.
c-acp pn31 vvz p-acp po12 n1.
(31) sermon (DIV2)
495
Image 244
9781
His obedience, his continuance and sufferinge, so pleased the father of heauen, that for his sonnes sake, be he neuer so great a sinner, leauing his sinne,
His Obedience, his Continuance and suffering, so pleased the father of heaven, that for his Sons sake, be he never so great a sinner, leaving his sin,
po31 n1, po31 n1 cc vvg, av vvd dt n1 pp-f n1, cst p-acp po31 ng1 n1, vbb pns31 av-x av j dt n1, vvg po31 n1,
(31) sermon (DIV2)
495
Image 244
9782
and repentinge for the same, he wil owe him such fauoure, as thoughe he had neuer committed any sinne.
and repenting for the same, he will owe him such favour, as though he had never committed any sin.
cc vvg p-acp dt d, pns31 vmb vvi pno31 d n1, c-acp cs pns31 vhd av vvn d n1.
(31) sermon (DIV2)
495
Image 244
9783
The father of heauen wil not suffer him to be tempted wyth this great horror of death and hel to the vttermost,
The father of heaven will not suffer him to be tempted with this great horror of death and hell to the uttermost,
dt n1 pp-f n1 vmb xx vvi pno31 pc-acp vbi vvn p-acp d j n1 pp-f n1 cc n1 p-acp dt j,
(31) sermon (DIV2)
496
Image 244
9784
and aboue that he is able to bear.
and above that he is able to bear.
cc p-acp cst pns31 vbz j pc-acp vvi.
(31) sermon (DIV2)
496
Image 244
9785
Loke for it my frendes, by him and through him, he shalbe able to ouercome it, let vs do as oure sauioure Christ did,
Look for it my Friends, by him and through him, he shall able to overcome it, let us do as our Saviour christ did,
vvb p-acp pn31 po11 n2, p-acp pno31 cc p-acp pno31, pns31 vmb|vbi j pc-acp vvi pn31, vvb pno12 vdi p-acp po12 n1 np1 vdd,
(31) sermon (DIV2)
496
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9786
and we shal haue helpe from aboue, we shal haue angels help, if we truste in hym, heauen and earth shall geue vp, rather then we shall lacke helpe: he sayeth he is.
and we shall have help from above, we shall have Angels help, if we trust in him, heaven and earth shall give up, rather then we shall lack help: he Saith he is.
cc pns12 vmb vhi n1 p-acp a-acp, pns12 vmb vhi n2 vvi, cs pns12 vvi p-acp pno31, n1 cc n1 vmb vvi a-acp, av-c cs pns12 vmb vvi n1: pns31 vvz pns31 vbz.
(31) sermon (DIV2)
496
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9787
Adiutor in necessitatibus, an healper in tyme of nead.Adiutor in necessitatibus, an helper in time of nead.
np1 fw-la fw-mi, dt n1 p-acp n1 pp-f vvb.
(31) sermon (DIV2)
496
Image 244
9788
When the angell had comforted him, and when this horror of death was gon, he was so strong, that he offred hym self to Iudas, and sayd, I am he.
When the angel had comforted him, and when this horror of death was gone, he was so strong, that he offered him self to Iudas, and said, I am he.
c-crq dt n1 vhd vvn pno31, cc c-crq d n1 pp-f n1 vbds vvn, pns31 vbds av j, cst pns31 vvd pno31 n1 p-acp np1, cc vvd, pns11 vbm pns31.
(31) sermon (DIV2)
496
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9789
To make an end, I praye you take paynes, it is a daye of penaunce (as we vse to say) geue me leue to make you wery this day.
To make an end, I pray you take pains, it is a day of penance (as we use to say) give me leave to make you weary this day.
p-acp vvi dt n1, pns11 vvb pn22 vvb n2, pn31 vbz dt n1 pp-f n1 (c-acp pns12 vvb pc-acp vvi) vvb pno11 vvi pc-acp vvi pn22 j d n1.
(31) sermon (DIV2)
496
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9790
The Iewes had him to 〈 ◊ 〉 and Annas, and there they whipte him,
The Iewes had him to 〈 ◊ 〉 and Annas, and there they whipte him,
dt np2 vhd pno31 pc-acp 〈 sy 〉 cc npg1, cc a-acp pns32 n1 pno31,
(31) sermon (DIV2)
496
Image 244
9791
& bet him, they set a crowne of sharpe thorne vpon hys head, and nailed him to a tree,
& bet him, they Set a crown of sharp thorn upon his head, and nailed him to a tree,
cc vvd pno31, pns32 vvd dt n1 pp-f j n1 p-acp po31 n1, cc vvd pno31 p-acp dt n1,
(31) sermon (DIV2)
496
Image 244
9792
yet all this was not so bitter, as thys horror of death, and this agony, that he suffred in the garden, in suche a degree as is due to all the synnes of the world,
yet all this was not so bitter, as this horror of death, and this agony, that he suffered in the garden, in such a degree as is due to all the Sins of the world,
av d d vbds xx av j, c-acp d n1 pp-f n1, cc d n1, cst pns31 vvd p-acp dt n1, p-acp d dt n1 c-acp vbz j-jn p-acp d dt n2 pp-f dt n1,
(31) sermon (DIV2)
496
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9793
and not to one mannes synnes. Well, this passyon is our remeadye, it is the satisfaction for oure synnes.
and not to one Man's Sins. Well, this passion is our remedy, it is the satisfaction for our Sins.
cc xx p-acp crd ng1 n2. uh-av, d n1 vbz po12 n1, pn31 vbz dt n1 p-acp po12 n2.
(31) sermon (DIV2)
496
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9794
Hys soule descended to hel for a time. Here is much a doo, these new vpstarting spirites, say Christe neuer descended into hel, neyther body nor soule.
His soul descended to hell for a time. Here is much a do, these new upstarting spirits, say Christ never descended into hell, neither body nor soul.
po31 n1 vvn p-acp n1 p-acp dt n1. av vbz d dt vdb, d j j-vvg n2, vvb np1 av-x vvn p-acp n1, dx n1 ccx n1.
(31) sermon (DIV2)
496
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9795
In 〈 ◊ 〉 they wil aske, was he there, what did he there? what if we cannot tel what he did there? The Crede goth no further,
In 〈 ◊ 〉 they will ask, was he there, what did he there? what if we cannot tell what he did there? The Crede Goes no further,
p-acp 〈 sy 〉 pns32 vmb vvi, vbds pns31 a-acp, r-crq vdd pns31 a-acp? q-crq cs pns12 vmbx vvi r-crq pns31 vdd a-acp? dt fw-la vvz dx jc,
(31) sermon (DIV2)
496
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9796
but sayth, he descended thither, what is, that to vs if we cannot tell seing we were taught no further.
but say, he descended thither, what is, that to us if we cannot tell sing we were taught no further.
cc-acp vvz, pns31 vvd av, q-crq vbz, cst p-acp pno12 cs pns12 vmbx vvi vvg pns12 vbdr vvn av-dx av-jc.
(31) sermon (DIV2)
496
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9797
Paul was taken vp into the thirde heauen, aske likewise what he sawe, when he was caryed thyther, you shal not finde in scripture what he sawe or what he did there, shal we not therfore beleue that he was ther.
Paul was taken up into the Third heaven, ask likewise what he saw, when he was carried thither, you shall not find in scripture what he saw or what he did there, shall we not Therefore believe that he was there.
np1 vbds vvn a-acp p-acp dt ord n1, vvb av q-crq pns31 vvd, c-crq pns31 vbds vvn av, pn22 vmb xx vvi p-acp n1 r-crq pns31 vvd cc r-crq pns31 vdd a-acp, vmb pns12 xx av vvi cst pns31 vbds a-acp.
(31) sermon (DIV2)
496
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9798
These arrogant spirites, spirites of vaine glorye, because they knowe not by any expresse scripture, the order of hys doinges in hel, they will not beleue that euer he descended into hell.
These arrogant spirits, spirits of vain glory, Because they know not by any express scripture, the order of his doings in hell, they will not believe that ever he descended into hell.
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In dede thys article hath not so full scripture, so manye places and testimonies of scriptures as other haue,
In deed this article hath not so full scripture, so many places and testimonies of Scriptures as other have,
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yet it hathe inough, it hath ii. or iii. textes, and if it had but one, one texte of scripture, is of as good and lawful authoritye as a 〈 ◊ 〉. and of as certayne truth.
yet it hath enough, it hath ii. or iii. texts, and if it had but one, one text of scripture, is of as good and lawful Authority as a 〈 ◊ 〉. and of as certain truth.
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It is not to be wayed by the multitude of textes.
It is not to be weighed by the multitude of texts.
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9802
I beleue as certainlye and verelye that thys realme of Englande hathe as good authoritye to heare Gods word,
I believe as Certainly and verily that this realm of England hath as good Authority to hear God's word,
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9803
as anye natyon in all the worlde, it maye be gathered by two textes, one of them is thys.
as any Nation in all the world, it may be gathered by two texts, one of them is this.
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9804
Ite in vniuersum mundum, & predicate euangeliū omni creature. Go into the whole world, & preach yt gospel to al creatures.Item in vniuersum Mundum, & predicate euangeliū omni creature. Go into the Whole world, & preach that gospel to all creatures.
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9805
Again, Deus vult omnes hoīs saluos fieri. God wyll haue all men to be saued, he exceptes not the English men here,
Again, Deus vult omnes hoins saluos fieri. God will have all men to be saved, he exceptes not the English men Here,
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9806
nor yet expresly nameth them, and yet I am as sure, that thys Realme of Englande, by this gathering, is allowed to hear Gods word,
nor yet expressly names them, and yet I am as sure, that this Realm of England, by this gathering, is allowed to hear God's word,
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9807
as though Christ had sayed a thousand times, go preach to Englysh men. I wyl that English men be saued.
as though christ had said a thousand times, go preach to English men. I will that English men be saved.
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9808
Because this arti cle of his descending into hel, cannot be gathered so direct ly, so necessarily, so formally they do vtterly deny it.
Because this Arti cle of his descending into hell, cannot be gathered so Direct lie, so necessarily, so formally they do utterly deny it.
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9809
This article hath scriptures two or thre inough for quiet minds as for curiouse braines, nothinge can content them.
This article hath Scriptures two or Three enough for quiet minds as for curious brains, nothing can content them.
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9810
Thys the deuils sturring vp of suche spirites of sedityon, is an euident argumente, that the lighte is come forthe,
This the Devils stirring up of such spirits of sedition, is an evident argument, that the Light is come forth,
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9811
for hys word is a brode, when the deuil rusheth, when he roreth, when he stirreth vp such busy spirites, to sclaunder it.
for his word is a broad, when the Devil Rushes, when he roareth, when he stirs up such busy spirits, to slander it.
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9812
My entente is not to entreate of this matter at this time.
My entente is not to entreat of this matter At this time.
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9813
I trust the people wil not be caryed awaye with these newe arrogant spirites, I dout not,
I trust the people will not be carried away with these new arrogant spirits, I doubt not,
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9814
but good preachers will labour against them.
but good Preachers will labour against them.
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9815
But now I wil say a word, and herein I protest first of al not arrogantly to determin,
But now I will say a word, and herein I protest First of all not arrogantly to determine,
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9816
and define it, I wil contend wyth no man for it, I wil not haue it be preiudice to any body,
and define it, I will contend with no man for it, I will not have it be prejudice to any body,
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9817
but I offer it vnto you to consider & way it. There be some great clarkes that take my parte.
but I offer it unto you to Consider & Way it. There be Some great Clerks that take my part.
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9818
and I perceiue not what euill canne come of it, in sayinge, that our sauiour Christ did not only, in soule descend into hel,
and I perceive not what evil can come of it, in saying, that our Saviour christ did not only, in soul descend into hell,
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9819
but also that he suffered in hel such paines, as the dam ned spirites did suffer there.
but also that he suffered in hell such pains, as the dam ned spirits did suffer there.
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9820
Surelye, I beleue verelye for my part, that he suffered the pains of hel proporcionably, as it correspondes and answers to the whole synne of the world.
Surely, I believe verily for my part, that he suffered the pains of hell proportionably, as it corresponds and answers to the Whole sin of the world.
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9821
He wold not suffer only bodelye in the garden, and vpon the crosse, but also in hys soul,
He would not suffer only bodily in the garden, and upon the cross, but also in his soul,
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9822
when it was from the body, which was a paine due for our sinne. Some wryte so and I canne beleue it that he suffered in the verye place,
when it was from the body, which was a pain due for our sin. some write so and I can believe it that he suffered in the very place,
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9823
and I cannot tell what it is, cal it what ye wil, euen in the skalding house, in the vgsomnesse of the place, in the presence of the place, such pain as our capacity can not attain vnto, it is somwhat declared vnto vs,
and I cannot tell what it is, call it what you will, even in the scalding house, in the vgsomnesse of the place, in the presence of the place, such pain as our capacity can not attain unto, it is somewhat declared unto us,
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9824
when we vtter it by these effectes, by fyre, by gnashynge of teth, by the worme that gnaweth on the conscience.
when we utter it by these effects, by fire, by gnashing of teth, by the worm that gnaweth on the conscience.
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9825
What so euer the pain is, it is a great pain that he suffered for vs. I see no inconuenience to saye, that Christ suffered in soule in hell.
What so ever the pain is, it is a great pain that he suffered for us I see no inconvenience to say, that christ suffered in soul in hell.
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9826
I singularly commende the exceding great charitie of christ, that for our sakes would suffer in hel in his soule.
I singularly commend the exceeding great charity of Christ, that for our sakes would suffer in hell in his soul.
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9827
It settes oute the vnspeakeable hatred that God hathe to sinne. I perceyue not that it doth derogate any thing from the dignitie of Christes death,
It sets out the unspeakable hatred that God hath to sin. I perceive not that it does derogate any thing from the dignity of Christ's death,
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9828
as in the garden, whē he suffered, it derogates nothing from that he suffred on the cros Scripture speaketh on this fashion:
as in the garden, when he suffered, it derogates nothing from that he suffered on the cros Scripture speaks on this fashion:
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(31) sermon (DIV2)
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9829
Qui credit in me, habet vi tam aeternam. He that beleueth in me, hath life euerlasting.Qui credit in me, habet vi tam aeternam. He that Believeth in me, hath life everlasting.
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9830
Here he settes furth fayth as the cause of our 〈 ◊ 〉, in other places as high commendation is geuen to works,
Here he sets forth faith as the cause of our 〈 ◊ 〉, in other places as high commendation is given to works,
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and yet, are the workes any derogation from that dignitie of faythe? No. And againe scripture sayeth:
and yet, Are the works any derogation from that dignity of faith? No. And again scripture Saith:
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9832
Traditus est propter peccata nostra et exuscitatus propter iustificationem, &c. It attributeth here oure iustification to his resurrection,Traditus est propter Peccata nostra et exuscitatus propter iustificationem, etc. It attributeth Here our justification to his resurrection,
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9833
& doth this derogate any thing from his death? not a whyt. It is whole Christe.
& does this derogate any thing from his death? not a whyt. It is Whole Christ.
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9834
What with his natiuitie, what with his circumcisiō, what with his incarnation, and the whole proces of hys lyfe, with his preaching, what with his ascen ding, descending, what with his deathe, it is all Christ that worketh our saluatiō.
What with his Nativity, what with his circumcision, what with his incarnation, and the Whole Process of his life, with his preaching, what with his Ascen ding, descending, what with his death, it is all christ that works our salvation.
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9835
He sitteth on yt right hand of yt father, & al for vs. All this is the work of oure saluatiō.
He Sitteth on that right hand of that father, & all for us All this is the work of our salvation.
pns31 vvz p-acp pn31 j-jn n1 pp-f pn31 n1, cc d p-acp pno12 d d vbz dt n1 pp-f po12 n1.
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9836
I would be as lothe, to derogate any thing frō Christes death, as yt best of you all.
I would be as loath, to derogate any thing from Christ's death, as that best of you all.
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9837
How vnestimably are we bound 〈 ◊ 〉 him? what thāks ought we to geue him for it? We must haue this cōtinually in remembraunce.
How estimably Are we bound 〈 ◊ 〉 him? what thanks ought we to give him for it? We must have this continually in remembrance.
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(31) sermon (DIV2)
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9838
Propter te morti tradimur tota die. For the, we are in diyng continually.Propter te morti tradimur tota die. For thee, we Are in dying continually.
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(31) sermon (DIV2)
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9839
The life of a christen man is nothing but a readines to dye, and a remembraūce of deathe.
The life of a christian man is nothing but a readiness to die, and a remembrance of death.
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9859
In the primatiue church, in places, when their friendes were dead, they vsed to come together to the holy communion.
In the primitive Church, in places, when their Friends were dead, they used to come together to the holy communion.
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What? to remedye them that were dead? No, no. A strawe, it was not instituted for no such purpose.
What? to remedy them that were dead? No, no. A straw, it was not instituted for no such purpose.
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9840
If this that I haue spoken of Christes sufferyng in the gardeine, and in hell, derogate any thing from Christes death and passion, awaye with it, beleue me not in this if it doo not, it commendes and settes fourth very well vnto vs, the perfection of the satisfaction that Christe made for vs,
If this that I have spoken of Christ's suffering in the garden, and in hell, derogate any thing from Christ's death and passion, away with it, believe me not in this if it do not, it commends and sets fourth very well unto us, the perfection of the satisfaction that Christ made for us,
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9841
and the worke of redemption, not onely before witnes in this worlde, but in hell in that vgsome-place, where,
and the work of redemption, not only before witness in this world, but in hell in that ugsome-place, where,
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9842
whether he suffered, or wrastled with the spirites, or comforted Abraham, Isaac, & Iacob I will not desier to know.
whither he suffered, or wrestled with the spirits, or comforted Abraham, Isaac, & Iacob I will not desire to know.
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9843
If ye like not that whiche I haue spoken of his sufferyng, let it goo, I will not stryue in it, I will be preiudice to no body, wey it as ye list, I doo but offer it you to consider? It is like his soule did somwhat the thre dayes that his bodye lay in the graue.
If you like not that which I have spoken of his suffering, let it goo, I will not strive in it, I will be prejudice to no body, weigh it as you list, I do but offer it you to Consider? It is like his soul did somewhat the Three days that his body lay in the graven.
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9844
To say he suffered in hel for vs, derogats nothing from his death.
To say he suffered in hell for us, derogates nothing from his death.
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9845
For all thinges that Christ did before his suffering on the crosse, and after, doo worke oure saluation,
For all things that christ did before his suffering on the cross, and After, do work our salvation,
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9846
Yf he had not bene incarnate, he had notdied, he was beneficiall to vs with althinges he did.
If he had not be incarnate, he had notdied, he was beneficial to us with All things he did.
cs pns31 vhd xx vbn j, pns31 vhd vvn, pns31 vbds j p-acp pno12 p-acp n2 pns31 vdd.
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9847
Christen people should haue his suffering for them in remembraunce.
christian people should have his suffering for them in remembrance.
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9848
Let your gardaynes monish you, your pleasaunt gardains what Christ suffred for you in the Gardaine,
Let your gardaynes monish you, your pleasant gardains what christ suffered for you in the Guardian,
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(31) sermon (DIV2)
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9849
and what com moditie you haue by his sufferyng. It is his will ye should so doo, he would be had in remembraunce.
and what come moditie you have by his suffering. It is his will you should so do, he would be had in remembrance.
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(31) sermon (DIV2)
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9850
〈 ◊ 〉 youre pleasures with the remembraunce of his bitter passion.
〈 ◊ 〉 your pleasures with the remembrance of his bitter passion.
〈 sy 〉 po22 n2 p-acp dt n1 pp-f po31 j n1.
(31) sermon (DIV2)
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9851
The whole passion is satisfaction for oure sinnes, and not the bare death, considering it so nakedly by it selfe.
The Whole passion is satisfaction for our Sins, and not the bore death, considering it so nakedly by it self.
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(31) sermon (DIV2)
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9852
The 〈 ◊ 〉 of speaking of scripture, is to be considered.
The 〈 ◊ 〉 of speaking of scripture, is to be considered.
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(31) sermon (DIV2)
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9853
It attributeth oure saluation, nowe to one thinge, nowe to a nother that Christ did, where in dede it pertayned to all.
It attributeth our salvation, now to one thing, now to a neither that christ did, where in deed it pertained to all.
pn31 vvz po12 n1, av p-acp crd n1, av p-acp dt av-dx d np1 vdd, c-crq p-acp n1 pn31 vvd p-acp d.
(31) sermon (DIV2)
497
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9854
Oure Sauiour Christ hath left behind him, a remembraunce of his pas ssion, the blessed communion, the celebration of the Lordes supper:
Oure Saviour christ hath left behind him, a remembrance of his pass ssion, the blessed communion, the celebration of the lords supper:
np1 n1 np1 vhz vvn p-acp pno31, dt n1 pp-f po31 vvi n1, dt j-vvn n1, dt n1 pp-f dt ng1 n1:
(31) sermon (DIV2)
497
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9855
a lack it hath ben long abused, as the sacrifices wer before, in the olde law.
a lack it hath been long abused, as the Sacrifices were before, in the old law.
dt n1 pn31 vhz vbn av-j vvn, c-acp dt n2 vbdr a-acp, p-acp dt j n1.
(31) sermon (DIV2)
497
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9856
The Patriarks vsed sacrifice, in the fayth of the seade of the woman, whiche should breake the serpents head.
The Patriarchs used sacrifice, in the faith of the seade of the woman, which should break the Serpents head.
dt n2 vvd n1, p-acp dt n1 pp-f dt n1 pp-f dt n1, r-crq vmd vvi dt ng1 n1.
(31) sermon (DIV2)
497
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9857
The Patriarks sacrificed on hope, and after warde the worke was estemed. There comes other after, and they consider not the faythe of Abraham, and the patriarkes,
The Patriarchs sacrificed on hope, and After ward the work was esteemed. There comes other After, and they Consider not the faith of Abraham, and the Patriarchs,
dt n2 vvn p-acp n1, cc p-acp vvi dt n1 vbds vvn. pc-acp vvz j-jn p-acp, cc pns32 vvb xx dt n1 pp-f np1, cc dt n2,
(31) sermon (DIV2)
497
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9858
but doo their sacrifice according to their owne imagi nacion, euen so came it to pas with our blessed communiō.
but do their sacrifice according to their own imagi Nation, even so Come it to pass with our blessed communion.
cc-acp vdi po32 n1 vvg p-acp po32 d n2 n1, av av vvd pn31 pc-acp vvi p-acp po12 j-vvn n1.
(31) sermon (DIV2)
497
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9861
But then they would call to remembraunce goddes goodnes, and his passion that he suffered for vs, wherein they cōforted much their faith.
But then they would call to remembrance God's Goodness, and his passion that he suffered for us, wherein they comforted much their faith.
p-acp av pns32 vmd vvi p-acp n1 ng1 n1, cc po31 n1 cst pns31 vvd p-acp pno12, c-crq pns32 vvn d po32 n1.
(31) sermon (DIV2)
498
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9862
Other came afterwarde and settes vp all these kindes of massyng, all these kindes of iniquitie.
Other Come afterward and sets up all these Kinds of massing, all these Kinds of iniquity.
av-jn vvd av cc vvz a-acp d d n2 pp-f vvg, d d n2 pp-f n1.
(31) sermon (DIV2)
498
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9863
What an abhomination is 〈 ◊ 〉 the foulest that euer was, to atribute to mans work our saluatiō.
What an abomination is 〈 ◊ 〉 the Foulest that ever was, to attribute to men work our salvation.
q-crq dt n1 vbz 〈 sy 〉 dt js cst av vbds, p-acp vvb p-acp ng1 n1 po12 n1.
(31) sermon (DIV2)
499
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9864
God be thanked that we haue this blessed communion set forth so now, that we maye comfort, encrease,
God be thanked that we have this blessed communion Set forth so now, that we may Comfort, increase,
np1 vbb vvn cst pns12 vhb d j-vvn n1 vvd av av av, cst pns12 vmb vvi, n1,
(31) sermon (DIV2)
499
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9865
and fortify our fayth at that blessed celebration.
and fortify our faith At that blessed celebration.
cc vvi po12 n1 p-acp d j-vvn n1.
(31) sermon (DIV2)
499
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9866
If he be giltie of the bodye of Christe, that takes it vnworthely, he fetcheth great comforte at it, that eates it worthely:
If he be guilty of the body of Christ, that Takes it unworthily, he Fetches great Comfort At it, that eats it worthily:
cs pns31 vbb j pp-f dt n1 pp-f np1, cst vvz pn31 av-j, pns31 vvz j n1 p-acp pn31, cst vvz pn31 av-j:
(31) sermon (DIV2)
499
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9867
He doth eate it wortely, that doth eate it in fayth.
He does eat it wortely, that does eat it in faith.
pns31 vdz vvi pn31 av-j, cst vdz vvi pn31 p-acp n1.
(31) sermon (DIV2)
499
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9868
In fayth? in what fayth? not long a go agreat mā, said in an audience.
In faith? in what faith? not long a go agreat man, said in an audience.
p-acp n1? p-acp q-crq n1? xx av-j dt vvb j n1, vvd p-acp dt n1.
(31) sermon (DIV2)
499
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9869
They babble much of faythe, I will go lye with my, whore all night, and haue as good a fayth,
They babble much of faith, I will go lie with my, whore all night, and have as good a faith,
pns32 vvb d pp-f n1, pns11 vmb vvi n1 p-acp po11, n1 d n1, cc vhb p-acp j dt n1,
(31) sermon (DIV2)
499
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9870
as the best of them all. I thinke he neuer knew other, but the whoremongers fayth.
as the best of them all. I think he never knew other, but the whoremongers faith.
c-acp dt js pp-f pno32 d. pns11 vvb pns31 av-x vvd j-jn, cc-acp dt n2 n1.
(31) sermon (DIV2)
499
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9871
It is no suche fayth that will serue.
It is no such faith that will serve.
pn31 vbz dx d n1 cst vmb vvi.
(31) sermon (DIV2)
499
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9872
It is no 〈 ◊ 〉 Iudges, or iustices faythe, no rentraisers fayth, no whoremongers fayth, no leas mongers fayth,
It is no 〈 ◊ 〉 Judges, or Justices faith, no rentraisers faith, no whoremongers faith, no leas mongers faith,
pn31 vbz dx 〈 sy 〉 ng1, cc n2 n1, dx n2 n1, dx n2 n1, dx n2 n2 n1,
(31) sermon (DIV2)
499
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9873
nor no seller of benefices fayeth, but the fayth 〈 ◊ 〉 the passion: of oure Sauiour Christe.
nor no seller of Benefices Faith, but the faith 〈 ◊ 〉 the passion: of our Saviour Christ.
ccx dx n1 pp-f n2 vvz, cc-acp dt n1 〈 sy 〉 dt n1: pp-f po12 n1 np1.
(31) sermon (DIV2)
499
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9874
We must beleue that our Sauiour Christ hath taken vs againe to his fauour, that 〈 ◊ 〉 hath delyuered vs his owne body and bloud, to plead with the deuil,
We must believe that our Saviour christ hath taken us again to his favour, that 〈 ◊ 〉 hath Delivered us his own body and blood, to plead with the Devil,
pns12 vmb vvi d po12 n1 np1 vhz vvn pno12 av p-acp po31 n1, cst 〈 sy 〉 vhz vvn pno12 po31 d n1 cc n1, pc-acp vvi p-acp dt n1,
(31) sermon (DIV2)
499
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9875
and by merite of his owne passion, of his owne mere liberalitie. This is the faythe I tell you, that we must come to the communion with,
and by merit of his own passion, of his own mere liberality. This is the faith I tell you, that we must come to the communion with,
cc p-acp n1 pp-f po31 d n1, pp-f po31 d j n1. d vbz dt n1 pns11 vvb pn22, cst pns12 vmb vvi p-acp dt n1 p-acp,
(31) sermon (DIV2)
499
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9876
and not the whore mongers faith Loke where remission of sin is, there is ackowleding of sin also.
and not the whore mongers faith Look where remission of since is, there is ackowleding of since also.
cc xx dt n1 n2 n1 vvb c-crq n1 pp-f n1 vbz, pc-acp vbz n-vvg pp-f n1 av.
(31) sermon (DIV2)
499
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9877
Fayth is a noble dutches, she hath euer her gentlemā vsher going before her, the confessing of sinnes, she hathe a trayne after her, the frutes of good workes, the walkyng in the commaundementes of God.
Faith is a noble duchess, she hath ever her gentleman usher going before her, the confessing of Sins, she hath a train After her, the fruits of good works, the walking in the Commandments of God.
n1 vbz dt j n1, pns31 vhz av po31 n1 n1 vvg p-acp pno31, dt vvg pp-f n2, pns31 vhz dt n1 p-acp pno31, dt n2 pp-f j n2, dt vvg p-acp dt n2 pp-f np1.
(31) sermon (DIV2)
499
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9878
He that beleueth, wyll not be idle, he will walke he will doo his busines, haue euer the gentelman vssher with you.
He that Believeth, will not be idle, he will walk he will do his business, have ever the gentleman usher with you.
pns31 cst vvz, vmb xx vbi j, pns31 vmb vvi pns31 vmb vdi po31 n1, vhb av dt n1 n1 p-acp pn22.
(31) sermon (DIV2)
499
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9879
So if ye will trye fayth, remember this rule, consider whether the trayne be wayting vpon 〈 ◊ 〉.
So if you will try faith, Remember this Rule, Consider whither the train be waiting upon 〈 ◊ 〉.
av cs pn22 vmb vvi n1, vvb d n1, vvb cs dt n1 vbb vvg p-acp 〈 sy 〉.
(31) sermon (DIV2)
499
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9880
If you haue another fayth thē this, a whore mongers fayth, you are lyke to go to the Scalding house,
If you have Another faith them this, a whore mongers faith, you Are like to go to the Scalding house,
cs pn22 vhb j-jn n1 pno32 d, dt n1 n2 n1, pn22 vbr av-j pc-acp vvi p-acp dt j-vvg n1,
(31) sermon (DIV2)
499
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9881
and there you shal haue two dishes, weping and gnashing of teeth, much good doo it you, you see your fare.
and there you shall have two Dishes, weeping and gnashing of teeth, much good do it you, you see your fare.
cc a-acp pn22 vmb vhi crd n2, vvg cc vvg pp-f n2, d j vdi pn31 pn22, pn22 vvb po22 n1.
(31) sermon (DIV2)
499
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9901
And with them Herodes seruaunts, to trap him in his words: & they sayd to him:
And with them Herod Servants, to trap him in his words: & they said to him:
cc p-acp pno32 np1 n1, pc-acp vvi pno31 p-acp po31 n2: cc pns32 vvd p-acp pno31:
(32) sermon (DIV1)
505
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9882
If ye wyll beleue and acknowledge your sinnes, you shal come to the blessed communion of the bitter passion of Christ, worthely and so attayne to euerlasting life to the whiche the father of heauen brynge you and me. Amen.
If you will believe and acknowledge your Sins, you shall come to the blessed communion of the bitter passion of christ, worthily and so attain to everlasting life to the which the father of heaven bring you and me. Amen.
cs pn22 vmb vvi cc vvi po22 n2, pn22 vmb vvi p-acp dt j-vvn n1 pp-f dt j n1 pp-f np1, av-j cc av vvi p-acp j n1 p-acp dt r-crq dt n1 pp-f n1 vvb pn22 cc pno11. uh-n.
(31) sermon (DIV2)
499
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9883
¶ The ende of the seuen Sermons, that M. Latimer Preached before King 〈 ◊ 〉.
¶ The end of the seuen Sermons, that M. Latimer Preached before King 〈 ◊ 〉.
¶ dt n1 pp-f dt crd n2, cst n1 np1 vvn p-acp n1 〈 sy 〉.
(31) sermon (DIV2)
499
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9884
¶ A Sermon of Master Latimer, preached at Stamforde the. ix. day of October. Anno. M. CCCCCL.
¶ A Sermon of Master Latimer, preached At Stamford the. ix. day of October. Anno M. CCCCCL.
¶ dt n1 pp-f n1 np1, vvn p-acp np1 av. crd. n1 pp-f np1. np1 n1 np1.
(32) sermon (DIV1)
499
Image 247
9885
Reddite ergo quae sunt Caesaris Caesari, et quaesunt dei, deo. Geue that that is Cesars to Cesar, and that that is Gods to God.
Give back ergo Quae sunt Caesaris Caesari, et quaesunt dei, God. Give that that is Caesars to Cesar, and that that is God's to God.
fw-la fw-la fw-la fw-la fw-la np1, fw-la fw-la fw-la, fw-la. vvb cst d vbz npg1 p-acp np1, cc d cst vbz npg1 p-acp np1.
(32) sermon (DIV1)
500
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9886
THys doctrine is greuous, heuy, and irkesom to couetous hartes, rebellious and seditious heartes.
This Doctrine is grievous, heavy, and irkesom to covetous hearts, rebellious and seditious hearts.
d n1 vbz j, j, cc j p-acp j n2, j cc j n2.
(32) sermon (DIV1)
502
Image 247
9887
Geue, geue they cā not awaye with it, it cannot sticke in their mindes, nor settle in their stomakes:
Give, give they can not away with it, it cannot stick in their minds, nor settle in their stomachs:
vvb, vvb pns32 vmb xx av p-acp pn31, pn31 vmbx vvi p-acp po32 n2, ccx vvi p-acp po32 n2:
(32) sermon (DIV1)
502
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9888
they would rather be taking, scraping, and catching, then geuing.
they would rather be taking, scraping, and catching, then giving.
pns32 vmd av-c vbi vvg, j-vvg, cc vvg, av vvg.
(32) sermon (DIV1)
502
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9889
But godly persons will well accept and take it, for it is to them a greate pleasure, Joye and comforte.
But godly Persons will well accept and take it, for it is to them a great pleasure, Joye and Comfort.
p-acp j n2 vmb av vvi cc vvi pn31, c-acp pn31 vbz p-acp pno32 dt j n1, np1 cc n1.
(32) sermon (DIV1)
503
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9890
For the better vnderstanding of this place, ye shall vnderstande, Christe came to bring vs out of bondage and to set vs at libertye:
For the better understanding of this place, you shall understand, Christ Come to bring us out of bondage and to Set us At liberty:
p-acp dt jc n1 pp-f d n1, pn22 vmb vvi, np1 vvd pc-acp vvi pno12 av pp-f n1 cc pc-acp vvi pno12 p-acp n1:
(32) sermon (DIV1)
503
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9891
not from ciuill burthen, as from obaying the magistrates, from payng taxe and tribute, but from a greater burthen,
not from civil burden, as from obeying the Magistrates, from payng Tax and tribute, but from a greater burden,
xx p-acp j n1, c-acp p-acp vvg dt n2, p-acp vvg n1 cc n1, cc-acp p-acp dt jc n1,
(32) sermon (DIV1)
503
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9892
and a more greuouser burthen, the burthen of sin, the burthen not of the body but of the soule, to make vs free from it,
and a more greuouser burden, the burden of since, the burden not of the body but of the soul, to make us free from it,
cc dt av-dc jc n1, dt n1 pp-f n1, dt n1 xx pp-f dt n1 cc-acp pp-f dt n1, pc-acp vvi pno12 vvi p-acp pn31,
(32) sermon (DIV1)
503
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9893
and to redeme vs from the curse and malediction of the lawe, vnto the honourable state of the children of God.
and to Redeem us from the curse and malediction of the law, unto the honourable state of the children of God.
cc pc-acp vvi pno12 p-acp dt n1 cc n1 pp-f dt n1, p-acp dt j n1 pp-f dt n2 pp-f np1.
(32) sermon (DIV1)
503
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9894
But as for the ciuill burthens, he delyuered vs not from them, but rather commaunded vs to pay them:
But as for the civil burdens, he Delivered us not from them, but rather commanded us to pay them:
p-acp c-acp p-acp dt j n2, pns31 vvn pno12 xx p-acp pno32, cc-acp av-c vvn pno12 pc-acp vvi pno32:
(32) sermon (DIV1)
504
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9895
geue, geue, sayth he to Cesar obedience, tribute, and all thinges dewe to Cesar.
give, give, say he to Cesar Obedience, tribute, and all things dew to Cesar.
vvb, vvb, vvz pns31 p-acp np1 n1, n1, cc d n2 n1 p-acp np1.
(32) sermon (DIV1)
504
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9896
For the vnderstanding of this text, it shall bee nedefull to consider the circumstance going before:
For the understanding of this text, it shall be needful to Consider the circumstance going before:
p-acp dt n1 pp-f d n1, pn31 vmb vbi j pc-acp vvi dt n1 vvg p-acp:
(32) sermon (DIV1)
504
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9897
whiche thing dewly considered, geueth a great lighte to all places of the scripture: who spake these wordes, to whom they were spoken, vpon what occasyon, and afore whom.
which thing duly considered, Giveth a great Light to all places of the scripture: who spoke these words, to whom they were spoken, upon what occasion, and afore whom.
r-crq n1 av-jn vvn, vvz dt j n1 p-acp d n2 pp-f dt n1: r-crq vvd d n2, p-acp ro-crq pns32 vbdr vvn, p-acp r-crq n1, cc p-acp ro-crq.
(32) sermon (DIV1)
504
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9898
Therfore I will take the whole fragemente and shred, taken out of goddes 〈 ◊ 〉 for the gospell of this day, wrytten in the gospell of Mathew the. xxii. 〈 ◊ 〉.
Therefore I will take the Whole fragemente and shred, taken out of God's 〈 ◊ 〉 for the gospel of this day, written in the gospel of Matthew the. xxii. 〈 ◊ 〉.
av pns11 vmb vvi dt j-jn n1 cc vvi, vvn av pp-f n2 〈 sy 〉 c-acp dt n1 pp-f d n1, vvn p-acp dt n1 pp-f np1 av. crd. 〈 sy 〉.
(32) sermon (DIV1)
505
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9899
Tunc abierunt Pharisoei. Then went the Pharisies and toke a counsel, Luke hath Obseruantes, marking, spying, looking, tooting, watching:Tunc abierunt Pharisoei. Then went the Pharisees and took a counsel, Lycia hath Observants, marking, spying, looking, tooting, watching:
fw-la fw-la fw-la. av vvd dt np2 cc vvd dt n1, av vhz n2, vvg, vvg, vvg, vvg, vvg:
(32) sermon (DIV1)
505
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9900
like suttel, crafty & sleightie felowes they toke a councel & sent to him their disciples, which shoulde fain thē selues iust mē, godly men, glad to learne his doctrine.
like suttel, crafty & sleighty Fellows they took a council & sent to him their Disciples, which should fain them selves just men, godly men, glad to Learn his Doctrine.
av-j n1, j cc j n2 pns32 vvd dt n1 cc vvn p-acp pno31 po32 n2, r-crq vmd vvi pno32 n2 j n2, j n2, j pc-acp vvi po31 n1.
(32) sermon (DIV1)
505
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9902
M. we know that thou arte a true man, & teachest the way of god, in veritate, truly, & carest for no mā.
M. we know that thou art a true man, & Teachest the Way of god, in veritate, truly, & Carest for no man.
n1 pns12 vvb cst pns21 vb2r dt j n1, cc vv2 dt n1 pp-f n1, p-acp fw-la, av-j, cc vv2 p-acp dx n1.
(32) sermon (DIV1)
505
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9903
For thou regardest not the personage of man.
For thou regardest not the personage of man.
c-acp pns21 vvd2 xx dt n1 pp-f n1.
(32) sermon (DIV1)
505
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9904
Tel vs ther fore, what thinkest thou? Is it lawefull to geue Cesar tribute mony or no? This was their question that they wold haue 〈 ◊ 〉 him with.
Tell us there before, what Thinkest thou? Is it lawful to give Cesar tribute money or no? This was their question that they would have 〈 ◊ 〉 him with.
vvb pno12 a-acp p-acp, q-crq vv2 pns21? vbz pn31 j pc-acp vvi np1 n1 n1 cc dx? d vbds po32 n1 cst pns32 vmd vhi 〈 sy 〉 pno31 p-acp.
(32) sermon (DIV1)
505
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9905
In 〈 ◊ 〉 to this they would haue caught him by the fote.
In 〈 ◊ 〉 to this they would have caught him by the foot.
p-acp 〈 sy 〉 pc-acp d pns32 vmd vhi vvn pno31 p-acp dt n1.
(32) sermon (DIV1)
505
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9906
But Iesus cognita malitia 〈 ◊ 〉 knowing their malice, their wickednes, their 〈 ◊ 〉 nes, he sayd to them:
But Iesus cognita malitia 〈 ◊ 〉 knowing their malice, their wickedness, their 〈 ◊ 〉 nes, he said to them:
p-acp np1 fw-la fw-la 〈 sy 〉 vvg po32 n1, po32 n1, po32 〈 sy 〉 zz, pns31 vvd p-acp pno32:
(32) sermon (DIV1)
505
Image 247
9907
hipocrits why do ye tempt me? Shew me a piece of the tribute mony. And they brought him a peny. And he sayd to them:
hipocrits why do you tempt me? Show me a piece of the tribute money. And they brought him a penny. And he said to them:
n2 q-crq vdb pn22 vvi pno11? n1 pno11 dt n1 pp-f dt n1 n1. cc pns32 vvd pno31 dt n1. cc pns31 vvd p-acp pno32:
(32) sermon (DIV1)
505
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9908
whose image is this, and the writing? They aunswered: Cesars, He sayd to 〈 ◊ 〉.
whose image is this, and the writing? They answered: Caesars, He said to 〈 ◊ 〉.
rg-crq n1 vbz d, cc dt n1? pns32 vvd: npg1, pns31 vvd pc-acp 〈 sy 〉.
(32) sermon (DIV1)
505
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9909
Geue to 〈 ◊ 〉 that that belongeth to Cesar, and to god that that is goddes.
Give to 〈 ◊ 〉 that that belongeth to Cesar, and to god that that is God's.
vvb pc-acp 〈 sy 〉 cst cst vvz p-acp np1, cc p-acp n1 cst d vbz n2.
(32) sermon (DIV1)
505
Image 247
9910
Thus ye may perceiue, it was our sauioure Christe that spake these wordes, and they were spoken vnto the Phari seis that tempted him.
Thus you may perceive, it was our Saviour Christ that spoke these words, and they were spoken unto the Pharaoh seis that tempted him.
av pn22 vmb vvi, pn31 vbds po12 n1 np1 cst vvd d n2, cc pns32 vbdr vvn p-acp dt np1 n2 cst vvd pno31.
(32) sermon (DIV1)
506
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9911
But they be a doctrine vnto vs that are 〈 ◊ 〉 disciples.
But they be a Doctrine unto us that Are 〈 ◊ 〉 Disciples.
p-acp pns32 vbb dt n1 p-acp pno12 cst vbr 〈 sy 〉 n2.
(32) sermon (DIV1)
506
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9912
For whose wordes should we delite to heare and learne, but the wordes and doctrine of our sa uiour christ? And that I may at this time so declare them,
For whose words should we delight to hear and Learn, but the words and Doctrine of our sa uiour Christ? And that I may At this time so declare them,
p-acp rg-crq n2 vmd pns12 vvi pc-acp vvi cc vvi, cc-acp dt n2 cc n1 pp-f po12 uh n1 np1? cc cst pns11 vmb p-acp d n1 av vvi pno32,
(32) sermon (DIV1)
506
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9913
as may be for gods glory, your edifying, and my discharge, I pray you all to helpe me with your prayers.
as may be for God's glory, your edifying, and my discharge, I pray you all to help me with your Prayers.
c-acp vmb vbi p-acp ng1 n1, po22 n-vvg, cc po11 n1, pns11 vvb pn22 d pc-acp vvi pno11 p-acp po22 n2.
(32) sermon (DIV1)
506
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In the whiche prayer. &c. For the vniuersall churche of christ thorow the whole world. &c. For the preseruation of our Soueraigne Lord king Edward the. vi. sole supreame head vnder God and christ of the churches of England and of Ireland. &c. Secondly for the kings most honorable 〈 ◊ 〉? Thirdly I commend vnto you the soules departed this lyfe in the 〈 ◊ 〉 of Christ, that ye remember to geue 〈 ◊ 〉, prayse and thankes to almightye God for his greate goodnes and mercy shewed vnto them in that great nede & conflict against the deuil and sinne.
In the which prayer. etc. For the universal Church of Christ thorough the Whole world. etc. For the preservation of our Sovereign Lord King Edward the. vi. sole supreme head under God and Christ of the Churches of England and of Ireland. etc. Secondly for the Kings most honourable 〈 ◊ 〉? Thirdly I commend unto you the Souls departed this life in the 〈 ◊ 〉 of christ, that you Remember to give 〈 ◊ 〉, praise and thanks to almighty God for his great Goodness and mercy showed unto them in that great need & conflict against the Devil and sin.
p-acp dt r-crq n1. av p-acp dt j n1 pp-f np1 p-acp dt j-jn n1. av p-acp dt n1 pp-f po12 j-jn n1 n1 np1 av. fw-la. j j n1 p-acp np1 cc np1 pp-f dt n2 pp-f np1 cc pp-f np1. av ord p-acp dt n2 av-ds j 〈 sy 〉? ord pns11 vvb p-acp pn22 dt n2 vvd d n1 p-acp dt 〈 sy 〉 pp-f np1, cst pn22 vvb pc-acp vvi 〈 sy 〉, n1 cc n2 p-acp j-jn np1 p-acp po31 j n1 cc n1 vvd p-acp pno32 p-acp d j n1 cc n1 p-acp dt n1 cc n1.
(32) sermon (DIV1)
507
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9915
To geue them at the houre of death fayth in his sonnes death and 〈 ◊ 〉, 〈 ◊ 〉 they might conquere and ouercome,
To give them At the hour of death faith in his Sons death and 〈 ◊ 〉, 〈 ◊ 〉 they might conquer and overcome,
p-acp vvi pno32 p-acp dt n1 pp-f n1 n1 p-acp po31 ng1 n1 cc 〈 sy 〉, 〈 sy 〉 pns32 vmd vvi cc vvi,
(32) sermon (DIV1)
507
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and get the 〈 ◊ 〉.
and get the 〈 ◊ 〉.
cc vvi dt 〈 sy 〉.
(32) sermon (DIV1)
507
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9917
〈 ◊ 〉 thankes I saye for this, adding prayers and supplycations for your selues, that it may please God to geue you the like fayth and grace, to trust only vnto the death of his deare sō, as he gaue vnto them.
〈 ◊ 〉 thanks I say for this, adding Prayers and supplications for your selves, that it may please God to give you the like faith and grace, to trust only unto the death of his deer son, as he gave unto them.
〈 sy 〉 n2 pns11 vvb p-acp d, vvg n2 cc n2 p-acp po22 n2, cst pn31 vmb vvi np1 pc-acp vvi pn22 dt j n1 cc n1, pc-acp vvi av-j p-acp dt n1 pp-f po31 j-jn n1, c-acp pns31 vvd p-acp pno32.
(32) sermon (DIV1)
507
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9918
For as they be gone, so must we:
For as they be gone, so must we:
p-acp c-acp pns32 vbb vvn, av vmb pns12:
(32) sermon (DIV1)
507
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9919
& the deuill wil be as ready 〈 ◊ 〉 tempt vs as he was then,
& the Devil will be as ready 〈 ◊ 〉 tempt us as he was then,
cc dt n1 vmb vbi a-acp j 〈 sy 〉 vvi pno12 c-acp pns31 vbds av,
(32) sermon (DIV1)
507
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9920
and our sinnes wil light as heuy vpō vs as theirs did vpon thē: And we are as weake and vnable to resist as were they.
and our Sins will Light as heavy upon us as theirs did upon them: And we Are as weak and unable to resist as were they.
cc po12 n2 vmb vvi c-acp j p-acp pno12 c-acp png32 vdd p-acp pno32: cc pns12 vbr a-acp j cc j-u pc-acp vvi a-acp vbdr pns32.
(32) sermon (DIV1)
507
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9921
Praye therfore that we may haue grace to die in the same sayth of Christe as they did,
Pray Therefore that we may have grace to die in the same say of Christ as they did,
vvb av cst pns12 vmb vhi n1 pc-acp vvi p-acp dt d vvz pp-f np1 c-acp pns32 vdd,
(32) sermon (DIV1)
507
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and at the latter daye be raysed with 〈 ◊ 〉, Isaac and Jacob, and be partakers with Christ in the kingdome of heauen:
and At the latter day be raised with 〈 ◊ 〉, Isaac and Jacob, and be partakers with christ in the Kingdom of heaven:
cc p-acp dt d n1 vbi vvn p-acp 〈 sy 〉, np1 cc np1, cc vbb n2 p-acp np1 p-acp dt n1 pp-f n1:
(32) sermon (DIV1)
507
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9923
for this and grace, 〈 ◊ 〉 vs saye the Lords prayer. Tunc abeuntes. Tunc, It hangeth ou a text before.
for this and grace, 〈 ◊ 〉 us say the lords prayer. Tunc abeuntes. Tunc, It hangs ou a text before.
c-acp d cc n1, 〈 sy 〉 pno12 vvi dt n2 n1. fw-la vvz. fw-la, pn31 vvz fw-fr fw-fr n1 a-acp.
(32) sermon (DIV1)
507
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9924
Christe told them a similitude that the kingdō of heauē is lyke to a king that made a bridale to his senne, he maryed his sonne,
Christ told them a similitude that the Kingdom of heaven is like to a King that made a bridal to his son, he married his son,
np1 vvd pno32 dt n1 cst dt n1 pp-f n1 vbz av-j p-acp dt n1 cst vvd dt j-jn p-acp po31 n1, pns31 vvd po31 n1,
(32) sermon (DIV1)
507
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9925
and sent his seruaunts out to bid hys gestes.
and sent his Servants out to bid his gests.
cc vvd po31 n2 av pc-acp vvi po31 n2.
(32) sermon (DIV1)
507
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9926
Well they would not come although he had made great preparing and muche cost for them:
Well they would not come although he had made great preparing and much cost for them:
av pns32 vmd xx vvi cs pns31 vhd vvn j vvg cc d n1 p-acp pno32:
(32) sermon (DIV1)
507
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9927
ambicion, couetousnes, and crueltie woulde not let them come. Then he sent his warriours and destroyed them:
ambition, covetousness, and cruelty would not let them come. Then he sent his warriors and destroyed them:
n1, n1, cc n1 vmd xx vvi pno32 vvi. cs pns31 vvd po31 n2 cc vvd pno32:
(32) sermon (DIV1)
507
Image 248
9928
and again sente other seruauntes to bidde gestes to his bridall, hande ouer head come who would.
and again sent other Servants to bid gests to his bridal, hand over head come who would.
cc av vvd j-jn n2 pc-acp vvi n2 p-acp po31 j-jn, n1 p-acp n1 vvb r-crq vmd.
(32) sermon (DIV1)
507
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9929
They did his bidding, & the 〈 ◊ 〉 was full of gestes. The king now would vew his 〈 ◊ 〉:
They did his bidding, & the 〈 ◊ 〉 was full of gests. The King now would view his 〈 ◊ 〉:
pns32 vdd po31 n-vvg, cc dt 〈 sy 〉 vbds j pp-f n2. dt n1 av vmd vvi po31 〈 sy 〉:
(32) sermon (DIV1)
507
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9930
& fynding there one not cladde in mariyng garmentes, he asked him:
& finding there one not clad in marrying garments, he asked him:
cc vvg pc-acp crd xx vvn p-acp vvg n2, pns31 vvd pno31:
(32) sermon (DIV1)
507
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9931
frend howe camest thou here, not hauing a mariage garment? And commaunded to bind him hand & fote,
friend how camest thou Here, not having a marriage garment? And commanded to bind him hand & foot,
n1 c-crq vvd2 pns21 av, xx vhg dt n1 n1? np1 vvd pc-acp vvi pno31 n1 cc n1,
(32) sermon (DIV1)
507
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9932
& cast him into vtter darknes: there was wayling & grinding of teth. For many 〈 ◊ 〉 called and few be chosen. Now Christ expoundeth this.
& cast him into utter darkness: there was wailing & grinding of teth. For many 〈 ◊ 〉 called and few be chosen. Now christ expoundeth this.
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(32) sermon (DIV1)
507
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9933
The kingdome of heauen is preaching of the Gospell.
The Kingdom of heaven is preaching of the Gospel.
dt n1 pp-f n1 vbz vvg pp-f dt n1.
(32) sermon (DIV1)
507
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9934
This mariage is the ioyning of Christe & hys churche, which was begonne by Christ heare in earth,
This marriage is the joining of Christ & his Church, which was begun by christ hear in earth,
d n1 vbz dt vvg pp-f np1 cc po31 n1, r-crq vbds vvn p-acp np1 vvi p-acp n1,
(32) sermon (DIV1)
507
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9935
and shall continue to the ende of the world. The bidders of hys gestes are preachers, but here are so many lettes and hinderances:
and shall continue to the end of the world. The bidders of his gests Are Preachers, but Here Are so many lets and hindrances:
cc vmb vvi p-acp dt n1 pp-f dt n1. dt n2 pp-f po31 n2 vbr n2, cc-acp av vbr av d vvz cc n2:
(32) sermon (DIV1)
507
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9936
couetis is a let, ambicion is a let, crueltie is the gretest let.
couetis is a let, ambition is a let, cruelty is the greatest let.
fw-la vbz dt vvb, n1 vbz dt vvb, n1 vbz dt js vvb.
(32) sermon (DIV1)
507
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9937
For they bet his seruaunts, brake theyr heades, yea 〈 ◊ 〉 them, which 〈 ◊ 〉 them to this bridall.
For they bet his Servants, brake their Heads, yea 〈 ◊ 〉 them, which 〈 ◊ 〉 them to this bridal.
p-acp pns32 vvd po31 n2, vvd po32 n2, uh 〈 sy 〉 pno32, r-crq 〈 sy 〉 pno32 p-acp d n-jn.
(32) sermon (DIV1)
507
Image 248
9938
With this the king was angry, and sent his men of warre to destroy those vnthankefull people.
With this the King was angry, and sent his men of war to destroy those unthankful people.
p-acp d dt n1 vbds j, cc vvd po31 n2 pp-f n1 pc-acp vvi d j n1.
(32) sermon (DIV1)
507
Image 248
9939
Was he not angrye with couetousnes and with ambition? Yes he is angrye with couetous men, with ambitious men:
Was he not angry with covetousness and with ambition? Yes he is angry with covetous men, with ambitious men:
vbds pns31 xx j p-acp n1 cc p-acp n1? uh pns31 vbz j p-acp j n2, p-acp j n2:
(32) sermon (DIV1)
507
Image 248
9940
But most of all with cruel tie. This is an angre aboue commune anger, when men be not only 〈 ◊ 〉,
But most of all with cruel tie. This is an anger above commune anger, when men be not only 〈 ◊ 〉,
cc-acp ds pp-f d p-acp j n1. d vbz dt n1 p-acp j n1, c-crq n2 vbb xx av-j 〈 sy 〉,
(32) sermon (DIV1)
507
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9941
but also adde crueltie to persecute the preachers, that commeth to call vs to this mariage.
but also add cruelty to persecute the Preachers, that comes to call us to this marriage.
cc-acp av vvi n1 pc-acp vvi dt n2, cst vvz pc-acp vvi pno12 p-acp d n1.
(32) sermon (DIV1)
507
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9985
thē the hipocriticall holow harted 〈 ◊ 〉. The name is changed, but the thing remayneth:
them the hypocritical hollow hearted 〈 ◊ 〉. The name is changed, but the thing remaineth:
pno32 dt j j-jn j-vvn 〈 sy 〉. dt n1 vbz vvn, cc-acp dt n1 vvz:
(32) sermon (DIV1)
510
Image 249
9942
This toucheth God so nigh, that he sayeth. Qui vos audit me audit. This crueltie the king would not leaue vnpunished, but sent forth his men of warre.
This touches God so High, that he Saith. Qui vos audit me audit. This cruelty the King would not leave unpunished, but sent forth his men of war.
d vvz np1 av av-j, cst pns31 vvz. fw-fr fw-fr n1 pno11 n1. d n1 dt n1 vmd xx vvi j, cc-acp vvd av po31 n2 pp-f n1.
(32) sermon (DIV1)
508
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9943
They are called his mē of warre, his men, his men, for warres come at his commaun dement.
They Are called his men of war, his men, his men, for wars come At his command dement.
pns32 vbr vvn po31 n2 pp-f n1, po31 n2, po31 n2, c-acp n2 vvb p-acp po31 n1 n1.
(32) sermon (DIV1)
508
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9944
Titus and 〈 ◊ 〉 sent of God to punish those couetous Jewes, ambicious Jewes, cruell Jewes yt wolde not credit Christ,
Titus and 〈 ◊ 〉 sent of God to Punish those covetous Jews, ambitious Jews, cruel Jews that would not credit christ,
np1 cc 〈 sy 〉 vvd pp-f np1 pc-acp vvi d j np2, j np2, j np2 pn31 vmd xx vvi np1,
(32) sermon (DIV1)
508
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9945
nor beleue the preaching of saluation.
nor believe the preaching of salvation.
ccx vvi dt vvg pp-f n1.
(32) sermon (DIV1)
508
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9946
Now in warre, what 〈 ◊ 〉 so euer get the victorye, that is Gods parte, that is Gods host.
Now in war, what 〈 ◊ 〉 so ever get the victory, that is God's part, that is God's host.
av p-acp n1, q-crq 〈 sy 〉 av av vvi dt n1, cst vbz npg1 n1, cst vbz npg1 n1.
(32) sermon (DIV1)
509
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9947
Nabuchodonosor was an euill man, a wicked man, yet was he sent of God to punish the stubburne and couetous Jewes for their ambicion,
Nebuchadnezzar was an evil man, a wicked man, yet was he sent of God to Punish the stubborn and covetous Jews for their ambition,
np1 vbds dt j-jn n1, dt j n1, av vbds pns31 vvn pp-f np1 pc-acp vvi dt j cc j np2 p-acp po32 n1,
(32) sermon (DIV1)
509
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9948
and crueltie, and forsaking gods most holy word: And he is called in scripture Gods seruaunt. It is no good argumente.
and cruelty, and forsaking God's most holy word: And he is called in scripture God's servant. It is no good argument.
cc n1, cc vvg n2 av-ds j n1: cc pns31 vbz vvn p-acp n1 npg1 n1. pn31 vbz dx j n1.
(32) sermon (DIV1)
509
Image 248
9949
He hath the victory, Ergo he is a good man. But this is a good argument.
He hath the victory, Ergo he is a good man. But this is a good argument.
pns31 vhz dt n1, fw-la pns31 vbz dt j n1. p-acp d vbz dt j n1.
(32) sermon (DIV1)
509
Image 248
9950
He hathe the victory, Ergo God was on his side, and by him punished the contrary parte.
He hath the victory, Ergo God was on his side, and by him punished the contrary part.
pns31 vhz dt n1, fw-la np1 vbds p-acp po31 n1, cc p-acp pno31 vvd dt j-jn n1.
(32) sermon (DIV1)
509
Image 248
9951
The preachers called good and bad.
The Preachers called good and bad.
dt n2 vvd j cc j.
(32) sermon (DIV1)
509
Image 248
9952
They can doo no more but call, God is he that must bringe in, God must open the hartes,
They can do no more but call, God is he that must bring in, God must open the hearts,
pns32 vmb vdi dx dc cc-acp vvb, np1 vbz pns31 cst vmb vvi p-acp, np1 vmb vvi dt n2,
(32) sermon (DIV1)
509
Image 248
9953
as it is in the Actes of the Apostles.
as it is in the Acts of the Apostles.
c-acp pn31 vbz p-acp dt n2 pp-f dt n2.
(32) sermon (DIV1)
509
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9954
When Paule preached to the women, there was a silke woman Cuius cor deus aperu it, whose hart God opened.
When Paul preached to the women, there was a silk woman Cuius cor deus aperu it, whose heart God opened.
c-crq np1 vvd p-acp dt n2, pc-acp vbds dt n1 n1 crd fw-la fw-la n2 zz, rg-crq n1 np1 vvd.
(32) sermon (DIV1)
509
Image 248
9955
None could open it but God. Paule could but only preache, God must work, God must doo the thing in wardly. But good and bad came.
None could open it but God. Paul could but only preach, God must work, God must do the thing in wardly. But good and bad Come.
pi vmd vvi pn31 p-acp np1. np1 vmd cc-acp av-j vvi, np1 vmb vvi, np1 vmb vdi dt n1 p-acp j. p-acp j cc av-j vvd.
(32) sermon (DIV1)
509
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9956
Therfore the preaching is likned to a Fishers net, that taketh good fish and bad, and draweth all to the shoare.
Therefore the preaching is likened to a Fishers net, that Takes good Fish and bad, and draws all to the shore.
av dt vvg vbz vvn p-acp dt ng1 n1, cst vvz j n1 cc j, cc vvz d p-acp dt n1.
(32) sermon (DIV1)
509
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9957
In the whole multitude that professe the Gospel, al be not good, all cannot away with the mortifying of theyr flesh, they wil with good will beare the name of Christians, of gospellers,
In the Whole multitude that profess the Gospel, all be not good, all cannot away with the mortifying of their Flesh, they will with good will bear the name of Christians, of Evangelists,
p-acp dt j-jn n1 cst vvb dt n1, d vbb xx j, d vmbx av p-acp dt j-vvg pp-f po32 n1, pns32 vmb p-acp j vmb vvi dt n1 pp-f np1, pp-f n2,
(32) sermon (DIV1)
509
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9958
but to do the dedes they grudge they repine, they cā not 〈 ◊ 〉 with it.
but to do the Deeds they grudge they repine, they can not 〈 ◊ 〉 with it.
cc-acp pc-acp vdi dt n2 pns32 vvb pns32 vvd, pns32 vmb xx 〈 sy 〉 p-acp pn31.
(32) sermon (DIV1)
509
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9959
A monge the Apostles, all were not honest, naye, one was a deuil, So among so great number of gospellers some are carde gospellers, som are dise gospellers, som pot gospellers, all are not good, al seke not amendment of life.
A monge the Apostles, all were not honest, nay, one was a Devil, So among so great number of Evangelists Some Are card Evangelists, Some Are dise Evangelists, Some pot Evangelists, all Are not good, all seek not amendment of life.
sy p-acp dt n2, d vbdr xx j, uh-x, pi vbds dt n1, av p-acp av j n1 pp-f ng1 d vbr vvn n2, d vbr zz n2, d n1 n2, d vbr xx j, d vvi xx n1 pp-f n1.
(32) sermon (DIV1)
509
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9960
Then commeth the king to see his gestes. And findeth one not hauing the mariage garment, and sayth to him:
Then comes the King to see his gests. And finds one not having the marriage garment, and say to him:
av vvz dt n1 pc-acp vvi po31 n2. np1 vvz pi xx vhg dt n1 n1, cc vvz p-acp pno31:
(32) sermon (DIV1)
509
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9961
Frēde how camest thou hither, and hast not the mariage garmēt? Fayth is the mariage garmente, not a fayned fayth without good liuing,
Friend how camest thou hither, and hast not the marriage garment? Faith is the marriage garment, not a feigned faith without good living,
n1 c-crq vvd2 pns21 av, cc vvb xx dt n1 n1? n1 vbz dt n1 n1, xx dt j-vvn n1 p-acp j n-vvg,
(32) sermon (DIV1)
509
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9962
but faythe that worketh by loue. He was blamed because he professed one thing, and was in dede another.
but faith that works by love. He was blamed Because he professed one thing, and was in deed Another.
cc-acp n1 cst vvz p-acp n1. pns31 vbds vvn c-acp pns31 vvd crd n1, cc vbds p-acp n1 j-jn.
(32) sermon (DIV1)
509
Image 248
9963
Why did he not blame the preachers? There was no faulte in them, they did theyr deuties, they had no further commaundemente but to call them to the mariage.
Why did he not blame the Preachers? There was no fault in them, they did their duties, they had no further Commandment but to call them to the marriage.
q-crq vdd pns31 xx vvi dt n2? pc-acp vbds dx n1 p-acp pno32, pns32 vdd po32 n2, pns32 vhd dx jc n1 cc-acp pc-acp vvi pno32 p-acp dt n1.
(32) sermon (DIV1)
509
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9964
The garment he should haue prouided hym selfe. Therefore he quarrelleth not with the preachers:
The garment he should have provided him self. Therefore he quarrelleth not with the Preachers:
dt n1 pns31 vmd vhi vvn pno31 n1. av pns31 vvz xx p-acp dt n2:
(32) sermon (DIV1)
510
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9965
what both this felowe here? Why suffered ye him to enter? &c. for theyr commission extended no further but only to call him.
what both this fellow Here? Why suffered you him to enter? etc. for their commission extended no further but only to call him.
r-crq av-d d n1 av? q-crq vvd pn22 pno31 pc-acp vvi? av p-acp po32 n1 vvd dx av-jc cc-acp av-j pc-acp vvi pno31.
(32) sermon (DIV1)
510
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9966
Many are greued that there is so 〈 ◊ 〉 fruite of theyr preaching. And when as they are 〈 ◊ 〉:
Many Are grieved that there is so 〈 ◊ 〉 fruit of their preaching. And when as they Are 〈 ◊ 〉:
av-d vbr vvn cst pc-acp vbz av 〈 sy 〉 n1 pp-f po32 vvg. cc c-crq c-acp pns32 vbr 〈 sy 〉:
(32) sermon (DIV1)
510
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9967
why doo you not preache hauing so great giftes geuen you of God? I would preache say they,
why do you not preach having so great Gifts given you of God? I would preach say they,
q-crq vdb pn22 xx vvi vhg av j n2 vvn pn22 pp-f np1? pns11 vmd vvi n1 pns32,
(32) sermon (DIV1)
510
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9968
but I see so litle fruite, so litle amendmēt of lyfe, that it maketh me wery.
but I see so little fruit, so little amendment of life, that it makes me weary.
cc-acp pns11 vvb av j n1, av j n1 pp-f n1, cst pn31 vvz pno11 j.
(32) sermon (DIV1)
510
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9969
I noughty aunswere, a very noughtye answere.
I naughty answer, a very naughty answer.
pns11 j n1, dt j j n1.
(32) sermon (DIV1)
510
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9970
Thou arte troubled with that God gaue thee no charge of, and leauest vndone, that thou arte charged with.
Thou art troubled with that God gave thee no charge of, and Leavest undone, that thou art charged with.
pns21 vb2r vvn p-acp cst np1 vvd pno21 dx n1 pp-f, cc vv2 vvn, cst pns21 vb2r vvn p-acp.
(32) sermon (DIV1)
510
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9971
God commaundeth thee to preache, and Si non 〈 ◊ 〉 fueris.
God commandeth thee to preach, and Si non 〈 ◊ 〉 fueris.
np1 vvz pno21 pc-acp vvi, cc fw-mi fw-fr 〈 sy 〉 fw-la.
(32) sermon (DIV1)
510
Image 249
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If thou speke not, if thou warne not the wicked that they turn and amend, they shal perish in their iniquities.
If thou speak not, if thou warn not the wicked that they turn and amend, they shall perish in their iniquities.
cs pns21 vvb xx, cs pns21 vvb xx dt j cst pns32 vvb cc vvi, pns32 vmb vvi p-acp po32 n2.
(32) sermon (DIV1)
510
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9973
Sanguinem autem eius de manu tua requiram. Thys terte nippeth, this pincheth, this toucheth the quicke.Sanguinem autem eius de manu tua Requiram. This terte nippeth, this pincheth, this touches the quick.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la. d n1 vvz, d vvz, d vvz dt j.
(32) sermon (DIV1)
510
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9974
He shall dye in his wickednes, but I will require his bloude at thy hand.
He shall die in his wickedness, but I will require his blood At thy hand.
pns31 vmb vvi p-acp po31 n1, cc-acp pns11 vmb vvi po31 n1 p-acp po21 n1.
(32) sermon (DIV1)
510
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9975
Herkē wel to this, mark it wel ye curates, I will aske his bloud at thy hand.
Harken well to this, mark it well you Curates, I will ask his blood At thy hand.
vvb av p-acp d, vvb pn31 av pn22 n2, pns11 vmb vvi po31 n1 p-acp po21 n1.
(32) sermon (DIV1)
510
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9976
If you doo not your office, if ye teache not ye people, & warn thē not, You shal be damned for it.
If you do not your office, if you teach not you people, & warn them not, You shall be damned for it.
cs pn22 vdb xx po22 n1, cs pn22 vvb xx pn22 n1, cc vvi pno32 xx, pn22 vmb vbi vvn p-acp pn31.
(32) sermon (DIV1)
510
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9977
If you do your office, you ar discharged.
If you do your office, you Are discharged.
cs pn22 vdb po22 n1, pn22 vbr vvn.
(32) sermon (DIV1)
510
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9978
Tuā anim tuā liberasti. Warne thē therfore to leue their wickednes, their couetise, their ambiciō, their crueltye, vnmercifulnes. &c. and thou hast saued thine owne soule. Tuā anim tuā liberasti. Warn them Therefore to leave their wickedness, their covetise, their ambition, their cruelty, unmercifulness. etc. and thou hast saved thine own soul.
fw-la fw-la fw-la fw-la. vvb pno32 av pc-acp vvi po32 n1, po32 n1, po32 n1, po32 n1, n1. av cc pns21 vh2 vvn po21 d n1.
(32) sermon (DIV1)
510
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9979
For there was no quarrel with the preachers, but he was cast in prison, wher was weping and wailing, and grinding of teeth: these were his delicates.
For there was no quarrel with the Preachers, but he was cast in prison, where was weeping and wailing, and grinding of teeth: these were his delicates.
p-acp a-acp vbds dx n1 p-acp dt n2, cc-acp pns31 vbds vvn p-acp n1, c-crq vbds vvg cc vvg, cc vvg pp-f n2: d vbdr po31 n2-j.
(32) sermon (DIV1)
510
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9980
Multi sunt vocati, Many are called, but few ar chosen. To this parable now 〈 ◊ 〉 this gospel.Multi sunt vocati, Many Are called, but few Are chosen. To this parable now 〈 ◊ 〉 this gospel.
fw-la fw-la fw-la, d vbr vvn, cc-acp d vbr vvn. p-acp d n1 av 〈 sy 〉 d n1.
(32) sermon (DIV1)
510
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9981
Tune Pharisei abeuntes. Pharisei was a sect of religion amonge the Jewes most exquisite, perfit, holye,Tune Pharisees abeuntes. Pharisees was a sect of Religion among the Jews most exquisite, perfect, holy,
vvb n1 n2. n1 vbds dt n1 pp-f n1 p-acp dt np2 av-ds j, j, j,
(32) sermon (DIV1)
510
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9982
and learned, and wer 〈 ◊ 〉 most godly men, euen such as in holynes excelled all other,
and learned, and were 〈 ◊ 〉 most godly men, even such as in holiness excelled all other,
cc j, cc vbdr 〈 sy 〉 av-ds j n2, av d c-acp p-acp n1 vvd d n-jn,
(32) sermon (DIV1)
510
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as oure Monkes were of late amonge vs, and be yet in other places. They were in Goddes bosome, euen at heauen gates in the sight of yt world:
as our Monks were of late among us, and be yet in other places. They were in Goddess bosom, even At heaven gates in the sighed of that world:
c-acp po12 n2 vbdr pp-f j p-acp pno12, cc vbb av p-acp j-jn n2. pns32 vbdr p-acp npg1 n1, av p-acp n1 n2 p-acp dt n1 pp-f pn31 n1:
(32) sermon (DIV1)
510
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But in wardly supersticious, fained, holo wherted, dissimulers. Now at this time I know none more like them;
But in wardly superstitious, feigned, holo wherted, dissimulers. Now At this time I know none more like them;
cc-acp p-acp j j, vvd, uh vvn, n2. av p-acp d n1 pns11 vvb pix av-dc j pno32;
(32) sermon (DIV1)
510
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Therfore they may well be called by the name, that keepe the thing. These were enemies to Christ and his doctrine.
Therefore they may well be called by the name, that keep the thing. These were enemies to christ and his Doctrine.
av pns32 vmb av vbi vvn p-acp dt n1, cst vvb dt n1. np1 vbdr n2 p-acp np1 cc po31 n1.
(32) sermon (DIV1)
510
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9987
They woulde be ordred by olde wonte, customes, forfathers:
They would be ordered by old wont, customs, Forefathers:
pns32 vmd vbi vvn p-acp j j, n2, n2:
(32) sermon (DIV1)
510
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and so mainteyne their tradicions set asyde the commaundementes of God, refused Christe, and his word.
and so maintain their traditions Set aside the Commandments of God, refused Christ, and his word.
cc av vvi po32 n2 vvn av dt n2 pp-f np1, vvd np1, cc po31 n1.
(32) sermon (DIV1)
510
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9989
S. Luke hath obseruantes obseruauntes, that is watchers, toters, spies, muche like the obseruaunte fryers, the barefote fryers, that were here, whiche in dede were the Bishop of Romes spies, watching in euery countrey, what was sayd or don against him.
S. Lycia hath Observants observants, that is watchers, toters, spies, much like the obseruaunte Friars, the barefoot Friars, that were Here, which in deed were the Bishop of Romes spies, watching in every country, what was said or dONE against him.
np1 av vhz n2 n2-j, cst vbz n2, n2, n2, av-d av-j dt n1 n2, dt j n2, cst vbdr av, r-crq p-acp n1 vbdr dt n1 pp-f npg1 n2, vvg p-acp d n1, r-crq vbds vvn cc vdn p-acp pno31.
(32) sermon (DIV1)
510
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9990
He had it by and by, by one or other of his spies, they 〈 ◊ 〉 his men all together, his postes to work against the Regalitie.
He had it by and by, by one or other of his spies, they 〈 ◊ 〉 his men all together, his posts to work against the Regality.
pns31 vhd pn31 p-acp cc a-acp, p-acp crd cc n-jn pp-f po31 n2, pns32 〈 sy 〉 po31 n2 d av, po31 n2 pc-acp vvi p-acp dt n1.
(32) sermon (DIV1)
510
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In the court, in the noble mens houses, at euery marchauntes house, those obseruauntes were spying, toting,
In the court, in the noble men's houses, At every Merchants house, those observants were spying, toting,
p-acp dt n1, p-acp dt j ng2 n2, p-acp d ng2 n1, d n2-j vbdr vvg, vvg,
(32) sermon (DIV1)
510
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and loking watching & catching what they might heare or see against the sea of Rom̄e. Take hede of these obseruauntes.
and looking watching & catching what they might hear or see against the sea of Room. Take heed of these observants.
cc vvg vvg cc vvg r-crq pns32 vmd vvi cc vvi p-acp dt n1 pp-f n1. vvb n1 pp-f d n2-j.
(32) sermon (DIV1)
510
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9993
To vnderstande the worde obseruantes marke what the poet sayeth in his comedie.
To understand the word Observants mark what the poet Saith in his comedy.
p-acp vvi dt n1 n2 vvb q-crq dt n1 vvz p-acp po31 n1.
(32) sermon (DIV1)
510
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9994
Obserua Dauum, 〈 ◊ 〉 hede, be ware and marke Dauum, for they will be stirring in euery towne, in euerygētelmans house, yea at their very tables:Observe Dauum, 〈 ◊ 〉 heed, be aware and mark Dauum, for they will be stirring in every town, in euerygentelmans house, yea At their very tables:
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(32) sermon (DIV1)
510
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wel, be wise, beware of them. Inierunt 〈 ◊ 〉.
well, be wise, beware of them. Inierunt 〈 ◊ 〉.
av, vbb j, vvb pp-f pno32. fw-la 〈 sy 〉.
(32) sermon (DIV1)
510
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9996
They toke a counsell, some goodly thing, some wayghty matter, I am sure, that these holy fathers consult vpon.
They took a counsel, Some goodly thing, Some wayghty matter, I am sure, that these holy Father's consult upon.
pns32 vvd dt n1, d j n1, d j n1, pns11 vbm j, cst d j n2 vvi p-acp.
(32) sermon (DIV1)
511
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It must nedes be for the commune wealthe, and the profit of many, that these holy fathers come together for.
It must needs be for the commune wealth, and the profit of many, that these holy Father's come together for.
pn31 vmb av vbi p-acp dt j n1, cc dt n1 pp-f d, cst d j n2 vvb av p-acp.
(32) sermon (DIV1)
511
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It was to snarle or trap him in his words. This was their deuice, this was their counsell.
It was to snarl or trap him in his words. This was their device, this was their counsel.
pn31 vbds pc-acp vvi cc vvi pno31 p-acp po31 n2. d vbds po32 n1, d vbds po32 n1.
(32) sermon (DIV1)
511
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To this ende they gather suche a compa ny of holy fathers. I councell, a councell. Bonum est concilium said one.
To this end they gather such a compa High of holy Father's. I council, a council. Bonum est concilium said one.
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(32) sermon (DIV1)
511
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〈 ◊ 〉 marye quod another: sed bonorum. A councell is good, yea sir if it be of good men.
〈 ◊ 〉 mary quod Another: sed Bonorum. A council is good, yea sir if it be of good men.
〈 sy 〉 uh fw-la j-jn: fw-la fw-la. dt n1 vbz j, uh n1 cs pn31 vbb pp-f j n2.
(32) sermon (DIV1)
511
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For els what is a councell, if it be wicked, of wicked men? If they say:
For Else what is a council, if it be wicked, of wicked men? If they say:
p-acp av q-crq vbz dt n1, cs pn31 vbb j, pp-f j n2? cs pns32 vvb:
(32) sermon (DIV1)
511
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10002
This was done by a counsell, determined in a counsell, what is it the better,
This was done by a counsel, determined in a counsel, what is it the better,
d vbds vdn p-acp dt n1, vvn p-acp dt n1, r-crq vbz pn31 dt jc,
(32) sermon (DIV1)
511
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if the councell be wicked? Nicene councell was gathered of a great number of Bishops and learned men:
if the council be wicked? Nicene council was gathered of a great number of Bishops and learned men:
cs dt n1 vbb j? np1 n1 vbds vvn pp-f dt j n1 pp-f n2 cc j n2:
(32) sermon (DIV1)
511
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yet had not one man ben, they had determined contrarye to gods word. They wer minded, & ernesilye bent to make a decree that no priess should mary:
yet had not one man ben, they had determined contrary to God's word. They were minded, & ernesilye bent to make a Decree that no priess should marry:
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(32) sermon (DIV1)
511
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but one olde man, & vn maryed him self, 〈 ◊ 〉 that acte, & turned the councels minde:
but one old man, & vn married him self, 〈 ◊ 〉 that act, & turned the Counsels mind:
cc-acp crd j n1, cc fw-fr vvd pno31 n1, 〈 sy 〉 cst n1, cc vvd dt n2 n1:
(32) sermon (DIV1)
511
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so that they 〈 ◊ 〉 not with that decree.
so that they 〈 ◊ 〉 not with that Decree.
av cst pns32 〈 sy 〉 xx p-acp d n1.
(32) sermon (DIV1)
511
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And why? more credence is to be geuen to one man hauing the holye word of god for him,
And why? more credence is to be given to one man having the holy word of god for him,
cc q-crq? dc n1 vbz pc-acp vbi vvn p-acp crd n1 vhg dt j n1 pp-f n1 p-acp pno31,
(32) sermon (DIV1)
511
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then to r. thousand without the word If it a gree with Goddes worde, it is to be receyued:
then to r. thousand without the word If it a gree with Goddess word, it is to be received:
cs pc-acp zz. crd p-acp dt n1 cs pn31 av vvi p-acp npg1 n1, pn31 vbz pc-acp vbi vvn:
(32) sermon (DIV1)
511
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if it agre not, it is not to be receiued, though a 〈 ◊ 〉, yea though an aungel from heauen had determined it.
if it agree not, it is not to be received, though a 〈 ◊ 〉, yea though an angel from heaven had determined it.
cs pn31 vvi xx, pn31 vbz xx pc-acp vbi vvn, cs dt 〈 sy 〉, uh cs dt n1 p-acp n1 vhd vvn pn31.
(32) sermon (DIV1)
511
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Truth it is that Christ graunteth to a congregation gathered in his name, to be amongs them,
Truth it is that christ granteth to a congregation gathered in his name, to be amongst them,
n1 pn31 vbz cst np1 vvz p-acp dt n1 vvn p-acp po31 n1, pc-acp vbi p-acp pno32,
(32) sermon (DIV1)
511
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yea though it be but. ii. or iii. There is as muche graunted to. ii. or three, as to ten thousande, so they come in Christes name.
yea though it be but. ii. or iii. There is as much granted to. ii. or three, as to ten thousande, so they come in Christ's name.
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(32) sermon (DIV1)
511
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10012
Vbiduo vel tres congregati sunt in nomine meo, ibi sum in medio eorum. In nomine meo, muche wickednes is don.Vbiduo vel tres congregati sunt in nomine meo, There sum in medio Their. In nomine meo, much wickedness is dONE.
fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la, fw-la fw-la p-acp fw-la fw-la. p-acp fw-la fw-la, d n1 vbz vdn.
(32) sermon (DIV1)
511
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10013
In nomine domini, when they come together, selling their own priuate lust, pleasures, and ambicyous desires, it is not in in nomine domini, But to seeke Gods glory, Christes glory, Christes true religion, that is in nomi ne Christi, and then they are to be hard.In nomine domini, when they come together, selling their own private lust, pleasures, and ambicyous Desires, it is not in in nomine domini, But to seek God's glory, Christ's glory, Christ's true Religion, that is in nomi ne Christ, and then they Are to be hard.
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(32) sermon (DIV1)
511
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But what was these mennes counsell? Vt illaquearent eum in sermone.
But what was these men's counsel? Vt illaquearent Eum in sermon.
p-acp r-crq vbds d ng2 n1? fw-la fw-la fw-la p-acp n1.
(32) sermon (DIV1)
511
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10015
To snarle or tangle him in his wordes, tooters and watchers to catche him in his worde, that they mighte enforce somwhat against him: Non est concilium aduersus dominum:
To snarl or tangle him in his words, tooters and watchers to catch him in his word, that they might enforce somewhat against him: Non est concilium Adversus dominum:
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(32) sermon (DIV1)
512
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10016
These were wyly pyes, sleyghtye children, children of the worlde, and craftely they handled their matters. Miserunt discipulos suos cum Herodianis.
These were wily pies, sleighty children, children of the world, and craftily they handled their matters. Miserunt discipulos suos cum Herodians.
d vbdr j n2, j n2, n2 pp-f dt n1, cc av-j pns32 vvd po32 n2. fw-la fw-la fw-la fw-la np1.
(32) sermon (DIV1)
512
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10017
They would not go themselues, lest they might haue ben knowen, but he knew not their disciples as they thoughte.
They would not go themselves, lest they might have been known, but he knew not their Disciples as they Thought.
pns32 vmd xx vvi px32, cs pns32 vmd vhi vbn vvn, cc-acp pns31 vvd xx po32 n2 c-acp pns32 vvd.
(32) sermon (DIV1)
513
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10018
And they went not alone, but had with them Herodes Sowdiers, Herodes fauourers.
And they went not alone, but had with them Herod Soldiers, Herod favourers.
cc pns32 vvd xx av-j, cc-acp vhd p-acp pno32 np1 np1, np1 n2.
(32) sermon (DIV1)
513
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10019
This Herod was an 〈 ◊ 〉, and was appoynted by the Romaines to gouerne the Jewes,
This Herod was an 〈 ◊ 〉, and was appointed by the Romans to govern the Jews,
np1 np1 vbds dt 〈 sy 〉, cc vbds vvn p-acp dt njp2 pc-acp vvi dt np2,
(32) sermon (DIV1)
513
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10020
and to gather the tribute money.
and to gather the tribute money.
cc pc-acp vvi dt n1 n1.
(32) sermon (DIV1)
513
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10021
Therfore he was hated among yt Jewes & so wer those that fauoured the Romaynes part,
Therefore he was hated among that Jews & so were those that favoured the Romans part,
av pns31 vbds vvn p-acp pn31 np2 cc av vbdr d cst vvd dt njp2 n1,
(32) sermon (DIV1)
513
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10022
and in dis dayne they were called Herodians.
and in dis dayne they were called Herodians.
cc p-acp d vvb pns32 vbdr vvn njp2.
(32) sermon (DIV1)
513
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10023
Nowe was the tyme come, that the holy Patriarke prophecied, that the Scepter and kingdome was remoued, and Christ was borne.
Now was the time come, that the holy Patriarch prophesied, that the Sceptre and Kingdom was removed, and christ was born.
av vbds dt n1 vvb, cst dt j n1 vvd, cst dt n1 cc n1 vbds vvn, cc np1 vbds vvn.
(32) sermon (DIV1)
513
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10024
This they should haue marked, and receyued his doctrine. This they should have marked, and received his Doctrine.
d pns32 vmd vhi vvn, cc vvd po31 n1.
(32) sermon (DIV1)
513
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10025
But they wente aboute to destroye him, and therfore they brought the Herodians with them, Here now is an agrement in wickednes betwene the Phariseis and the Herodians:
But they went about to destroy him, and Therefore they brought the Herodians with them, Here now is an agreement in wickedness between the Pharisees and the Herodians:
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(32) sermon (DIV1)
513
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10026
agaynste the truthe, agaynste Chryste, against Goddes worde they agree together, where as in dede neyther loued other,
against the truth, against Christ, against Goddess word they agree together, where as in deed neither loved other,
p-acp dt n1, p-acp np1, p-acp npg1 n1 pns32 vvb av, c-crq c-acp p-acp n1 av-dx vvd n-jn,
(32) sermon (DIV1)
513
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10027
but hated eche other as a toade.
but hated eke other as a toad.
cc-acp vvd d n-jn c-acp dt n1.
(32) sermon (DIV1)
513
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10028
So, many now adayes of oure Phariseis Papistes, in destroying the truth they agree wonders well:
So, many now adays of our Pharisees Papists, in destroying the truth they agree wonders well:
np1, d av av pp-f po12 np1 njp2, p-acp vvg dt n1 pns32 vvb n2 av:
(32) sermon (DIV1)
513
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10030
Here commes me now these holy fathers from their councell, and sende their Disciples with the Herodians:
Here comes me now these holy Father's from their council, and send their Disciples with the Herodians:
av vvz pno11 av d j n2 p-acp po32 n1, cc vvi po32 n2 p-acp dt njp2:
(32) sermon (DIV1)
514
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10031
marke their behaniour, and marke Christes behauioure. They come lowtyng and with lowe curtesye, as thoughe they woulde creape into his bosome:
mark their behaniour, and mark Christ's behaviour. They come lowtyng and with low courtesy, as though they would creape into his bosom:
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(32) sermon (DIV1)
514
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10032
as for Herods men, they meddle not, bud stande by to heare the tale as witnesses,
as for Herods men, they meddle not, bud stand by to hear the tale as Witnesses,
c-acp p-acp npg1 n2, pns32 vvb xx, vvb vvi p-acp pc-acp vvi dt n1 c-acp n2,
(32) sermon (DIV1)
514
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10033
and if he should speake any thinge amisse, be readye to lay handes vpon him.
and if he should speak any thing amiss, be ready to lay hands upon him.
cc cs pns31 vmd vvi d n1 av, vbb j pc-acp vvi n2 p-acp pno31.
(32) sermon (DIV1)
514
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10034
They woulde fayne rid hym and destroy him, but they would turne the enuye of the deed vpon Herode,
They would fain rid him and destroy him, but they would turn the envy of the deed upon Herod,
pns32 vmd av-j vvi pno31 cc vvi pno31, cc-acp pns32 vmd vvi dt n1 pp-f dt n1 p-acp np1,
(32) sermon (DIV1)
514
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10035
so that they woulde be seene fauteles.
so that they would be seen fauteles.
av cst pns32 vmd vbi vvn av-j.
(32) sermon (DIV1)
514
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10036
It had been more meete for them to haue counceld how to amend their fautes and to haue come to Chryste, to learne his doctrine,
It had been more meet for them to have counseled how to amend their Faults and to have come to Christ, to Learn his Doctrine,
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(32) sermon (DIV1)
514
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10037
then to studye malyciously to trappe hym, and to destroye hym. What sayde they? Magister scimus quod verax es. &c.
then to study malyciously to trap him, and to destroy him. What said they? Magister scimus quod Verax es. etc.
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(32) sermon (DIV1)
514
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10038
Master we know that thou arte a true manne, and teachest the waye of God trulye, master we knowe that thou art 〈 ◊ 〉 truthe,
Master we know that thou art a true man, and Teachest the Way of God truly, master we know that thou art 〈 ◊ 〉 truth,
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(32) sermon (DIV1)
515
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10039
& thou tellest the very truth, and sparest for no manne. Thou arte playne Tomme truth.
& thou Tellest the very truth, and sparest for no man. Thou art plain Tomme truth.
cc pns21 vv2 dt j n1, cc vv2 p-acp dx n1. pns21 vb2r j np1 n1.
(32) sermon (DIV1)
515
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10040
Goodlye wordes, but out of a cancard stomacke and malicious hart.
Goodly words, but out of a cancard stomach and malicious heart.
j n2, cc-acp av pp-f dt j n1 cc j n1.
(32) sermon (DIV1)
515
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10041
Smilyng speakers crepe into a mannes bosome, they loue and all to loue him, they fauoure his worde and call hym Master,
Smiling Speakers creep into a Man's bosom, they love and all to love him, they favour his word and call him Master,
vvg n2 vvb p-acp dt ng1 n1, pns32 vvb cc d pc-acp vvi pno31, pns32 n1 po31 n1 cc vvi pno31 n1,
(32) sermon (DIV1)
515
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10042
and yet woulde gladly see him hanged. These are in deede Hipocrites, one in hart and another in mouth.
and yet would gladly see him hanged. These Are in deed Hypocrites, one in heart and Another in Mouth.
cc av vmd av-j vvi pno31 vvn. d vbr p-acp n1 n2, pi p-acp n1 cc j-jn p-acp n1.
(32) sermon (DIV1)
515
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10043
We knowe that thou arte a trew manne. Et viam dei in veritate doces. Yea thys is Goddes waye taughte trulye.
We know that thou art a true man. Et viam dei in veritate doces. Yea this is Goddess Way taught truly.
pns12 vvb cst pns21 vb2r dt j n1. fw-la fw-la fw-la p-acp fw-la fw-fr. uh d vbz npg1 n1 vvn av-j.
(32) sermon (DIV1)
516
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10044
There is Goddes waye and mannes way: Many teache mennes waye, but that shoulde not bee:
There is Goddess Way and Man's Way: Many teach men's Way, but that should not be:
pc-acp vbz npg1 n1 cc ng1 n1: d vvb ng2 n1, cc-acp cst vmd xx vbi:
(32) sermon (DIV1)
517
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10045
we should learne viam dei, Goddes waye, and that truly, withoute mirture, temperature, blaunching, powderyng.
we should Learn viam dei, Goddess Way, and that truly, without mirture, temperature, blanching, powdering.
pns12 vmd vvi fw-la fw-la, npg1 n1, cc cst av-j, p-acp n1, n1, j-vvg, j-vvg.
(32) sermon (DIV1)
517
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10046
Many teache Gods way, and shal preache a very good and godly Sermon, but at the last they wil haue a blanched almonde, one litell peace of Poperye patched in, to pouder their matter with,
Many teach God's Way, and shall preach a very good and godly Sermon, but At the last they will have a blanched almond, one little peace of Popery patched in, to powder their matter with,
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(32) sermon (DIV1)
518
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10047
for their owne lucre & glory.
for their own lucre & glory.
p-acp po32 d n1 cc n1.
(32) sermon (DIV1)
518
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10048
They make a mingling of the waie of God and mans way together, a mingle mangle as men serue pigs in my countrey. Christe did not so.
They make a mingling of the Way of God and men Way together, a mingle mangle as men serve pigs in my country. Christ did not so.
pns32 vvb dt vvg pp-f dt n1 pp-f np1 cc ng1 n1 av, dt n1 vvb p-acp n2 vvb n2 p-acp po11 n1. np1 vdd xx av.
(32) sermon (DIV1)
518
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10049
He taught the way of god truly without mixture poudering, or blaūching. These be the properties of al true preachers, that these confes to be in Christe.
He taught the Way of god truly without mixture poudering, or blanching. These be the properties of all true Preachers, that these confess to be in Christ.
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(32) sermon (DIV1)
518
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10050
It was true euery word that they spake.
It was true every word that they spoke.
pn31 vbds j d n1 cst pns32 vvd.
(32) sermon (DIV1)
518
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10051
〈 ◊ 〉 is our master appointed of god, he was true & taught Gods way, not mans waye:
〈 ◊ 〉 is our master appointed of god, he was true & taught God's Way, not men Way:
〈 sy 〉 vbz po12 n1 vvn pp-f n1, pns31 vbds j cc vvd npg1 n1, xx ng1 n1:
(32) sermon (DIV1)
518
Image 250
10052
truly, not blaunching it with mannes doctrine. So should we preachers be true men. Preachers of Goddes waie, truly, truly, without regard of person:
truly, not blanching it with Man's Doctrine. So should we Preachers be true men. Preachers of Goddess Way, truly, truly, without regard of person:
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(32) sermon (DIV1)
518
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10053
That is for no mannes pleasure corrupting the word, or mingle mangle the word with mannes inuentions and traditions.
That is for no Man's pleasure corrupting the word, or mingle mangle the word with Man's Inventions and traditions.
cst vbz p-acp dx ng1 n1 vvg dt n1, cc vvb vvi dt n1 p-acp ng1 n2 cc n2.
(32) sermon (DIV1)
518
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10054
Here may patrons of benefices learne vpon what maner a man they should bestowe their benefice.
Here may Patrons of Benefices Learn upon what manner a man they should bestow their benefice.
av vmb n2 pp-f n2 vvb p-acp r-crq n1 dt n1 pns32 vmd vvi po32 n1.
(32) sermon (DIV1)
519
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10055
Upon a true man, a teacher.
Upon a true man, a teacher.
p-acp dt j n1, dt n1.
(32) sermon (DIV1)
519
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10056
He may not be to lerne, and a scholer when he should teache other, but one learned, hable to teache, hable and well willing to discharge his cure.
He may not be to Learn, and a scholar when he should teach other, but one learned, able to teach, able and well willing to discharge his cure.
pns31 vmb xx vbi p-acp vvi, cc dt n1 c-crq pns31 vmd vvi j-jn, cc-acp pi j, j pc-acp vvi, j cc av j pc-acp vvi po31 n1.
(32) sermon (DIV1)
519
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10057
But what doo you patrons? Sell your benefices, or geue them to your seruaunts for their seruice,
But what do you Patrons? Fell your Benefices, or give them to your Servants for their service,
p-acp q-crq vdb pn22 n2? n1 po22 n2, cc vvi pno32 p-acp po22 n2 p-acp po32 n1,
(32) sermon (DIV1)
519
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10058
for keping of houndes, haukes, for making of your gardens. These patrons regard no soules, neither their owne, nor other mennes.
for keeping of hounds, hawks, for making of your gardens. These Patrons regard no Souls, neither their own, nor other men's.
p-acp vvg pp-f n2, n2, p-acp vvg pp-f po22 n2. np1 n2 vvb dx n2, av-dx po32 d, ccx j-jn ng2.
(32) sermon (DIV1)
519
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10059
what care they for soules, so they haue money, though they perish, though they go to the Deuill? Where as in dede the office of a patrone is to haue a care, a zeale, a vigilant eye for soule healthe,
what care they for Souls, so they have money, though they perish, though they go to the devil? Where as in deed the office of a patron is to have a care, a zeal, a vigilant eye for soul health,
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(32) sermon (DIV1)
519
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10060
& to prouide for his churches, that he is patron of, that they might be taught in Goddes worde.
& to provide for his Churches, that he is patron of, that they might be taught in Goddess word.
cc pc-acp vvi p-acp po31 n2, cst pns31 vbz n1 pp-f, cst pns32 vmd vbi vvn p-acp npg1 n1.
(32) sermon (DIV1)
519
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10061
Truly many nowe a dayes, striue to be patrones of benefices, and go to the law who should be patrone.
Truly many now a days, strive to be patroness of Benefices, and go to the law who should be patron.
np1 d av dt n2, vvb pc-acp vbi n1 pp-f n2, cc vvi p-acp dt n1 r-crq vmd vbi n1.
(32) sermon (DIV1)
519
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10062
And what striue they for think ye? Euen which of them shall goo to the Deuill fyrst.
And what strive they for think you? Eve which of them shall goo to the devil fyrst.
cc q-crq vvb pns32 p-acp vvi pn22? np1 r-crq pp-f pno32 vmb vvi p-acp dt n1 ord.
(32) sermon (DIV1)
519
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10063
For they regard not soule health, nor the office of preaching, the office of saluatiō:
For they regard not soul health, nor the office of preaching, the office of salvation:
p-acp pns32 vvb xx n1 n1, ccx dt n1 pp-f vvg, dt n1 pp-f n1:
(32) sermon (DIV1)
519
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10064
where as in dede therfore are they patrons to loke to it & to se it be prouided for.
where as in deed Therefore Are they Patrons to look to it & to see it be provided for.
c-crq c-acp p-acp n1 av vbr pns32 n2 pc-acp vvi p-acp pn31 cc pc-acp vvi pn31 vbi vvn p-acp.
(32) sermon (DIV1)
519
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10065
God of his goodnes & almighty power, might ordeyn otherwayes & meanes of saluation: but this office of preaching is it that God hathe ordeyned, as Saint Paule sayeth.
God of his Goodness & almighty power, might ordain otherways & means of salvation: but this office of preaching is it that God hath ordained, as Saint Paul Saith.
np1 pp-f po31 n1 cc j-jn n1, vmd vvi av cc n2 pp-f n1: cc-acp d n1 pp-f vvg vbz pn31 cst np1 vhz vvn, c-acp n1 np1 vvz.
(32) sermon (DIV1)
519
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10066
Cum non cognouerit mundus per sapientiam deum, placuit deo per stultitiam praedicationis saluos facere credentes. Cum non cognouerit World per sapientiam God, Placuit God per stultitiam praedicationis saluos facere Believers.
fw-la fw-fr fw-la fw-la fw-la fw-la fw-la, n1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
(32) sermon (DIV1)
519
Image 251
10067
Where as the worlde by his wisdom knew not God, it pleased God by folish preaching to saue credentes, those that beleue, per stultitiam praedicationis, by foo lishues of preaching,
Where as the world by his Wisdom knew not God, it pleased God by foolish preaching to save Believers, those that believe, per stultitiam praedicationis, by foe lishues of preaching,
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(32) sermon (DIV1)
519
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10068
or folish preaching, it maketh no matter.
or foolish preaching, it makes no matter.
cc j vvg, pn31 vvz dx n1.
(32) sermon (DIV1)
519
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10069
Not that it was folish in dede, but that the wisemen of the worlde did so esteme and take the preaching of the gospell,
Not that it was foolish in deed, but that the Wise men of the world did so esteem and take the preaching of the gospel,
xx cst pn31 vbds j p-acp n1, cc-acp cst dt n2 pp-f dt n1 vdd av vvb cc vvi dt vvg pp-f dt n1,
(32) sermon (DIV1)
519
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10070
wheras in dede it is most godly wysdom:
whereas in deed it is most godly Wisdom:
cs p-acp n1 pn31 vbz av-ds j n1:
(32) sermon (DIV1)
519
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10071
and the prea ching office, is the office of saluation, and the only meanes that God hathe appointed to saluation.
and the Prey ching office, is the office of salvation, and the only means that God hath appointed to salvation.
cc dt vvb vvg n1, vbz dt n1 pp-f n1, cc dt j n2 cst np1 vhz vvn p-acp n1.
(32) sermon (DIV1)
519
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10072
Credentes. Those that beleue be saued by this holy office of preachyng. believers. Those that believe be saved by this holy office of preaching.
fw-la. d cst vvi vbi vvn p-acp d j n1 pp-f vvg.
(32) sermon (DIV1)
519
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10073
I would wish it were better loked vnto, and prouided for, and that patrons and bishops should see more 〈 ◊ 〉 to it,
I would wish it were better looked unto, and provided for, and that Patrons and Bishops should see more 〈 ◊ 〉 to it,
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(32) sermon (DIV1)
519
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10074
then hathe ben done afore time:
then hath been done afore time:
av vhz vbn vdn p-acp n1:
(32) sermon (DIV1)
519
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10075
I would aske no more diligence to this office of saluation, then men are wont to bestowe vpon these worldly pleasures and luker or commo dities.
I would ask no more diligence to this office of salvation, then men Are wont to bestow upon these worldly pleasures and luker or Common dities.
pns11 vmd vvi av-dx dc n1 p-acp d n1 pp-f n1, cs n2 vbr j pc-acp vvi p-acp d j n2 cc n1 cc j n2.
(32) sermon (DIV1)
519
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10076
Nay woulde they bestow but the halfe labour and paynes, and some litell part of the expences, it were well.
Nay would they bestow but the half labour and pains, and Some little part of the expenses, it were well.
uh-x vmd pns32 vvi p-acp dt j-jn n1 cc n2, cc d j n1 pp-f dt n2, pn31 vbdr av.
(32) sermon (DIV1)
519
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10077
To consider what hath ben pluckt from Abbaies, colledges, and chaāutries: it is meruell no more to be bestowed vp on this holy office of saluation.
To Consider what hath been plucked from Abbeys, Colleges, and chaanutries: it is marvel no more to be bestowed up on this holy office of salvation.
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(32) sermon (DIV1)
520
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10078
It may well be sayd by vs that the Lorde complayneth by his Prophet. Domus mea deserta, vosfestinatis vnusquisque in domum suam.
It may well be said by us that the Lord Complaineth by his Prophet. Domus mea Deserta, vosfestinatis vnusquisque in domum suam.
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(32) sermon (DIV1)
520
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10079
What is Christes house but christen soules? but who maketh any prouision for them? euery man scrapeth and getteth together for this bodely house,
What is Christ's house but christian Souls? but who makes any provision for them? every man scrapeth and gets together for this bodily house,
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(32) sermon (DIV1)
521
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10080
but the soule health is neglected, scholes are not mainteined, scholers haue not ex hibition, the preaching office decayeth:
but the soul health is neglected, Schools Are not maintained, Scholars have not ex hibition, the preaching office decayeth:
cc-acp dt n1 n1 vbz vvn, n2 vbr xx vvn, n2 vhb xx fw-la n1, dt vvg n1 vvz:
(32) sermon (DIV1)
521
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10081
men prouide lands and riches for their children, but this most necessary office, they for the most part, neglect.
men provide Lands and riches for their children, but this most necessary office, they for the most part, neglect.
n2 vvb n2 cc n2 p-acp po32 n2, cc-acp d av-ds j n1, pns32 p-acp dt av-ds n1, n1.
(32) sermon (DIV1)
521
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10082
Uerye few there be that hel peth poore scolers, that setteth their children to scole to learne the worde of God,
Very few there be that hell peth poor Scholars, that sets their children to scole to Learn the word of God,
j d pc-acp vbi d n1 vvz j n2, cst vvz po32 n2 p-acp n1 pc-acp vvi dt n1 pp-f np1,
(32) sermon (DIV1)
521
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10083
and to make a prouision for the age to come.
and to make a provision for the age to come.
cc pc-acp vvi dt n1 p-acp dt n1 pc-acp vvi.
(32) sermon (DIV1)
521
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10084
This notwithstanding is the only waye to sal uation, God will not deuise any new way as farre as I per ceiue,
This notwithstanding is the only Way to sal uation, God will not devise any new Way as Far as I per ceiue,
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(32) sermon (DIV1)
521
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10085
but would haue vs to vse this waye ordeyned al rea dy. This preaching way we oughte to vse, and not to loke for any new way;
but would have us to use this Way ordained all rea dy. This preaching Way we ought to use, and not to look for any new Way;
cc-acp vmd vhi pno12 pc-acp vvi d n1 vvd d fw-la zz. np1 vvg n1 pns12 vmd pc-acp vvi, cc xx pc-acp vvi p-acp d j n1;
(32) sermon (DIV1)
521
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10086
this office of saluation we ought to main teyne, & not loke for any other.
this office of salvation we ought to main teyne, & not look for any other.
d n1 pp-f n1 pns12 vmd p-acp n1 vvi, cc xx vvi p-acp d n-jn.
(32) sermon (DIV1)
521
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10087
My request is that ye would bestow as much to the maintenaunce of this necessarie office of saluation,
My request is that you would bestow as much to the maintenance of this necessary office of salvation,
po11 n1 vbz cst pn22 vmd vvi p-acp d p-acp dt n1 pp-f d j n1 pp-f n1,
(32) sermon (DIV1)
521
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10088
as ye were wont to bestowe in times past vppon Romish trifels and thinges of mannes tradicions.
as you were wont to bestow in times passed upon Romish trifels and things of Man's traditions.
c-acp pn22 vbdr j pc-acp vvi p-acp n2 vvn p-acp jp n2 cc n2 pp-f ng1 n2.
(32) sermon (DIV1)
521
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10089
Nether doo I now speake for my selfe and my couente, as the 〈 ◊ 〉 Friers were wonte to doo.
Neither do I now speak for my self and my couente, as the 〈 ◊ 〉 Friars were wont to do.
j vdb pns11 av vvi p-acp po11 n1 cc po11 fw-la, c-acp dt 〈 sy 〉 ng1 vbdr j pc-acp vdi.
(32) sermon (DIV1)
521
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10090
I haue enough, I thanke God, and I neade not to begge.
I have enough, I thank God, and I neade not to beg.
pns11 vhb av-d, pns11 vvb np1, cc pns11 n1 xx pc-acp vvi.
(32) sermon (DIV1)
521
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10091
I woulde euerye preacher were as well prouided as my selfe thorow thys Realme, as in dede I thyncke them as well worthye as my self.
I would every preacher were as well provided as my self thorough this Realm, as in deed I think them as well worthy as my self.
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(32) sermon (DIV1)
521
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10092
I wish (I saye) ye would bestow as muche vppon thys necessary office of saluation,
I wish (I say) you would bestow as much upon this necessary office of salvation,
pns11 vvb (pns11 vvb) pn22 vmd vvi p-acp d p-acp d j n1 pp-f n1,
(32) sermon (DIV1)
521
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10093
as in times paste ye bestowed in Pilgrimage, in Images, in gildyng, painting, in 〈 ◊ 〉, Diriges, Trenfauls, Chauntryes and suche vayne thinges of the Romyshe Pharyseis and Papistes inuentyng.
as in times past you bestowed in Pilgrimage, in Images, in gilding, painting, in 〈 ◊ 〉, Dirges, Trenfauls, Chantries and such vain things of the Romish Pharisees and Papists inventing.
c-acp p-acp n2 p-acp pn22 vvd p-acp n1, p-acp n2, p-acp vvg, vvg, p-acp 〈 sy 〉, np1, np2, n2 cc d j n2 pp-f dt jp np1 cc njp2 vvg.
(32) sermon (DIV1)
521
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10094
Ye woulde doo that withoute callyng, and to thys wil you not be ready when ye be called.
You would do that without calling, and to this will you not be ready when you be called.
pn22 vmd vdi d p-acp vvg, cc p-acp d vmb pn22 xx vbi j c-crq pn22 vbb vvn.
(32) sermon (DIV1)
522
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10095
If it bee no better in time to come, then hitherto loked vnto, then Englande will at the laste bee wayle it, Christ knew what a charge hangeth vpon this necessary office of preaching the office of saluation,
If it be no better in time to come, then hitherto looked unto, then England will At the laste be wail it, christ knew what a charge hangs upon this necessary office of preaching the office of salvation,
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(32) sermon (DIV1)
522
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10096
and therfore moste earnestly applyed it hym selfe.
and Therefore most earnestly applied it him self.
cc av av-ds av-j vvd pn31 pno31 n1.
(32) sermon (DIV1)
522
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10097
And when he chose his twelue Apostles to send them forth vnto thys office, he fyrst prayed all the nighte.
And when he chosen his twelue Apostles to send them forth unto this office, he fyrst prayed all the night.
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10098
He beyng God almighty with the father, might haue geuen all gifts fitte for this office,
He being God almighty with the father, might have given all Gifts fit for this office,
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(32) sermon (DIV1)
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10099
but to teache vs, he woulde fyrste praie all nighte.
but to teach us, he would First pray all night.
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(32) sermon (DIV1)
523
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10100
Here is good matter for Bisshops and patrons to looke vpon, and not to regarde so lytell whome they geue their benefyce vnto,
Here is good matter for Bishops and Patrons to look upon, and not to regard so little whom they give their benefice unto,
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(32) sermon (DIV1)
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10101
or whom they admit to cure the foules they haue charge of. A notable example.
or whom they admit to cure the fowls they have charge of. A notable Exampl.
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(32) sermon (DIV1)
523
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10102
Chryste prayed all nighte, or he woulde sende them forthe, or he woulde put them in this preachig office, this moste necessarye office of saluation.
Christ prayed all night, or he would send them forth, or he would put them in this preachig office, this most necessary office of salvation.
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(32) sermon (DIV1)
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10103
For he sawe that they had neade of greate zeale to God, and to soule healthe, that should take vppon them to keepe soules,
For he saw that they had neade of great zeal to God, and to soul health, that should take upon them to keep Souls,
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(32) sermon (DIV1)
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10104
and a boolde courage and spirite that should rebuke the worlde of theyr synne and 〈 ◊ 〉, Many will choose nowe suche a Curate for their soules as they may call foole, rather then one that shall rebuke their couetise ambition, vnmercifulnes, vncharitablenes, that shalbe sober, discrite, apte to reproue,
and a boolde courage and Spirit that should rebuke the world of their sin and 〈 ◊ 〉, Many will choose now such a Curate for their Souls as they may call fool, rather then one that shall rebuke their covetise ambition, unmercifulness, uncharitableness, that shall Sobrium, discrite, apt to reprove,
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(32) sermon (DIV1)
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10105
and resist the agayne sayers, with the worde of God.
and resist the again sayers, with the word of God.
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(32) sermon (DIV1)
523
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10106
These bee the properties of euerye good preacher, to be a true manne, to teache, not dreames,
These be the properties of every good preacher, to be a true man, to teach, not dreams,
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(32) sermon (DIV1)
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10107
nor inuencions of of menne, but viam dei in veritate, the waye of God trulye. And not to regard the personage of manne.
nor Inventions of of men, but viam dei in veritate, the Way of God truly. And not to regard the personage of man.
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(32) sermon (DIV1)
524
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10108
Not to creepe into his bosom, to clawe his backe, to saye to the wicked, he doothe well, for fylthye lukers sake.
Not to creep into his bosom, to claw his back, to say to the wicked, he doth well, for filthy lukers sake.
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(32) sermon (DIV1)
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10109
Ah these flatterers no greater myschyse in the commune wealthe then these flatterers.
Ah these Flatterers no greater myschyse in the commune wealth then these Flatterers.
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(32) sermon (DIV1)
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10110
But who woulde haue discerned this but oure sauiour Iesus Christe? He spred them out and knew all their malitious hartes, theyr vncharitable hartes, theyr dissimulyng heartes and sayde; Quid me tentatis hypocritae.
But who would have discerned this but our Saviour Iesus Christ? He spread them out and knew all their malicious hearts, their uncharitable hearts, their dissimulyng hearts and said; Quid me tentatis Hypocrites.
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(32) sermon (DIV1)
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10111
Hipocrites, Hipocrites, Hipocrites, one in harte, a nother in mouthe, fayre in pretence, but full of mischief, and 〈 ◊ 〉 harted within. He saw what was within.
Hypocrites, Hypocrites, Hypocrites, one in heart, a neither in Mouth, fair in pretence, but full of mischief, and 〈 ◊ 〉 hearted within. He saw what was within.
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(32) sermon (DIV1)
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10112
Then haue at ye, ye Hipocrites, they put forth their question. Licet censum dare Coesarian non? Then have At you, you Hypocrites, they put forth their question. Licet censum Dare Coesarian non?
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(32) sermon (DIV1)
527
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10113
A perilous question to answer to.
A perilous question to answer to.
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(32) sermon (DIV1)
528
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10114
This was the fruite of their counsell, and thys was the snare layed for hym, what shoulde he doo nowe? holde hys peace? That had ben a slaunder to hys doctryne. They woulde haue sayde:
This was the fruit of their counsel, and this was the snare laid for him, what should he do now? hold his peace? That had been a slander to his Doctrine. They would have said:
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(32) sermon (DIV1)
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10115
loo, howe ignoraunt he is in the lawe that hathe no aunswere to thys symple & plain question.
loo, how ignorant he is in the law that hath no answer to this simple & plain question.
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(32) sermon (DIV1)
528
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10116
If he affirme & bid pay the tribute, he shall incurre the hatred of the people,
If he affirm & bid pay the tribute, he shall incur the hatred of the people,
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(32) sermon (DIV1)
528
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10117
& seeme to to speake in the fauoure of the Romaynes. If he woulde haue denyed it.
& seem to to speak in the favour of the Romans. If he would have denied it.
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(32) sermon (DIV1)
528
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10118
Then had they that they soughte.
Then had they that they sought.
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(32) sermon (DIV1)
528
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10119
The Herodians were readye to laye handes vpon hym, to haue hym to Bocardo, to prison with him, a traytour that speaketh againste Ceaser, away with this sedicious felow.
The Herodians were ready to say hands upon him, to have him to Bocardo, to prison with him, a traitor that speaks against Ceaser, away with this seditious fellow.
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(32) sermon (DIV1)
529
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10120
O Lorde what perill is it to haue to doo with these Hipocrites? Who coulde haue scaped thys snare,
Oh Lord what peril is it to have to do with these Hypocrites? Who could have escaped this snare,
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(32) sermon (DIV1)
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10121
but Chryste onely whiche is the wisdome of the father, and knew all theyr malicyousnes and craftye sleyghtes? And as he then by his wysdome ouercame them,
but Christ only which is the Wisdom of the father, and knew all their malicyousnes and crafty sleights? And as he then by his Wisdom overcame them,
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(32) sermon (DIV1)
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10122
so now douties he geueth wisdome to all hys, to spye oute and beware of 〈 ◊ 〉 sutle craftes.
so now douties he Giveth Wisdom to all his, to spy out and beware of 〈 ◊ 〉 subtle crafts.
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(32) sermon (DIV1)
530
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10123
For suche traynes, trappes, snares and sutleties, as these Pharises layed for Chryste, suche haue oure Pharisaicall Papistes layed for Christes preachers.
For such trains, traps, snares and sutleties, as these Pharisees laid for Christ, such have our Pharisaical Papists laid for Christ's Preachers.
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(32) sermon (DIV1)
530
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10124
But he mer cyfully euer fulfylled hys promise, dabo os & sapientiam, cui non possunt resistere omnes aduersarii vestri.
But he mere cyfully ever fulfilled his promise, Dabo os & sapientiam, cui non possunt resistere omnes aduersarii Yours.
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(32) sermon (DIV1)
530
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10125
I will (sayth Chryst) geue mouthe and wisdome, which all youre aduersaryes shall not be able to resiste.
I will (say Christ) give Mouth and Wisdom, which all your Adversaries shall not be able to resist.
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(32) sermon (DIV1)
531
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10126
They shall not be tounge tyed, they haue theyr aunswere, yea so wyse that theyr aduersaries shall not be hable to resiste.
They shall not be tongue tied, they have their answer, yea so wise that their Adversaries shall not be able to resist.
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(32) sermon (DIV1)
531
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10127
They maye well oppresse it here in thys worlde with pow er, but they can not bee hable to ouercome it with argumentes of truthe, no, all the packe of aduersaryes with all their subteltyes, snares, and gynnes.
They may well oppress it Here in this world with pow er, but they can not be able to overcome it with Arguments of truth, no, all the pack of Adversaries with all their subteltyes, snares, and gynnes.
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(32) sermon (DIV1)
531
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10128
They may rayle vpon it, as in manye places leud felowes doo agaynste Priestes Maryages. That Dame hys wyfe, hys whore, &c.
They may rail upon it, as in many places lewd Fellows do against Priests Marriages. That Dame his wife, his whore, etc.
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(32) sermon (DIV1)
531
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10129
But they can not denye it by any scripture, but that the mariage of Pryestes is as good and godly,
But they can not deny it by any scripture, but that the marriage of Priests is as good and godly,
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(32) sermon (DIV1)
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10130
as the mariage of any other manne. For wedlocke is honourable amonge all menne. And the wedded bedde vndetyled.
as the marriage of any other man. For wedlock is honourable among all men. And the wedded Bed vndetyled.
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(32) sermon (DIV1)
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10131
And to auoyde fornication, let 〈 ◊ 〉 man haue his owne wyfe.
And to avoid fornication, let 〈 ◊ 〉 man have his own wife.
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(32) sermon (DIV1)
533
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10132
Well, let them rayle, let them doo what they canne agaynste the truth, 〈 ◊ ◊ 〉: marke the ende. Loke vppon the ende.
Well, let them rail, let them do what they can against the truth, 〈 ◊ ◊ 〉: mark the end. Look upon the end.
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(32) sermon (DIV1)
533
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10133
The ende is, all aduersaries of the truth must be confounded and come to naughte, neyther shall they be able to resist it.
The end is, all Adversaries of the truth must be confounded and come to naught, neither shall they be able to resist it.
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(32) sermon (DIV1)
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10135
The hiest promotion that God can bryng hys vnto in this life is to suffer for his truth.
The highest promotion that God can bring his unto in this life is to suffer for his truth.
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(32) sermon (DIV1)
534
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10136
And it is the greatest setting foorthe of hys worde, it is Goddes seede: And one suffering for the truthe, turneth more then a thousand Sermons.
And it is the greatest setting forth of his word, it is Goddess seed: And one suffering for the truth, turns more then a thousand Sermons.
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(32) sermon (DIV1)
534
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10137
I will tell you an example of thys, how God geueth mouthe and wysdome.
I will tell you an Exampl of this, how God Giveth Mouth and Wisdom.
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(32) sermon (DIV1)
534
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10138
I was once in examination before fiue or sixe 〈 ◊ 〉, where I had much turmoyling:
I was once in examination before fiue or sixe 〈 ◊ 〉, where I had much turmoiling:
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(32) sermon (DIV1)
535
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10139
euery weeke thrise I came to examynations, and many snares and 〈 ◊ 〉 were 〈 ◊ 〉 to get some thyng.
every Week thrice I Come to examinations, and many snares and 〈 ◊ 〉 were 〈 ◊ 〉 to get Some thing.
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(32) sermon (DIV1)
535
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10140
Now God knoweth I was ignoraunt of the lawe, but that God gaue me answer and wisdome what I shoulde speake.
Now God Knoweth I was ignorant of the law, but that God gave me answer and Wisdom what I should speak.
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(32) sermon (DIV1)
535
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10141
It was God in dede, for else I had neuer escaped them.
It was God in deed, for Else I had never escaped them.
pn31 vbds np1 p-acp n1, c-acp av pns11 vhd av-x vvn pno32.
(32) sermon (DIV1)
535
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10142
At the last I was brought forthe to be examyned, into a chamber hanged with arras, wher I was before wonte to be examyned,
At the last I was brought forth to be examined, into a chamber hanged with arras, where I was before wont to be examined,
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(32) sermon (DIV1)
535
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10143
but now at thys tyme the chamber was somewhat altered. For where as before there was wonte euer to bee a fyre in the chymney,
but now At this time the chamber was somewhat altered. For where as before there was wont ever to be a fire in the chimney,
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(32) sermon (DIV1)
535
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10144
nowe the fyre was taken awaye, 〈 ◊ 〉 an Arrace hangyng hanged ouer the chymney,
now the fire was taken away, 〈 ◊ 〉 an Arrace hanging hanged over the chimney,
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(32) sermon (DIV1)
536
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10145
and the table stode neare the chymneyes ende, so that I stode betwene the Table and the chymneyes ende.
and the table stood near the chymneyes end, so that I stood between the Table and the chymneyes end.
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(32) sermon (DIV1)
536
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10146
There was amonge these Bishops that examined me, one with whom I haue been very famyliar,
There was among these Bishops that examined me, one with whom I have been very famyliar,
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(32) sermon (DIV1)
536
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10147
and tooke him for my greate frende, an aged man, and he satte nexte the table ende.
and took him for my great friend, an aged man, and he sat Next the table end.
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(32) sermon (DIV1)
536
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10148
Then amonge all other questyons, he put foorth one, a very subtyll and 〈 ◊ 〉 one,
Then among all other questions, he put forth one, a very subtle and 〈 ◊ 〉 one,
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(32) sermon (DIV1)
537
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10149
and suche one in dede, as I coulde not thyncke so greate daunger in.
and such one in deed, as I could not think so great danger in.
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(32) sermon (DIV1)
537
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10150
And when I shoulde make annswer, I praye you mayster Latimer sayde he, speake oute, I am verye thicke of hearynge,
And when I should make answer, I pray you master Latimer said he, speak out, I am very thick of hearing,
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(32) sermon (DIV1)
537
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10151
and here be manye that sytte farre of.
and Here be many that fit Far of.
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(32) sermon (DIV1)
537
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10152
I maruayled at thys, that I was bidden speake oute, and began to 〈 ◊ 〉,
I marveled At this, that I was bidden speak out, and began to 〈 ◊ 〉,
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(32) sermon (DIV1)
537
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10153
and gaue an eare to the chimney.
and gave an ear to the chimney.
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(32) sermon (DIV1)
537
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10154
And syr there I hearde a 〈 ◊ 〉 walkynge in the chimney behynde the cloth.
And sir there I heard a 〈 ◊ 〉 walking in the chimney behind the cloth.
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(32) sermon (DIV1)
537
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10155
They hadde appoynted one there to wryte al myne aunsweres, for they made sure woorke that I shoulde not starte from them:
They had appointed one there to write all mine answers, for they made sure work that I should not start from them:
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(32) sermon (DIV1)
537
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10156
there was no startynge from them.
there was no starting from them.
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(32) sermon (DIV1)
537
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10157
God was my good Lorde, and gaue me aunsweare, I coulde nauer 〈 ◊ 〉 haue scayed it. The question was thys:
God was my good Lord, and gave me answer, I could nauer 〈 ◊ 〉 have scayed it. The question was this:
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(32) sermon (DIV1)
538
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10158
Mayster Latimer, doo you not thincke on your conscience that you haue bene suspected of heresye? A subtile questyon, a verye subtile question.
Master Latimer, do you not think on your conscience that you have be suspected of heresy? A subtle question, a very subtle question.
n1 np1, vdi pn22 xx vvi p-acp po22 n1 cst pn22 vhb vbn vvn pp-f n1? dt j n1, dt j j n1.
(32) sermon (DIV1)
538
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10159
There was no holdynge of peace woulde serue. To holde my peace hadde beene to graunte my selfe fautye.
There was no holding of peace would serve. To hold my peace had been to grant my self faulty.
pc-acp vbds dx n-vvg pp-f n1 vmd vvi. p-acp vvi po11 n1 vhd vbn pc-acp vvi po11 n1 j.
(32) sermon (DIV1)
538
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10160
To aunswer, it was euerye way full of daunger.
To answer, it was every Way full of danger.
p-acp n1, pn31 vbds d n1 j pp-f n1.
(32) sermon (DIV1)
538
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10161
But God whiche alwaye hathe geuen me aunswer, healped me, or elsse I coulde neuer haue eskaped it,
But God which alway hath given me answer, helped me, or Else I could never have escaped it,
p-acp np1 r-crq av vhz vvn pno11 n1, vvd pno11, cc av pns11 vmd av-x vhi vvn pn31,
(32) sermon (DIV1)
538
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10162
and delyuerd me from theyr handes.
and Delivered me from their hands.
cc vvd pno11 p-acp po32 n2.
(32) sermon (DIV1)
538
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10163
Manye one haue had the 〈 ◊ 〉 gratious deliuerance, and beene endued wyth gods wisdom & gods spirit, which all their aduersaries can not be able to resiste.
Many one have had the 〈 ◊ 〉 gracious deliverance, and been endued with God's Wisdom & God's Spirit, which all their Adversaries can not be able to resist.
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(32) sermon (DIV1)
538
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10164
Ostendite mihi 〈 ◊ 〉 census. Shewe me said he a peny of the tribute 〈 ◊ 〉.Show mihi 〈 ◊ 〉 census. Show me said he a penny of the tribute 〈 ◊ 〉.
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(32) sermon (DIV1)
538
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10165
They layd snares to destroy them, but he ouerturneth the in theyr own traps. Qui comprehendit tastutos in fallacia eorum.
They laid snares to destroy them, but he overturneth thee in their own traps. Qui comprehendit tastutos in Fallacy Their.
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(32) sermon (DIV1)
538
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10166
He taketh the craf ty in their own subtile ginnes and snares, but not maliciously to destroy them,
He Takes the craft ty in their own subtle begins and snares, but not maliciously to destroy them,
pns31 vvz dt n1 zz p-acp po32 d j vvz cc n2, cc-acp xx av-j pc-acp vvi pno32,
(32) sermon (DIV1)
538
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10167
as they malitiosly wold haue sene him hanged, but mercifullye to tourne them from theyr wicked imaginations, that they mighte consider that no wisdome, no subtile craftes,
as they malitiosly would have seen him hanged, but mercifully to turn them from their wicked Imaginations, that they might Consider that no Wisdom, no subtle crafts,
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(32) sermon (DIV1)
538
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10168
nor Counsell is agaynste the Lord, and so repent and become new men. At 〈 ◊ ◊ 〉: illi denarium.
nor Counsel is against the Lord, and so Repent and become new men. At 〈 ◊ ◊ 〉: illi denarium.
ccx n1 vbz p-acp dt n1, cc av vvi cc vvi j n2. p-acp 〈 sy sy 〉: fw-la fw-la.
(32) sermon (DIV1)
538
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10169
And they brought him a denari, a pece of theyr currant coyne, that was worth x. of our vsual pence, suche another pece as our 〈 ◊ 〉. And he sayd.
And they brought him a denari, a piece of their currant coin, that was worth x. of our usual pence, such Another piece as our 〈 ◊ 〉. And he said.
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(32) sermon (DIV1)
538
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10170
Cuius est imago 〈 ◊ 〉 & super scriptio? dicunt 〈 ◊ ◊ 〉, whose Image is thys, and superscription:Cuius est imago 〈 ◊ 〉 & super Scriptio? dicunt 〈 ◊ ◊ 〉, whose Image is this, and superscription:
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(32) sermon (DIV1)
538
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10171
They saide Ceasers, for nowe was Iewerye broughte vnder the bondage of the Romains, and therfore vsed they the Romaine coyne, that had vppon it doth Ceasars image, and Ceasars superscription. Then aunsweared Iesus.
They said Caesars, for now was Iewerye brought under the bondage of the Romans, and Therefore used they the Roman coin, that had upon it does Caesars image, and Caesars superscription. Then answered Iesus.
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(32) sermon (DIV1)
538
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10172
〈 ◊ 〉 ergo quae 〈 ◊ 〉 Caesaris Caesari, & quae sunt dei Deo. Paye to Ceasar that is due to Ceasar and to God that which is due to God.〈 ◊ 〉 ergo Quae 〈 ◊ 〉 Caesaris Caesari, & Quae sunt dei God Pay to Caesar that is due to Caesar and to God that which is due to God.
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(32) sermon (DIV1)
538
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10173
Make not a mingle mangle of them, but geue to God hys owne, geue to Ceasar his owne.
Make not a mingle mangle of them, but give to God his own, give to Caesar his own.
vvb xx dt n1 vvb pp-f pno32, cc-acp vvi p-acp np1 po31 d, vvi p-acp np1 po31 d.
(32) sermon (DIV1)
539
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10174
To GOD geue thy soule, thy faythe, thy hoope, thy obedient minde to keepe hys woorde and frame thy life there after.
To GOD give thy soul, thy faith, thy hoop, thy obedient mind to keep his word and frame thy life there After.
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(32) sermon (DIV1)
539
Image 254
10175
To Ceasar geue tribute, Taxe, Subsidie, and all other dueties 〈 ◊ 〉 to him,
To Caesar give tribute, Tax, Subsidy, and all other duties 〈 ◊ 〉 to him,
p-acp np1 vvb n1, n1, n1, cc d j-jn n2 〈 sy 〉 pc-acp pno31,
(32) sermon (DIV1)
539
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10176
as to haue hym in thy honoure and reuerence, to obey his iuste lawes and righte wise commaundementes &c.
as to have him in thy honour and Reverence, to obey his just laws and right wise Commandments etc.
c-acp pc-acp vhi pno31 p-acp po21 n1 cc n1, pc-acp vvi po31 j n2 cc j-jn j n2 av
(32) sermon (DIV1)
539
Image 254
10177
But because the tyme is paste, I wyll heare make an ende for thys fore noone, desiringe you to pray to God for hys healpe,
But Because the time is past, I will hear make an end for this before noon, desiring you to pray to God for his help,
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(32) sermon (DIV1)
540
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10178
for at after noone I purpose to begin agayne at this texte, and to goo forthe as God shall geue me hys grace.
for At After noon I purpose to begin again At this text, and to goo forth as God shall give me his grace.
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(32) sermon (DIV1)
540
Image 254
10179
Nowe let vs al say together the Lordes prayer. Oure 〈 ◊ 〉 which art in heauen. &c.
Now let us all say together the lords prayer. Oure 〈 ◊ 〉 which art in heaven. etc.
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(32) sermon (DIV1)
541
Image 254
10180
¶ The resydue of the Gospell. declared at after none by maister Latimer. Reddite caesari quae sunt Caesaris, & quae sunt, dei, Deo.
¶ The residue of the Gospel. declared At After none by master Latimer. Give back Caesari Quae sunt Caesaris, & Quae sunt, dei, God
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(33) sermon (DIV1)
541
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10181
YElde to Ceasar, that belongeth to Ceasar and to God, that belongeth to God, ye may perceiue by that we haue sayde, who spake these wordes,
Yield to Caesar, that belongeth to Caesar and to God, that belongeth to God, you may perceive by that we have said, who spoke these words,
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(33) sermon (DIV1)
542
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10182
and vpon what occa syon they were spoken.
and upon what Occa zion they were spoken.
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(33) sermon (DIV1)
542
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10183
Oure sauyoure Christ spake them to the tempting Pharises, to the craftye and subtile holowe harted Pharises, willinge them to knowe their duetye by their own confession,
Oure Saviour christ spoke them to the tempting Pharisees, to the crafty and subtle hollow hearted Pharisees, willing them to know their duty by their own Confessi,
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(33) sermon (DIV1)
542
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10184
and to geue to Ceasar his dutye, and to God his dutye. Our sauioure Christe spake them.
and to give to Caesar his duty, and to God his duty. Our Saviour Christ spoke them.
cc pc-acp vvi p-acp np1 po31 n1, cc p-acp np1 po31 n1. po12 n1 np1 vvd pno32.
(33) sermon (DIV1)
542
Image 254
10185
If he spake them, we oughte to regarde them.
If he spoke them, we ought to regard them.
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(33) sermon (DIV1)
542
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10186
Regarde them I say and make muche of them, for thoughe they were then spoken to them,
Regard them I say and make much of them, for though they were then spoken to them,
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(33) sermon (DIV1)
542
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10187
yet in them they were spoken to all the world, I vse to make a rehearsall of that I spake before,
yet in them they were spoken to all the world, I use to make a rehearsal of that I spoke before,
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(33) sermon (DIV1)
542
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10188
but because the time is shorte, I will omit it. The seruyce must be dòne, and the daye goeth faste awaye.
but Because the time is short, I will omit it. The service must be dòne, and the day Goes fast away.
cc-acp c-acp dt n1 vbz j, pns11 vmb vvi pn31. dt n1 vmb vbi vdn, cc dt n1 vvz j av.
(33) sermon (DIV1)
542
Image 254
10189
Therfore I wil to my matter, and leaue the rehersall. These words be wordes of great importaunce, and would wel be considered:
Therefore I will to my matter, and leave the rehearsal. These words be words of great importance, and would well be considered:
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(33) sermon (DIV1)
542
Image 254
10190
for he that doth this, receiueth greate benefites by it, but he that doth it not incurreth great dammage and dan ger.
for he that does this, receiveth great benefits by it, but he that does it not incurreth great damage and dan her.
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(33) sermon (DIV1)
542
Image 254
10191
The occasyon was a counsel taken amonge these holy fathers to snarle Christ, a good and charitable dede,
The occasion was a counsel taken among these holy Father's to snarl christ, a good and charitable deed,
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(33) sermon (DIV1)
542
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10192
yet wer they holy men, holye fathers, full of 〈 ◊ 〉 vp to the harde eares.
yet were they holy men, holy Father's, full of 〈 ◊ 〉 up to the harden ears.
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(33) sermon (DIV1)
542
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10193
This they learned in their councell, and thys now they set on broche.
This they learned in their council, and this now they Set on broche.
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(33) sermon (DIV1)
542
Image 254
10194
But Christ nowe causeth them to make answer to their own question, as he also did a lyttle before.
But christ now Causes them to make answer to their own question, as he also did a little before.
p-acp np1 av vvz pno32 p-acp vvb n1 p-acp po32 d n1, c-acp pns31 av vdd dt j a-acp.
(33) sermon (DIV1)
542
Image 254
10195
When he was come vp into Ierusalē, and had driuen out the biers and sellers in the temple.
When he was come up into Ierusalē, and had driven out the biers and sellers in the temple.
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(33) sermon (DIV1)
542
Image 254
10196
The Archpharises, prouincials and Abbots phariseis, came stoutlye to him as he was preaching in the Temple, and said to him:
The Archpharises, provincials and Abbots Pharisees, Come stoutly to him as he was preaching in the Temple, and said to him:
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(33) sermon (DIV1)
542
Image 254
10197
Qua authoritate ista facis? aut quis dedit tibi istam aut horitatem? By what authority dost thou these things? who hath geuē thee this authority? We haue the rule of the people of god we haue geuen thee no such authority.Qua authoritate ista facis? Or quis dedit tibi istam Or horitatem? By what Authority dost thou these things? who hath given thee this Authority? We have the Rule of the people of god we have given thee not such Authority.
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(33) sermon (DIV1)
542
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10198
A wōderous thing, Christ had testimonye of his father. This is my beloued sonne hear him.
A wondrous thing, christ had testimony of his father. This is my Beloved son hear him.
dt j n1, np1 vhd n1 pp-f po31 n1. d vbz po11 j-vvn n1 vvb pno31.
(33) sermon (DIV1)
542
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10199
Ihon had born him witnesse, sayinge.
John had born him witness, saying.
np1 vhd vvn pno31 vvi, vvg.
(33) sermon (DIV1)
542
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10200
〈 ◊ 〉 the Lambe of God, that taketh awaye the sinnes of yt world, his workes and miracles wer testimonies that hys doctrine was of God,
〈 ◊ 〉 the Lamb of God, that Takes away the Sins of that world, his works and Miracles were testimonies that his Doctrine was of God,
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(33) sermon (DIV1)
542
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10202
He muste haue licence of these holye fathers, or els all is nothynge worth, Christ answered not directlye to their questyon,
He must have licence of these holy Father's, or Else all is nothing worth, christ answered not directly to their question,
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(33) sermon (DIV1)
542
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10203
but asked them a nother question, & made them geue answer a 〈 ◊ 〉 them selues,
but asked them a neither question, & made them give answer a 〈 ◊ 〉 them selves,
cc-acp vvd pno32 dt av-dx n1, cc vvd pno32 vvi n1 dt 〈 sy 〉 pno32 n2,
(33) sermon (DIV1)
542
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10204
& as it were with one wedge dryued out a nother. The baptisme of Ihon, was it of God:
& as it were with one wedge drived out a neither. The Baptism of John, was it of God:
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(33) sermon (DIV1)
542
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10205
or of man? Was Ihon sent of God, had he his authority of god or of man? Here he driueth them to confesse his doctrin to be of God.
or of man? Was John sent of God, had he his Authority of god or of man? Here he Driveth them to confess his Doctrine to be of God.
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(33) sermon (DIV1)
542
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10206
For Ihon whome they could not denye to haue ben sent from god, bare witnes that his doctrin was 〈 ◊ 〉.
For John whom they could not deny to have been sent from god, bore witness that his Doctrine was 〈 ◊ 〉.
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(33) sermon (DIV1)
542
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10207
If they had confessed thys, he wold haue inferred;
If they had confessed this, he would have inferred;
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(33) sermon (DIV1)
542
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10208
why beleue ye him not? If they shoulde haue sayde Ihon was not of god:
why believe you him not? If they should have said John was not of god:
q-crq vvb pn22 pno31 xx? cs pns32 vmd vhi vvn np1 vbds xx pp-f n1:
(33) sermon (DIV1)
542
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10209
thē wold al yt people haue ben against them, yea in a horlye burlye haue stoned them.
them would all that people have been against them, yea in a horlye burly have stoned them.
pno32 vmd d pn31 n1 vhb vbn p-acp pno32, uh p-acp dt n1 n1 vhb vvn pno32.
(33) sermon (DIV1)
542
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10210
This they consydered wythin them selues, and yet theyr malitious hartes wolde not bear it to confes the truth,
This they considered within them selves, and yet their malicious hearts would not bear it to confess the truth,
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(33) sermon (DIV1)
542
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10211
nay rather like wise gentle men they answered. We know not, we cannot tel. These Arch Pharises thought nothing might be done, or taughte withoute their license, nor otherwise,
nay rather like wise gentle men they answered. We know not, we cannot tell. These Arch Pharisees Thought nothing might be done, or taught without their license, nor otherwise,
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(33) sermon (DIV1)
542
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10212
but as they pleased to interpreat.
but as they pleased to interpret.
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(33) sermon (DIV1)
543
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10213
They were like our religion & clergy, that thought nothing mought be taughte, but as they pleased.
They were like our Religion & Clergy, that Thought nothing might be taught, but as they pleased.
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(33) sermon (DIV1)
543
Image 255
10214
They wold pay no tribute, taxe nor tribute. They had their Immunities, priueledges and graunts from the Romain bishop.
They would pay no tribute, Tax nor tribute. They had their Immunities, privileges and grants from the Roman bishop.
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(33) sermon (DIV1)
543
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10215
And to maintain this, they alledged many scriptures as thus, Nolite tarigere Christos meos, whiche is touch not mine annoynted or consecrated people, whyche wordes the Lord spake by the Israelites in Egipte, warning king Pharao to leaue and cease from persecutyng yt Israelites,
And to maintain this, they alleged many Scriptures as thus, Nolite tarigere Christos meos, which is touch not mine anointed or consecrated people, which words the Lord spoke by the Israelites in Egypt, warning King Pharaoh to leave and cease from persecuting that Israelites,
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(33) sermon (DIV1)
543
Image 255
10216
& it maketh as much for our cleargyes immunity, and proueth it as wel, as if a man alledged, Quem ter ra pontus to proue that an Ape hath a tail. Well, they answered.
& it makes as much for our cleargyes immunity, and Proves it as well, as if a man alleged, Whom ter ra pontus to prove that an Ape hath a tail. Well, they answered.
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(33) sermon (DIV1)
543
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10217
Cesaris, Lesars, they confessed it was Lesars mony, and Lesars image and wrytinge vpon it: heare Christe compelled them to make āswer vnto their owne question.Cesaris, Lesars, they confessed it was Lesars money, and Lesars image and writing upon it: hear Christ compelled them to make answer unto their own question.
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(33) sermon (DIV1)
543
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10218
And if enuy should arise, to take it them self. For they con fessed it to be Ceasars. Then saide he.
And if envy should arise, to take it them self. For they con fessed it to be Caesars. Then said he.
cc cs n1 vmd vvi, pc-acp vvi pn31 pno32 n1. p-acp pns32 vvb vvd pn31 pc-acp vbi npg1. av vvd pns31.
(33) sermon (DIV1)
543
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10219
Geue to Lesar that which is Ceasars, and to God that is due to God. Thys answer of Christ I woulde haue you all to learne:
Give to Lesar that which is Caesars, and to God that is due to God. This answer of christ I would have you all to Learn:
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(33) sermon (DIV1)
543
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10220
geue to your Ceaser to your king, to our most noble king Edward our Ceasar, our king and magistrate appoynted,
give to your Ceaser to your King, to our most noble King Edward our Caesar, our King and magistrate appointed,
vvb p-acp po22 np1 p-acp po22 n1, p-acp po12 av-ds j n1 np1 po12 np1, po12 n1 cc n1 vvn,
(33) sermon (DIV1)
543
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10266
Then commissiōs come forth, & he that in sighte of men in his cattell, corne, shepe,
Then commissions come forth, & he that in sight of men in his cattle, corn, sheep,
av n2 vvb av, cc pns31 cst p-acp n1 pp-f n2 p-acp po31 n2, n1, n1,
(33) sermon (DIV1)
543
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10221
and geuen to vs of God, geue to him that whiche is due to hym. Thys is a commaundemente of God, as are these:
and given to us of God, give to him that which is due to him. This is a Commandment of God, as Are these:
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(33) sermon (DIV1)
543
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10222
Thou shalt not murther, thou shalt not steal, nor beare fals witnesse against thy neighbors.
Thou shalt not murder, thou shalt not steal, nor bear falls witness against thy neighbours.
pns21 vm2 xx vvi, pns21 vm2 xx vvi, ccx vvi j n1 p-acp po21 n2.
(33) sermon (DIV1)
543
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10223
And as thou art bound vpon pearil of thy soule to obey the other, so vpon pearill of thy soule thou art bound to obey and kepe this.
And as thou art bound upon pearil of thy soul to obey the other, so upon pearill of thy soul thou art bound to obey and keep this.
cc c-acp pns21 vb2r vvn p-acp n1 pp-f po21 n1 pc-acp vvi dt n-jn, av p-acp n1 pp-f po21 n1 pns21 vb2r vvn pc-acp vvi cc vvi d.
(33) sermon (DIV1)
543
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10224
Loke wel vpon it, for it is vppon pearill of thy soule.
Look well upon it, for it is upon pearill of thy soul.
vvb av p-acp pn31, c-acp pn31 vbz p-acp n1 pp-f po21 n1.
(33) sermon (DIV1)
543
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10225
date, geue, geue, a heauy word to a couetous hart, to a rebellious harte, they would not hear Reddite or date, pay or geue, but take, catch kepe fast.date, give, give, a heavy word to a covetous heart, to a rebellious heart, they would not hear Give back or date, pay or give, but take, catch keep fast.
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(33) sermon (DIV1)
543
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10226
We are al bound to liue in obedyence vnto oure king, vnder his iust and rightwise lawes and commaundementes.
We Are all bound to live in Obedience unto our King, under his just and rightwise laws and Commandments.
pns12 vbr d vvn pc-acp vvi p-acp n1 p-acp po12 n1, p-acp po31 j cc av n2 cc n2.
(33) sermon (DIV1)
543
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10227
Christe came in dede to deliuer vs from burthens and bondage, but that was not from ciuill and polityke lawes and obedience.
Christ Come in deed to deliver us from burdens and bondage, but that was not from civil and polityke laws and Obedience.
np1 vvd p-acp n1 pc-acp vvi pno12 p-acp n2 cc n1, cc-acp cst vbds xx p-acp j cc j n2 cc n1.
(33) sermon (DIV1)
543
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10228
He came to deliuer vs from the greatest bondage that can be, from sinne and damnation.
He Come to deliver us from the greatest bondage that can be, from sin and damnation.
pns31 vvd pc-acp vvi pno12 p-acp dt js n1 cst vmb vbi, p-acp n1 cc n1.
(33) sermon (DIV1)
543
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10229
The heauiest burthen that can be, is synne, and in comparison of it, al other burthens are but light and easy matters to beare.
The Heaviest burden that can be, is sin, and in comparison of it, all other burdens Are but Light and easy matters to bear.
dt js n1 cst vmb vbi, vbz n1, cc p-acp n1 pp-f pn31, d j-jn n2 vbr p-acp n1 cc j n2 pc-acp vvi.
(33) sermon (DIV1)
543
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10230
Therfore Christe came to deliuer vs from that, and gaue his body to be torn vpon the crosse for that.
Therefore Christ Come to deliver us from that, and gave his body to be torn upon the cross for that.
av np1 vvd pc-acp vvi pno12 p-acp d, cc vvd po31 n1 pc-acp vbi vvn p-acp dt n1 p-acp d.
(33) sermon (DIV1)
543
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10231
Neither could any work or lawe, or sacrifice redeme vs from that, but Christ onlye.
Neither could any work or law, or sacrifice Redeem us from that, but christ only.
av-d vmd d n1 cc n1, cc n1 vvi pno12 p-acp d, cc-acp np1 av-j.
(33) sermon (DIV1)
543
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10232
I neuer preached in Lincolne shire afore, nor came here a fore, saue once when I went to take orders at Lincoln, which was a good while a go,
I never preached in Lincoln shire afore, nor Come Here a before, save once when I went to take order At Lincoln, which was a good while a go,
pns11 av-x vvd p-acp np1 n1 a-acp, ccx vvd av dt n1, vvb a-acp c-crq pns11 vvd pc-acp vvi n2 p-acp np1, r-crq vbds dt j cs dt vvb,
(33) sermon (DIV1)
543
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10233
therfore I can not say much of Lyncolne shire, for I know it not, but I dare saye,
Therefore I can not say much of Lincoln shire, for I know it not, but I Dare say,
av pns11 vmb xx vvi d pp-f np1 n1, c-acp pns11 vvb pn31 xx, cc-acp pns11 vvb vvi,
(33) sermon (DIV1)
543
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10234
if Lincoln shire be as other places that I know, this text condemneth a great many of Lincolne shyre,
if Lincoln shire be as other places that I know, this text Condemneth a great many of Lincoln shire,
cs np1 n1 vbb p-acp j-jn n2 cst pns11 vvb, d n1 vvz dt j d pp-f np1 n1,
(33) sermon (DIV1)
543
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10235
and driueth them down to hel for breakinge of this commaundement:
and Driveth them down to hell for breaking of this Commandment:
cc vvz pno32 a-acp p-acp n1 p-acp vvg pp-f d n1:
(33) sermon (DIV1)
543
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10236
Geue to Ceasar that whiche is due to Ceaser, and to God that whiche is due to god.
Give to Caesar that which is due to Ceaser, and to God that which is due to god.
vvb p-acp np1 cst r-crq vbz j-jn p-acp np1, cc p-acp np1 cst r-crq vbz j-jn p-acp n1.
(33) sermon (DIV1)
543
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10237
The office of a magistrate is grounded vpon Goddes word, and is plainly described of S. Paule, wrytinge vnto the Romaines, where he sheweth that all soules, that is to say, all men ought to obey the magistrates,
The office of a magistrate is grounded upon Goddess word, and is plainly described of S. Paul, writing unto the Romans, where he shows that all Souls, that is to say, all men ought to obey the Magistrates,
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(33) sermon (DIV1)
543
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10238
for they are or dained of God, and to resist them, is to resist agaynst God.
for they Are or dained of God, and to resist them, is to resist against God.
c-acp pns32 vbr cc vvn pp-f np1, cc pc-acp vvi pno32, vbz pc-acp vvi p-acp np1.
(33) sermon (DIV1)
543
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10239
For he is Gods minister ordained to punishe the wycked and to maintaine the good.
For he is God's minister ordained to Punish the wicked and to maintain the good.
p-acp pns31 vbz ng1 n1 vvn pc-acp vvi dt j cc pc-acp vvi dt j.
(33) sermon (DIV1)
543
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10240
Wherfore we ought to pay to him tribute, custome, Taxes and other thinges that he requireth vpon vs,
Wherefore we ought to pay to him tribute, custom, Taxes and other things that he requires upon us,
c-crq pns12 vmd pc-acp vvi p-acp pno31 n1, n1, n2 cc j-jn n2 cst pns31 vvz p-acp pno12,
(33) sermon (DIV1)
543
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10241
as Christ sayeth here, Reddite geue to Cesar.
as christ Saith Here, Give back give to Cesar.
c-acp np1 vvz av, j vvi p-acp np1.
(33) sermon (DIV1)
543
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10242
How much we shuld geue, he defineth not, but leaueth it to Ceasars offycers to determine,
How much we should give, he defineth not, but Leaveth it to Caesars Officers to determine,
c-crq av-d pns12 vmd vvi, pns31 vvz xx, cc-acp vvz pn31 p-acp npg1 n2 pc-acp vvi,
(33) sermon (DIV1)
543
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10244
Christ was not the Emperoures treasurer, therfore he medled not wyth that poynt, but left it the treasurer to define and determine.
christ was not the emperors treasurer, Therefore he meddled not with that point, but left it the treasurer to define and determine.
np1 vbds xx dt n2 n1, av pns31 vvd xx p-acp d n1, cc-acp vvd pn31 dt n1 pc-acp vvi cc vvi.
(33) sermon (DIV1)
543
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10245
He went about another vocation, to preache vnto the people their duetye, and to obey theyr Princes, Kinges, Emperoures and magistrates,
He went about Another vocation, to preach unto the people their duty, and to obey their Princes, Kings, emperors and Magistrates,
pns31 vvd p-acp j-jn n1, pc-acp vvi p-acp dt n1 po32 n1, cc pc-acp vvi po32 n2, n2, n2 cc n2,
(33) sermon (DIV1)
543
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10246
and to bid them geue that the kynge requireth of them, not to appoynt a kyng what he shal require of them.
and to bid them give that the King requires of them, not to appoint a King what he shall require of them.
cc pc-acp vvi pno32 vvi cst dt n1 vvz pp-f pno32, xx pc-acp vvi dt n1 r-crq pns31 vmb vvi pp-f pno32.
(33) sermon (DIV1)
543
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10247
It is meete for euery man to kepe hys owne vocation, and diligentlye walke in it,
It is meet for every man to keep his own vocation, and diligently walk in it,
pn31 vbz j p-acp d n1 pc-acp vvi po31 d n1, cc av-j vvi p-acp pn31,
(33) sermon (DIV1)
543
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10248
and with faithfulnesse to study to be occupyed in that God hathe called him vnto, and not to be busye in that God hathe not called hym vnto. Therefore sayeth Christe:
and with faithfulness to study to be ocupied in that God hath called him unto, and not to be busy in that God hath not called him unto. Therefore Saith Christ:
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(33) sermon (DIV1)
543
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10249
geue to Ceasar, but he appoynteth not howe muche, for that shoulde his treasurer knowe,
give to Caesar, but he appointeth not how much, for that should his treasurer know,
vvb p-acp np1, cc-acp pns31 vvz xx c-crq d, c-acp cst vmd po31 n1 vvi,
(33) sermon (DIV1)
543
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10250
and shoulde warne him of it, when he hath enough, that the people be not oppressed wyth vnnecessarye burthens,
and should warn him of it, when he hath enough, that the people be not oppressed with unnecessary burdens,
cc vmd vvi pno31 pp-f pn31, c-crq pns31 vhz av-d, cst dt n1 vbb xx vvn p-acp j n2,
(33) sermon (DIV1)
543
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10251
nor that the kynges treasures be to seke, when they shoulde be occupyed. The kynge muste haue his treasures afore hande, what chaunce so euer come soddenly.
nor that the Kings treasures be to seek, when they should be ocupied. The King must have his treasures afore hand, what chance so ever come suddenly.
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(33) sermon (DIV1)
543
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10252
It is no reason when the kynge should occupy his treasure in maintenaunce of a cō mon wealthe, in defence of a countrye, in maintaininge of his warres, that then his monye should be in thy purse to seke and vngathered.
It is no reason when the King should occupy his treasure in maintenance of a cō mon wealth, in defence of a country, in maintaining of his wars, that then his money should be in thy purse to seek and ungathered.
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(33) sermon (DIV1)
543
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10253
Nay he must haue it in a redinesse, at hand, that it be not to seke.
Nay he must have it in a readiness, At hand, that it be not to seek.
uh-x pns31 vmb vhi pn31 p-acp dt n1, p-acp n1, cst pn31 vbb xx pc-acp vvi.
(33) sermon (DIV1)
543
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10254
And he must haue as muche as is necessary for him.
And he must have as much as is necessary for him.
cc pns31 vmb vhi p-acp d c-acp vbz j p-acp pno31.
(33) sermon (DIV1)
543
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10255
For so much is due to a king as is necessary, and so much may he require by the law of God,
For so much is due to a King as is necessary, and so much may he require by the law of God,
p-acp av d vbz j-jn p-acp dt n1 c-acp vbz j, cc av d vmb pns31 vvi p-acp dt n1 pp-f np1,
(33) sermon (DIV1)
543
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10256
and take of his commons is as necessarye.
and take of his commons is as necessary.
cc vvb pp-f po31 n2 vbz a-acp j.
(33) sermon (DIV1)
543
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10257
And that muste not thou nor I that are subiectes appoynt, but the kynge hym self must appoynt it, his counsel must appoynt it, we must geue it, we must pay it,
And that must not thou nor I that Are Subjects appoint, but the King him self must appoint it, his counsel must appoint it, we must give it, we must pay it,
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(33) sermon (DIV1)
543
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10258
for it is due to the king, & vpon peril of thy soule thou must pay it.
for it is due to the King, & upon peril of thy soul thou must pay it.
c-acp pn31 vbz j-jn p-acp dt n1, cc p-acp n1 pp-f po21 n1 pns21 vmb vvi pn31.
(33) sermon (DIV1)
543
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10259
And as he that taketh my tippet or my cloke doth me wrong and is a thefe:
And as he that Takes my tippet or my cloak does me wrong and is a thief:
cc c-acp pns31 cst vvz po11 n1 cc po11 n1 vdz pno11 n-jn cc vbz dt n1:
(33) sermon (DIV1)
543
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10260
so he that doth not pay to the king that is his due, without fraude or guil, doth the king wrong,
so he that does not pay to the King that is his endue, without fraud or guile, does the King wrong,
av pns31 cst vdz xx vvi p-acp dt n1 cst vbz po31 n-jn, p-acp n1 cc n1, vdz dt n1 vvb,
(33) sermon (DIV1)
543
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10261
and is in peril of his soul for so doing.
and is in peril of his soul for so doing.
cc vbz p-acp n1 pp-f po31 n1 c-acp av vdg.
(33) sermon (DIV1)
543
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10262
Wel, marke it wel now, and se whether thys texte be a nipping text for couetous mē or no:
Well, mark it well now, and see whither this text be a nipping text for covetous men or no:
uh-av, vvb pn31 av av, cc vvi cs d n1 vbb dt j-vvg n1 p-acp j n2 cc dx:
(33) sermon (DIV1)
543
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10263
Geue to Ceaser, yt is due to Ceasar.
Give to Ceaser, that is due to Caesar.
vvb p-acp np1, pn31 vbz j-jn p-acp np1.
(33) sermon (DIV1)
543
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10264
When the parliament, the high courte of this realme is gathered together, & there it is determyned that euery man shal 〈 ◊ 〉 a rv.
When the parliament, the high court of this realm is gathered together, & there it is determined that every man shall 〈 ◊ 〉 a rv.
c-crq dt n1, dt j n1 pp-f d n1 vbz vvn av, cc a-acp pn31 vbz vvd cst d n1 vmb 〈 sy 〉 dt vvi.
(33) sermon (DIV1)
543
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10265
part of his goods to ye Kyng:
part of his goods to the King:
n1 pp-f po31 n2-j p-acp dt n1:
(33) sermon (DIV1)
543
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10312
Geue to Ceasar, that which is due to Ceasar.
Give to Caesar, that which is due to Caesar.
vvb p-acp np1, cst r-crq vbz j-jn p-acp np1.
(33) sermon (DIV1)
543
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10267
and other goods is worth an. C. marke or an. C. pound, will set him selfe at x. pounde.
and other goods is worth nias. C. mark or nias. C. pound, will Set him self At x. pound.
cc n-jn n2-j vbz n1 zz. np1 n1 cc zz. np1 n1, vmb vvi pno31 n1 p-acp crd. n1.
(33) sermon (DIV1)
543
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10268
he wil be worth no more to the king but after x. pounde.
he will be worth no more to the King but After x. pound.
pns31 vmb vbi j av-dx dc p-acp dt n1 cc-acp p-acp crd. n1.
(33) sermon (DIV1)
543
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10269
Tell me now whether this be theft or no? His cattel, corne, shepe in euery mannes eyes shalbe worth. ii. C. pound besides other thinges,
Tell me now whither this be theft or no? His cattle, corn, sheep in every Man's eyes shall worth. ii. C. pound beside other things,
vvb pno11 av cs d vbb n1 cc dx? po31 n2, n1, n1 p-acp d ng1 n2 vmb n1. crd. np1 n1 p-acp j-jn n2,
(33) sermon (DIV1)
543
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10270
as mony and plate, and he wil mary his daughter and giue with her. iiii. or v. C. markes, and yet at the valua tion he wil be a xx. pound man.
as money and plate, and he will marry his daughter and give with her. iiii. or v. C. marks, and yet At the valua cion he will be a xx. pound man.
c-acp n1 cc n1, cc pns31 vmb vvi po31 n1 cc vvi p-acp pno31. crd. cc n1 np1 n2, cc av p-acp dt fw-la n1 pns31 vmb vbi dt n1. n1 n1.
(33) sermon (DIV1)
543
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10271
doth he giue to Cesar that which is due to Cesar? Doth he not rather rob the kinge of his bound duety and 〈 ◊ 〉 that he ought to the king? yes it is very thefte,
does he give to Cesar that which is due to Cesar? Does he not rather rob the King of his bound duty and 〈 ◊ 〉 that he ought to the King? yes it is very theft,
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(33) sermon (DIV1)
543
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10272
and thou mightest with as good conscience take my cloke or my tippet from me,
and thou Mightest with as good conscience take my cloak or my tippet from me,
cc pns21 vmd2 p-acp p-acp j n1 vvb po11 n1 cc po11 n1 p-acp pno11,
(33) sermon (DIV1)
543
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10273
as so vniustly take or withhold frō the king that which the parliamēt hath geuē vnto the king, it is thy bounde duety to pay him truly that which is granuted for it is due debt,
as so unjustly take or withhold from the King that which the parliament hath given unto the King, it is thy bound duty to pay him truly that which is granuted for it is due debt,
c-acp av av-j vvi cc vvi p-acp dt n1 cst r-crq dt n1 vhz vvn p-acp dt n1, pn31 vbz po21 vvd n1 pc-acp vvi pno31 av-j cst r-crq vbz vvn p-acp pn31 vbz j-jn n1,
(33) sermon (DIV1)
543
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10274
and vpon peril of thy soule thou art boud to obey it. 〈 ◊ 〉 I will say more.
and upon peril of thy soul thou art boud to obey it. 〈 ◊ 〉 I will say more.
cc p-acp n1 pp-f po21 n1 pns21 vb2r j pc-acp vvi pn31. 〈 sy 〉 pns11 vmb vvi av-dc.
(33) sermon (DIV1)
543
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10275
If the king should require of the an vniuste request, yet arte thou bound to pay it,
If the King should require of thee an unjust request, yet art thou bound to pay it,
cs dt n1 vmd vvi pp-f pno32 dt j n1, av vb2r pns21 vvd pc-acp vvi pn31,
(33) sermon (DIV1)
543
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10276
and not resist nor rebell against the kinge.
and not resist nor rebel against the King.
cc xx vvi ccx vvi p-acp dt n1.
(33) sermon (DIV1)
543
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10277
The king in dede is in pearil of his soule, for askinge of an vniust request,
The King in deed is in pearil of his soul, for asking of an unjust request,
dt n1 p-acp n1 vbz p-acp n1 pp-f po31 n1, p-acp vvg pp-f dt j n1,
(33) sermon (DIV1)
543
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10278
and God will in his due time recken wyth him for it:
and God will in his due time reckon with him for it:
cc np1 vmb p-acp po31 j-jn n1 vvi p-acp pno31 c-acp pn31:
(33) sermon (DIV1)
543
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10279
but thou must obey thy king, and not take vpon thee to iudge him, God is the kynges iudge,
but thou must obey thy King, and not take upon thee to judge him, God is the Kings judge,
cc-acp pns21 vmb vvi po21 n1, cc xx vvi p-acp pno21 pc-acp vvi pno31, np1 vbz dt ng1 n1,
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and doutlesse wil greuously punish him, if he do any thing vnrighteously. Therfore pray thou for thy king, and pay him his duety, and disobey him not.
and doubtless will grievously Punish him, if he do any thing unrighteously. Therefore pray thou for thy King, and pay him his duty, and disobey him not.
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And know this, that when so euer there is anye iniust exaction laid vppon thee, it is a plage and punishmente for thy sinne,
And know this, that when so ever there is any injust exaction laid upon thee, it is a plague and punishment for thy sin,
cc vvb d, cst c-crq av av pc-acp vbz d j n1 vvn p-acp pno21, pn31 vbz dt n1 cc n1 p-acp po21 n1,
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543
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as all other plages are, as are hunger, dearth, pestilence and such other.
as all other plagues Are, as Are hunger, dearth, pestilence and such other.
c-acp d j-jn n2 vbr, c-acp vbr n1, n1, n1 cc d j-jn.
(33) sermon (DIV1)
543
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We meruel, we are plaged as we be, and I thinke berely this vniust & vnfaithful dealing with our princes, is one great cause of our plage:
We Marvel, we Are plagued as we be, and I think berely this unjust & unfaithful dealing with our Princes, is one great cause of our plague:
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loke therfore euerye man vpon his 〈 ◊ 〉.
look Therefore every man upon his 〈 ◊ 〉.
vvi av d n1 p-acp po31 〈 sy 〉.
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Ye shal not be iudged by worldly policy at the latter daye, but by Gods word. You shall not be judged by worldly policy At the latter day, but by God's word.
pn22 vmb xx vbi vvn p-acp j n1 p-acp dt d n1, cc-acp p-acp ng1 n1.
(33) sermon (DIV1)
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Sermo quem locutus sum vobis, ipse iudicabit vos in nouissimo die. Sermon Whom Spoken sum vobis, ipse iudicabit vos in nouissimo die.
np1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr p-acp fw-la vvi.
(33) sermon (DIV1)
543
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The woord that I haue spoken to you, that shal iudge you at the latter day.
The word that I have spoken to you, that shall judge you At the latter day.
dt n1 cst pns11 vhb vvn p-acp pn22, cst vmb vvi pn22 p-acp dt d n1.
(33) sermon (DIV1)
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10288
Loke wel no we, euery man vpon his conscience, and see whether he haue done this commaundemente of God:
Look well no we, every man upon his conscience, and see whither he have done this Commandment of God:
vvb av dx n1, d n1 p-acp po31 n1, cc vvb cs pns31 vhb vdn d n1 pp-f np1:
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geue to your kinge, that which is due to him, and he that findeth him selfe gilty, let him amend in time to come.
give to your King, that which is due to him, and he that finds him self guilty, let him amend in time to come.
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(33) sermon (DIV1)
543
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This is harde geare and sore gear thou wylt saye, geue, geue, I haue wife and children and greate charge:
This is harden gear and soar gear thou wilt say, give, give, I have wife and children and great charge:
d vbz j n1 cc j n1 pns21 vm2 vvi, vvb, vvb, pns11 vhb n1 cc n2 cc j n1:
(33) sermon (DIV1)
543
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well I shall tell thee, it minisheth not thy stocke one farthinge at the yeares ende. Harken what God saythe.
well I shall tell thee, it minisheth not thy stock one farthing At the Years end. Harken what God say.
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Si audieritis verba mea. If you will heare my woordes sayth God, and kepe that I commaunde thee, I wyll blesse thee, Si audieritis verba mea. If you will hear my words say God, and keep that I command thee, I will bless thee,
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(33) sermon (DIV1)
543
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and Si non audieritis. If ye wyl not hear my woordes, and do my commaundements, thou shalt be cursed &c. What is blessing, not wagginge of the syngers,
and Si non audieritis. If you will not hear my words, and do my Commandments, thou shalt be cursed etc. What is blessing, not wagging of the singers,
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as oure byshoppes were wonte, but it is.
as our Bishops were wont, but it is.
c-acp po12 ng1 vbdr j, cc-acp pn31 vbz.
(33) sermon (DIV1)
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I wyl fauoure thee and encrease thy goodes, thy corne, thy cattel, thy Oxe, thy shepe,
I will favour thee and increase thy goods, thy corn, thy cattle, thy Ox, thy sheep,
pns11 vmb n1 pno21 cc vvi po21 n2-j, po21 n1, po21 n2, po21 n1, po21 n1,
(33) sermon (DIV1)
543
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and in al thy busynesse thou shalte prosper and goo, forward.
and in all thy business thou shalt prosper and goo, forward.
cc p-acp d po21 n1 pns21 vm2 vvi cc vvi, av-j.
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And what is the cursse, but to be oute of Goddes fauoure, I wyll empouerishe thee, thy corne, thy cattle, thy Oxe, thy shepe shal not prosper, what thou takest in hand, it shall not goo forwarde.
And what is the curse, but to be out of Goddess favour, I will empoverish thee, thy corn, thy cattle, thy Ox, thy sheep shall not prosper, what thou Takest in hand, it shall not goo forward.
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(33) sermon (DIV1)
543
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Thys was not taughte in tymes past, men had pilgrimages, Images, Masses, Trentals &c. but I woulde haue you muse of these two poynts, cursed,
This was not taught in times past, men had Pilgrimages, Images, Masses, Trentals etc. but I would have you muse of these two points, cursed,
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(33) sermon (DIV1)
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if thou hear not Gods word, commaunding thee to pay thy duty to the kinge,
if thou hear not God's word, commanding thee to pay thy duty to the King,
cs pns21 vvb xx npg1 n1, vvg pno21 pc-acp vvi po21 n1 p-acp dt n1,
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and blessed if thou heare it and kepe it, I woulde haue you to muse of these two thinges.
and blessed if thou hear it and keep it, I would have you to muse of these two things.
cc vvn cs pns21 vvb pn31 cc vvi pn31, pns11 vmd vhi pn22 pc-acp vvi pp-f d crd n2.
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That it shall not minish thy stocke. That it shall not minish thy stock.
cst pn31 vmb xx vvi po21 n1.
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Shew me one man in all England that is the porer for paying the king his duty,
Show me one man in all England that is the porer for paying the King his duty,
n1 pno11 crd n1 p-acp d np1 cst vbz dt jc p-acp vvg dt n1 po31 n1,
(33) sermon (DIV1)
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for being a true dealing man, a good almes man &c. Many haue come to pouerty by dising, carding, riot, whore dome and such like.
for being a true dealing man, a good alms man etc. Many have come to poverty by dising, carding, riot, whore dome and such like.
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10304
But neuer no man by truthe, mercye, almes, right dealing with the king.
But never no man by truth, mercy, alms, right dealing with the King.
p-acp av dx n1 p-acp n1, n1, n2, av-jn vvg p-acp dt n1.
(33) sermon (DIV1)
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10305
In the cardinals time mē wer put to their othes to swear what they wer worth.
In the Cardinals time men were put to their Oaths to swear what they were worth.
p-acp dt n2 n1 n2 vbdr vvn p-acp po32 n2 pc-acp vvi r-crq pns32 vbdr j.
(33) sermon (DIV1)
543
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10306
It was a fore thing, and a thing I wold wish not to be folowed.
It was a before thing, and a thing I would wish not to be followed.
pn31 vbds dt n1 n1, cc dt n1 pns11 vmd vvi xx pc-acp vbi vvn.
(33) sermon (DIV1)
543
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O Lorde what periurye was in Englande by that swearinge, I thincke this realme fareth the worsse yet for that periury.
O Lord what perjury was in England by that swearing, I think this realm fareth the Worse yet for that perjury.
sy n1 q-crq n1 vbds p-acp np1 p-acp d n-vvg, pns11 vvb d n1 vvz dt av-jc av p-acp d n1.
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543
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10308
For doutlesse many one willingly and wittingly forsware them selues at that time.
For doubtless many one willingly and wittingly forswore them selves At that time.
p-acp av-j d crd av-j cc av-j vvd pno32 n2 p-acp d n1.
(33) sermon (DIV1)
543
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10309
It is a dear time thou wilt say, and men haue much a do to liue,
It is a dear time thou wilt say, and men have much a do to live,
pn31 vbz dt j-jn n1 pns21 vm2 vvi, cc n2 vhb d dt vdb pc-acp vvi,
(33) sermon (DIV1)
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therfore it is a good pollicy to set my self much lesse then I am,
Therefore it is a good policy to Set my self much less then I am,
av pn31 vbz dt j n1 pc-acp vvi po11 n1 av-d av-dc cs pns11 vbm,
(33) sermon (DIV1)
543
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well, that is thy worldly pollicye, and with it thou runnest into the curse of God for breaking his worde and commaundement:
well, that is thy worldly policy, and with it thou runnest into the curse of God for breaking his word and Commandment:
av, cst vbz po21 j n1, cc p-acp pn31 pns21 vv2 p-acp dt n1 pp-f np1 p-acp vvg po31 n1 cc n1:
(33) sermon (DIV1)
543
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I wyl tel thee a good pollicy to kepe thy stocke, and to maintain thine estate, not a pollicy of the world,
I will tell thee a good policy to keep thy stock, and to maintain thine estate, not a policy of the world,
pns11 vmb vvi pno21 dt j n1 pc-acp vvi po21 n1, cc pc-acp vvi po21 n1, xx dt n1 pp-f dt n1,
(33) sermon (DIV1)
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but of Gods word, and it is this.
but of God's word, and it is this.
cc-acp pp-f npg1 n1, cc pn31 vbz d.
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Quaerite primum regnum dei, & institiam eius, & baec omnia a diicienturvobis, seke fyrst the kingdome of God,Seek primum Kingdom dei, & institiam eius, & baec omnia a diicienturvobis, seek fyrst the Kingdom of God,
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(33) sermon (DIV1)
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& the rightuousnesse of it, and al these thinges shalbe plenteously geuē to you.
& the righteousness of it, and all these things shall plenteously given to you.
cc dt n1 pp-f pn31, cc d d n2 vmb|vbi av-j vvn p-acp pn22.
(33) sermon (DIV1)
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Dost thou not beleue this to be true? is Christ an holowe man, an vntrue man, a dissembler? The Pharises make him a true man,
Dost thou not believe this to be true? is christ an hollow man, an untrue man, a dissembler? The Pharisees make him a true man,
vd2 pns21 xx vvi d pc-acp vbi j? vbz np1 dt j-jn n1, dt j n1, dt n1? dt np2 vvb pno31 dt j n1,
(33) sermon (DIV1)
543
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and we make him a false harlot. He is a true man, and his wordes and promise are true.
and we make him a false harlot. He is a true man, and his words and promise Are true.
cc pns12 vvb pno31 dt j n1. pns31 vbz dt j n1, cc po31 n2 cc n1 vbr j.
(33) sermon (DIV1)
543
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10319
Nay we be false holow harted, and therfore iustly pu nished.
Nay we be false hollow hearted, and Therefore justly pu nished.
uh-x pns12 vbb j j-jn j-vvn, cc av av-j fw-fr j.
(33) sermon (DIV1)
543
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10320
For if we would credite his wordes, it shuld without dout be geuen vs a boundantly vpon heapes,
For if we would credit his words, it should without doubt be given us a boundantly upon heaps,
p-acp cs pns12 vmd n1 po31 n2, pn31 vmd p-acp n1 vbi vvn pno12 av av-j p-acp n2,
(33) sermon (DIV1)
543
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yea more then we could desyre.
yea more then we could desire.
uh av-dc cs pns12 vmd vvi.
(33) sermon (DIV1)
543
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10322
When we pray for thinges vnto almyghty God, what aske we, do we aske forth with at yt first chop our necessaries? Nay Christ taught vs fyrst to pray:
When we pray for things unto almighty God, what ask we, do we ask forth with At that First chop our necessaries? Nay christ taught us fyrst to pray:
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(33) sermon (DIV1)
543
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Our father which art in heauen, halowed by thy name, thy kingdom come, thy wyll be don in earth as it is in heauen. &c. Fyrst we praye these peticions,
Our father which art in heaven, hallowed by thy name, thy Kingdom come, thy will be dONE in earth as it is in heaven. etc. Fyrst we pray these petitions,
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(33) sermon (DIV1)
543
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for fayth, hope, and charity, that Gods honour may in al thinges be set out among vs,
for faith, hope, and charity, that God's honour may in all things be Set out among us,
p-acp n1, n1, cc n1, cst ng1 n1 vmb p-acp d n2 vbb vvn av p-acp pno12,
(33) sermon (DIV1)
543
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and then we praye after for bodely thinges.
and then we pray After for bodily things.
cc av pns12 vvb a-acp p-acp j n2.
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543
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But we now leaue these peticions, and wold be in panem nostrum at the first dash, wee would haue our day ly bread at the fyrst chop,
But we now leave these petitions, and would be in Bread nostrum At the First dash, we would have our day lie bred At the fyrst chop,
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(33) sermon (DIV1)
543
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& so we haue that, we force litle of the other.
& so we have that, we force little of the other.
cc av pns12 vhb d, pns12 vvb j pp-f dt j-jn.
(33) sermon (DIV1)
543
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10328
We wyl not say in wordes that wee thinke God false, but in dedes we playnly affirme it,
We will not say in words that we think God false, but in Deeds we plainly affirm it,
pns12 vmb xx vvi p-acp n2 cst pns12 vvb np1 j, cc-acp p-acp n2 pns12 av-j vvb pn31,
(33) sermon (DIV1)
543
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for wee trust hym 〈 ◊ 〉, neyther beleue his promise when he byddeth vs, 〈 ◊ 〉 geue, I wyl blesse ye, I wyl make good my woord.
for we trust him 〈 ◊ 〉, neither believe his promise when he biddeth us, 〈 ◊ 〉 give, I will bless you, I will make good my word.
c-acp pns12 vvb pno31 〈 sy 〉, av-dx vvi po31 n1 c-crq pns31 vvz pno12, 〈 sy 〉 vvi, pns11 vmb vvi pn22, pns11 vmb vvi j po11 n1.
(33) sermon (DIV1)
543
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10330
Nay nay, we wyl scrape and scraule, and catch and pul to vs al that we may get.
Nay nay, we will scrape and scraule, and catch and pull to us all that we may get.
uh-x uh-x, pns12 vmb vvi cc vvi, cc vvi cc vvi p-acp pno12 d cst pns12 vmb vvi.
(33) sermon (DIV1)
543
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10331
Alii diuidunt sua, & ditiores fiunt, alii rapiunt non suae et semper in egestate sunt. Alii diuidunt sua, & ditiores Fluent, alii rapiunt non suae et semper in egestate sunt.
fw-la fw-la fw-la, cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la.
(33) sermon (DIV1)
543
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10332
Some men (saith Salamon) deuides their owne goods, they pay the kyng his duty, euery man his own, giue almes,
some men (Says Solomon) divides their own goods, they pay the King his duty, every man his own, give alms,
d n2 (vvz np1) vvz po32 d n2-j, pns32 vvb dt n1 po31 n1, d n1 po31 d, vvb n2,
(33) sermon (DIV1)
543
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10333
& yet are more richer, they haue inough and enough.
& yet Are more Richer, they have enough and enough.
cc av vbr av-dc jc, pns32 vhb av-d cc av-d.
(33) sermon (DIV1)
543
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10334
Other, rob other men, cratch and scrape al that they may come by, neuer content, neuer inough, heape to heape,
Other, rob other men, cratch and scrape all that they may come by, never content, never enough, heap to heap,
av-jn, vvb j-jn n2, vvb cc vvi d cst pns32 vmb vvi p-acp, av-x j, av av-d, vvb pc-acp vvi,
(33) sermon (DIV1)
543
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10335
& yet ar they al way beggars. Qui 〈 ◊ 〉 impignabitur, he that blesseth shal bee fat and wealthy.
& yet Are they all Way beggars. Qui 〈 ◊ 〉 impignabitur, he that Blesses shall be fat and wealthy.
cc av vbr pns32 d n1 n2. fw-la 〈 sy 〉 fw-la, pns31 cst vvz vmb vbi j cc j.
(33) sermon (DIV1)
543
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10336
He that blesseth (not wyth waggyng hys fingers) but helping the poore people, he shall be blessed and euer haue inough, god wyll blesse hym, God wyl encrease him.
He that Blesses (not with wagging his fingers) but helping the poor people, he shall be blessed and ever have enough, god will bless him, God will increase him.
pns31 cst vvz (xx p-acp n-vvg png31 n2) p-acp vvg dt j n1, pns31 vmb vbi vvn cc av vhb av-d, n1 vmb vvi pno31, np1 vmb vvi pno31.
(33) sermon (DIV1)
543
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And in dede so 〈 ◊ 〉 men to consider their giftes and goods to be geuen. vtillorum copia, aliorum succurrat inopie.
And in deed so 〈 ◊ 〉 men to Consider their Gifts and goods to be given. vtillorum copia, Aliorum succurrat inopie.
cc p-acp n1 fw-ge 〈 sy 〉 n2 pc-acp vvi po32 n2 cc n2-j pc-acp vbi vvn. fw-la fw-la, fw-la fw-la n1.
(33) sermon (DIV1)
543
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10338
That their aboundaunce might succour the necessity, pouerty, and mysery of theyr pore neyghbours, and not to wast it, consume it in ryot and excesse,
That their abundance might succour the necessity, poverty, and misery of their poor neighbours, and not to wast it, consume it in riot and excess,
cst po32 n1 vmd vvi dt n1, n1, cc n1 pp-f po32 j n2, cc xx pc-acp vvi pn31, vvb pn31 p-acp n1 cc n1,
(33) sermon (DIV1)
543
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but in dedes of mercy, in dedes of charity and pity vpon the poore. Qui miseretur pauperis, feneratur domino.
but in Deeds of mercy, in Deeds of charity and pity upon the poor. Qui miseretur pauperis, feneratur domino.
cc-acp p-acp n2 pp-f n1, p-acp n2 pp-f n1 cc n1 p-acp dt j. fw-la fw-la fw-la, fw-la fw-la.
(33) sermon (DIV1)
543
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10340
He that hath mercy vpō the poore, he lendeth vpon vsury vnto the Lord. Thys is a good vsury, to make God thy debter.
He that hath mercy upon the poor, he dares upon Usury unto the Lord. This is a good Usury, to make God thy debtor.
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(33) sermon (DIV1)
543
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10341
Many lendeth vpon worldly vsery, which surely is a very wicked thing, and God forbyddeth it.
Many dares upon worldly Usury, which surely is a very wicked thing, and God forbiddeth it.
av-d vvz p-acp j n1, r-crq av-j vbz dt av j n1, cc np1 vvz pn31.
(33) sermon (DIV1)
543
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10342
But this vsury God commaundeth and promyseth to supply the lacke of it in thy cofers.
But this Usury God commandeth and promiseth to supply the lack of it in thy coffers.
p-acp d n1 np1 vvz cc vvz pc-acp vvi dt n1 pp-f pn31 p-acp po21 n2.
(33) sermon (DIV1)
543
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He wyl be debter, he wyl be pay 〈 ◊ 〉. Thou shalt not find thy stok deminished at yt yeares end by keeping Gods commaundement, but rather blessed & encreased.
He will be debtor, he will be pay 〈 ◊ 〉. Thou shalt not find thy stok diminished At that Years end by keeping God's Commandment, but rather blessed & increased.
pns31 vmb vbi n1, pns31 vmb vbi vvi 〈 sy 〉. pns21 vm2 xx vvi po21 n1 vvn p-acp pn31 n2 n1 p-acp vvg npg1 n1, cc-acp av-c vvn cc vvn.
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Gyue therfore vnto the king, that is due vnto the king, Et que sunt dei deo, and giue to God that which is Gods. What is Gods? That I giue at Gods bidding.
Gyve Therefore unto the King, that is due unto the King, Et que sunt dei God, and give to God that which is God's What is God's? That I give At God's bidding.
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The tythes, oblacions, first borne of beastes, and sacrifice cattel, which all God appointed vnto the Jewes to the mayntenaūce of theyr church ministers of the clergy, poore widowes, fatherles children, mayntenance of poore scholers.
The Tithes, Oblations, First born of beasts, and sacrifice cattle, which all God appointed unto the Jews to the maintenance of their Church Ministers of the Clergy, poor Widows, fatherless children, maintenance of poor Scholars.
dt n2, n2, ord vvn pp-f n2, cc vvi n2, r-crq d n1 vvn p-acp dt np2 p-acp dt n1 pp-f po32 n1 n2 pp-f dt n1, j n2, j n2, n1 pp-f j n2.
(33) sermon (DIV1)
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This was the cause that God assigned the Iewes to paye theyr tythes, and vntyl the comming of Christ, they were due by Gods law,
This was the cause that God assigned the Iewes to pay their Tithes, and until the coming of christ, they were due by God's law,
d vbds dt n1 cst np1 vvd dt np2 pc-acp vvi po32 n2, cc p-acp dt n-vvg pp-f np1, pns32 vbdr j-jn p-acp npg1 n1,
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and might by the lawe geuen to Moyses be claymed.
and might by the law given to Moses be claimed.
cc vmd p-acp dt n1 vvn p-acp np1 vbb vvd.
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But now that law is at an end, neither can they be claymed any more by that law.
But now that law is At an end, neither can they be claimed any more by that law.
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Notwithstanding now in the tyme of the new Testament, the Princes be bound to prouide a sufficient liuing for the ministers, as Saint Paule sayth:
Notwithstanding now in the time of the new Testament, the Princes be bound to provide a sufficient living for the Ministers, as Saint Paul say:
a-acp av p-acp dt n1 pp-f dt j n1, dt n2 vbb vvn pc-acp vvi dt j n-vvg p-acp dt n2, c-acp n1 np1 vvz:
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Qui 〈 ◊ 〉 predicant de 〈 ◊ 〉 uiuant: They that preach the Gospell, this is the ministery of saluation, preaching of the Gospel, Qui 〈 ◊ 〉 predicant de 〈 ◊ 〉 uiuant: They that preach the Gospel, this is the Ministry of salvation, preaching of the Gospel,
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and vnto such ministers, ye be bound to geue a sufficient lyuing.
and unto such Ministers, you be bound to give a sufficient living.
cc p-acp d n2, pn22 vbb vvn pc-acp vvi dt j n-vvg.
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Comunicate Catechizanti in omnibus bonis, giue parte to hym that teacheth you in al good thinges, geue hym part of al your goods, se he haue sufficient lyuing.Communicate Catechizing in omnibus bonis, give part to him that Teaches you in all good things, give him part of all your goods, se he have sufficient living.
vvb np1 p-acp fw-la fw-la, vvb n1 p-acp pno31 cst vvz pn22 p-acp d j n2, vvb pno31 n1 pp-f d po22 n2-j, fw-la pns31 vhb j n-vvg.
(33) sermon (DIV1)
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But who shal appoynt hym a sufficient liuing? hym selfe? nay, who then? you? nay nother.
But who shall appoint him a sufficient living? him self? nay, who then? you? nay neither.
p-acp q-crq vmb vvi pno31 dt j n-vvg? pno31 n1? uh-x, q-crq av? pn22? uh av-dx.
(33) sermon (DIV1)
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The King must apoynt hym sufficiently to lyue vpon.
The King must apoynt him sufficiently to live upon.
dt n1 vmb vvi pno31 av-j pc-acp vvi p-acp.
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For I think verely there are a great many, which if the ministers should haue no liuing, but at their appoyntment:
For I think verily there Are a great many, which if the Ministers should have no living, but At their appointment:
p-acp pns11 vvb av-j pc-acp vbr dt j d, r-crq cs dt n2 vmd vhi dx n-vvg, cc-acp p-acp po32 n1:
(33) sermon (DIV1)
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he should not haue clouttinglether to pece his shoes with, no not clouting lether to his shoes.
he should not have clouttinglether to piece his shoes with, no not clouting leather to his shoes.
pns31 vmd xx vhi av p-acp n1 po31 n2 p-acp, uh-dx xx vvg n1 p-acp po31 n2.
(33) sermon (DIV1)
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The King therfore must appoynt the ministers their liuinges by hys lawe, and that liuing that the King appoynteth, they must clayme,
The King Therefore must appoint the Ministers their livings by his law, and that living that the King appointeth, they must claim,
dt n1 av vmb vvi dt ng1 po32 n2-vvg p-acp po31 n1, cc d j-vvg cst dt n1 vvz, pns32 vmb vvi,
(33) sermon (DIV1)
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and you must paye it to them truly, for it is theyr duty & it is thefte to withdraw it or 〈 ◊ 〉 it from them.
and you must pay it to them truly, for it is their duty & it is theft to withdraw it or 〈 ◊ 〉 it from them.
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(33) sermon (DIV1)
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For God commaundeth you to obey your kings lawes, and by the same lawes the King geueth the minister hys tithes and other dutyes,
For God commandeth you to obey your Kings laws, and by the same laws the King Giveth the minister his Tithes and other duties,
p-acp np1 vvz pn22 pc-acp vvi po22 ng1 n2, cc p-acp dt d n2 dt n1 vvz dt n1 po31 n2 cc j-jn n2,
(33) sermon (DIV1)
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therfore vpon peril of thy 〈 ◊ 〉 thou art bound to obey thy King and to pay to thy Curate yt tithe that thou art commaunded.
Therefore upon peril of thy 〈 ◊ 〉 thou art bound to obey thy King and to pay to thy Curate that tithe that thou art commanded.
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But some wyl say, our Curate is naught, an Assehead, a dodipoll, a lackelatin and can do nothing:
But Some will say, our Curate is nought, an Asshead, a dodipoll, a lackelatin and can do nothing:
p-acp d vmb vvi, po12 n1 vbz pix, dt n1, dt n1, dt n1 cc vmb vdi pix:
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Shal I pay hym my tithes that doth vs no good, nor none wyll do:
Shall I pay him my Tithes that does us no good, nor none will do:
vmb pns11 vvi pno31 po11 n2 cst vdz pno12 av-dx j, ccx pix vmb vdi:
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Yea I saye thou muste paye hym hys duty, and if he be such a one, complaine to the Byshop.
Yea I say thou must pay him his duty, and if he be such a one, complain to the Bishop.
uh pns11 vvb pns21 vmb vvi pno31 po31 n1, cc cs pns31 vbb d dt pi, vvb p-acp dt n1.
(33) sermon (DIV1)
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We haue complained to the ordinary, & he is as negligent as he. Complaine to the councel, syr so haue we done, but no remedy can be had.
We have complained to the ordinary, & he is as negligent as he. Complain to the council, sir so have we done, but no remedy can be had.
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(33) sermon (DIV1)
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Wel I can tel where thou shalte complayne. Complain to god, he wyl surely heare the, he wyl cemedy it.
Well I can tell where thou shalt complain. Complain to god, he will surely hear thee, he will cemedy it.
uh-av pns11 vmb vvi c-crq pns21 vm2 vvi. vvb p-acp n1, pns31 vmb av-j vvi pno32, pns31 vmb vvi pn31.
(33) sermon (DIV1)
543
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Christ sawe the people lying, tanquam oues non habentes pastores. As shepe hauing no shepehard.
christ saw the people lying, tanquam oues non Habentes Pastors. As sheep having no shepehard.
np1 vvd dt n1 vvg, fw-la fw-la fw-la fw-la n2. p-acp n1 vhg dx vvb.
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They had Byshops, scryhes and Pharises, curates in name a great many, yet were they tanquam oues non habentes postorem, as sheepe hauing no shepeheard, what is that to saye? they had no true teachers, they had no preachers of the lawe of God to them.
They had Bishops, scryhes and Pharisees, Curates in name a great many, yet were they tanquam oues non Habentes postorem, as sheep having no shepherd, what is that to say? they had no true Teachers, they had no Preachers of the law of God to them.
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What remedye taught Christ for it, withdrawe theyr liuinges? Nay.
What remedy taught christ for it, withdraw their livings? Nay.
q-crq n1 vvd np1 p-acp pn31, vvi po32 n2-vvg? uh-x.
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Make 〈 ◊ 〉? nay, but, 〈 ◊ 〉 dominum messis, pray yt Lord of haruest Pray, pray.
Make 〈 ◊ 〉? nay, but, 〈 ◊ 〉 dominum Messis, pray that Lord of harvest Pray, pray.
n1 〈 sy 〉? uh-x, cc-acp, 〈 sy 〉 fw-la fw-la, vvb pn31 n1 pp-f n1 vvb, vvb.
(33) sermon (DIV1)
543
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Prayer is the remedy that neuer fayleth, when al other faileth thys neuer fayleth. Therfore pray vnto God, and he wyl eyther turne his hart and make him better,
Prayer is the remedy that never Faileth, when all other Faileth this never Faileth. Therefore pray unto God, and he will either turn his heart and make him better,
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(33) sermon (DIV1)
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or remoue him from thee and send a better in hys place, orels take hym away all to gether.
or remove him from thee and send a better in his place, Earls take him away all to gether.
cc vvi pno31 p-acp pno21 cc vvi dt jc p-acp po31 n1, n2 vvb pno31 av av-d p-acp av.
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So wyl the Lord do wyth any other oppressour of then poore, eyther he wyl turne theyr hartes,
So will the Lord do with any other oppressor of then poor, either he will turn their hearts,
av vmb dt n1 vdb p-acp d j-jn n1 pp-f av j, av-d pns31 vmb vvi po32 n2,
(33) sermon (DIV1)
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and make them better, orels remoue them and take them quite a way.
and make them better, Earls remove them and take them quite a Way.
cc vvi pno32 av-jc, n2 vvb pno32 cc vvb pno32 av dt n1.
(33) sermon (DIV1)
543
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Therfore let men 〈 ◊ 〉 pacient and suffer, and praye vnto God for 〈 ◊ 〉 from their troubles,
Therefore let men 〈 ◊ 〉 patient and suffer, and pray unto God for 〈 ◊ 〉 from their Troubles,
av vvb n2 〈 sy 〉 j cc vvi, cc vvb p-acp np1 c-acp 〈 sy 〉 p-acp po32 n2,
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and not thincke to remedy it them selues, but praye to God, and he wyl remedy it.
and not think to remedy it them selves, but pray to God, and he will remedy it.
cc xx vvi pc-acp vvi pn31 pno32 n2, cc-acp vvb p-acp np1, cc pns31 vmb vvi pn31.
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Pray I say, and take pecience, and you shal se the Lord wil in due tyme remedy it.
prey I say, and take pecience, and you shall see the Lord will in due time remedy it.
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(33) sermon (DIV1)
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There be many that turne thys texte clene contrary.
There be many that turn this text clean contrary.
pc-acp vbi d cst vvb d n1 av-j j-jn.
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543
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For they yeld to Ceasar that which is Gods, and to God that which is Ceasars.
For they yield to Caesar that which is God's, and to God that which is Caesars.
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(33) sermon (DIV1)
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They had money inough to build Monastaries, Chauntries, Masses, yere daies, Trentals, to gild images. &c. And all thys they dyd (saye they) to honour God with.
They had money enough to built Monasteries, Chantries, Masses, year days, Trentals, to gild Images. etc. And all this they did (say they) to honour God with.
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They would worship God with copes, torches, tapers, candels, & an hundred things mo that god neuer required at their hands.
They would worship God with copes, Torches, Tapers, Candles, & an hundred things more that god never required At their hands.
pns32 vmd vvi np1 p-acp n2, n2, n2, n2, cc dt crd n2 dc d n1 av-x vvd p-acp po32 n2.
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God requireth the hartes to feare him, & loue him, and stoudiously to walk before him:
God requires the hearts to Fear him, & love him, and stoudiously to walk before him:
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But this inward seruice 〈 ◊ 〉 wil not giue him.
But this inward service 〈 ◊ 〉 will not give him.
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Nay, 〈 ◊ 〉 giue Ceasar our heart, & God our outward seruice, as al such do as haue receiued the Interim.
Nay, 〈 ◊ 〉 give Caesar our heart, & God our outward service, as all such do as have received the Interim.
uh-x, 〈 sy 〉 vvi np1 po12 n1, cc np1 po12 j n1, c-acp d d vdb c-acp vhb vvn dt n1.
(33) sermon (DIV1)
544
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God should posses our whole heartes, and wée should most studyously walke euery man in hys vocation, according to the word of God, according to his commaundementes, obey ing our king,
God should poss our Whole hearts, and we should most studyously walk every man in his vocation, according to the word of God, according to his Commandments, obey ing our King,
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(33) sermon (DIV1)
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and succouring the pore aud needy, as he hath commaunded vs. And thys is true Gods seruyce,
and succouring the poor and needy, as he hath commanded us And this is true God's service,
cc vvg dt j cc j, c-acp pns31 vhz vvd pno12 cc d vbz j npg1 n1,
(33) sermon (DIV1)
544
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and the thing that belongeth to God Ifthys be true, what is be come of our forefathers? I answer, it is a vayne and vnprofitable questiō, other it nedes not, or it botes not.
and the thing that belongeth to God Ifthys be true, what is be come of our Forefathers? I answer, it is a vain and unprofitable question, other it needs not, or it boats not.
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(33) sermon (DIV1)
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What so euer they dyd, let vs do wel. Let vs kepe Gods bidding. Gods 〈 ◊ 〉, and then are we safe.
What so ever they did, let us do well. Let us keep God's bidding. God's 〈 ◊ 〉, and then Are we safe.
q-crq av av pns32 vdd, vvb pno12 vdi av. vvb pno12 vvi n2 vvg. ng1 〈 sy 〉, cc av vbr pns12 j.
(33) sermon (DIV1)
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When one dieth, we must haue belles ryngyng, singing and much a do. But to what purpose.
When one Dieth, we must have Bells ringing, singing and much a do. But to what purpose.
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Those that dye in the fauour of God are well, those that dye out of the fauour of God, thys can do them no good, vbiceciderit lignum ibi erat. Where the tree falleth, there it shall remaine.
Those that die in the favour of God Are well, those that die out of the favour of God, this can do them no good, vbiceciderit lignum There erat. Where the tree falls, there it shall remain.
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Study therfore to lyue in the fauour and grace of God, in repentaunce, in amendement of lyfe, and then dyest thou well.
Study Therefore to live in the favour and grace of God, in Repentance, in amendment of life, and then Dies thou well.
n1 av pc-acp vvi p-acp dt n1 cc n1 pp-f np1, p-acp n1, p-acp n1 pp-f n1, cc av vv2 pns21 av.
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Further to the question of our forefathers.
Further to the question of our Forefathers.
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God knoweth hys elect, and diligently watcheth and kepeth them, so that all thinges serue to theyr saluacyon.
God Knoweth his elect, and diligently watches and Keepeth them, so that all things serve to their salvation.
np1 vvz po31 j-vvn, cc av-j vvz cc vvz pno32, av cst d n2 vvi p-acp po32 n1.
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The nature of fyre is to bren al that is laid in it, yet God kept the. 〈 ◊ 〉.
The nature of fire is to bren all that is laid in it, yet God kept thee. 〈 ◊ 〉.
dt n1 pp-f n1 vbz pc-acp vvi d cst vbz vvn p-acp pn31, av np1 vvd pno32. 〈 sy 〉.
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yong men in Babilon, that they 〈 ◊ 〉 not. And Moyses sawe a bush on fyre, but'it burnt not.
young men in Babylon, that they 〈 ◊ 〉 not. And Moses saw a bush on fire, but'it burned not.
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(33) sermon (DIV1)
544
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So false doctrine, as fyre burneth, it corrupteth.
So false Doctrine, as fire burns, it corrupteth.
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544
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What a tyme is this picked out to 〈 ◊ 〉 such thinges, he should haue a respect and a 〈 ◊ 〉 to the tyme,
What a time is this picked out to 〈 ◊ 〉 such things, he should have a respect and a 〈 ◊ 〉 to the time,
q-crq dt n1 vbz d vvn av pc-acp 〈 sy 〉 d n2, pns31 vmd vhi dt n1 cc dt 〈 sy 〉 pc-acp dt n1,
(33) sermon (DIV1)
544
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But God kept his elect that they were not corupte with it, but alwayes put their trust in one euer lyuing God, thorowe the death of Iesus Christe our Lorde.
But God kept his elect that they were not corupte with it, but always put their trust in one ever living God, thorough the death of Iesus Christ our Lord.
p-acp np1 vvd po31 vvi cst pns32 vbdr xx j p-acp pn31, cc-acp av vvd po32 n1 p-acp pi av j-vvg np1, p-acp dt n1 pp-f np1 np1 po12 n1.
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In Elias time Idolatry and superstition raigned, so that Elias sayd, domine altaria tua subuerterunt. Lord they haue destroyed thyne altars,
In Elias time Idolatry and Superstition reigned, so that Elias said, domine Altars tua subuerterunt. Lord they have destroyed thine Altars,
p-acp np1 n1 n1 cc n1 vvd, av cst np1 vvd, fw-la fw-la fw-la fw-la. n1 pns32 vhb vvn po21 n2,
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and staine thy prophetes & preachers, and I am left alone. But the Lord answered hym, I haue reserued to my selfe. vii. M. men that haue not bowed their knee to Baall.
and stain thy Prophets & Preachers, and I am left alone. But the Lord answered him, I have reserved to my self. vii. M. men that have not bowed their knee to Baal.
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(33) sermon (DIV1)
544
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So God (I trust) reserued our forefathers, in so perilous times, more graciously then we can think.
So God (I trust) reserved our Forefathers, in so perilous times, more graciously then we can think.
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(33) sermon (DIV1)
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Let vs thank God then for the gra cious lighte of hys word sent vnto vs,
Let us thank God then for the gram cious Light of his word sent unto us,
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(33) sermon (DIV1)
544
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and pray for our gracious king and hys councel, that set it foorth vnto vs. And as for our forefathers, seing we haue no charge giuen vs of God, leaue them,
and pray for our gracious King and his council, that Set it forth unto us And as for our Forefathers, sing we have no charge given us of God, leave them,
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(33) sermon (DIV1)
544
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and cōmend them vnto gods mercy, who disposed better for them then we can wyshe.
and commend them unto God's mercy, who disposed better for them then we can wish.
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(33) sermon (DIV1)
544
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10403
But some 〈 ◊ 〉 saye now, what neede we preachers then, God can saue hys elect without preachers. A goodly reason.
But Some 〈 ◊ 〉 say now, what need we Preachers then, God can save his elect without Preachers. A goodly reason.
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(33) sermon (DIV1)
544
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God can saue my lyfe 〈 ◊ 〉 meat and drinke, nede I none therefore? God can saue 〈 ◊ 〉 〈 ◊ 〉 place 〈 ◊ 〉 place round aboute the City,
God can save my life 〈 ◊ 〉 meat and drink, need I none Therefore? God can save 〈 ◊ 〉 〈 ◊ 〉 place 〈 ◊ 〉 place round about the city,
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(33) sermon (DIV1)
544
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and sayd nothing 〈 ◊ 〉, but ther is yet. xl. daies (quod he) & 〈 ◊ 〉 shalbe destrayed.
and said nothing 〈 ◊ 〉, but there is yet. xl. days (quod he) & 〈 ◊ 〉 shall destrayed.
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(33) sermon (DIV1)
544
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There is no great ods nor difference at the lest wyse, in yt 〈 ◊ 〉 of words, no nor yet in the sence or meaning betwen these two 〈 ◊ 〉:
There is no great ods nor difference At the lest wise, in that 〈 ◊ 〉 of words, no nor yet in the sense or meaning between these two 〈 ◊ 〉:
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(33) sermon (DIV1)
544
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There is yet forty daies, & Niniue shalbe destroied, & these wordes yt I haue taken to speake of this day:
There is yet forty days, & Nineveh shall destroyed, & these words that I have taken to speak of this day:
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(33) sermon (DIV1)
544
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Take heede & beware of 〈 ◊ 〉.
Take heed & beware of 〈 ◊ 〉.
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(33) sermon (DIV1)
544
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10409
For Niniue should 〈 ◊ 〉 destroyed for syn, & of theyr 〈 ◊ ◊ 〉 was one,
For Nineveh should 〈 ◊ 〉 destroyed for sin, & of their 〈 ◊ ◊ 〉 was one,
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(33) sermon (DIV1)
544
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and one of the greatest, so yt it is all one in effect.
and one of the greatest, so that it is all one in Effect.
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(33) sermon (DIV1)
544
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And as they be like conserning the shortnes, the paucity of words, yt breuity of words,
And as they be like Concerning the shortness, the paucity of words, that brevity of words,
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(33) sermon (DIV1)
544
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& also the mening & purpose: So I wold they might be lyke in frut & profit.
& also the meaning & purpose: So I would they might be like in frut & profit.
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(33) sermon (DIV1)
544
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10413
For what cam of Ionas sermon: what was the fruit of it? Ad predicacionem Ionae erediderunt 〈 ◊ 〉.
For what cam of Ionas sermon: what was the fruit of it? Ad predicacionem Jonah erediderunt 〈 ◊ 〉.
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(33) sermon (DIV1)
544
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At the preaching of 〈 ◊ 〉 they beleved God. Here was a great frut, a great effect wrought.
At the preaching of 〈 ◊ 〉 they believed God. Here was a great frut, a great Effect wrought.
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(33) sermon (DIV1)
544
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What is yt same they beleued god They beleued Gods Preacher, Gods Officer, Gods Minister Ionas,
What is that same they believed god They believed God's Preacher, God's Officer, God's Minister Ionas,
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(33) sermon (DIV1)
544
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& were conuerted from theyr syn.
& were converted from their sin.
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(33) sermon (DIV1)
544
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and to the state of thinges, and of the Common weale.
and to the state of things, and of the Common weal.
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(33) sermon (DIV1)
544
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They 〈 ◊ 〉 that (as the preacher said) if they did not repent & amend theyr life the Cytye shoulde be destroyed within fourty dayes.
They 〈 ◊ 〉 that (as the preacher said) if they did not Repent & amend their life the city should be destroyed within fourty days.
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(33) sermon (DIV1)
544
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Thys was a great fruite, for Ionas was but one man, & he preached but one sermon,
This was a great fruit, for Ionas was but one man, & he preached but one sermon,
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(33) sermon (DIV1)
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& it was but a short sermon, neyther as touching the number of words, & yet he turned 〈 ◊ 〉 the whole City great and 〈 ◊ 〉, rich & poore, king & al. We be many prea 〈 ◊ 〉 here in England,
& it was but a short sermon, neither as touching the number of words, & yet he turned 〈 ◊ 〉 the Whole city great and 〈 ◊ 〉, rich & poor, King & all We be many Prey 〈 ◊ 〉 Here in England,
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(33) sermon (DIV1)
544
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& we preach many long sermons, and yet the people wil not repet nor conuert.
& we preach many long Sermons, and yet the people will not repet nor convert.
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(33) sermon (DIV1)
544
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This was yt frut, the 〈 ◊ 〉 & the good that his sermon did, yt all the whole City at 〈 ◊ 〉 preaching conuerted and amended theyr euill lyuing and dyd 〈 ◊ 〉 in sakcloth.
This was that frut, the 〈 ◊ 〉 & the good that his sermon did, that all the Whole city At 〈 ◊ 〉 preaching converted and amended their evil living and did 〈 ◊ 〉 in sakcloth.
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(33) sermon (DIV1)
544
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And yet here in thys Sermon of Ionas is no great curiousnes, no great clerklines, no great 〈 ◊ ◊ 〉 of 〈 ◊ 〉, 〈 ◊ 〉 of painted eloquence, it was none other bat Ad huc quadraginta dies, & 〈 ◊ 〉 subuertitur.
And yet Here in this Sermon of Ionas is no great curiousness, no great clerkliness, no great 〈 ◊ ◊ 〉 of 〈 ◊ 〉, 〈 ◊ 〉 of painted eloquence, it was none other bat Ad huc Quadraginta dies, & 〈 ◊ 〉 subuertitur.
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(33) sermon (DIV1)
544
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Yet fortye dayes et Niniue subuertitur, and Niniue shall be destroyed, it was no more.
Yet fortye days et Nineveh subuertitur, and Nineveh shall be destroyed, it was no more.
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(33) sermon (DIV1)
544
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This was no great curious Sermon, but thys was a nypping Sermon, a pinching Sermon, a biting 〈 ◊ 〉 it had a ful byte, it was a 〈 ◊ 〉 Sermon, a rough Sermō, and a sharpe biting Sermon.
This was no great curious Sermon, but this was a nipping Sermon, a pinching Sermon, a biting 〈 ◊ 〉 it had a full bite, it was a 〈 ◊ 〉 Sermon, a rough Sermon, and a sharp biting Sermon.
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(33) sermon (DIV1)
544
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Doo you not here maruayle 〈 ◊ 〉 these Niniuites cast not Ionas in pryson, that they did not 〈 ◊ 〉 hym,
Doo you not Here marvel 〈 ◊ 〉 these Niniuites cast not Ionas in prison, that they did not 〈 ◊ 〉 him,
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(33) sermon (DIV1)
544
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and rebuke hym? They did not 〈 ◊ 〉 him nor rebuke him, but God gaue them grace to heare him,
and rebuke him? They did not 〈 ◊ 〉 him nor rebuke him, but God gave them grace to hear him,
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(33) sermon (DIV1)
544
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and to conuert & amend at this preaching A straunge matter, so noble a Citye to gyue place to one 〈 ◊ 〉 Sermon.
and to convert & amend At this preaching A strange matter, so noble a city to gyve place to one 〈 ◊ 〉 Sermon.
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(33) sermon (DIV1)
544
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Nowe England cannot a byde thys geare, they cā not be content to heare Gods Minister and hys threatnyng for theyr sinne:
Now England cannot a bide this gear, they can not be content to hear God's Minister and his threatening for their sin:
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(33) sermon (DIV1)
544
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Though yt Sermon be neuer so good, though it be neuer so true.
Though that Sermon be never so good, though it be never so true.
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(33) sermon (DIV1)
544
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It is a naughty fellowe, a sedicious fellow, he maketh trouble and rebellion in yt 〈 ◊ 〉, he lacketh discression,
It is a naughty fellow, a seditious fellow, he makes trouble and rebellion in that 〈 ◊ 〉, he lacketh discretion,
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(33) sermon (DIV1)
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but the Niniuites rebuked not Ionas that he lacked dyscression, or that he spake out of tyme, that his Sermon was out of season made:
but the Niniuites rebuked not Ionas that he lacked dyscression, or that he spoke out of time, that his Sermon was out of season made:
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(33) sermon (DIV1)
544
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But in England, if Gods Preacher, Gods minister be anyething quicke, or doo speake sharpelye,
But in England, if God's Preacher, God's minister be anyething quick, or do speak sharply,
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(33) sermon (DIV1)
544
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then he is a foolysh fellow, he is rash, he lacketh discression, Now adaies if they can not reproue the doctrin yt is preached,
then he is a foolish fellow, he is rash, he lacketh discretion, Now adais if they can not reprove the Doctrine that is preached,
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(33) sermon (DIV1)
544
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then they wyll reproue the preacher that he lacketh dew consideration of the tymes, and that he is of learnyng sufficient, but he wanteth discression.
then they will reprove the preacher that he lacketh due consideration of the times, and that he is of learning sufficient, but he Wants discretion.
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(33) sermon (DIV1)
544
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It rewyceth me som times when my frende 〈 ◊ 〉 and telleth me that they fynde faute wyth my dyscression,
It rewyceth me Some times when my friend 〈 ◊ 〉 and Telleth me that they find fault with my dyscression,
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(33) sermon (DIV1)
544
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for by lykelyhood (thinke I) the doctrine is true, for if they could finde faut wyth the doctrine, they would not charge me with the lacke of discression,
for by likelihood (think I) the Doctrine is true, for if they could find fault with the Doctrine, they would not charge me with the lack of discretion,
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(33) sermon (DIV1)
544
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but they woulde charge me wyth my doctrine, and not with the lacke of discression, or with yt incōueniency of the tyme, I wyll now aske you a question:
but they would charge me with my Doctrine, and not with the lack of discretion, or with that inconveniency of the time, I will now ask you a question:
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(33) sermon (DIV1)
544
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I pray you when shoulde Ionas haue preached agaynst yt Couetousues of Niniue, if yt couetous men should haue appoynted him his tyme? I know that preachers ought to haue a discression in theyr preaching,
I pray you when should Ionas have preached against that Couetousues of Nineveh, if that covetous men should have appointed him his time? I know that Preachers ought to have a discretion in their preaching,
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(33) sermon (DIV1)
544
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10441
& that they ought to haue a consideracion and respecte to the place & to the tyme that he preacheth in,
& that they ought to have a consideration and respect to the place & to the time that he Preacheth in,
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(33) sermon (DIV1)
544
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as I my selfe wyl say here that I wold not say in the country for no good.
as I my self will say Here that I would not say in the country for no good.
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(33) sermon (DIV1)
544
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But what then? syn must be rebuked, sinne must be playnly spoken agaynst.
But what then? sin must be rebuked, sin must be plainly spoken against.
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(33) sermon (DIV1)
544
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And when should Ionas haue preached agaynst Niniue, if he shoulde haue forborne for the respectes of the tymes,
And when should Ionas have preached against Nineveh, if he should have forborn for the respects of the times,
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(33) sermon (DIV1)
544
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or the place or the state of thinges there? For what was Niniue, a noble, a rytche and a welthy Citye.
or the place or the state of things there? For what was Nineveh, a noble, a rich and a wealthy city.
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(33) sermon (DIV1)
544
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What is London to 〈 ◊ 〉? lyke a village as 〈 ◊ 〉 or 〈 ◊ 〉 burning,
What is London to 〈 ◊ 〉? like a village as 〈 ◊ 〉 or 〈 ◊ 〉 burning,
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(33) sermon (DIV1)
544
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if I wer in the fire, shal I run into it therfore? no no, I must kepe yt way that God hath ordayned,
if I were in the fire, shall I run into it Therefore? no no, I must keep that Way that God hath ordained,
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(33) sermon (DIV1)
544
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& vse the ordinary meanes yt God hath assigned, & not seke new waies.
& use the ordinary means that God hath assigned, & not seek new ways.
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(33) sermon (DIV1)
544
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This office of preaching is the onely ordinary waies that god hath appoynted to saue vs al 〈 ◊ 〉.
This office of preaching is the only ordinary ways that god hath appointed to save us all 〈 ◊ 〉.
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(33) sermon (DIV1)
544
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Let vs maintayne thys, for I know none other, neither thinke I God wyll appoynt or deuise any other.
Let us maintain this, for I know none other, neither think I God will appoint or devise any other.
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(33) sermon (DIV1)
544
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10451
Pay therefore to Ceasar that which is dewe to Ceasar.
Pay Therefore to Caesar that which is dew to Caesar.
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(33) sermon (DIV1)
544
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And thys sayd Christ by an heathen king, a painym, how much more ought we to paye to our Ceasar, our leige Lord and king a Christen King,
And this said christ by an heathen King, a painym, how much more ought we to pay to our Caesar, our liege Lord and King a christian King,
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(33) sermon (DIV1)
544
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aud so Godly and vertuous a learned King.
and so Godly and virtuous a learned King.
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(33) sermon (DIV1)
544
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And pay to God that is due to God, tithes and al duties longing to the ministers and preachers of thys office of saluacion, geue it them without 〈 ◊ 〉, without withdrawing or abridging of theyr dutyes.
And pay to God that is due to God, Tithes and all duties longing to the Ministers and Preachers of this office of salvation, give it them without 〈 ◊ 〉, without withdrawing or abridging of their duties.
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(33) sermon (DIV1)
544
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Take hede of lying, and setting thy selfe at les then thou art. Marke the example of Ananias and 〈 ◊ 〉 hys wyfe.
Take heed of lying, and setting thy self At less then thou art. Mark the Exampl of Ananias and 〈 ◊ 〉 his wife.
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(33) sermon (DIV1)
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10456
They dyed sodenly for theyr lying and dissimulaciō in the like matter, well this was Christes doctrine. This was his aunswer:
They died suddenly for their lying and dissimulation in the like matter, well this was Christ's Doctrine. This was his answer:
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(33) sermon (DIV1)
544
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10520
For 〈 ◊ 〉 wryters speaking of thys matter, say:
For 〈 ◊ 〉 writers speaking of this matter, say:
p-acp 〈 sy 〉 n2 vvg pp-f d n1, vvb:
(34) sermon (DIV1)
548
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10457
giue to Cesar that which is Cesars, and to God that which is Gods. Et non potuerunt reprehendere uerbū eius coram populo, and they could not finde faulte in hys word before the people, it was so 〈 ◊ 〉,
give to Cesar that which is Caesars, and to God that which is God's Et non potuerunt reprehendere uerbū eius coram populo, and they could not find fault in his word before the people, it was so 〈 ◊ 〉,
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(33) sermon (DIV1)
544
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10458
so consonaunt wyth scriptures and with reason. Yet afterward they falsyfied his woord before Pilate accusing him:
so consonant with Scriptures and with reason. Yet afterwards they falsyfied his word before Pilate accusing him:
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(33) sermon (DIV1)
544
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10459
Hune deprehendimus euertentem gentem, et uetantem tributa dari Cesari. Hune deprehendimus euertentem gentem, et uetantem Tributa dari Caesar.
zz fw-la fw-la fw-la, fw-la fw-la fw-la fw-la np1.
(33) sermon (DIV1)
544
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10460
We fonnd this felow turning a way the peoples harts & 〈 ◊ 〉 the tribute to be geuen to Cesar.
We fond this fellow turning a Way the peoples hearts & 〈 ◊ 〉 the tribute to be given to Cesar.
pns12 vvn d n1 vvg dt n1 dt ng1 n2 cc 〈 sy 〉 dt n1 pc-acp vbi vvn p-acp np1.
(33) sermon (DIV1)
544
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10461
These be 〈 ◊ 〉 people to meddle withal, malicious ond vncharitable, yt 〈 ◊ 〉 not what slaunder they accuse a man of, deny? they are ready to accuse, affirme? they wyll yet falsify hys word.
These be 〈 ◊ 〉 people to meddle withal, malicious and uncharitable, that 〈 ◊ 〉 not what slander they accuse a man of, deny? they Are ready to accuse, affirm? they will yet falsify his word.
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(33) sermon (DIV1)
544
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10462
Then it is best to say nothing at al, nay not so.
Then it is best to say nothing At all, nay not so.
cs pn31 vbz js pc-acp vvi pix p-acp d, uh-x xx av.
(33) sermon (DIV1)
544
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10463
Let vs speake Gods truth and lyue according to hys commaundement, he shal delyuer vs from the handes of our aduersaries,
Let us speak God's truth and live according to his Commandment, he shall deliver us from the hands of our Adversaries,
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(33) sermon (DIV1)
544
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10464
and make vs safe in hys heauenly kingdom. Let vs I say do Gods bidding and commaundement, gyue to our Kinge our dutyes,
and make us safe in his heavenly Kingdom. Let us I say do God's bidding and Commandment, gyve to our King our duties,
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(33) sermon (DIV1)
544
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10465
truly we shal haue neuer the lesse, it shal not 〈 ◊ 〉 our stock, we shall rather haue the more.
truly we shall have never the less, it shall not 〈 ◊ 〉 our stock, we shall rather have the more.
av-j pns12 vmb vhi av-x dt av-dc, pn31 vmb xx 〈 sy 〉 po12 n1, pns12 vmb av-c vhi dt av-dc.
(33) sermon (DIV1)
544
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10466
For God is true of his promyse, let vs mayntayne the necessary office of saluacion, pay to the ministers, the thinges appoynted them, mayntayne scholers and 〈 ◊ 〉, helpe the poore widowes and fatherles children, study to do good whyle we haue tyme in thys present lyfe,
For God is true of his promise, let us maintain the necessary office of salvation, pay to the Ministers, the things appointed them, maintain Scholars and 〈 ◊ 〉, help the poor Widows and fatherless children, study to do good while we have time in this present life,
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(33) sermon (DIV1)
544
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so shal the Lord in thys lyfe blesse vs, and after thys lyfe geue vs eternal life, through Iesu Christ.
so shall the Lord in this life bless us, and After this life give us Eternal life, through Iesu christ.
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(33) sermon (DIV1)
544
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10468
To whom wyth the Father and the holy Ghost be al laude, and honour. Amen.
To whom with the Father and the holy Ghost be all laud, and honour. Amen.
p-acp ro-crq p-acp dt n1 cc dt j n1 vbb d n1, cc n1. uh-n.
(33) sermon (DIV1)
544
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10469
Meruel not that I vse at the sermons end to make praier, for I do it not of syngularyty,
Marvel not that I use At the Sermons end to make prayer, for I do it not of syngularyty,
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(33) sermon (DIV1)
545
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10470
but when I am at home, and in the country where I go, sometime when the poore people come and aske at me, I appose them my selfe,
but when I am At home, and in the country where I go, sometime when the poor people come and ask At me, I appose them my self,
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(33) sermon (DIV1)
545
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10471
or cause my seruaunt to appose them of the Lordes prayer, and they answer som, I can my latin pater noster: some, I can the old pater noster but not the newe.
or cause my servant to appose them of the lords prayer, and they answer Some, I can my latin pater Noster: Some, I can the old pater Noster but not the new.
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(33) sermon (DIV1)
545
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10472
Therefore al that canne it not may learne. I vse before the Sermon and after to say it.
Therefore all that can it not may Learn. I use before the Sermon and After to say it.
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(33) sermon (DIV1)
545
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10473
Wherfore now I besech you let vs say it together. Our Father which art. &c.
Wherefore now I beseech you let us say it together. Our Father which art. etc.
c-crq av pns11 vvb pn22 vvb pno12 vvi pn31 av. po12 n1 r-crq n1. av
(33) sermon (DIV1)
545
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10474
A most fayth full Sermon preached before the Kings most excellent Maiesty, and his most honorable Councel, in his Court at Westminster, by the reuerend Father Mayster Hughe Latymer. Anno Domini.
A most faith full Sermon preached before the Kings most excellent Majesty, and his most honourable Council, in his Court At Westminster, by the reverend Father Master Hughe Latimer. Anno Domini.
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(34) sermon (DIV1)
545
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10475
M. D. L. Videte & cauete ab auaricia.
M. D. L. Videte & cauete ab auaricia.
n1 np1 np1 fw-la cc fw-la fw-la fw-la.
(34) sermon (DIV1)
545
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10476
TAke hede and beware of couetousnes, take heede and beware of couetousnes, take heede & beware of couetousnes, take heede & beware of couetousnes.
TAke heed and beware of covetousness, take heed and beware of covetousness, take heed & beware of covetousness, take heed & beware of covetousness.
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(34) sermon (DIV1)
546
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10477
And what and if I should saye nothing els these. iij. or. iiij. hours (for I know it wyll be so long, in case I be not cōmaunded to the contrary) but these wordes:
And what and if I should say nothing Else these. iij. or. iiij. hours (for I know it will be so long, in case I be not commanded to the contrary) but these words:
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(34) sermon (DIV1)
546
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10478
Take heede and beware of couetousnes, it would be thought a straunge Sermon before a King to saye nothyng els Cauete ab 〈 ◊ 〉. Beware of Couetousnesse.
Take heed and beware of covetousness, it would be Thought a strange Sermon before a King to say nothing Else Cauete ab 〈 ◊ 〉. Beware of Covetousness.
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(34) sermon (DIV1)
546
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10479
And yet as straunge as it is, it would be lyke the Sermō of Ionas that he preached to yt 〈 ◊ 〉,
And yet as strange as it is, it would be like the Sermon of Ionas that he preached to that 〈 ◊ 〉,
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(34) sermon (DIV1)
546
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10480
as touching the shortnes, and as touching the paucity or fewenes of the words: For his Sermon was, Ad huc quadraginta dies, et Niniue subuertetur.
as touching the shortness, and as touching the paucity or fewenes of the words: For his Sermon was, Ad huc Quadraginta dies, et Nineveh subuertetur.
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(34) sermon (DIV1)
546
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10481
There is yet fourty dayes to come, & 〈 ◊ 〉 shalbe destroied.
There is yet fourty days to come, & 〈 ◊ 〉 shall destroyed.
pc-acp vbz av crd n2 pc-acp vvi, cc 〈 sy 〉 vmb|vbi vvn.
(34) sermon (DIV1)
546
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10482
Thus he walked from streete to streete, & loue beware where you marrye, chuse your wyfe in a faythfull stocke.
Thus he walked from street to street, & love beware where you marry, choose your wife in a faithful stock.
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(34) sermon (DIV1)
546
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10483
Beware of thys wordly policy, mary in god, mary not for the great respect of alyaunce,
Beware of this wordly policy, marry in god, marry not for the great respect of alyaunce,
vvb pp-f d j n1, uh p-acp n1, uh xx p-acp dt j n1 pp-f n1,
(34) sermon (DIV1)
546
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10484
for therof commeth all these euyls of breakyng of wedlocke, whych is amonge Princes and noble men.
for thereof comes all these evils of breaking of wedlock, which is among Princes and noble men.
c-acp av vvz d d n2-jn pp-f vvg pp-f n1, r-crq vbz p-acp n2 cc j n2.
(34) sermon (DIV1)
546
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10485
And here I would be a Suter vnto your Maiestye, for I come now rather to be a Suter and a peticioner,
And Here I would be a Suitor unto your Majesty, for I come now rather to be a Suitor and a petitioner,
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(34) sermon (DIV1)
546
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10486
then a Preacher, for I come nowe to take my leaue, and totake my, Vltimum uale, at least wise in thys place,
then a Preacher, for I come now to take my leave, and totake my, Vltimum vale, At least wise in this place,
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(34) sermon (DIV1)
546
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10487
for I haue not long to lyne, so that I thinke I shall neuer come here in to thys place againe,
for I have not long to line, so that I think I shall never come Here in to this place again,
c-acp pns11 vhb xx av-j p-acp n1, av cst pns11 vvb pns11 vmb av-x vvi av p-acp p-acp d n1 av,
(34) sermon (DIV1)
546
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10488
and therefore I wyll aske a peticion of your hyghnes: For the loue of God, take an order for meryages here in Englande.
and Therefore I will ask a petition of your highness: For the love of God, take an order for meryages Here in England.
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(34) sermon (DIV1)
546
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10489
For here is mariage for pleasure, and 〈 ◊ 〉 and for goodes, and so that they maye ioyne lande to land,
For Here is marriage for pleasure, and 〈 ◊ 〉 and for goods, and so that they may join land to land,
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(34) sermon (DIV1)
547
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10490
and possessions to pessessions they care for no more here in Englande.
and possessions to possessions they care for no more Here in England.
cc n2 p-acp n2 pns32 vvb p-acp dx dc av p-acp np1.
(34) sermon (DIV1)
547
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10491
And that is the cause of so muche adultrye, and so muche breache of wedlocke in the noble men,
And that is the cause of so much adultrye, and so much breach of wedlock in the noble men,
cc cst vbz dt n1 pp-f av d n1, cc av d n1 pp-f n1 p-acp dt j n2,
(34) sermon (DIV1)
547
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10492
and gentle men, and so muche deuorcynge.
and gentle men, and so much deuorcynge.
cc j n2, cc av av-d vvg.
(34) sermon (DIV1)
547
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10493
And it is not now in the noble men onely, but it is come now to the inferior sort.
And it is not now in the noble men only, but it is come now to the inferior sort.
cc pn31 vbz xx av p-acp dt j n2 av-j, cc-acp pn31 vbz vvn av p-acp dt j-jn n1.
(34) sermon (DIV1)
547
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10494
Euery man if he haue but a smal cause, wyl cast of his old wyfe,
Every man if he have but a small cause, will cast of his old wife,
d n1 cs pns31 vhb p-acp dt j n1, vmb vvi pp-f po31 j n1,
(34) sermon (DIV1)
547
Image 261
10495
and take a newe, and wyl mary agayne at hys pleasure, and ther be many that haue so done.
and take a new, and will marry again At his pleasure, and there be many that have so done.
cc vvb dt j, cc vmb vvi av p-acp po31 n1, cc pc-acp vbi d cst vhb av vdn.
(34) sermon (DIV1)
547
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10496
I would therfore wysh that there were a lawe prouided in thys behalfe for adulterers,
I would Therefore wish that there were a law provided in this behalf for Adulterers,
pns11 vmd av vvi cst a-acp vbdr dt n1 vvn p-acp d n1 p-acp n2,
(34) sermon (DIV1)
547
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10497
and that adultry shoulde bee punyshed wyth deathe, and that myghte be a remedye for all thys matter.
and that adultery should be punished with death, and that might be a remedy for all this matter.
cc d n1 vmd vbi vvn p-acp n1, cc cst vmd vbi dt n1 p-acp d d n1.
(34) sermon (DIV1)
547
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10498
There would not then be so much adultry, whordome and lechery in England as ther is.
There would not then be so much adultery, whoredom and lechery in England as there is.
pc-acp vmd xx av vbi av d n1, n1 cc n1 p-acp np1 c-acp pc-acp vbz.
(34) sermon (DIV1)
547
Image 261
10499
For the loue of God take heede to it, and se a remedy prouided for it.
For the love of God take heed to it, and see a remedy provided for it.
p-acp dt n1 pp-f np1 vvb n1 p-acp pn31, cc vvi dt n1 vvn p-acp pn31.
(34) sermon (DIV1)
547
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10500
I woulde wyshe that adultry shoulde be punyshed with death.
I would wish that adultery should be punished with death.
pns11 vmd vvi d n1 vmd vbi vvn p-acp n1.
(34) sermon (DIV1)
547
Image 261
10501
And that the woman beynge an offender, if her husbande woulde be a suter for her, she shoulde bee pardoned for the fyrst tyme,
And that the woman being an offender, if her husband would be a suitor for her, she should be pardoned for the fyrst time,
cc cst dt n1 vbg dt n1, cs po31 n1 vmd vbi dt n1 p-acp pno31, pns31 vmd vbi vvn p-acp dt ord n1,
(34) sermon (DIV1)
547
Image 261
10502
but not for the second time.
but not for the second time.
cc-acp xx p-acp dt ord n1.
(34) sermon (DIV1)
547
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10503
And the man being an offender shoulde be pardoned, if his wife be a suter for him for the fyrst tyme,
And the man being an offender should be pardoned, if his wife be a suitor for him for the fyrst time,
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(34) sermon (DIV1)
547
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10504
but not for the second tyme, not if he offended twyse.
but not for the second time, not if he offended twice.
cc-acp xx p-acp dt ord n1, xx cs pns31 vvd av.
(34) sermon (DIV1)
547
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10505
If thys lawe were made, there woulde not be so muche adultryenor lecherye vsed in the Realme as ther is.
If this law were made, there would not be so much adultryenor lechery used in the Realm as there is.
cs d n1 vbdr vvn, pc-acp vmd xx vbi av av-d n1 n1 vvn p-acp dt n1 c-acp pc-acp vbz.
(34) sermon (DIV1)
548
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10506
Well I trust once yet as old as I am, to se the day that lechery shalbe punished.
Well I trust once yet as old as I am, to see the day that lechery shall punished.
uh-av pns11 vvb a-acp av c-acp j c-acp pns11 vbm, pc-acp vvi dt n1 cst n1 vmb|vbi vvn.
(34) sermon (DIV1)
548
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10507
It was neuer more neede, for ther was neuer more lechery vsed in England as there is at this day, & maintained.
It was never more need, for there was never more lechery used in England as there is At this day, & maintained.
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(34) sermon (DIV1)
548
Image 262
10508
It is made but a laughynge matter, and a trifle, and it is a sad matter and an earnest matter.
It is made but a laughing matter, and a trifle, and it is a sad matter and an earnest matter.
pn31 vbz vvn p-acp dt j-vvg n1, cc dt n1, cc pn31 vbz dt j n1 cc dt j n1.
(34) sermon (DIV1)
548
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10509
For leacherye is a great synne, Sodom and Gomore was destroyed for it.
For lechery is a great sin, Sodom and Gomorrah was destroyed for it.
p-acp n1 vbz dt j n1, np1 cc np1 vbds vvn p-acp pn31.
(34) sermon (DIV1)
548
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10510
And it was one of the syns raygning in Niniue, for which it should haue bene destroyed.
And it was one of the Sins reigning in Nineveh, for which it should have be destroyed.
cc pn31 vbds pi pp-f dt n2 vvg p-acp np1, p-acp r-crq pn31 vmd vhi vbn vvn.
(34) sermon (DIV1)
548
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10511
But thinke you yt lechery was alone? No no couetousnes was ioyned with it. Couetousnes foloweth leche ry, and commonly they go together.
But think you that lechery was alone? No no covetousness was joined with it. Covetousness Followeth leech Rye, and commonly they go together.
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(34) sermon (DIV1)
548
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10512
For why? they that be geuen to voluptuousnes, and to the vice of lechery, must haue wherewith to maintayne it,
For why? they that be given to voluptuousness, and to the vice of lechery, must have wherewith to maintain it,
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(34) sermon (DIV1)
548
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10513
and that must be gotten by coue tousnes.
and that must be got by cove tousnes.
cc cst vmb vbi vvn p-acp n1 n1.
(34) sermon (DIV1)
548
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10514
For at the fyrst when men fel to synne, and cheifelye to lechery, wherfore the world should 〈 ◊ 〉 destroyed (the booke sayth) ther wer Giauntes in thearth in those dayes.
For At the fyrst when men fell to sin, and chiefly to lechery, Wherefore the world should 〈 ◊ 〉 destroyed (the book say) there were Giants in thearth in those days.
p-acp p-acp dt ord c-crq n2 vvd pc-acp vvi, cc av-jn p-acp n1, c-crq dt n1 vmd 〈 sy 〉 vvn (dt n1 vvz) pc-acp vbdr n2 p-acp n1 p-acp d n2.
(34) sermon (DIV1)
548
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10515
And after that yt sons of God had come to the daughters of men, & 〈 ◊ 〉 had engendred with them.
And After that that Sons of God had come to the daughters of men, & 〈 ◊ 〉 had engendered with them.
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The same became mighty men of the world, and men of renoune. &c. Thys is couetousnes, for yt booke sayth:
The same became mighty men of the world, and men of renown. etc. This is covetousness, for that book say:
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terra erat repleta iniquitate, the earth was repleate with iniquity, for they oppressed the poore. They made them 〈 ◊ 〉, pesauntes, villains and bondmen vnto them. terra erat Repleta iniquitate, the earth was replete with iniquity, for they oppressed the poor. They made them 〈 ◊ 〉, pesauntes, villains and bondmen unto them.
fw-la fw-la fw-la fw-la, dt n1 vbds j p-acp n1, c-acp pns32 vvd dt j. pns32 vvd pno32 〈 sy 〉, n2, n2 cc n2 p-acp pno32.
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These were Giauntes, so called of the property of Giauntes, for they oppres the weake, and take 〈 ◊ 〉 them what they lyste, by force, vyolence and oppressyon.
These were Giants, so called of the property of Giants, for they oppress the weak, and take 〈 ◊ 〉 them what they list, by force, violence and oppression.
np1 vbdr n2, av vvn pp-f dt n1 pp-f n2, c-acp pns32 vvb dt j, cc vvb 〈 sy 〉 pno32 r-crq pns32 vvb, p-acp n1, n1 cc n1.
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They were Giauntes of the property of Giauntes, not that they were greater men of stature and strength of body then other men were.
They were Giants of the property of Giants, not that they were greater men of stature and strength of body then other men were.
pns32 vbdr n2 pp-f dt n1 pp-f n2, xx cst pns32 vbdr jc n2 pp-f n1 cc n1 pp-f n1 av j-jn n2 vbdr.
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that they were Gyātes for theyr cruelty and couetous oppression, and not in stature or procerity of body.
that they were Giants for their cruelty and covetous oppression, and not in stature or procerity of body.
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For there is no reason why Sethes children could beget on Caines daughters greater men then others were in stature of body.
For there is no reason why Seethes children could beget on Caines daughters greater men then Others were in stature of body.
p-acp pc-acp vbz dx n1 q-crq vvz n2 vmd vvi p-acp np1 n2 jc n2 cs n2-jn vbdr p-acp n1 pp-f n1.
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But they were Gyauntes in yt property of Giauntes, for oppressing of others by force and vi olence.
But they were Giants in that property of Giants, for oppressing of Others by force and vi olence.
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10524
And thys was couetousnes wherwith God was so displeased, that hee repented that he had made men,
And this was covetousness wherewith God was so displeased, that he repented that he had made men,
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and resolued vtterly to destroye the worlde, and so called to Noe, and told hym of it.
and resolved utterly to destroy the world, and so called to Noah, and told him of it.
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And I wyll not dispute the matter with them (sayth God) from daye to daye,
And I will not dispute the matter with them (say God) from day to day,
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and neuer the neare, but if they wyll not amends wythin an hundreth and twentye yeares, I shall bryng in an vnyuersall floudde ouer theyr eares and destroy them all.
and never the near, but if they will not amends within an Hundredth and twentye Years, I shall bring in an universal floudde over their ears and destroy them all.
cc av-x dt j, cc-acp cs pns32 vmb xx n2 p-acp dt ord cc crd n2, pns11 vmb vvi p-acp dt j n1 p-acp po32 n2 cc vvi pno32 d.
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such a nother in comparison of London.
such a neither in comparison of London.
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10529
Suche a Cytye was Niniue, it was three daies iourny to go through ouery streete of it,
Suche a city was Nineveh, it was three days journey to go through ouery street of it,
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and to go but from streete to streete.
and to go but from street to street.
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10531
There was noble men, richmen, welthy men, ther was vicious men and couetousmen, and men that gaue them selues to all voluptuous liuing,
There was noble men, Rich men, wealthy men, there was vicious men and couetousmen, and men that gave them selves to all voluptuous living,
pc-acp vbds j n2, n2, j n2, pc-acp vbds j n2 cc n2, cc n2 cst vvd pno32 n2 p-acp d j n-vvg,
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10532
and to worldlynes of getting riches.
and to worldlynes of getting riches.
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10533
Was this a time well chosen and discritely taken of Ionas, to come & reproue them of they synne, to declare vnto them the threatninges of God,
Was this a time well chosen and discritely taken of Ionas, to come & reprove them of they sin, to declare unto them the threatenings of God,
vbds d dt n1 av vvn cc av-j vvn pp-f np1, pc-acp vvi cc vvi pno32 a-acp pns32 vvb, pc-acp vvi p-acp pno32 dt n2-vvg pp-f np1,
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and to tell theym of theyr Couetousnes, and to say plain ly vnto them, that except they repented & amended theyr euyl lyuynge, they & theyr City should be destroyed of Gods hand within. xl. dayes? And yet they hearde Ionas and gaue place to his preaching.
and to tell them of their Covetousness, and to say plain lie unto them, that except they repented & amended their evil living, they & their city should be destroyed of God's hand within. xl. days? And yet they heard Ionas and gave place to his preaching.
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They hearde the threatninges of God and 〈 ◊ 〉 hys stroke and vengeaunce, and beleued God, that is, they beleued Gods Preacher and Minister, they beleued that God would be true of his word, that he spake by the mouth of his prophet,
They heard the threatenings of God and 〈 ◊ 〉 his stroke and vengeance, and believed God, that is, they believed God's Preacher and Minister, they believed that God would be true of his word, that he spoke by the Mouth of his Prophet,
pns32 vvd dt n2-vvg pp-f np1 cc 〈 sy 〉 po31 n1 cc n1, cc vvd np1, cst vbz, pns32 vvd npg1 n1 cc n1, pns32 vvd cst np1 vmd vbi j pp-f po31 n1, cst pns31 vvd p-acp dt n1 pp-f po31 n1,
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and ther vpon did pennaunce, to tourne a waye the wrath of God from them. Well what shall we say? I wil saye thys and not spare, Christ sayeth:
and there upon did penance, to turn a Way the wrath of God from them. Well what shall we say? I will say this and not spare, christ Saith:
cc a-acp a-acp vdd n1, pc-acp vvi dt n1 dt n1 pp-f np1 p-acp pno32. uh-av q-crq vmb pns12 vvi? pns11 vmb vvi d cc xx vvi, np1 vvz:
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Niniue shall aryse agaynst the Iewes at the last day and beare wytnesse agaynste them, because that they hearing Gods threatnynges for syn.
Nineveh shall arise against the Iewes At the last day and bear witness against them, Because that they hearing God's threatnynges for sin.
np1 vmb vvi p-acp dt np2 p-acp dt ord n1 cc vvi n1 p-acp pno32, c-acp cst pns32 vvg npg1 n2 p-acp n1.
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Ad predicationem Ione in cinere & sacco egerunt penitentiam, thes did penaunce at the preaching of Ionas in ashes and sackloth (as the text sayeth there) and I say Niniue shal aryse agaynst England (thou England) Niniue shall aryse agaynst Englande, Ad predicationem Ione in cinere & sacco egerunt penitentiam, these did penance At the preaching of Ionas in Ashes and Sackcloth (as the text Saith there) and I say Nineveh shall arise against England (thou England) Nineveh shall arise against England,
fw-la fw-la np1 p-acp fw-la cc n1 fw-la fw-la, d vdd n1 p-acp dt vvg pp-f np1 p-acp n2 cc n1 (c-acp dt n1 vvz a-acp) cc pns11 vvb np1 vmb vvi p-acp np1 (pns21 np1) np1 vmb vvi p-acp np1,
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10539
because it wyll not beleue God, nor heare his preachers that cry 〈 ◊ 〉 vnto them,
Because it will not believe God, nor hear his Preachers that cry 〈 ◊ 〉 unto them,
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10541
Couetousnesse is as great a synne nowe, as it was then, and it is the same sinne now, it was then.
Covetousness is as great a sin now, as it was then, and it is the same sin now, it was then.
n1 vbz a-acp j dt n1 av, c-acp pn31 vbds av, cc pn31 vbz dt d n1 av, pn31 vbds av.
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And he wyll as sure stryke for sinne now, as he dyd then. But ah good God that would geue them a tyme of repentaunce after his threatnyng.
And he will as sure strike for sin now, as he did then. But ah good God that would give them a time of Repentance After his threatening.
cc pns31 vmb a-acp av-j vvi p-acp n1 av, c-acp pns31 vdd av. p-acp uh j np1 cst vmd vvi pno32 dt n1 pp-f n1 p-acp po31 n-vvg.
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10543
Fyrst to se whyther they would amend or not or he would destroye them. For euen from the begynnynge of the world they fell to synne.
Fyrst to see whither they would amend or not or he would destroy them. For even from the beginning of the world they fell to sin.
ord pc-acp vvi c-crq pns32 vmd vvi cc xx cc pns31 vmd vvi pno32. p-acp av-j p-acp dt n1 pp-f dt n1 pns32 vvd p-acp n1.
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10544
The fyrst age from Adam whych was aboute two thousande yeares they fell euer to sin and they had preachers Noe and Enoch & other holye fathers.
The fyrst age from Adam which was about two thousande Years they fell ever to since and they had Preachers Noah and Enoch & other holy Father's.
dt ord n1 p-acp np1 r-crq vbds p-acp crd crd n2 pns32 vvd av p-acp n1 cc pns32 vhd n2 np1 cc np1 cc j-jn j n2.
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10545
And in that tyme a great multiplycation was that grew in two thousand yeares. For that Scripture sayth:
And in that time a great multiplycation was that grew in two thousand Years. For that Scripture say:
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The sonnes of God saw the daughters of men that thei wer fair, and they toke them wyues from among all that they had chosen.
The Sons of God saw the daughters of men that they were fair, and they took them wives from among all that they had chosen.
dt n2 pp-f np1 vvd dt n2 pp-f n2 cst pns32 vbdr j, cc pns32 vvd pno32 n2 p-acp p-acp d cst pns32 vhd vvn.
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This is is a longe matter to speake of all.
This is is a long matter to speak of all.
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But what meaneth thys the sonnes of God sawe the daughters of men? who wer these sonnes of God?
But what means this the Sons of God saw the daughters of men? who were these Sons of God?
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Thesons of God wer those that came of the good men, of the good Preachers, of the holy fathers yt were Gods men,
Thesons of God were those that Come of the good men, of the good Preachers, of the holy Father's that were God's men,
n2 pp-f np1 vbdr d cst vvd pp-f dt j n2, pp-f dt j n2, pp-f dt j n2 pn31 vbdr npg1 n2,
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as they that came of Seth and Enos, that were good men, and of others.
as they that Come of Seth and Enos, that were good men, and of Others.
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For oure graudmother Eue, when Cayne had kylled Abell, and then she had a nother sone by Adam, who was called Seth. What did she? She gaue thanks to God for him,
For our graudmother Eue, when Cayne had killed Abel, and then she had a neither soon by Adam, who was called Seth. What did she? She gave thanks to God for him,
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and acknowledged that God it was whyche had geuen hym vnto her, for she sayde: Dedit mihi deus semen pro Abel quem occidet Cain.
and acknowledged that God it was which had given him unto her, for she said: Dedit mihi deus semen Pro Abel Whom Occidet Cain.
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God (said she) hath geuen me a 〈 ◊ 〉 sede in 〈 ◊ 〉 of Abell whom Cayne slewe.
God (said she) hath given me a 〈 ◊ 〉 sede in 〈 ◊ 〉 of Abel whom Cayne slew.
np1 (vvd pns31) vhz vvn pno11 dt 〈 sy 〉 fw-la p-acp 〈 sy 〉 pp-f np1 r-crq np1 vvd.
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Here is a long matter to talke on. Some wilsay:
Here is a long matter to talk on. some wilsay:
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was this a naturall mother, was thys naturally done to puplish the sinne of her ownsonne? What neded she to speake of that matter,
was this a natural mother, was this naturally done to puplish the sin of her ownsonne? What needed she to speak of that matter,
vbds d dt j n1, vbds d av-j vdn pc-acp vvi dt n1 pp-f po31 n1? q-crq vvd pns31 pc-acp vvi pp-f d n1,
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10556
or to make anye rehersall of that matter, to opē the sinne of her sonne? what neded she this to do? Yes, she was now a good woman,
or to make any rehearsal of that matter, to open the sin of her son? what needed she this to do? Yes, she was now a good woman,
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when she beleued the serpent, she was not good.
when she believed the serpent, she was not good.
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But now she hath repented that deede, and had taken holde of the promyse of God, that ther should come of her a seede, that shouldetread 〈 ◊ 〉 and destroye the heade of the Serpent.
But now she hath repented that deed, and had taken hold of the promise of God, that there should come of her a seed, that shouldetread 〈 ◊ 〉 and destroy the head of the Serpent.
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She had taken 〈 ◊ 〉 of this promise and was now a good woman and a godlye woman, she opened the faute of her sonne and hid it not.
She had taken 〈 ◊ 〉 of this promise and was now a good woman and a godly woman, she opened the fault of her son and hid it not.
pns31 vhd vvn 〈 sy 〉 pp-f d n1 cc vbds av dt j n1 cc dt j n1, pns31 vvd dt n1 pp-f po31 n1 cc vvd pn31 xx.
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10560
Here coulde I say some what to them (〈 ◊ 〉 I would) that speake so muche agaynste me for my preachynge here the last yeare.
Here could I say Some what to them (〈 ◊ 〉 I would) that speak so much against me for my preaching Here the last year.
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But to returne to Eue, & declare that the sonnes of God are to be vnderstanded those yt came of good men,
But to return to Eue, & declare that the Sons of God Are to be understanded those that Come of good men,
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as of Seth and Enos, & the same good part of generacion.
as of Seth and Enos, & the same good part of generation.
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And the daughters of men are to be vnderstanded of them that came of Came and of his seede.
And the daughters of men Are to be understanded of them that Come of Come and of his seed.
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10564
And therfore our grandmother Eue badde beware of marying wyth 〈 ◊ 〉, for feare of fallyng from God to wyckednes therby.
And Therefore our grandmother Eue bad beware of marrying with 〈 ◊ 〉, for Fear of falling from God to wickedness thereby.
cc av po12 n1 np1 vvd vvi pp-f vvg p-acp 〈 sy 〉, p-acp n1 pp-f j-vvg p-acp np1 p-acp n1 av.
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And here I would say a thing to your mayesty, I shall speake it of good wyll to your hyghnes, I would I wer able to 〈 ◊ 〉 your grace good seruyce in anything, ye shoulde be sure to haue it. But I wyll say thys:
And Here I would say a thing to your mayesty, I shall speak it of good will to your highness, I would I were able to 〈 ◊ 〉 your grace good service in anything, you should be sure to have it. But I will say this:
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For Gods Thys was preached by Noe to them, and so that God of hys goodnes, pacience and long sufferaunce, gaue them a time to repent and amend after his threatnings,
For God's This was preached by Noah to them, and so that God of his Goodness, patience and long sufferance, gave them a time to Repent and amend After his threatenings,
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because they should se theyr euyl doinges, and retourne to God. So they had an hundreth and. xx. yeares to repent.
Because they should see their evil doings, and return to God. So they had an Hundredth and. xx. Years to Repent.
c-acp pns32 vmd vvi po32 j-jn n2-vdg, cc vvi p-acp np1. av pns32 vhd dt ord cc. n1. n2 pc-acp vvi.
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10568
Thys Noe was laughed to scorne, they lyke doddypoles laughed thys godlye father to scorne.
This Noah was laughed to scorn, they like doddypoles laughed this godly father to scorn.
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10569
Wel, ye thinke lyttle of the history, yfye wyl knowe the meaning of it, it is a great thew what anger God hath to to sinne.
Well, you think little of the history, yfye will know the meaning of it, it is a great thew what anger God hath to to sin.
uh-av, pn22 vvb j pp-f dt n1, zz vmb vvi dt n1 pp-f pn31, pn31 vbz dt j zz q-crq n1 np1 vhz p-acp p-acp n1.
(34) sermon (DIV1)
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10570
But how long tyme hast thou England thou England? I can not tel, for God hath not reuealed it vnto me,
But how long time hast thou England thou England? I can not tell, for God hath not revealed it unto me,
p-acp c-crq j n1 vh2 pns21 np1 pns21 np1? pns11 vmb xx vvi, c-acp np1 vhz xx vvn pn31 p-acp pno11,
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if hee had, so God helpe me I woulde tell you of it, I woulde not be 〈 ◊ 〉,
if he had, so God help me I would tell you of it, I would not be 〈 ◊ 〉,
cs pns31 vhd, av np1 vvb pno11 pns11 vmd vvi pn22 pp-f pn31, pns11 vmd xx vbi 〈 sy 〉,
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10572
nor spare to tel it you, for the good wil I bear you, but I can not tell howe long time ye haue,
nor spare to tell it you, for the good will I bear you, but I can not tell how long time you have,
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(34) sermon (DIV1)
549
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for God hath not opened it vnto me:
for God hath not opened it unto me:
c-acp np1 vhz xx vvn pn31 p-acp pno11:
(34) sermon (DIV1)
549
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10574
But I can tell you that thys lenitye, this long for bearing and holdyng of his hande, prouoketh vs to repent and amend.
But I can tell you that this lenity, this long for bearing and holding of his hand, provoketh us to Repent and amend.
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(34) sermon (DIV1)
549
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And I can tell that whosoeuer contemneth this riches and treasure of Gods goodnes, of his mercy, 〈 ◊ 〉 pacience & long suffering, shall haue the more greeuous condempnacion.
And I can tell that whosoever contemneth this riches and treasure of God's Goodness, of his mercy, 〈 ◊ 〉 patience & long suffering, shall have the more grievous condemnation.
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(34) sermon (DIV1)
549
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This I can tell well inough, Paule telleth me thys, and I can tell that ye haue tyme to repent as longe as you lyue beare in thys worlde,
This I can tell well enough, Paul Telleth me this, and I can tell that you have time to Repent as long as you live bear in this world,
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(34) sermon (DIV1)
549
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but after thys lyfe I can make no warrant of anye furder tyme to repent.
but After this life I can make no warrant of any further time to Repent.
cc-acp p-acp d n1 pns11 vmb vvi dx n1 pp-f d jc n1 pc-acp vvi.
(34) sermon (DIV1)
549
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10578
Therefore repent and amende whyle ye be here, for when ye are gone hence, ye are past that.
Therefore Repent and amend while you be Here, for when you Are gone hence, you Are passed that.
av vvb cc vvi cs pn22 vbb av, c-acp c-crq pn22 vbr vvn av, pn22 vbr p-acp d.
(34) sermon (DIV1)
549
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10579
But how long that shal be whether to morrow or the next day, or xx. 〈 ◊ 〉, or how long, I can not tel.
But how long that shall be whither to morrow or the next day, or xx. 〈 ◊ 〉, or how long, I can not tell.
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(34) sermon (DIV1)
549
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10580
But in the meane time ye haue many Ionasses to tel you of your fautes,
But in the mean time you have many Jonah to tell you of your Faults,
p-acp p-acp dt j n1 pn22 vhb d np1 pc-acp vvi pn22 pp-f po22 n2,
(34) sermon (DIV1)
549
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10581
& to declare vnto you Gods threatninges, except ye repente and amend, therfore to returne to my matter I say as I sayd at the begynnyng: Videte et cauete ab auaritia.
& to declare unto you God's threatenings, except you Repent and amend, Therefore to return to my matter I say as I said At the beginning: Videte et cauete ab auaritia.
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(34) sermon (DIV1)
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videte, Fyrst se it, and then amend it.
Videte, Fyrst see it, and then amend it.
fw-la, ord vvi pn31, cc av vvi pn31.
(34) sermon (DIV1)
549
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10583
For I promise you great complayntes there is of it, and muche crying out, and much preaching,
For I promise you great complaints there is of it, and much crying out, and much preaching,
p-acp pns11 vvb pn22 j n2 pc-acp vbz pp-f pn31, cc d vvg av, cc d vvg,
(34) sermon (DIV1)
549
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10584
but none amendment that I see. But cauete ab auaritia, beware of couetousnes. And why of couetousnes? Quia radix est omnium malorum quaritia et cupiditas.
but none amendment that I see. But cauete ab auaritia, beware of covetousness. And why of covetousness? Quia radix est omnium malorum quaritia et Cupiditas.
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(34) sermon (DIV1)
549
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10585
For 〈 ◊ 〉 is the 〈 ◊ 〉 of al euyl, and of al mischiefe.
For 〈 ◊ 〉 is the 〈 ◊ 〉 of all evil, and of all mischief.
p-acp 〈 sy 〉 vbz dt 〈 sy 〉 pp-f d n-jn, cc pp-f d n1.
(34) sermon (DIV1)
549
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Thys saying of Paule tooke me away from the Gospel that is read in the Churche thys daye, it tooke me from the 〈 ◊ 〉, that I woulde preache vpon neyther of them bothe at thys tyme, I can not tel what ayled me.
This saying of Paul took me away from the Gospel that is read in the Church this day, it took me from the 〈 ◊ 〉, that I would preach upon neither of them both At this time, I can not tell what ailed me.
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(34) sermon (DIV1)
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But to tel you my 〈 ◊ 〉:
But to tell you my 〈 ◊ 〉:
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(34) sermon (DIV1)
549
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10588
when I was appoynted to preache here, I was newe come out of a sicknes, wherof I looked to haue dyed, and weake I was.
when I was appointed to preach Here, I was new come out of a sickness, whereof I looked to have died, and weak I was.
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(34) sermon (DIV1)
549
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10589
Yet neuertheles when I was appointed vnto it, I tooke it vpon me, how be it I repented afterward that I had done.
Yet nevertheless when I was appointed unto it, I took it upon me, how be it I repented afterwards that I had done.
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(34) sermon (DIV1)
549
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10590
I was displeased wyth my selfe, I was teasty as Jonas was when he should go preache to the Niniuites.
I was displeased with my self, I was tasty as Jonah was when he should go preach to the Niniuites.
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(34) sermon (DIV1)
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Wel, I looked on the Gospel that is red thys daye, tut it liked me not, I looked on the Epistle:
Well, I looked on the Gospel that is read this day, tut it liked me not, I looked on the Epistle:
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(34) sermon (DIV1)
549
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tushe I could not a waye wyth that neyther. And yet I remember I had preached vpon thys Epistle once afore Kyng Henry the. 〈 ◊ 〉.
tush I could not a Way with that neither. And yet I Remember I had preached upon this Epistle once afore King Henry the. 〈 ◊ 〉.
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(34) sermon (DIV1)
549
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but now I could not frame wyth it, nor it liked me not in no sauce.
but now I could not frame with it, nor it liked me not in no sauce.
cc-acp av pns11 vmd xx vvi p-acp pn31, ccx pn31 vvd pno11 xx p-acp dx n1.
(34) sermon (DIV1)
549
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Wel, thys saying of Paule came in my mynde, and at last I considered and wayed the matter deepelye,
Well, this saying of Paul Come in my mind, and At last I considered and weighed the matter deeply,
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(34) sermon (DIV1)
549
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and then thought I thus with my selfe:
and then Thought I thus with my self:
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(34) sermon (DIV1)
549
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Is Couetousnes the roote of all mischiefe, and of all euyll? then haue at the roote, & down withal couetousnes.
Is Covetousness the root of all mischief, and of all evil? then have At the root, & down withal covetousness.
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(34) sermon (DIV1)
549
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So thys place of Paule brought me to thys text of Luke: See and beware of couetousnes.
So this place of Paul brought me to this text of Luke: See and beware of covetousness.
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(34) sermon (DIV1)
549
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10598
Therfore you Preachers out with your swordes and strike at the roote, speake agaynst couetousnes, and crye out vpon it.
Therefore you Preachers out with your swords and strike At the root, speak against covetousness, and cry out upon it.
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(34) sermon (DIV1)
549
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10599
Stand not tyckyng and toying at the braunches, nor at the boughes (for then there wil new boughes and braū ches spryng agayne of them) but strike at the roote,
Stand not tyckyng and toying At the branches, nor At the boughs (for then there will new boughs and braun ches spring again of them) but strike At the root,
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(34) sermon (DIV1)
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and feare not these Giauntes of Englande, these great men and men of power, these men that are oppressours of the poore.
and Fear not these Giants of England, these great men and men of power, these men that Are Oppressors's of the poor.
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(34) sermon (DIV1)
549
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10601
Feare thē not, but strike at the roote of all euyll, whych is myscheuous couetousnes. For couetousnes is the cause of rebellion.
fear them not, but strike At the root of all evil, which is mischievous covetousness. For covetousness is the cause of rebellion.
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(34) sermon (DIV1)
549
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10602
I haue forgotten my logyke, but yet I can iumble at a Silogisme, and make an argumēt of it to proue it by.
I have forgotten my logic, but yet I can jumble At a Syllogism, and make an argument of it to prove it by.
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(34) sermon (DIV1)
549
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Couetousnes is the roote of al euyl: Rebellion is an euil, Ergo Couetousnes is the roots of rebellion.
Covetousness is the root of all evil: Rebellion is an evil, Ergo Covetousness is the roots of rebellion.
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(34) sermon (DIV1)
549
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10604
And so it was in dede.
And so it was in deed.
cc av pn31 vbds p-acp n1.
(34) sermon (DIV1)
549
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10605
Couetousnes was the cause of rebellion this last Sommer, and both parties had couetousnes, as well the Gentlemen as the Commous.
Covetousness was the cause of rebellion this last Summer, and both parties had covetousness, as well the Gentlemen as the Commons.
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(34) sermon (DIV1)
549
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10606
Both parties had Couetousnes, for both parties had an inordinate desyre to haue that they had not,
Both parties had Covetousness, for both parties had an inordinate desire to have that they had not,
av-d n2 vhd n1, p-acp d n2 vhd dt j n1 pc-acp vhb cst pns32 vhd xx,
(34) sermon (DIV1)
549
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and that is 〈 ◊ 〉, an inordinate desyre to haue that one hath not. The Commons would haue hadde from the Gentlemen suche thynges as they desyred.
and that is 〈 ◊ 〉, an inordinate desire to have that one hath not. The Commons would have had from the Gentlemen such things as they desired.
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(34) sermon (DIV1)
549
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The Gentlemen would none of it, and so was there couetousnes on both sides.
The Gentlemen would none of it, and so was there covetousness on both sides.
dt n2 vmd pi pp-f pn31, cc av vbds a-acp n1 p-acp d n2.
(34) sermon (DIV1)
549
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The Commons thought they had a ryght to the thynges that they inordinatly sought to haue.
The Commons Thought they had a right to the things that they inordinately sought to have.
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(34) sermon (DIV1)
549
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10610
But what then? they must not come to it that waye. Nowe on the other side the Gentlemen had a desire to keepe that they had,
But what then? they must not come to it that Way. Now on the other side the Gentlemen had a desire to keep that they had,
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(34) sermon (DIV1)
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and so they rebelled to agaynste the kynges commaundement, and agaynst suche good order as he and hys counsel woulde haue set in the realme.
and so they rebelled to against the Kings Commandment, and against such good order as he and his counsel would have Set in the realm.
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(34) sermon (DIV1)
549
Image 264
10612
And thus both parties had couetousnes, and both parties dyd rebell. I hearde saye that there was godlye ordinaunces deuised for the redresse of it.
And thus both parties had covetousness, and both parties did rebel. I heard say that there was godly ordinances devised for the redress of it.
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(34) sermon (DIV1)
549
Image 264
10613
But the Giauntes would none of it in no sauce.
But the Giants would none of it in no sauce.
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(34) sermon (DIV1)
549
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10614
I remember myne owne selfe a certayne Giaunt, a great man, who sat in commission about such matters.
I Remember mine own self a certain Giant, a great man, who sat in commission about such matters.
pns11 vvb po11 d n1 dt j n1, dt j n1, r-crq vvd p-acp n1 p-acp d n2.
(34) sermon (DIV1)
549
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10615
And when the tounsemen should bryng in what had beene inclosed, he frouned and chafed and so nere looked and threatened the poore men,
And when the tounsemen should bring in what had been enclosed, he frowned and chafed and so never looked and threatened the poor men,
cc c-crq dt n2 vmd vvi p-acp r-crq vhd vbn vvn, pns31 vvd cc vvd cc av av-j vvn cc vvd dt j n2,
(34) sermon (DIV1)
549
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10616
tha they durst not aske theyr ryght. I red of late in an Act of Parliment:
than they durst not ask their right. I read of late in an Act of Parliament:
cs pns32 vvd xx vvi po32 j-jn. pns11 vvd pp-f av-j p-acp dt n1 pp-f n1:
(34) sermon (DIV1)
549
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and thys Act made mencion of an act that was made in kyng Henries dayes (the 〈 ◊ 〉.
and this Act made mention of an act that was made in King Henries days (the 〈 ◊ 〉.
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(34) sermon (DIV1)
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10618
I trow it was, yea and such an other busynes there was in kyng 〈 ◊ 〉 tyme the seconde also.) In this parliment that I speake of, the Gentlemen and the Cōmons were at variaunce,
I trow it was, yea and such an other business there was in King 〈 ◊ 〉 time the seconde also.) In this parliament that I speak of, the Gentlemen and the Commons were At variance,
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(34) sermon (DIV1)
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as they were now of late.
as they were now of late.
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(34) sermon (DIV1)
549
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10620
And there the Gentlemen that wer Landlordes, would nedes haue away muche landes from theyr tenauntes,
And there the Gentlemen that were Landlords, would needs have away much Lands from their tenants,
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(34) sermon (DIV1)
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and would needes haue an Act of parliment that it myght be lawfull for them to enclose and make seuerall from theyr tenauntes and from the Commons suche porcions of theyr landes as they thought good, muche a dooe there was about thys Act. At last it was concluded and graūted that they myght so do:
and would needs have an Act of parliament that it might be lawful for them to enclose and make several from their tenants and from the Commons such portions of their Lands as they Thought good, much a do there was about this Act. At last it was concluded and granted that they might so do:
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(34) sermon (DIV1)
549
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10642
Wel now, if couetousnes be the cause of rebellion, then preaching against couetousnesse is not the cause of rebellion.
Well now, if covetousness be the cause of rebellion, then preaching against covetousness is not the cause of rebellion.
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(34) sermon (DIV1)
549
Image 265
10622
Prouided alway that they shoulde leaue sufficient to the tenaunt. Wel, it was wel that they wer bounde to leaue sufficient for theym.
Provided always that they should leave sufficient to the tenant. Well, it was well that they were bound to leave sufficient for them.
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(34) sermon (DIV1)
549
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10623
But who shoulde bee the Judge to lymite what was sufficient for theym.
But who should be the Judge to lymite what was sufficient for them.
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(34) sermon (DIV1)
549
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10624
Or who shall nowe iudge what is sufficient? Wel I for my part can not tell what is sufficient.
Or who shall now judge what is sufficient? Well I for my part can not tell what is sufficient.
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(34) sermon (DIV1)
549
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10625
But me thought it was well that the tennaunts and poore commous should haue sufficient. For if they had sufficient (thought I) they had cause to be quiet.
But me Thought it was well that the tenants and poor commons should have sufficient. For if they had sufficient (Thought I) they had cause to be quiet.
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(34) sermon (DIV1)
549
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10626
And thē 〈 ◊ 〉 I to make thys argument within my selfe:
And them 〈 ◊ 〉 I to make this argument within my self:
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(34) sermon (DIV1)
549
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10627
If at that time it were put in theyr will and power, that they myght enclose, leauing to the tennaunt that were sufficient for hym,
If At that time it were put in their will and power, that they might enclose, leaving to the tenant that were sufficient for him,
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(34) sermon (DIV1)
549
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10628
yf they had it then in theyr power (thought I) that they myght thys doo, they woulde leaue no more then sufficient.
if they had it then in their power (Thought I) that they might this do, they would leave no more then sufficient.
cs pns32 vhd pn31 av p-acp po32 n1 (vvd pns11) cst pns32 vmd d vdi, pns32 vmd vvi av-dx dc cs j.
(34) sermon (DIV1)
549
Image 264
10629
If they lest to the tenauntes and poore commons no more in those dayes but sufficient:
If they lest to the tenants and poor commons no more in those days but sufficient:
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(34) sermon (DIV1)
549
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10630
then if they had anye more taken from them since that time, then had they now not sufficient.
then if they had any more taken from them since that time, then had they now not sufficient.
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(34) sermon (DIV1)
549
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They in Christ are equal with you. 〈 ◊ 〉 of the realm must nedes be.
They in christ Are equal with you. 〈 ◊ 〉 of the realm must needs be.
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The poorest plowman is in Christ equall with the greatest Prince that is. Let them therefore haue sufficient to maintaine them, and to fynde them theyr necessaries.
The Poorest plowman is in christ equal with the greatest Prince that is. Let them Therefore have sufficient to maintain them, and to find them their necessaries.
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A plow 〈 ◊ 〉 must haue sheepe, yea they must haue sheepe to dunge theyr grounde for bearinge of corne (for if they haue no shepe to healpe to fat the grounde, they shall haue but bare corne & thyn).
A blow 〈 ◊ 〉 must have sheep, yea they must have sheep to dung their ground for bearing of corn (for if they have no sheep to help to fat the ground, they shall have but bore corn & thine).
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They must haue swyne for theyr foode to make theyr veneryes or bacon of, theyr bacon is theyr venison (for they shall now haue hangum tuum if they get any other veneson) so that bacon is theyr necessary meate to 〈 ◊ 〉 on, whych they may not lack.
They must have Swine for their food to make their veneries or bacon of, their bacon is their venison (for they shall now have Hangum tuum if they get any other venison) so that bacon is their necessary meat to 〈 ◊ 〉 on, which they may not lack.
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They must haue other catels, as 〈 ◊ 〉 to draw their ploughe and for cariage of thinges to the markets,
They must have other catels, as 〈 ◊ 〉 to draw their plough and for carriage of things to the Markets,
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and kine for their mylke and chese, whych they must lyue vpon & pay theyr 〈 ◊ 〉.
and kine for their milk and cheese, which they must live upon & pay their 〈 ◊ 〉.
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These cattell must haue pasture whych pasture if they lacke, the rest must nedes fayle them.
These cattle must have pasture which pasture if they lack, the rest must needs fail them.
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And pasture 〈 ◊ 〉 can not haue, if the 〈 ◊ 〉 be taken in & inclosed from thē.
And pasture 〈 ◊ 〉 can not have, if the 〈 ◊ 〉 be taken in & enclosed from them.
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So (as I sayde) ther 〈 ◊ 〉 in both pactes rebellion.
So (as I said) there 〈 ◊ 〉 in both pacts rebellion.
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Therfore for Gods loue restore theyr sufficient vnto them, and searche no more what is the cause of rebelliō.
Therefore for God's love restore their sufficient unto them, and search no more what is the cause of rebellion.
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But se and 〈 ◊ 〉 of couetousnesse, for couetousnes is the cause of rebellion.
But se and 〈 ◊ 〉 of covetousness, for covetousness is the cause of rebellion.
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Some say that the preaching now a daies is the cause of all 〈 ◊ ◊ 〉 rebellion,
some say that the preaching now a days is the cause of all 〈 ◊ ◊ 〉 rebellion,
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for since thys 〈 ◊ 〉 preachinge hath come in, there hath bene much sedicion,
for since this 〈 ◊ 〉 preaching hath come in, there hath be much sedition,
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and therefore it must nedes be that yt preaching is the cause of rebellion heare in Englande, 〈 ◊ 〉 our preaching is the cause of rebellion, much like as Christ was cause of the destrucion of Jerusalem.
and Therefore it must needs be that that preaching is the cause of rebellion hear in England, 〈 ◊ 〉 our preaching is the cause of rebellion, much like as christ was cause of the destrucion of Jerusalem.
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For (saith Christ) Si non uenisse & locutu fuissem eis, 〈 ◊ 〉 non haberent. &c. If I had not com sayth Christ) and spoken to them, they shoulde haue no synne.
For (Says christ) Si non uenisse & locutu fuissem eis, 〈 ◊ 〉 non haberent. etc. If I had not come say christ) and spoken to them, they should have no sin.
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So we preachers haue come & spoken to you:
So we Preachers have come & spoken to you:
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we haue drawē ourswerdes of Gods word, and stryken at the rootes of al 〈 ◊ 〉 to haue them cut downe,
we have drawn ourswerdes of God's word, and stricken At the roots of all 〈 ◊ 〉 to have them Cut down,
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and if ye wyll not amende, what can we do more.
and if you will not amend, what can we do more.
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And preaching is cause of sedicion beare in England, much like as Ely was the cause of trouble in Israel,
And preaching is cause of sedition bear in England, much like as Ely was the cause of trouble in Israel,
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for hee was a preacher there, and tolde the people of all degres theyr faultes,
for he was a preacher there, and told the people of all Degrees their Faults,
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and so they wynched and kycked at hym, and accused hym to Achab the King, that he was a sedicious fellow,
and so they wynched and kycked At him, and accused him to Ahab the King, that he was a seditious fellow,
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and a troublous preacher and made much 〈 ◊ 〉 in the Realme.
and a troublous preacher and made much 〈 ◊ 〉 in the Realm.
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So the King sente for hym, and he was brought to Achab the King, who sayd vnto hym:
So the King sent for him, and he was brought to Ahab the King, who said unto him:
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Art thou he that troubleth al 〈 ◊ 〉 and Ely answered and sayd: naye, thou & thy Fathers house are they that trouble al Israell.
Art thou he that Troubles all 〈 ◊ 〉 and Ely answered and said: nay, thou & thy Father's house Are they that trouble all Israel.
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Ely had preached Gods word, he had playnly told the people of theyr euill doinges, he had shewed them Gods threateninges: (In gods behalfe I speake, there is neither Kinge nor Emperour, be they neuer in so greate estate,
Ely had preached God's word, he had plainly told the people of their evil doings, he had showed them God's threatenings: (In God's behalf I speak, there is neither King nor Emperor, be they never in so great estate,
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but they are subiecte to Gods word) and therfore he was not afrayd to saye to Achab:
but they Are Subject to God's word) and Therefore he was not afraid to say to Ahab:
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it is thou and thy fathers house that causeth all the trouble in Israel.
it is thou and thy Father's house that Causes all the trouble in Israel.
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Was not thys presumptuously spokē to a king? was not this a sedicious fellow? Was not thys fellowes preachyng a cause of all the trouble in Israel? was he not worthy to be cast 〈 ◊ 〉 bocardo or lytle ease? No,
Was not this presumptuously spoken to a King? was not this a seditious fellow? Was not this Fellows preaching a cause of all the trouble in Israel? was he not worthy to be cast 〈 ◊ 〉 bocardo or little ease? No,
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but he had vsed Goddes sworde which is his woord, and done nothing els that was euill,
but he had used Goddess sword which is his word, and done nothing Else that was evil,
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but thei could not abide it, he neuer disobeied Achabs sword which was the regal power.
but they could not abide it, he never disobeyed Ahab's sword which was the regal power.
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But Achab disobeyed hys swerd, which was the word of God.
But Ahab disobeyed his sword, which was the word of God.
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And therfore by the punishment of god much trouble arose in the Realm for the sinnes of Achab and the people.
And Therefore by the punishment of god much trouble arose in the Realm for the Sins of Ahab and the people.
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But Gods preacher, Gods prophet was not the cause of the trouble. Thē is it not we Preachers that trouble England.
But God's preacher, God's Prophet was not the cause of the trouble. Them is it not we Preachers that trouble England.
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But here is now an argument to proue the mater against the preachers.
But Here is now an argument to prove the mater against the Preachers.
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Here was preaching against couetousnes al the last yeare in Lent, and the next somer solowed rebellion:
Here was preaching against covetousness all the last year in Lent, and the next summer solowed rebellion:
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Ergo preaching agaynst couetousnes, was the cause of the rebellion. A goodly argument.Ergo preaching against covetousness, was the cause of the rebellion. A goodly argument.
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Heare nowe I rememan argument of maister 〈 ◊ 〉, which he bringeth in a 〈 ◊ 〉 that he made agaynst Bilney and here by the way I wyll tel you a mery toy.
Hear now I rememan argument of master 〈 ◊ 〉, which he brings in a 〈 ◊ 〉 that he made against Bilney and Here by the Way I will tell you a merry toy.
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Maister 〈 ◊ 〉 was once sent in 〈 ◊ 〉 into 〈 ◊ 〉, to help to triout (if it might be) what was the 〈 ◊ 〉 of Good win sandes,
Master 〈 ◊ 〉 was once sent in 〈 ◊ 〉 into 〈 ◊ 〉, to help to triout (if it might be) what was the 〈 ◊ 〉 of Good win sands,
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and the shelfe that stopped vp Sandwich 〈 ◊ 〉.
and the shelf that stopped up Sandwich 〈 ◊ 〉.
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Thyther 〈 ◊ 〉 maister More, and calleth the 〈 ◊ 〉 afore him, such as wer thought to be men of experience & men that could of lykelyhod best certyfy hym of that matter conserning the stopping of Sandwich hauen.
Thither 〈 ◊ 〉 master More, and calls the 〈 ◊ 〉 afore him, such as were Thought to be men of experience & men that could of lykelyhod best certyfy him of that matter Concerning the stopping of Sandwich Haven.
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Among others came in before hym an olde man with a white head, and one that was thought to be lytle lesse then an hundereth yeares olde.
Among Others Come in before him an old man with a white head, and one that was Thought to be little less then an hundereth Years old.
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When maister Moore saw thys aged man, he thought it expedient to heare hym say hys mynd in thys matter (for being so olde a man it was 〈 ◊ 〉 that he knewe moste of any man in that presence and company.) So Maister 〈 ◊ 〉 called this old aged man vnto hym, and sayd:
When master Moore saw this aged man, he Thought it expedient to hear him say his mind in this matter (for being so old a man it was 〈 ◊ 〉 that he knew most of any man in that presence and company.) So Master 〈 ◊ 〉 called this old aged man unto him, and said:
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Father (sayd he) tel me if ye can what is the cause of thys great arising of the sandes and shelues here about thys hauen, the which stop it vp that no shippes can ariue here? Ye are the eldest man that I can espye in al thys company,
Father (said he) tell me if you can what is the cause of this great arising of the sands and shelves Here about this Haven, the which stop it up that no ships can arrive Here? You Are the eldest man that I can espy in all this company,
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so that if any man can tell 〈 ◊ 〉 cause of it, ye of lykely hode can say most in it,
so that if any man can tell 〈 ◊ 〉 cause of it, you of likely hod can say most in it,
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or at leastwyse more then any other man here assembled.
or At leastwise more then any other man Here assembled.
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Yea forsooth good Maister (quod this old man) for I am wel nighe an hundreth yeares old,
Yea forsooth good Master (quod this old man) for I am well High an Hundredth Years old,
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and no man here in this company any thing 〈 ◊ 〉 vnto mine 〈 ◊ 〉.
and no man Here in this company any thing 〈 ◊ 〉 unto mine 〈 ◊ 〉.
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Well then (quod Mayster Moore) howe saye you in thys matter? what thincke ye to be the cause of these shelues and flattes that stoppe vp Sandwiche hauen? Forsoth syr (quoth he) I am an olde man, I thyncke that Tenterton 〈 ◊ 〉 is the cause of Goodwyn sandes.
Well then (quod Master Moore) how say you in this matter? what think you to be the cause of these shelves and flattes that stop up Sandwich Haven? Forsooth sir (quoth he) I am an old man, I think that Tenterden 〈 ◊ 〉 is the cause of Goodwyn sands.
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For I am an old man syr (quod he) and I may remember the 〈 ◊ 〉 of Tenterton 〈 ◊ 〉, and I may remember when there was no steeple at al there.
For I am an old man sir (quod he) and I may Remember the 〈 ◊ 〉 of Tenterden 〈 ◊ 〉, and I may Remember when there was no steeple At all there.
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And before that Tenterton steeple was in building, there was no maner of speaking of any 〈 ◊ 〉 or sands that 〈 ◊ 〉 the hauen,
And before that Tenterden steeple was in building, there was no manner of speaking of any 〈 ◊ 〉 or sands that 〈 ◊ 〉 the Haven,
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and therfore I thinke that Tenterton steple is the cause of the destroyng and decaying of Sanwych hauen.
and Therefore I think that Tenterden steeple is the cause of the destroying and decaying of Sanwych Haven.
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And euen so to my purpose is preaching of Gods word the cause of rebellyon, as Tenterton steple was cause that Sandwich hauen is decayed.
And even so to my purpose is preaching of God's word the cause of rebellion, as Tenterden steeple was cause that Sandwich Haven is decayed.
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And is not this a gaye matter, that suche shoulde be taken for great wyse men, that wyll thus reason agaynst the Preacher of Gods woorde? But here I woulde take an occasion by the waye of a digression to speake somewhat to my Systers the women to doo them some good too,
And is not this a gay matter, that such should be taken for great wise men, that will thus reason against the Preacher of God's word? But Here I would take an occasion by the Way of a digression to speak somewhat to my Sisters the women to do them Some good too,
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because I would do al folkes good if I could, before I take my 〈 ◊ 〉 〈 ◊ 〉 (at least wise here of thys place) for I think I shall no more come here.
Because I would do all folks good if I could, before I take my 〈 ◊ 〉 〈 ◊ 〉 (At least wise Here of this place) for I think I shall no more come Here.
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For I think I haue not long to lyue.
For I think I have not long to live.
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So that I 〈 ◊ 〉 I take my leaue now of the court for euer,
So that I 〈 ◊ 〉 I take my leave now of the court for ever,
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and shall no more come in this place.
and shall no more come in this place.
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Achab was a Kinge, but 〈 ◊ ◊ 〉, 〈 ◊ 〉 was the perilous woman.
Ahab was a King, but 〈 ◊ ◊ 〉, 〈 ◊ 〉 was the perilous woman.
np1 vbds dt n1, cc-acp 〈 sy sy 〉, 〈 sy 〉 vbds dt j n1.
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10690
She would rule her hnsband the King, she would beare a stroke in al things,
She would Rule her husband the King, she would bear a stroke in all things,
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& she would order matters as pleased her, & so wil many womē do, they 〈 ◊ 〉 rule 〈 ◊ 〉 husbandes,
& she would order matters as pleased her, & so will many women do, they 〈 ◊ 〉 Rule 〈 ◊ 〉 Husbands,
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& do al thinges after their own mindes. They do therin against the order by God appointed thē.
& do all things After their own minds. They do therein against the order by God appointed them.
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They breake their 〈 ◊ 〉 yt God gaue vnto them.
They break their 〈 ◊ 〉 that God gave unto them.
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10694
Yea, it is now come to the lower sort, to meane mens wyues, they wyll rule and apparel them selues 〈 ◊ 〉,
Yea, it is now come to the lower sort, to mean men's wives, they will Rule and apparel them selves 〈 ◊ 〉,
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and some of them farce aboue theyr degrees, whyther theyr husbandes wyll nor no.
and Some of them farce above their Degrees, whither their Husbands will nor no.
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But they brake theyr 〈 ◊ 〉, and doo 〈 ◊ 〉 contrary to Gods ordynaunce. God sayth:
But they brake their 〈 ◊ 〉, and do 〈 ◊ 〉 contrary to God's Ordinance. God say:
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Subdita exis subpotestate 〈 ◊ ◊ 〉. Thou shalte be subiecte vnder the power of thy husband. Thou shalte be subiect.Subdita exis subpotestate 〈 ◊ ◊ 〉. Thou shalt be Subject under the power of thy husband. Thou shalt be Subject.
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Women are subiectes, ye be subiectes to your husbandes. At the fyrst the man and the woman wer equall.
Women Are Subjects, you be Subjects to your Husbands. At the fyrst the man and the woman were equal.
n2 vbr n2-jn, pn22 vbb n2-jn p-acp po22 n2. p-acp dt ord dt n1 cc dt n1 vbdr j-jn.
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But after that she had geuen credit to the serpent, then she had a iniunction set vppon her:
But After that she had given credit to the serpent, then she had a injunction Set upon her:
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Subdita eris sub potestate uiri, thou shalte be subiect vnder the power of thy husband.Subdita eris sub potestate uiri, thou shalt be Subject under the power of thy husband.
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And as for one 〈 ◊ 〉 of her iniunction 〈 ◊ 〉 taketh, & she taketh one parte of her penaunce, because she cannot auoyd it: and that is:
And as for one 〈 ◊ 〉 of her injunction 〈 ◊ 〉 Takes, & she Takes one part of her penance, Because she cannot avoid it: and that is:
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10702
in dolore paris: Thoú shalte bring foorth 〈 ◊ 〉 with payne and traueil.in dolore Paris: Thoú shalt bring forth 〈 ◊ 〉 with pain and travail.
p-acp fw-mi n1: np1 vm2 vvi av 〈 sy 〉 p-acp n1 cc n1.
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This part of theyr iniunction they take, and yet is the same so 〈 ◊ 〉, that Chrisostome sayth:
This part of their injunction they take, and yet is the same so 〈 ◊ 〉, that Chrysostom say:
d n1 pp-f po32 n1 pns32 vvb, cc av vbz dt d av 〈 sy 〉, cst np1 vvz:
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if it were not for the ordinaunce of God which cannot be made frustrate by man, they would 〈 ◊ 〉 come to it againe for no worldly good.
if it were not for the Ordinance of God which cannot be made frustrate by man, they would 〈 ◊ 〉 come to it again for no worldly good.
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10705
But God hath prouided here in.
But God hath provided Here in.
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10706
And (as Christ sayeth in the Gospek) Mulier cum parit tristiciam habet. &c. The Woman when she beareth Child hath sorow,
And (as christ Saith in the Gospel) Mulier cum parit tristiciam habet. etc. The Woman when she bears Child hath sorrow,
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but afterward shee remembreth not the payne, because there is a soule broughte fourth into the world.
but afterwards she Remember not the pain, Because there is a soul brought fourth into the world.
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10708
But as it is a parte of your penaunce ye 〈 ◊ 〉 to trauell in bearing your Children:
But as it is a part of your penance you 〈 ◊ 〉 to travel in bearing your Children:
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so is it a parte of youre pennaunce to be subiectes vnto your husbandes, ye are vnderlynges, vnderlynges, and must be obedient.
so is it a part of your penance to be Subjects unto your Husbands, you Are underlings, underlings, and must be obedient.
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10710
But this is now made a trifle and a small matter. And yet it is a sad matter, a godly matter, a gostly matter.
But this is now made a trifle and a small matter. And yet it is a sad matter, a godly matter, a ghostly matter.
p-acp d vbz av vvn dt n1 cc dt j n1. cc av pn31 vbz dt j n1, dt j n1, dt j n1.
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A matter of dampnacion and saluacion. And Paule faithe that a woman ought to haue a power on her heade.
A matter of damnation and salvation. And Paul faith that a woman ought to have a power on her head.
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What is thys to haue a power on her head? It is a maner of speaking of the scripture,
What is this to have a power on her head? It is a manner of speaking of the scripture,
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and to haue her power on her head, is to haue a sygne and token of power, whych is by couering of her heade, 〈 ◊ 〉 that shee hath a superiour aboue her, by whom shee ought to be ruled and ordered.
and to have her power on her head, is to have a Signen and token of power, which is by covering of her head, 〈 ◊ 〉 that she hath a superior above her, by whom she ought to be ruled and ordered.
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10714
For she is not immediately vnder God, but mediately.
For she is not immediately under God, but mediately.
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For by their iniuncion the husbād is theyr head vnder God and they subiectes vnto their husbandes.
For by their Injunction the husband is their head under God and they Subjects unto their Husbands.
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But this power that some of them haue is disgysed geare and straunge facions. They must weare Frenchhoodes, and I can not tell you I, what to call it.
But this power that Some of them have is disguised gear and strange fashions. They must wear Frenchhoodes, and I can not tell you I, what to call it.
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And when they make theym ready and come to the coueryng of theyr head, they wyll call and saye, geue me my French hoode,
And when they make them ready and come to the covering of their head, they will call and say, give me my French hood,
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and geue me my Bonet or my cap and so forth.
and give me my Bonnet or my cap and so forth.
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I woulde wyth that the women would call the coueryng of theyr heades by the termes of the scripture.
I would with that the women would call the covering of their Heads by the terms of the scripture.
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As when she would haue her cappe I would 〈 ◊ 〉 would say:
As when she would have her cap I would 〈 ◊ 〉 would say:
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geue me my power, I woulde they woulde learne to speake, as the 〈 ◊ 〉 ghoste speaketh,
give me my power, I would they would Learn to speak, as the 〈 ◊ 〉 ghost speaks,
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and cal it by suche a name as Sainte Paule dothe.
and call it by such a name as Saint Paul doth.
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10723
I woulde they would (as they haue muche 〈 ◊ 〉 kynge) when they put on their cap, I would they would haue thys meditacion, I am nowe putting on my power vpon my head,
I would they would (as they have much 〈 ◊ 〉 King) when they put on their cap, I would they would have this meditation, I am now putting on my power upon my head,
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If they had this thoughte in theyr myndes, they would not make so muche pryckynge vp of theym selues as they doos now a dayes.
If they had this Thought in their minds, they would not make so much pricking up of them selves as they doos now a days.
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10725
But now here is a vengeaunce deuit: we must haue our power from Turkey of Ueluet, and gay it must be.
But now Here is a vengeance deuit: we must have our power from Turkey of Velvet, and gay it must be.
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Far fet, deare hought, and when 〈 ◊ 〉 commeth it is a false 〈 ◊ 〉 I had rather haue a true Englyshe signe then a false signe 〈 ◊ 〉 Turky.
far fetched, deer hought, and when 〈 ◊ 〉 comes it is a false 〈 ◊ 〉 I had rather have a true English Signen then a false Signen 〈 ◊ 〉 Turky.
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10727
It is a false signe when it couereth not theyr heades as it should do.
It is a false Signen when it Covereth not their Heads as it should do.
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For if they would keepe it vnder the power as they ought to do, there shoulde not any suche Tussockes nor tuftes he seene,
For if they would keep it under the power as they ought to do, there should not any such Tussocks nor tuftes he seen,
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as there be, nor suche laying out of the 〈 ◊ 〉 nor braydynge to haue it open.
as there be, nor such laying out of the 〈 ◊ 〉 nor braiding to have it open.
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I would merueile of it how it shoulde come to be so abused and so farre out of order, sauing that I know by experyence;
I would marvel of it how it should come to be so abused and so Far out of order, Saving that I know by experience;
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that many wyl not bee ruled by theyr husbandes, as they ought to be.
that many will not be ruled by their Husbands, as they ought to be.
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I haue 〈 ◊ 〉 desyred to 〈 ◊ 〉 some, and with some I could do litle in that matter.
I have 〈 ◊ 〉 desired to 〈 ◊ 〉 Some, and with Some I could do little in that matter.
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10733
But there be now many Adams that wil not displease their wiues, but will in this behalfe let them haue all theyr owne myndes and do as them listeth. But there be now many Adams that will not displease their wives, but will in this behalf let them have all their own minds and do as them lists.
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10734
And some others againe ther be now adayes that wyl defendit, and say it may be suffered wel inough because it is not expressed in 〈 ◊ 〉, nor spoken of by name.
And Some Others again there be now adays that will defendit, and say it may be suffered well enough Because it is not expressed in 〈 ◊ 〉, nor spoken of by name.
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10735
Though we haue not expresse mencion in scripture against such laying out of the heare in Tussocks and Tuftes:
Though we have not express mention in scripture against such laying out of the hear in Tussocks and Tuftes:
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yet we haue in scripture expresse menciou:
yet we have in scripture express menciou:
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10737
De tortis crinibus, of writhē heare, that is for the nonce forced to 〈 ◊ 〉.De tortis crinibus, of writhen hear, that is for the nonce forced to 〈 ◊ 〉.
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10738
But of these tussocks that are layd out now a dayes, there is 〈 ◊ 〉 mencion made in scriptures,
But of these tussocks that Are laid out now a days, there is 〈 ◊ 〉 mention made in Scriptures,
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because they were not vsed in scripture time.
Because they were not used in scripture time.
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10740
They were not yet come to be so far out of order, as to laye out such tussocks and tufftes,
They were not yet come to be so Far out of order, as to say out such tussocks and Tuftes,
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but I wyl tell thee, if thou wylt nedes laye it out, or if thou wylte nedes shewe thy heare and haue it 〈 ◊ 〉:
but I will tell thee, if thou wilt needs say it out, or if thou wilt needs show thy hear and have it 〈 ◊ 〉:
cc-acp pns11 vmb vvi pno21, cs pns21 vm2 av vvi pn31 av, cc cs pns21 vm2 av vvi po21 n1 cc vhb pn31 〈 sy 〉:
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10742
go and pole thy heade or round it, as men do, for to what purpose is it to pul it out so,
go and pole thy head or round it, as men do, for to what purpose is it to pull it out so,
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10743
and to laye 〈 ◊ ◊ 〉? some do it (say they) of a simplicity.
and to say 〈 ◊ ◊ 〉? Some do it (say they) of a simplicity.
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10744
Some do it of a pryde. And some of other causes.
some do it of a pride. And Some of other Causes.
d vdb pn31 pp-f dt n1. cc d pp-f j-jn n2.
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But they do it because they wyl be quarter maister with their husbāds, quarter maisters? Nay, halfe maisters yea some of them wyl be whole maisters and rule the roast as they lyst them selues.
But they do it Because they will be quarter master with their Husbands, quarter masters? Nay, half masters yea Some of them will be Whole masters and Rule the roast as they list them selves.
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But these defenders of it will not haue it euyl, because it is not spoken of in Scripture. But these defenders of it will not have it evil, Because it is not spoken of in Scripture.
p-acp d n2 pp-f pn31 vmb xx vhi pn31 j-jn, c-acp pn31 vbz xx vvn pp-f p-acp n1.
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But there be other thinges as 〈 ◊ 〉 as this, which are not spoken of in scripture expressely,
But there be other things as 〈 ◊ 〉 as this, which Are not spoken of in scripture expressly,
p-acp pc-acp vbi j-jn n2 c-acp 〈 sy 〉 c-acp d, r-crq vbr xx vvn pp-f p-acp n1 av-j,
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but they are employed in scripture, as well as though they were there expressely spoken of. For the Prophet Esay sayth.
but they Are employed in scripture, as well as though they were there expressly spoken of. For the Prophet Isaiah say.
cc-acp pns32 vbr vvn p-acp n1, c-acp av c-acp cs pns32 vbdr a-acp av-j vvn pp-f. p-acp dt n1 np1 vvz.
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10749
Ve qui consurgitis mane ad comessandum, ad Ebrietatem 〈 ◊ 〉 et potando usque ad uesperam, ut uino 〈 ◊ 〉. We qui consurgitis mane ad comessandum, ad Ebrietatem 〈 ◊ 〉 et potando usque ad vesperam, ut uino 〈 ◊ 〉.
pns12 fw-fr fw-la n1 fw-la fw-la, fw-la fw-la 〈 sy 〉 fw-fr fw-la fw-la fw-la n1, fw-la fw-la 〈 sy 〉.
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10750
Woo vnto you that aryse early in the morning, and go to drincking vntyll 〈 ◊ 〉, that ye may swymme in wine.
Woo unto you that arise early in the morning, and go to drinking until 〈 ◊ 〉, that you may swim in wine.
vvb p-acp pn22 cst vvb av-j p-acp dt n1, cc vvi p-acp vvg p-acp 〈 sy 〉, cst pn22 vmb vvi p-acp n1.
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10751
This is the scripture agaynst banquetting and dronkennes. But now they banquit al nyght, and lye abed in the day tyme tyl noone,
This is the scripture against banqueting and Drunkenness. But now they banquet all night, and lie abed in the day time till noon,
d vbz dt n1 p-acp vvg cc n1. p-acp av pns32 vvi d n1, cc vvi av p-acp dt n1 n1 c-acp n1,
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and the scripture speaketh nothing of that.
and the scripture speaks nothing of that.
cc dt n1 vvz pix pp-f d.
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10753
But when then? the Deuyl hath hys purpose thys waye, as well as the other, he hath his purpose as well by 〈 ◊ 〉 and keping 〈 ◊ 〉 rule al nyght,
But when then? the devil hath his purpose this Way, as well as the other, he hath his purpose as well by 〈 ◊ 〉 and keeping 〈 ◊ 〉 Rule all night,
p-acp c-crq av? dt n1 vhz po31 n1 d n1, c-acp av c-acp dt n-jn, pns31 vhz po31 n1 c-acp av p-acp 〈 sy 〉 cc n-vvg 〈 sy 〉 vvi d n1,
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as by rysing earely in the morning and banqueting all day. So the Deuil hath his purpose both wayes.
as by rising early in the morning and banqueting all day. So the devil hath his purpose both ways.
c-acp p-acp vvg av-j p-acp dt n1 cc vvg d n1. np1 dt n1 vhz po31 n1 d n2.
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Ye noble mē, ye great men I wot not what rule ye kepe: For Gods sake heare the cōplaintes and 〈 ◊ 〉 of the poore.
the noble men, you great men I wot not what Rule you keep: For God's sake hear the complaints and 〈 ◊ 〉 of the poor.
dt j n2, pn22 j n2 pns11 vvb xx r-crq n1 pn22 vvb: c-acp npg1 n1 vvi dt n2 cc 〈 sy 〉 pp-f dt j.
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Many complaine agaynst you that ye lye a bed til. viii. or. ix or. x.
Many complain against you that you lie a Bed till. viii. or. ix or. x.
av-d vvb p-acp pn22 cst pn22 vvb dt n1 p-acp. crd. cc. crd cc. crd.
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of the clock, I cannot tell what reuel ye haue ouer night, whether in 〈 ◊ 〉,
of the clock, I cannot tell what revel you have over night, whither in 〈 ◊ 〉,
pp-f dt n1, pns11 vmbx vvi r-crq vvb pn22 vhb p-acp n1, cs p-acp 〈 sy 〉,
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or dycing, or carding, or how it is.
or dicing, or carding, or how it is.
cc vvg, cc vvg, cc c-crq pn31 vbz.
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But in the morning when poore Suters come to your houses ye cannot be spoken withal.
But in the morning when poor Suitors come to your houses you cannot be spoken withal.
p-acp p-acp dt n1 c-crq j n2 vvb p-acp po22 n2 pn22 vmbx vbi vvn av.
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They are kept some times without your gates, or if they 〈 ◊ 〉 let into the hal or some vtter chamber, out commeth one or other.
They Are kept Some times without your gates, or if they 〈 ◊ 〉 let into the hall or Some utter chamber, out comes one or other.
pns32 vbr vvn d n2 p-acp po22 n2, cc cs pns32 〈 sy 〉 vvb p-acp dt n1 cc d j n1, av vvz crd cc n-jn.
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Sirre, ye cannot speake with my Lord yet, my Lord is a sleepe, or he hath had busines of the Kinges al night. &c. And thus poore Suters are 〈 ◊ 〉 of from day to daye that they cannot speake with you in. iii. 〈 ◊ 〉. iiii. dayes, yea a whole moneth, what shal I say more:
Sir, you cannot speak with my Lord yet, my Lord is a sleep, or he hath had business of the Kings all night. etc. And thus poor Suitors Are 〈 ◊ 〉 of from day to day that they cannot speak with you in. iii. 〈 ◊ 〉. iiii. days, yea a Whole Monn, what shall I say more:
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yea a hole yeare some tymes erre they canne come to your speche, to be hard of you.
yea a hold year Some times err they can come to your speech, to be hard of you.
uh dt n1 n1 d n2 vvb pns32 vmb vvi p-acp po22 n1, pc-acp vbi j pp-f pn22.
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For Gods loue looke better to it, speake wyth poore menne when they come to your houses,
For God's love look better to it, speak with poor men when they come to your houses,
p-acp ng1 n1 vvb av-jc p-acp pn31, vvb p-acp j n2 c-crq pns32 vvb p-acp po22 n2,
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and dyspatch poore suters, as in deede some noble men do, and would Christ that al noble men woulde so do. But some do.
and dyspatch poor Suitors, as in deed Some noble men do, and would christ that all noble men would so do. But Some doe.
cc vvb j n2, c-acp p-acp n1 d j n2 vdb, cc vmd np1 cst d j n2 vmd av vdi. p-acp d n1.
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I went one daye my selfe be tyme in the mornynge to a great mannes house, to speake with hym, in busynes that I hadde of mine owne.
I went one day my self be time in the morning to a great Man's house, to speak with him, in business that I had of mine own.
pns11 vvd crd n1 po11 n1 vbi n1 p-acp dt n1 p-acp dt j ng1 n1, pc-acp vvi p-acp pno31, p-acp n1 cst pns11 vhd pp-f po11 d.
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but interrupted it, and would nedes haue his matter dispatched by and by.
but interrupted it, and would needs have his matter dispatched by and by.
cc-acp vvd pn31, cc vmd av vhi po31 n1 vvn p-acp cc p-acp.
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10766
And me thought I was vp 〈 ◊ 〉, but when I came thyther, the great man was gonne fourth, aboute such affayres as behoued hym, or I came.
And me Thought I was up 〈 ◊ 〉, but when I Come thither, the great man was gone fourth, about such affairs as behooved him, or I Come.
cc pno11 vvd pns11 vbds a-acp 〈 sy 〉, cc-acp c-crq pns11 vvd av, dt j n1 vbds vvn ord, p-acp d n2 c-acp vvd pno31, cc pns11 vvd.
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Well, yet (thoughte I) thys is well, I lyke thys well. This man doth somewhat regard and consider his office and duty.
Well, yet (Thought I) this is well, I like this well. This man does somewhat regard and Consider his office and duty.
uh-av, av (vvd pns11) d vbz av, pns11 av-j d av. d n1 vdz av vvi cc vvi po31 n1 cc n1.
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I came to late for myne owne matter, and lost my iourney, & my earely 〈 ◊ 〉 to,
I Come to late for mine own matter, and lost my journey, & my early 〈 ◊ 〉 to,
pns11 vvd p-acp j c-acp po11 d n1, cc vvd po11 n1, cc po11 av-j 〈 sy 〉 pc-acp,
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and yet I was glad that I had bene so begyled.
and yet I was glad that I had be so beguiled.
cc av pns11 vbds j cst pns11 vhd vbn av vvn.
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For Gods loue folow thys example ye great men, and 〈 ◊ 〉 in the morninges,
For God's love follow this Exampl you great men, and 〈 ◊ 〉 in the mornings,
p-acp ng1 n1 vvi d n1 pn22 j n2, cc 〈 sy 〉 p-acp dt n2,
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& be redy for men to speake with thē, and to dyspatch Sewters that resort vnto you.
& be ready for men to speak with them, and to dyspatch Suitors that resort unto you.
cc vbi j p-acp n2 pc-acp vvi p-acp pno32, cc pc-acp vvi n2 cst vvb p-acp pn22.
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But all these I bring to dysproue them that defend euyl thinges, because they be not expresly spoken agaynst in the scripture.
But all these I bring to dysproue them that defend evil things, Because they be not expressly spoken against in the scripture.
p-acp d d pns11 vvb pc-acp vvi pno32 cst vvb j-jn n2, c-acp pns32 vbb xx av-j vvn p-acp p-acp dt n1.
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10773
But what forceth that? when the 〈 ◊ 〉 hath hys purpose and is serued as well one waye as an other waye:
But what forceth that? when the 〈 ◊ 〉 hath his purpose and is served as well one Way as an other Way:
p-acp r-crq vvz d? c-crq dt 〈 sy 〉 vhz po31 n1 cc vbz vvn a-acp av crd n1 p-acp dt j-jn n1:
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though it be not expresly spoken agaynste in scripture, yet I reken playnely 〈 ◊ 〉 emploied in the scripture.
though it be not expressly spoken against in scripture, yet I reckon plainly 〈 ◊ 〉 employed in the scripture.
cs pn31 vbb xx av-j vvn p-acp p-acp n1, av pns11 vvb av-j 〈 sy 〉 vvn p-acp dt n1.
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10775
But nowe to come to my matter againe. Videte et cauete ab auaricia. See and beware of couetousnes, & I shall desyre you to consider. iiii. thinges.
But now to come to my matter again. Videte et cauete ab auaricia. See and beware of covetousness, & I shall desire you to Consider. iiii. things.
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Quis dicat, quid dicat 〈 ◊ ◊ 〉, 〈 ◊ 〉 quare dicat, who speaketh it, what he speaketh, to whom he speaketh, & wherefore he speaketh it.Quis dicat, quid dicat 〈 ◊ ◊ 〉, 〈 ◊ 〉 quare dicat, who speaks it, what he speaks, to whom he speaks, & Wherefore he speaks it.
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As here Christ speaketh to a rich man agaynst auarice.
As Here christ speaks to a rich man against avarice.
p-acp av np1 vvz p-acp dt j n1 p-acp n1.
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And why against 〈 ◊ 〉? what shalbe the ende of all couetouse persons? eternal damnacion.
And why against 〈 ◊ 〉? what shall the end of all covetous Persons? Eternal damnation.
cc q-crq p-acp 〈 sy 〉? q-crq vmb dt n1 pp-f d j n2? j n1.
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For the couetous persons (sayth Paule) shal not posses ne enter into the Kingdom of God.
For the covetous Persons (say Paul) shall not poss ne enter into the Kingdom of God.
p-acp dt j n2 (vvz np1) vmb xx vvi ccx vvi p-acp dt n1 pp-f np1.
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Here therefore I shal desyre you to praye. &c. Uidete et cauete ab 〈 ◊ 〉. Se, & beware of couetousnes.
Here Therefore I shall desire you to pray. etc. Uidete et cauete ab 〈 ◊ 〉. Se, & beware of covetousness.
av av pns11 vmb vvi pn22 pc-acp vvi. av fw-la fw-la fw-la fw-la 〈 sy 〉. fw-la, cc vvb pp-f n1.
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Fyrst who spake these wordes? 〈 ◊ 〉 Christe spake thē, if I had spoken them of my selfe, it had bene 〈 ◊ 〉 worth.
Fyrst who spoke these words? 〈 ◊ 〉 Christ spoke them, if I had spoken them of my self, it had be 〈 ◊ 〉 worth.
ord r-crq vvd d n2? 〈 sy 〉 np1 vvd pno32, cs pns11 vhd vvn pno32 pp-f po11 n1, pn31 vhd vbn 〈 sy 〉 j.
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But Christ spake them, & 〈 ◊ 〉 a good 〈 ◊ 〉:
But christ spoke them, & 〈 ◊ 〉 a good 〈 ◊ 〉:
p-acp np1 vvd pno32, cc 〈 sy 〉 dt j 〈 sy 〉:
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The story is Duo litigabant inter se. There were two at 〈 ◊ 〉 betwene them selues. Luc. xii. and by this it appeareth that Christ spake them wel.
The story is Duo litigabant inter se. There were two At 〈 ◊ 〉 between them selves. Luke xii. and by this it appears that christ spoke them well.
dt n1 vbz crd fw-la fw-la fw-la. a-acp vbdr crd p-acp 〈 sy 〉 p-acp pno32 n2. np1 crd. cc p-acp d pn31 vvz cst np1 vvd pno32 av.
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10784
Christ spake these words at that tyme, and now he speaketh them by 〈 ◊ 〉 preacher, whom ye ought, to beleue and so it is al one.
christ spoke these words At that time, and now he speaks them by 〈 ◊ 〉 preacher, whom you ought, to believe and so it is all one.
np1 vvd d n2 p-acp d n1, cc av pns31 vvz pno32 p-acp 〈 sy 〉 n1, ro-crq pn22 vmd, pc-acp vvi cc av pn31 vbz d pi.
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But vppon what occasion dyd he speake it, there were? ii. brethren at stryfe together for landes, welthy men (as it appeareth) and the ritch felow would not tary 〈 ◊ 〉 Christ had ended 〈 ◊ ◊ 〉:
But upon what occasion did he speak it, there were? ii. brothers At strife together for Lands, wealthy men (as it appears) and the rich fellow would not tarry 〈 ◊ 〉 christ had ended 〈 ◊ ◊ 〉:
p-acp p-acp q-crq n1 vdd pns31 vvi pn31, pc-acp vbdr? crd. n2 p-acp n1 av p-acp n2, j n2 (c-acp pn31 vvz) cc dt j n1 vmd xx vvi 〈 sy 〉 np1 vhd vvn 〈 sy sy 〉:
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10787
He was at Christes Sermō, but yet he woulde not differ his worldly cause tyll Christ had made an end of hys Godly exhortacion.
He was At Christ's Sermon, but yet he would not differ his worldly cause till christ had made an end of his Godly exhortation.
pns31 vbds p-acp npg1 n1, cc-acp av pns31 vmd xx vvi po31 j n1 p-acp np1 vhd vvn dt n1 pp-f po31 j n1.
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Thys was a 〈 ◊ 〉 brother, he was a gospeller, he was a carnall gospeller (as many be now adayes for a piece of an Abby,
This was a 〈 ◊ 〉 brother, he was a gospeler, he was a carnal gospeler (as many be now adays for a piece of an Abbatiae,
d vbds dt 〈 sy 〉 n1, pns31 vbds dt n1, pns31 vbds dt j n1 (c-acp d vbb av av p-acp dt n1 pp-f dt n1,
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or for a porcion of chauntry lands) to get somwhat by it and to serue hys comodity:
or for a portion of chantry Lands) to get somewhat by it and to serve his commodity:
cc p-acp dt n1 pp-f n1 n2) pc-acp vvi av p-acp pn31 cc pc-acp vvi po31 n1:
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He was a gospeller one of the new brethren somwhat worsse then a ranck papyst.
He was a gospeler one of the new brothers somewhat Worse then a rank papist.
pns31 vbds dt n1 crd pp-f dt j n2 av av-jc cs dt j njp.
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10791
How be it a 〈 ◊ 〉 papist now adayes shal 〈 ◊ 〉 haue promotion,
How be it a 〈 ◊ 〉 papist now adays shall 〈 ◊ 〉 have promotion,
np1 vbb pn31 dt 〈 sy 〉 njp av av vmb 〈 sy 〉 vhi n1,
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then a true Gospeller 〈 ◊ 〉 haue, yt more pity. But this was a thorny gospeller, he heard Christes preaching and followed hym for company, & heard his words.
then a true Gospeler 〈 ◊ 〉 have, that more pity. But this was a thorny gospeler, he herd Christ's preaching and followed him for company, & herd his words.
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But he was neuer the 〈 ◊ 〉 for it, but yt care of yt world,
But he was never the 〈 ◊ 〉 for it, but that care of that world,
p-acp pns31 vbds av-x dt 〈 sy 〉 c-acp pn31, cc-acp pn31 n1 pp-f pn31 n1,
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so choked 〈 ◊ 〉 word of God in him, yt he could not heare the sermon to the ende,
so choked 〈 ◊ 〉 word of God in him, that he could not hear the sermon to the end,
av vvn 〈 sy 〉 n1 pp-f np1 p-acp pno31, pn31 pns31 vmd xx vvi dt n1 p-acp dt n1,
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but interrupted the sermon for hys worldly matter 〈 ◊ 〉 it were aldon.
but interrupted the sermon for his worldly matter 〈 ◊ 〉 it were aldon.
cc-acp vvd dt n1 p-acp po31 j n1 〈 sy 〉 pn31 vbdr uh.
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And what was Chrst then doing? forsoth he was sowing of good seede, but it fel vpon 〈 ◊ 〉 groūd,
And what was Christ then doing? forsooth he was sowing of good seed, but it fell upon 〈 ◊ 〉 ground,
cc q-crq vbds vvn av vdg? uh pns31 vbds vvg pp-f j n1, cc-acp pn31 vvd p-acp 〈 sy 〉 n1,
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so yt it could not take any rote in this felow to bring forth good fruit in him.
so that it could not take any rote in this fellow to bring forth good fruit in him.
av pn31 zz vmd xx vvi d n1 p-acp d n1 pc-acp vvi av j n1 p-acp pno31.
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And let me tel you of the seed yt Christ was then sowing.
And let me tell you of the seed that christ was then sowing.
cc vvb pno11 vvi pn22 pp-f dt n1 pn31 np1 vbds av vvg.
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10799
Beare 〈 ◊ 〉 me a whyle, & seing that I come now to take mine vltimum uale of this place, heare me 〈 ◊ 〉 & giue me leaue a 〈 ◊ 〉 while & let me take my 〈 ◊ 〉 honestly.
Bear 〈 ◊ 〉 me a while, & sing that I come now to take mine vltimum vale of this place, hear me 〈 ◊ 〉 & give me leave a 〈 ◊ 〉 while & let me take my 〈 ◊ 〉 honestly.
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10800
At the tyme when thys fellow interrupted Christes sermon, he was preachyng a long? Sermon to hys Discyples,
At the time when this fellow interrupted Christ's sermon, he was preaching a long? Sermon to his Disciples,
p-acp dt n1 c-crq d n1 vvn npg1 n1, pns31 vbds vvg dt j? n1 p-acp po31 n2,
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10801
and to the people beyng gathered together in a wounderfull greate multitude as appeareth in the. xii. Chapter of Saynte Lukes Gospell, and there he first of all taught hys Disciples a good lesson, saying: Cauete uobis a farmento Phariseorum.
and to the people being gathered together in a wonderful great multitude as appears in thee. xii. Chapter of Faint Lukes Gospel, and there he First of all taught his Disciples a good Lesson, saying: Cauete uobis a farmento Phariseorum.
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10802
Beware in any wise (sayth he) from the 〈 ◊ 〉 of the Pharises.
Beware in any wise (say he) from the 〈 ◊ 〉 of the Pharisees.
vvb p-acp d n1 (vvz pns31) p-acp dt 〈 sy 〉 pp-f dt np2.
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10803
What is thys leuen of the Pharises? Leauen is somtimes taken for corrupt lyuyng, whych infecteth others by the euil example ther of,
What is this Leven of the Pharisees? Leaven is sometimes taken for corrupt living, which Infecteth Others by the evil Exampl there of,
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10804
and against suche corrupt liuing, Gods preacher muste cry oute earnestlye, and neuer sease till it be rooted vp.
and against such corrupt living, God's preacher must cry out earnestly, and never seize till it be rooted up.
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10805
In the Citie of Corinth one had maried his stepmother, hys fathers wyfe.
In the city of Corinth one had married his stepmother, his Father's wife.
p-acp dt n1 pp-f np1 crd vhd vvn po31 n1, po31 ng1 n1.
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10806
And he was a 〈 ◊ 〉 follow, a great riche man, an alderman of the City,
And he was a 〈 ◊ 〉 follow, a great rich man, an alderman of the city,
cc pns31 vbds dt 〈 sy 〉 vvi, dt j j n1, dt n1 pp-f dt n1,
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10807
and therfore they wincked at it, they would not medle in the matter, they had nothing to do with it,
and Therefore they winked At it, they would not meddle in the matter, they had nothing to do with it,
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10808
and he was one of the head men, ofsuche rule and authority that they durst not, manye of them.
and he was one of the head men, ofsuche Rule and Authority that they durst not, many of them.
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10809
But. S. Paule hearing of the matter, writ vnto them, and in Gods behalfe charged them, to do awaye suche abhominacion from among them.
But. S. Paul hearing of the matter, writ unto them, and in God's behalf charged them, to do away such abomination from among them.
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10810
Saynt Paule would not leaue them, till he had excommunicated the wycked doer of suche abhominacion.
Saint Paul would not leave them, till he had excommunicated the wicked doer of such abomination.
n1 np1 vmd xx vvi pno32, c-acp pns31 vhd vvn dt j n1 pp-f d n1.
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10811
If we shoulde nowe excommunicate all suche wycked doers, ther would be muche a do in England.
If we should now excommunicate all such wicked doers, there would be much a do in England.
cs pns12 vmd av vvi d d j n2, pc-acp vmd vbi d dt vdb p-acp np1.
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10812
Ye that are Magestrates, 〈 ◊ 〉 fauoure for affection to suche, and wyll not suffer they maye be rooted out or put to shame.
You that Are Magistrates, 〈 ◊ 〉 favour for affection to such, and will not suffer they may be rooted out or put to shame.
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10813
Oh, he is suche a mans seruaunt, we may not do him any shame.
O, he is such a men servant, we may not do him any shame.
uh, pns31 vbz d dt ng1 n1, pns12 vmb xx vdi pno31 d n1.
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10814
Oh, he is a gentleman. &c. And so the thing is not now any thing looked vnto.
O, he is a gentleman. etc. And so the thing is not now any thing looked unto.
uh, pns31 vbz dt n1. av cc av dt n1 vbz xx av d n1 vvd p-acp.
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10815
Lechery is vsed thorowe out England, & suche lechery as is vsed in none other place of the world.
Lechery is used thorough out England, & such lechery as is used in none other place of the world.
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10816
And yet it is made a matter of sport, a of matter no thing, a laughing matter,
And yet it is made a matter of sport, a of matter no thing, a laughing matter,
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10817
and a tryfle not to be passed on, nor not to be refourmed. But beware ye that are Maiestrates, theyr synne dothe leauen you all.
and a trifle not to be passed on, nor not to be reformed. But beware you that Are Magistrates, their sin doth leaven you all.
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10818
Therefore for Gods loue beware of thys leauen. Wel, I truste it wyll be one day amended.
Therefore for God's love beware of this leaven. Well, I trust it will be one day amended.
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10819
I looke not to liue long, & yet I trust (as old as I am) to liue so long as to see Lechery punyshed.
I look not to live long, & yet I trust (as old as I am) to live so long as to see Lechery punished.
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10820
I would wysh that Moyses lawe were 〈 ◊ 〉 for punyshment of Lechery, and that the offenders ther in myght be punyshed according to the 〈 ◊ 〉 of 〈 ◊ 〉 lawe.
I would wish that Moses law were 〈 ◊ 〉 for punishment of Lechery, and that the offenders there in might be punished according to the 〈 ◊ 〉 of 〈 ◊ 〉 law.
pns11 vmd vvi cst np1 n1 vbdr 〈 sy 〉 c-acp n1 pp-f n1, cc cst dt n2 a-acp p-acp vmd vbi vvn vvg p-acp dt 〈 sy 〉 pp-f 〈 sy 〉 n1.
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10821
And here I wyll make a sute to your hyghenesse to restore vnto the Church the discipline of Christ.
And Here I will make a suit to your hyghenesse to restore unto the Church the discipline of christ.
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10822
In excommunicating suche as be notable offenders, nor neuer 〈 ◊ 〉 anye other way.
In excommunicating such as be notable offenders, nor never 〈 ◊ 〉 any other Way.
p-acp vvg d a-acp vbi j n2, ccx av-x 〈 sy 〉 d j-jn n1.
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10823
For no man is able to deuise a better way then God hath done, which is excommunicacion to put them from the congregacion 〈 ◊ 〉 they be confounded.
For no man is able to devise a better Way then God hath done, which is excommunication to put them from the congregation 〈 ◊ 〉 they be confounded.
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10824
Therfore restore Christes discipline for excommunicacion. And that shal be a mean both to pacifye Gods wrath and indignacion against vs,
Therefore restore Christ's discipline for excommunication. And that shall be a mean both to pacify God's wrath and Indignation against us,
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10825
and also that lesse abommacion shall be vsed, then in tymes past hath bene, and is at thys day.
and also that less abommacion shall be used, then in times passed hath be, and is At this day.
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10826
I speake thys of a conscience, and I meane and moue it of a good wil to your grace and your Realme.
I speak this of a conscience, and I mean and move it of a good will to your grace and your Realm.
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10827
Bring into the Churche of Englande open Discipline of excommunicacion, that open synners maye bee stricken with all.
Bring into the Church of England open Discipline of excommunication, that open Sinners may be stricken with all.
vvb p-acp dt n1 pp-f np1 j n1 pp-f n1, cst j n2 vmb vbi vvn p-acp d.
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10828
Somtime Leauen is taken for corrupt Doctrine, and so it is here taken in this place when 〈 ◊ 〉 saithe:
Sometime Leaven is taken for corrupt Doctrine, and so it is Here taken in this place when 〈 ◊ 〉 Saith:
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10829
Beware of the leauen of the Phariseis. For Christ intended to make his disciples teachers of all the world:
Beware of the leaven of the Pharisees. For christ intended to make his Disciples Teachers of all the world:
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10830
and therefore to beware of corrupt doctrine.
and Therefore to beware of corrupt Doctrine.
cc av pc-acp vvi pp-f j n1.
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10831
And that that he sayde to them, he sayth also to vs. Receiue no corrupt doctrine, no mingle mangle:
And that that he said to them, he say also to us Receive no corrupt Doctrine, no mingle mangle:
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10832
Yet ther be Leaueners yet styll and mingle manglers, that haue sowred Christes doctrine, with the 〈 ◊ 〉 of the Pharises.
Yet there be Leaueners yet still and mingle manglers, that have soured Christ's Doctrine, with the 〈 ◊ 〉 of the Pharisees.
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10833
Yea and where there is anye peece of Leauen, they wyll maintayne that one 〈 ◊ 〉, more then all the doctryne of Christ,
Yea and where there is any piece of Leaven, they will maintain that one 〈 ◊ 〉, more then all the Doctrine of christ,
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10834
and about that purpose they occupy and bestowe all theyr wittes. Thys was the first seed.
and about that purpose they occupy and bestow all their wits. This was the First seed.
cc p-acp d n1 pns32 vvb cc vvi d po32 n2. d vbds dt ord n1.
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10835
The seconde seed was Nihil occultum, quod non reuelabitur. There is nothing 〈 ◊ 〉 or hidden that shal not be reuealed and opened:
The seconde seed was Nihil occultum, quod non reuelabitur. There is nothing 〈 ◊ 〉 or hidden that shall not be revealed and opened:
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10836
It parteyneth all to one purpose, for there he taught his disciples too beware of the leauen, which was hypocrisye, declaryng vnto them that hypocrisye woulde not be alwayes hydden,
It parteyneth all to one purpose, for there he taught his Disciples too beware of the leaven, which was hypocrisy, declaring unto them that hypocrisy would not be always hidden,
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10837
but suche as were not sincere shoulde be knowen atthe last daye, and al that was taught shoulde at length be knowen.
but such as were not sincere should be known atthe last day, and all that was taught should At length be known.
cc-acp d c-acp vbdr xx j vmd vbi vvn av ord n1, cc d cst vbds vvn vmd p-acp n1 vbb vvn.
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10838
It hath also an other meanyng, for it is Gods prouerbe.
It hath also an other meaning, for it is God's proverb.
pn31 vhz av dt j-jn n1, c-acp pn31 vbz ng1 n1.
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10839
There is nothyng so pryuye but it shall be opened, at leaste wyse in the great daye of 〈 ◊ 〉.
There is nothing so pryuye but it shall be opened, At jest wise in the great day of 〈 ◊ 〉.
pc-acp vbz pix av j p-acp pn31 vmb vbi vvn, p-acp n1 j p-acp dt j n1 pp-f 〈 sy 〉.
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10840
In the dreadfull daye of generall accompt, in the daye of reuelacion. Then shall it be openlye knowen what so euer is doone:
In the dreadful day of general account, in the day of Revelation. Then shall it be openly known what so ever is done:
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10841
be it neuer so pryuely doone.
be it never so privily done.
vbb pn31 av-x av av-j vdn.
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10842
These followes that haue there 〈 ◊ 〉 & their 〈 ◊ ◊ 〉 to bring things to their purposes, woork they neuer so priuely neuer so couertly:
These follows that have there 〈 ◊ 〉 & their 〈 ◊ ◊ 〉 to bring things to their Purposes, work they never so privily never so covertly:
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10843
Yet at yt last day, their doings shal be openly reuealed.
Yet At that last day, their doings shall be openly revealed.
av p-acp pn31 ord n1, po32 n2-vdg vmb vbi av-j vvn.
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10844
vsque ad sacietatem 〈 ◊ 〉 (〈 ◊ 〉 the Prophet 〈 ◊ 〉) that is, tyll all the world shall see it, to theyr shame and confusyon that are the doers of it.vsque ad sacietatem 〈 ◊ 〉 (〈 ◊ 〉 the Prophet 〈 ◊ 〉) that is, till all the world shall see it, to their shame and confusion that Are the doers of it.
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10845
As the Phrophete 〈 ◊ 〉 saith: Sicut confunditur fur qui 〈 ◊ 〉.
As the Phrophete 〈 ◊ 〉 Says: Sicut confunditur fur qui 〈 ◊ 〉.
p-acp dt n1 〈 sy 〉 vvz: fw-la fw-la n1 fw-la 〈 sy 〉.
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10846
&c. Euen as a thefe that is taken with the manner when he 〈 ◊ 〉:
etc. Eve as a thief that is taken with the manner when he 〈 ◊ 〉:
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10847
So shall 〈 ◊ 〉 be openlye confounded, and theyr euill doinges opened.
So shall 〈 ◊ 〉 be openly confounded, and their evil doings opened.
av vmb 〈 sy 〉 vbi av-j vvn, cc po32 j-jn n2-vdg vvd.
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10848
Yea and thoughe it be not knowen in this world, yet it shal be kno wen at the last day to their dampnacions.
Yea and though it be not known in this world, yet it shall be know wen At the last day to their damnations.
uh cc cs pn31 vbb xx vvn p-acp d n1, av pn31 vmb vbi vvi n1 p-acp dt ord n1 p-acp po32 n2.
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10849
In deede God hathe 〈 ◊ 〉 hys 〈 ◊ 〉 from time to tyme. Nothing is so preuy the which shall not be 〈 ◊ 〉.
In deed God hath 〈 ◊ 〉 his 〈 ◊ 〉 from time to time. Nothing is so privy the which shall not be 〈 ◊ 〉.
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10850
When Cayne had kylled hys brother Abell:
When Cayne had killed his brother Abel:
c-crq np1 vhd vvn po31 n1 np1:
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10851
he thought he had conueied the matter so 〈 ◊ 〉 and so closelye, that it shoulde neuer haue bene knowen nor haue come to light,
he Thought he had conveyed the matter so 〈 ◊ 〉 and so closely, that it should never have be known nor have come to Light,
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10852
but first God knewe it well inough, and called vnto him sayinge:
but First God knew it well enough, and called unto him saying:
cc-acp ord np1 vvd pn31 av av-d, cc vvn p-acp pno31 vvg:
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10853
Cayne wher is thy brother Abel? tut he thought he could haue begyled God to. And therefore he aunswered.
Cayne where is thy brother Abel? tut he Thought he could have beguiled God to. And Therefore he answered.
np1 q-crq vbz po21 n1 np1? uh pns31 vvd pns31 vmd vhi vvn np1 p-acp. cc av pns31 vvd.
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10854
I can not tell, what (quod Cain) am I set to kepe my brother? I cannot tell wher he is.
I can not tell, what (quod Cain) am I Set to keep my brother? I cannot tell where he is.
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10855
But at last he was confounded, and his murther brought to lyght. And now all the world readeth it in the Bible.
But At last he was confounded, and his murder brought to Light. And now all the world readeth it in the bible.
p-acp p-acp ord pns31 vbds vvn, cc po31 n1 vvd pc-acp vvi. cc av d dt n1 vvz pn31 p-acp dt n1.
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10856
Iosephes brethren had solde him a waye:
Joseph's brothers had sold him a Way:
np1 n2 vhd vvn pno31 dt n1:
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10857
they tooke hys motely 〈 ◊ 〉 and be sprinckled it ouer and ouer wyth bloude, they thoughte al was cocke sure, they had 〈 ◊ 〉 the matter so secretly, that they thought al the 〈 ◊ ◊ 〉 neuer haue espied it.
they took his motely 〈 ◊ 〉 and be sprinkled it over and over with blood, they Thought all was cock sure, they had 〈 ◊ 〉 the matter so secretly, that they Thought all the 〈 ◊ ◊ 〉 never have espied it.
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10858
And yet oute it came to theyr greate benefite. And nowe it is knowen to vs all as manye as can read the Byble.
And yet out it Come to their great benefit. And now it is known to us all as many as can read the bible.
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(34) sermon (DIV1)
559
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10859
Dauid 〈 ◊ 〉 a fayre woman washe her 〈 ◊ 〉.
David 〈 ◊ 〉 a fair woman wash her 〈 ◊ 〉.
np1 〈 sy 〉 dt j n1 vvi po31 〈 sy 〉.
(34) sermon (DIV1)
559
Image 270
10860
Though he 〈 ◊ 〉 strayght 〈 ◊ 〉 rauished, he 〈 ◊ 〉 cleane gon by and would 〈 ◊ 〉 haue her. He sent for her.
Though he 〈 ◊ 〉 straight 〈 ◊ 〉 ravished, he 〈 ◊ 〉 clean gone by and would 〈 ◊ 〉 have her. He sent for her.
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(34) sermon (DIV1)
559
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10861
Yea he had gentlemen of hys chamber about hym that went for her by and by and fet her.
Yea he had gentlemen of his chamber about him that went for her by and by and fetched her.
uh pns31 vhd n2 pp-f po31 n1 p-acp pno31 cst vvd p-acp pno31 p-acp cc p-acp cc vvi pno31.
(34) sermon (DIV1)
559
Image 270
10862
And here I haue an other sute to your highnes. When you come to age beware what persons ye haue a boute you.
And Here I have an other suit to your highness. When you come to age beware what Persons you have a bout you.
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(34) sermon (DIV1)
559
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10863
For if ye be set on pleasure, or dysposed to wantonnesse. Ye shall haue ministers 〈 ◊ 〉, to be furtherers and instrumentes of it.
For if you be Set on pleasure, or disposed to wantonness. You shall have Ministers 〈 ◊ 〉, to be furtherers and Instruments of it.
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559
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10864
But Dauid by hys wysdome and pollicye thought so to haue cloked the matter, that it shoulde 〈 ◊ 〉 〈 ◊ 〉 bene knowen.
But David by his Wisdom and policy Thought so to have cloaked the matter, that it should 〈 ◊ 〉 〈 ◊ 〉 be known.
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(34) sermon (DIV1)
560
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10865
He sente for for her husbande Urias, and shewed hym a 〈 ◊ 〉 countenaunce,
He sent for for her husband Urias, and showed him a 〈 ◊ 〉 countenance,
pns31 vvd p-acp p-acp po31 n1 np1, cc vvd pno31 dt 〈 sy 〉 n1,
(34) sermon (DIV1)
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10866
and loked merely on him, and sent hym foorth to 〈 ◊ 〉 that he myght doo hys pleasure wyth 〈 ◊ 〉 afterwarde,
and looked merely on him, and sent him forth to 〈 ◊ 〉 that he might do his pleasure with 〈 ◊ 〉 afterward,
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(34) sermon (DIV1)
560
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10867
and he thoughte he had wroughte wonderous 〈 ◊ 〉. He thought al the matter cocke sure.
and he Thought he had wrought wondrous 〈 ◊ 〉. He Thought all the matter cock sure.
cc pns31 vvd pns31 vhd vvn j 〈 sy 〉. pns31 vvd d dt n1 n1 j.
(34) sermon (DIV1)
560
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10868
But the Prophet of God (Nathan) came and layde hys faulte 〈 ◊ 〉 before hys face,
But the Prophet of God (Nathan) Come and laid his fault 〈 ◊ 〉 before his face,
p-acp dt n1 pp-f np1 (np1) vvd cc vvd po31 n1 〈 sy 〉 a-acp po31 n1,
(34) sermon (DIV1)
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10869
and who is nowe that knoweth it not? 〈 ◊ 〉 seruaunt 〈 ◊ 〉, a brybing brother, he 〈 ◊ 〉 coulourably to Naaman the Sirian:
and who is now that Knoweth it not? 〈 ◊ 〉 servant 〈 ◊ 〉, a bribing brother, he 〈 ◊ 〉 coulourably to Naaman the Sirian:
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560
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10870
he fained a tal of his Mayster Elie 〈 ◊ 〉, as all brybers wyll do,
he feigned a tal of his Master Elijah 〈 ◊ 〉, as all bribers will do,
pns31 vvd dt j pp-f po31 n1 np1 〈 sy 〉, c-acp d n2 vmb vdi,
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10871
and tolde hym that his Mayster had 〈 ◊ 〉 of thys and that, and tooke of Naaman certayne things and brybed it a waie to his owne be hoofe secretly,
and told him that his Master had 〈 ◊ 〉 of this and that, and took of Naaman certain things and bribed it a Way to his own be hoof secretly,
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(34) sermon (DIV1)
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10872
and thought that it shoulde neuer haue come oute, but Elizeus knewe it well inoughe.
and Thought that it should never have come out, but Elisha knew it well enough.
cc vvd cst pn31 vmd av-x vhi vvn av, cc-acp np1 vvd pn31 av av-d.
(34) sermon (DIV1)
560
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10873
The seruaunt had hys bribes that he sought, yet was he stricken with the 〈 ◊ 〉, & so openly shamed.
The servant had his Bribes that he sought, yet was he stricken with the 〈 ◊ 〉, & so openly shamed.
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(34) sermon (DIV1)
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10874
Thinke on this ye that are brybers when ye go secretly about suche thinges, haue thys in your myndes when ye deuise youre secreate fetches and conuciaunce,
Think on this you that Are bribers when you go secretly about such things, have this in your minds when you devise your secret Fetches and conuciaunce,
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(34) sermon (DIV1)
561
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10875
how Elizeus seruaunte was serued and to be openly knowen. For Gods prouerbe wyll be true:
how Elisha servant was served and to be openly known. For God's proverb will be true:
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561
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10876
ther is nothing hidden that will not be reuealed.
there is nothing hidden that will not be revealed.
pc-acp vbz pix vvn cst vmb xx vbi vvn.
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561
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10877
He that tooke the syluer basen and 〈 ◊ 〉 for abrybe, thinketh that it wyl neuer come oute, He that took the silver Basin and 〈 ◊ 〉 for abrybe, Thinketh that it will never come out,
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(34) sermon (DIV1)
561
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10878
but he maie now know that I knowe it, and I knowe it not alone, there be mo beside me that knowe it.
but he may now know that I know it, and I know it not alone, there be more beside me that know it.
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(34) sermon (DIV1)
561
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10879
Oh bryber and 〈 ◊ 〉, he was neuer a good man that wyll so take brybes.
O bryber and 〈 ◊ 〉, he was never a good man that will so take Bribes.
uh n1 cc 〈 sy 〉, pns31 vbds av-x dt j n1 cst vmb av vvi n2.
(34) sermon (DIV1)
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10880
Nor I can neuer beleue that he that is a bryber shal be a good Iustice. It wyl neuer bee mery in England tyll wee haue the 〈 ◊ 〉 of suche.
Nor I can never believe that he that is a bryber shall be a good Justice It will never be merry in England till we have the 〈 ◊ 〉 of such.
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(34) sermon (DIV1)
561
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10881
For what needeth brybynge where menne doo theyr thinges vprightly, as for men that are offycers and haue a matter of charge in theyr handes.
For what needs bribing where men do their things uprightly, as for men that Are Officers and have a matter of charge in their hands.
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10882
But nowe I wyl playe Saint Paule, And translate the thing on my selfe. I wil become the Kings offycer for a whyle.
But now I will play Saint Paul, And translate the thing on my self. I will become the Kings officer for a while.
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(34) sermon (DIV1)
561
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10883
I haue to laye out for the Kinge twentye thousandes poūdes, or a great summe whatsoeuer it bee,
I have to say out for the King twentye thousandes pounds, or a great sum whatsoever it be,
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(34) sermon (DIV1)
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10884
wel when I haue layde it oute, and do bring in myne accompte, I must geue. iii. hūdreth markes to haue my bils 〈 ◊ 〉.
well when I have laid it out, and do bring in mine accompt, I must give. iii. hūdreth marks to have my bills 〈 ◊ 〉.
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(34) sermon (DIV1)
561
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10885
If I haue done truly 〈 ◊ 〉 vprightly, what should nede me to geue a peny to haue my qylls 〈 ◊ 〉? if I haue done my office truly,
If I have done truly 〈 ◊ 〉 uprightly, what should need me to give a penny to have my qylls 〈 ◊ 〉? if I have done my office truly,
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(34) sermon (DIV1)
561
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10886
and do bring in a true accompt.
and do bring in a true account.
cc vdb vvi p-acp dt j n1.
(34) sermon (DIV1)
561
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10887
〈 ◊ ◊ 〉 should 〈 ◊ ◊ 〉 be 〈 ◊ 〉 one 〈 ◊ 〉 for 〈 ◊ 〉 of my 〈 ◊ ◊ 〉 nothing in this:
〈 ◊ ◊ 〉 should 〈 ◊ ◊ 〉 be 〈 ◊ 〉 one 〈 ◊ 〉 for 〈 ◊ 〉 of my 〈 ◊ ◊ 〉 nothing in this:
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(34) sermon (DIV1)
561
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10888
what nedeth any 〈 ◊ 〉 geuyng, except the 〈 ◊ 〉 be false? No man geueth brybes for warrantyng of hys bylles,
what needeth any 〈 ◊ 〉 giving, except the 〈 ◊ 〉 be false? No man Giveth Bribes for warranting of his bills,
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10889
excepte they be false 〈 ◊ 〉.
except they be false 〈 ◊ 〉.
c-acp pns32 vbb j 〈 sy 〉.
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10890
Well such practise hath bene in England, but beware, 〈 ◊ 〉 wylout one 〈 ◊ 〉. Beware of Gods prouerbe:
Well such practice hath be in England, but beware, 〈 ◊ 〉 wylout one 〈 ◊ 〉. Beware of God's proverb:
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(34) sermon (DIV1)
562
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10891
there is nothing hydden that shall not be opened. Yea euen in thys world, 〈 ◊ 〉 ye be not the children of dainpnacion.
there is nothing hidden that shall not be opened. Yea even in this world, 〈 ◊ 〉 you be not the children of dainpnacion.
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562
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10892
And here now I speake 〈 ◊ 〉 you my masters Minters, Augmentacioners, Receiuers, 〈 ◊ 〉, and Auditours:
And Here now I speak 〈 ◊ 〉 you my Masters Minters, Augmentationers, Receivers, 〈 ◊ 〉, and Auditors:
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(34) sermon (DIV1)
562
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10893
I make a peticion vnto you: I besech you al be good to the King.
I make a petition unto you: I beseech you all be good to the King.
pns11 vvb dt n1 p-acp pn22: pns11 vvb pn22 d vbb j p-acp dt n1.
(34) sermon (DIV1)
562
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10896
and what landes ye hadde then, and what ye haue purchased since, and what buyldinges ye make dayly.
and what Lands you had then, and what you have purchased since, and what buildings you make daily.
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(34) sermon (DIV1)
562
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10897
Well I pray you so build, that the Kinges workmen maye be payed. They make their mone that they cannot get no mony.
Well I pray you so built, that the Kings workmen may be paid. They make their moan that they cannot get no money.
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(34) sermon (DIV1)
562
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10898
The poore Labourers, Gunmakers, Poudermen, Bowmakers, Arrowmakers, Smithes, Carpenders, Souldiers, and other craftes 〈 ◊ 〉 oute for theyr dutyes.
The poor Labourers, Gunmakers, Poudermen, Bowmakers, Arrowmakers, Smith's, Carpenders, Soldiers, and other crafts 〈 ◊ 〉 out for their duties.
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(34) sermon (DIV1)
562
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10899
They be vnpayed some of them thre or. iiii. monethes: yea some of them halfe a yeare:
They be unpayed Some of them Three or. iiii. months: yea Some of them half a year:
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(34) sermon (DIV1)
562
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10900
yea and some of them 〈 ◊ 〉 vp 〈 ◊ 〉 thys tyme. xii. monethes for theyr monye, and canne not be payed yet.
yea and Some of them 〈 ◊ 〉 up 〈 ◊ 〉 this time. xii. months for their money, and can not be paid yet.
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(34) sermon (DIV1)
562
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10901
They crye oute for theyr monye, (and as the Prophete sayth) Clanior operariorum assendit ad aures meas.
They cry out for their money, (and as the Prophet say) Clanior operariorum assendit ad aures meas.
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(34) sermon (DIV1)
563
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10902
The cry of the workemanne is come vp to myneeares.
The cry of the workemanne is come up to myneeares.
dt n1 pp-f dt n1 vbz vvn a-acp p-acp n2.
(34) sermon (DIV1)
563
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10903
Oh for Gods 〈 ◊ 〉 let the workemen be payd, if there be money ynough,
O for God's 〈 ◊ 〉 let the workmen be paid, if there be money enough,
uh p-acp ng1 〈 sy 〉 vvb dt n2 vbb vvn, cs pc-acp vbi n1 av-d,
(34) sermon (DIV1)
563
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10904
or els there wyll whole showers of Gods vengeaunce raine downe vpon your heades. Therefore ye Mynters, and ye Augmentacioners, serue the Kynge truly.
or Else there will Whole showers of God's vengeance rain down upon your Heads. Therefore you Minters, and you Augmentationers, serve the King truly.
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(34) sermon (DIV1)
563
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10905
So buylde and purchase that the Kinge maye haue mony to paye his 〈 ◊ 〉.
So build and purchase that the King may have money to pay his 〈 ◊ 〉.
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563
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10906
It semeth euill fauouredly that ye should haue inough wherewith to build superfluously, and the Kinge lacke to paye hys poore laborers.
It Seemeth evil favoredly that you should have enough wherewith to built superfluously, and the King lack to pay his poor laborers.
pn31 vvz j-jn av-j d pn22 vmd vhi av-d c-crq pc-acp vvi av-j, cc dt n1 vvb pc-acp vvi po31 j n2.
(34) sermon (DIV1)
563
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10907
Well, yet I doubte not but that there be some good offycers. But I wyll not sweare for all, I haue now preached three Lentes.
Well, yet I doubt not but that there be Some good Officers. But I will not swear for all, I have now preached three Lentes.
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(34) sermon (DIV1)
563
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10908
The 〈 ◊ ◊ 〉 I preached restitucion, restitucion (〈 ◊ 〉 som) what should he preach of restitucion let him preach of 〈 ◊ 〉 sion (quod they) and let restitucion alone.
The 〈 ◊ ◊ 〉 I preached restitution, restitution (〈 ◊ 〉 Some) what should he preach of restitution let him preach of 〈 ◊ 〉 sion (quod they) and let restitution alone.
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(34) sermon (DIV1)
563
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10909
We canne 〈 ◊ 〉 make restitucyon, (Then sape I) if thou wilt not make restitucion, thou shalt go to the 〈 ◊ 〉 for it.
We can 〈 ◊ 〉 make restitution, (Then sape I) if thou wilt not make restitution, thou shalt go to the 〈 ◊ 〉 for it.
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(34) sermon (DIV1)
563
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10910
Now chuse the eyther restitucion, or els endles dampnacion.
Now choose the either restitution, or Else endless damnation.
av vvb dt d n1, cc av j n1.
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563
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10911
But now there be two maner of restitucions, secrete restitucion, and open restitucion whither of both it be,
But now there be two manner of restitutions, secret restitution, and open restitution whither of both it be,
p-acp av pc-acp vbi crd n1 pp-f n2, j-jn n1, cc j n1 c-crq pp-f d pn31 vbb,
(34) sermon (DIV1)
563
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10912
so that restitucion be made it is all good inough. At my fyrst preaching of restitucion, one good man 〈 ◊ 〉 remorce of conscience,
so that restitution be made it is all good enough. At my fyrst preaching of restitution, one good man 〈 ◊ 〉 remorse of conscience,
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563
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10913
and acknowledged him 〈 ◊ 〉 to me, that he had deceyued the Kyng.
and acknowledged him 〈 ◊ 〉 to me, that he had deceived the King.
cc vvd pno31 〈 sy 〉 pc-acp pno11, cst pns31 vhd vvn dt n1.
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10933
when all 〈 ◊ ◊ 〉 sinnes shalbe layed open before vs. Yet there is one way,
when all 〈 ◊ ◊ 〉 Sins shall laid open before us Yet there is one Way,
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(34) sermon (DIV1)
563
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10934
how al our synnes may be hidden:
how all our Sins may be hidden:
c-crq d po12 n2 vmb vbi vvn:
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10914
And willing be was to make restitucion, and so the first Lent came to my handes twenty poundes to be restored to the Kinges vse. I was promised. xx. pound more the same lent, but it could not be made, so that it came not.
And willing be was to make restitution, and so the First Lent Come to my hands twenty pounds to be restored to the Kings use. I was promised. xx. pound more the same lent, but it could not be made, so that it Come not.
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Wel the nert Lent came three hundreth & twenty pounds more. I receyued it my selfe, and payd it to yt Kings Counsel.
Well the nert Lent Come three Hundredth & twenty pounds more. I received it my self, and paid it to that Kings Counsel.
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So I was asked, what he was that thus made restitucion. But should I haue named hym:
So I was asked, what he was that thus made restitution. But should I have nam him:
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nay they should as sone haue this 〈 ◊ 〉 of mine. Wel, now this lent cam one hundreth & fore score poūds. x. s.
nay they should as soon have this 〈 ◊ 〉 of mine. Well, now this lent cam one Hundredth & before score pounds. x. s.
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which I haue payd and delyuered thys present day to the Kinges counsayle. And so thys man hath made a Godly restitucion.
which I have paid and Delivered this present day to the Kings counsel. And so this man hath made a Godly restitution.
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And so (quod I to a certaine noble man that is one of the Kinges Counsel) if euery man that hath beguiled the king should make 〈 ◊ 〉 after thys sort, it would cough the king. xx. M. pounds I think (quod I) yea that it would (quod the other) a whole. C. M. pounds.
And so (quod I to a certain noble man that is one of the Kings Counsel) if every man that hath beguiled the King should make 〈 ◊ 〉 After this sort, it would cough the King. xx. M. pounds I think (quod I) yea that it would (quod the other) a Whole. C. M. pounds.
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〈 ◊ 〉 alac, make restitucion for Gods sake, make restitucion, ye wyl cough in hel 〈 ◊ 〉, that al the 〈 ◊ 〉 there wil laugh at your coughing:
〈 ◊ 〉 Alack, make restitution for God's sake, make restitution, you will cough in hell 〈 ◊ 〉, that all the 〈 ◊ 〉 there will laugh At your coughing:
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There is no remedy but restitucion open or secrete, or els hel. Thys that I haue now told you 〈 ◊ 〉 was a secret restitucion.
There is no remedy but restitution open or secret, or Else hell. This that I have now told you 〈 ◊ 〉 was a secret restitution.
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Some examples hath 〈 ◊ 〉 of open restitucion, and glad may he be that God was so frendly,
some Examples hath 〈 ◊ 〉 of open restitution, and glad may he be that God was so friendly,
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10923
vnto hym to bring him vnto it in thys world. I am not a frayd to name him.
unto him to bring him unto it in this world. I am not a frayed to name him.
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10924
It was Maister Sherington, an honest gentilman and one that God loueth.
It was Master Sherington, an honest gentleman and one that God loves.
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He openlye 〈 ◊ 〉 that he had deceyued the King, & he made open restitucion.
He openly 〈 ◊ 〉 that he had deceived the King, & he made open restitution.
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〈 ◊ 〉 what an argument 〈 ◊ 〉 he haus against the diuel, whē he shal 〈 ◊ ◊ 〉 to 〈 ◊ 〉, God brought this out to 〈 ◊ 〉 amendment.
〈 ◊ 〉 what an argument 〈 ◊ 〉 he haus against the Devil, when he shall 〈 ◊ ◊ 〉 to 〈 ◊ 〉, God brought this out to 〈 ◊ 〉 amendment.
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10927
It is a token that he is a chosen man of God, and one of hys elected.
It is a token that he is a chosen man of God, and one of his elected.
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10928
If he be of God, he shal be brought to it, therfore for gods sake make restitucion, or els remember Gods prouerb:
If he be of God, he shall be brought to it, Therefore for God's sake make restitution, or Else Remember God's proverb:
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There is nothing so secret. &c. If you doo either of these two in thys world,
There is nothing so secret. etc. If you do either of these two in this world,
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then are ye of God, if not, then for lacke of restitucion, ye shall haue eternall dampnacion.
then Are you of God, if not, then for lack of restitution, you shall have Eternal damnation.
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10931
Ye may do it by meanes, if you dare not do it your selues, bring it to an other and so make restitucion.
You may do it by means, if you Dare not do it your selves, bring it to an other and so make restitution.
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10932
If ye be not of Gods flocke, it shalbe brought out to your shame and dampnation at the last daye,
If you be not of God's flock, it shall brought out to your shame and damnation At the last day,
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10935
which is repent & amend, Recipiscentia, recibiscentia, repenting & amen ding is a sure remedy & a sure wai to hide al, yt it shal not come out to our shame and confusion.
which is Repent & amend, Repentance, recibiscentia, repenting & Amen ding is a sure remedy & a sure wai to hide all, that it shall not come out to our shame and confusion.
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10936
Yet there was an other sede that Christ was sowyng in that sermon of hys, and thys was the seede:
Yet there was an other seed that christ was sowing in that sermon of his, and this was the seed:
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10937
I say to you my frendes 〈 ◊ 〉 not hym that kylleth the bodye:
I say to you my Friends 〈 ◊ 〉 not him that killeth the body:
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but feare hym, that after hee hath kylled, hath power also to cast into hell fyre. &c. And there to putte hys disciples in comfort and sure hope of hys healpe,
but Fear him, that After he hath killed, hath power also to cast into hell fire. etc. And there to put his Disciples in Comfort and sure hope of his help,
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and oute of all doubte and 〈 ◊ 〉 of hys assistaunce:
and out of all doubt and 〈 ◊ 〉 of his assistance:
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10940
hee bryngeth in vnto them the example of the Sparrowes, howe they are 〈 ◊ 〉 by Gods meere prouidence and goodnes,
he bringeth in unto them the Exampl of the Sparrows, how they Are 〈 ◊ 〉 by God's mere providence and Goodness,
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10941
and also of the heares of our heades, how that not so muche as one heare falleth frō our heades wythout hym, feare hym (sayth he) that when he hath kylled the bodye, maye also cast into 〈 ◊ 〉 fyre.
and also of the hears of our Heads, how that not so much as one hear falls from our Heads without him, Fear him (say he) that when he hath killed the body, may also cast into 〈 ◊ 〉 fire.
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10942
Matter for all kyndes of people here, but speciallye for Kynges. And therefore here is an other sute to your hyghnes.
Matter for all Kinds of people Here, but specially for Kings. And Therefore Here is an other suit to your highness.
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10943
〈 ◊ 〉 not him that kylleth the bodye: 〈 ◊ 〉 not these 〈 ◊ 〉 Prynces and forayne powers.
〈 ◊ 〉 not him that killeth the body: 〈 ◊ 〉 not these 〈 ◊ 〉 Princes and forayne Powers.
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10944
〈 ◊ 〉 shall make you strong inoughe.
〈 ◊ 〉 shall make you strong enough.
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10945
Stycke to God, feare God, 〈 ◊ 〉 not 〈 ◊ 〉, God hath sent you many 〈 ◊ 〉 in your youthe.
Stick to God, Fear God, 〈 ◊ 〉 not 〈 ◊ 〉, God hath sent you many 〈 ◊ 〉 in your youth.
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10946
But forsake not God, aud he wyl not forsake you.
But forsake not God, and he will not forsake you.
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〈 ◊ 〉 ye shall haue that shall 〈 ◊ 〉 you, and saye vnto you:
〈 ◊ 〉 you shall have that shall 〈 ◊ 〉 you, and say unto you:
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10948
〈 ◊ 〉, oh suche a one is a great man, he is a myghtye Prynce, a Kynge of great power, ye can not be wythout hys 〈 ◊ 〉, agree wyth hym in 〈 ◊ 〉, 〈 ◊ 〉 els ye shall haue hym your enemye. &c. Well, feare 〈 ◊ ◊ 〉,
〈 ◊ 〉, o such a one is a great man, he is a mighty Prince, a King of great power, you can not be without his 〈 ◊ 〉, agree with him in 〈 ◊ 〉, 〈 ◊ 〉 Else you shall have him your enemy. etc. Well, Fear 〈 ◊ ◊ 〉,
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10949
but cleaue to God, and he shall defende you.
but cleave to God, and he shall defend you.
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10950
〈 ◊ 〉 not as Kyng 〈 ◊ 〉 dyd, that was afrayde of the 〈 ◊ 〉 Kynge,
〈 ◊ 〉 not as King 〈 ◊ 〉 did, that was afraid of the 〈 ◊ 〉 King,
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10951
and for feare least he should haue hym to hys enemy, was content to forsake God,
and for Fear lest he should have him to his enemy, was content to forsake God,
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10952
and to agree wyth hym 〈 ◊ 〉 Religion, and worshyppyng of God.
and to agree with him 〈 ◊ 〉 Religion, and worshipping of God.
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10953
And a none sent to 〈 ◊ 〉 the hygh Priest, who was readye at once to 〈 ◊ ◊ 〉 the 〈 ◊ 〉 of the Assirian Kyng.
And a none sent to 〈 ◊ 〉 the high Priest, who was ready At once to 〈 ◊ ◊ 〉 the 〈 ◊ 〉 of the assyrian King.
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10954
〈 ◊ 〉 not your highnes 〈 ◊ 〉, feare not the best of them all, but feare God.
〈 ◊ 〉 not your highness 〈 ◊ 〉, Fear not the best of them all, but Fear God.
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10955
The same 〈 ◊ 〉 was Capellanus ad manum, a Chaplayne at hande, 〈 ◊ ◊ 〉 chaplayne.
The same 〈 ◊ 〉 was Chaplain ad manum, a Chaplain At hand, 〈 ◊ ◊ 〉 chaplain.
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10956
If ye wyll tourne, ye shall haue that wyll turne wyth you, yea euen in theyr whyte rotches. But followe not Achab:
If you will turn, you shall have that will turn with you, yea even in their white rotches. But follow not Ahab:
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10957
Remember the heare how it falleth not wythout Gods prouidence. Remember the Sparrowes how they buylde in euery house, and God prouided for theym.
remember the hear how it falls not without God's providence. remember the Sparrows how they build in every house, and God provided for them.
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10958
And ye are muche 〈 ◊ 〉 precious to me (sayth Christ) then Sparrowes or other byrdes.
And you Are much 〈 ◊ 〉 precious to me (say christ) then Sparrows or other Birds.
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10959
God wyl defend you, that before your tyme commeth, ye shall not dye nor myscary. On a time when Christ was going to Ierusalem hys Disciples said vnto hym:
God will defend you, that before your time comes, you shall not die nor myscary. On a time when christ was going to Ierusalem his Disciples said unto him:
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10960
They there would haue stoned thee, and wylt thou nowe go thyther agayne? What (sayth he agayne to them) Nonne duodecem sunt hore die. &c. Be ther not twelue houres in the daye? (sayth he).
They there would have stoned thee, and wilt thou now go thither again? What (say he again to them) Nonne duodecem sunt hore die. etc. Be there not twelue hours in the day? (say he).
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10961
God hath appoynted hys tymes, as pleaseth hym, and before the tyme commeth that God hath appoynted, they shall haue no power agaynst you.
God hath appointed his times, as Pleases him, and before the time comes that God hath appointed, they shall have no power against you.
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10962
Therfore stycke to God and forsake hym not, but feare him, and feare not men. And beware chiefly of two affections fear and loue.
Therefore stick to God and forsake him not, but Fear him, and Fear not men. And beware chiefly of two affections Fear and love.
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10963
Feare as A chab, of whom I haue told you that for feare of the 〈 ◊ 〉 Kyng he chaunged his religion,
fear as A chab, of whom I have told you that for Fear of the 〈 ◊ 〉 King he changed his Religion,
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10964
and therby purchased Gods hie indignation to hym and to his realme.
and thereby purchased God's high Indignation to him and to his realm.
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10965
And loue, as Dina Iacobs doughter, who caused a chaunge of religion, by 〈 ◊ 〉 and 〈 ◊ 〉 who wer contented for lust of a wife to the destrucion and spoylyng of all the whole citye:
And love, as Dinah Iacobs daughter, who caused a change of Religion, by 〈 ◊ 〉 and 〈 ◊ 〉 who were contented for lust of a wife to the destrucion and spoiling of all the Whole City:
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10966
Reade the Chronicles of England and Fraunce, and ye shall see what chaunges of religion hath come by mariages, and for mariages.
Read the Chronicles of England and France, and you shall see what changes of Religion hath come by marriages, and for marriages.
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10967
Marye my daughter & bee 〈 ◊ 〉, & so fourth, or els. &c. 〈 ◊ 〉 them not 〈 ◊ 〉 the 〈 ◊ 〉.
Marye my daughter & be 〈 ◊ 〉, & so fourth, or Else. etc. 〈 ◊ 〉 them not 〈 ◊ 〉 the 〈 ◊ 〉.
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10968
And this rule should al estates & 〈 ◊ 〉 of men folow, wheras now they feare mē & not God.
And this Rule should all estates & 〈 ◊ 〉 of men follow, whereas now they Fear men & not God.
cc d n1 vmd d n2 cc 〈 sy 〉 pp-f n2 vvi, cs av pns32 vvb n2 cc xx np1.
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10969
If thor be a iudgemet 〈 ◊ 〉 a great man & a poore 〈 ◊ 〉:
If thor be a Judgement 〈 ◊ 〉 a great man & a poor 〈 ◊ 〉:
cs n1 vbb dt n1 〈 sy 〉 dt j n1 cc dt j 〈 sy 〉:
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10970
Then must ther be a corrupcion of iustice for feare.
Then must there be a corruption of Justice for Fear.
av vmb a-acp vbi dt n1 pp-f n1 p-acp n1.
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10971
Oh he is a great man, I 〈 ◊ 〉 not displease him. &c. 〈 ◊ 〉 vpon 〈 ◊ 〉, art yu a Iudge & wilt be afrayd to geue right 〈 ◊ 〉? 〈 ◊ 〉 hym not be 〈 ◊ ◊ ◊ 〉 great a man but vpryghtly do true iustice.
O he is a great man, I 〈 ◊ 〉 not displease him. etc. 〈 ◊ 〉 upon 〈 ◊ 〉, art thou a Judge & wilt be afraid to give right 〈 ◊ 〉? 〈 ◊ 〉 him not be 〈 ◊ ◊ ◊ 〉 great a man but vpryghtly do true Justice.
uh pns31 vbz dt j n1, pns11 〈 sy 〉 xx vvi pno31. av 〈 sy 〉 p-acp 〈 sy 〉, vb2r pns21 dt n1 cc vm2 vbi j pc-acp vvi av-jn 〈 sy 〉? 〈 sy 〉 pno31 xx vbi 〈 sy sy sy 〉 j dt n1 cc-acp av-j vdb j n1.
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10972
Likewyse some pastures go 〈 ◊ 〉 their cure, they are 〈 ◊ 〉 of the plage, they dare not com nye any sicke body:
Likewise Some pastures go 〈 ◊ 〉 their cure, they Are 〈 ◊ 〉 of the plague, they Dare not come High any sick body:
av d n2 vvb 〈 sy 〉 po32 n1, pns32 vbr 〈 sy 〉 pp-f dt n1, pns32 vvb xx vvi av-j d j n1:
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10973
but hyer other, and they go away them selues. Out vpon 〈 ◊ 〉.
but higher other, and they go away them selves. Out upon 〈 ◊ 〉.
cc-acp jc n-jn, cc pns32 vvb av pno32 n2. av p-acp 〈 sy 〉.
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10974
The Woulfe commeth vpon thy flocke to deuour 〈 ◊ 〉, and when they haue most nede of thee, thou run nest away from them.
The Wolf comes upon thy flock to devour 〈 ◊ 〉, and when they have most need of thee, thou run nest away from them.
dt n1 vvz p-acp po21 n1 pc-acp vvi 〈 sy 〉, cc c-crq pns32 vhb ds n1 pp-f pno21, pns21 vvb n1 av p-acp pno32.
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10975
The souldiour also that shoulde go on 〈 ◊ 〉, he wyl draw backe asmuche as he can.
The soldier also that should go on 〈 ◊ 〉, he will draw back asmuch as he can.
dt n1 av cst vmd vvi p-acp 〈 sy 〉, pns31 vmb vvi av av c-acp pns31 vmb.
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10976
〈 ◊ 〉 I shall 〈 ◊ ◊ 〉. Oh suche and suche went, and neuer came home agayne:
〈 ◊ 〉 I shall 〈 ◊ ◊ 〉. O such and such went, and never Come home again:
〈 sy 〉 pns11 vmb 〈 sy sy 〉. uh d cc d vvd, cc av-x vvd av-an av:
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10977
Suche men went the last yeare into Northfolke, and were slayne there. Thus they are 〈 ◊ 〉 to go.
Such men went the last year into Norfolk, and were slain there. Thus they Are 〈 ◊ 〉 to go.
d n2 vvd dt ord n1 p-acp np1, cc vbdr vvn a-acp. av pns32 vbr 〈 sy 〉 pc-acp vvi.
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10978
They wyll labour to tarye at home.
They will labour to tarry At home.
pns32 vmb vvi pc-acp vvi p-acp n1-an.
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10979
If the Kyng commaunde thee to go, 〈 ◊ 〉 bound to go, and 〈 ◊ 〉 the King, thou 〈 ◊ 〉 God.
If the King command thee to go, 〈 ◊ 〉 bound to go, and 〈 ◊ 〉 the King, thou 〈 ◊ 〉 God.
cs dt n1 vvb pno21 pc-acp vvi, 〈 sy 〉 vvn pc-acp vvi, cc 〈 sy 〉 dt n1, pns21 〈 sy 〉 uh-np.
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10980
〈 ◊ 〉 serue God, he wyl not shorten thy daies to thine hurt.
〈 ◊ 〉 serve God, he will not shorten thy days to thine hurt.
〈 sy 〉 vvi np1, pns31 vmb xx vvi po21 n2 p-acp po21 n1.
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10981
Well sayth some, if they had not gon they had lyued vnto this 〈 ◊ 〉.
Well say Some, if they had not gone they had lived unto this 〈 ◊ 〉.
np1 vvz d, cs pns32 vhd xx vvn pns32 vhd vvd p-acp d 〈 sy 〉.
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10982
How knowest thou that? who made thee so pryuy of gods councel? folow thou thy vocation,
How Knowest thou that? who made thee so pryuy of God's council? follow thou thy vocation,
q-crq vv2 pns21 d? q-crq vvd pno21 av j pp-f n2 n1? vvi pns21 po21 n1,
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10983
and serue the kyng when 〈 ◊ 〉 calleth thee. In seruyng hym thou shalt serue God.
and serve the King when 〈 ◊ 〉 calls thee. In serving him thou shalt serve God.
cc vvi dt n1 c-crq 〈 sy 〉 vvz pno21. p-acp vvg pno31 pns21 vm2 vvi np1.
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10984
And 〈 ◊ 〉 thy tyme come, 〈 ◊ 〉 shalt not die.
And 〈 ◊ 〉 thy time come, 〈 ◊ 〉 shalt not die.
cc 〈 sy 〉 po21 n1 vvi, 〈 sy 〉 vm2 xx vvi.
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10985
It 〈 ◊ ◊ 〉 that 〈 ◊ 〉 escaped in such a cytie, what then? Yet God preserued hym,
It 〈 ◊ ◊ 〉 that 〈 ◊ 〉 escaped in such a City, what then? Yet God preserved him,
pn31 〈 sy sy 〉 cst 〈 sy 〉 vvd p-acp d dt n1, r-crq av? av np1 vvd pno31,
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10986
so that he could not perish.
so that he could not perish.
av cst pns31 vmd xx vvi.
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10987
Lake therfore an example of 〈 ◊ 〉, and euery man follow hys vocation not fearing men, but 〈 ◊ 〉 God.
Lake Therefore an Exampl of 〈 ◊ 〉, and every man follow his vocation not fearing men, but 〈 ◊ 〉 God.
n1 av dt n1 pp-f 〈 sy 〉, cc d n1 vvi po31 n1 xx vvg n2, cc-acp 〈 sy 〉 uh-np.
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10988
An other seede that Christe was sowynge in the Sermon was thys: Qui confessus me fuerit hominibus, confitebor et ego illum coram patre meo.
an other seed that Christ was sowing in the Sermon was this: Qui Confessus me fuerit hominibus, Confitebor et ego Ilum coram patre meo.
dt j-jn n1 cst np1 vbds vvg p-acp dt n1 vbds d: fw-la fw-la pno11 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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10989
He that confesseth me before men, I shall also confesse hym hefore my Father. We must confesse hym wyth mouthe.
He that Confesses me before men, I shall also confess him hefore my Father. We must confess him with Mouth.
pns31 cst vvz pno11 p-acp n2, pns11 vmb av vvi pno31 av po11 n1. pns12 vmb vvi pno31 p-acp n1.
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10990
It was of a Byshope not longe agoo asked as touchyng thys: Lawes (sayth he) muste be obeyed and ciuyll ordynaunce, I wyll follow outwardlye,
It was of a Bishop not long ago asked as touching this: Laws (say he) must be obeyed and ciuyll Ordinance, I will follow outwardly,
pn31 vbds pp-f dt n1 xx av-j av vvd p-acp j-vvg d: n2 (vvz pns31) vmb vbi vvn cc n1 n1, pns11 vmb vvi av-j,
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10991
but my hearte in religyon is fre to thinke as I wyll, So sayde Fryer Forest halfe a papyst,
but my heart in Religion is from to think as I will, So said Fryer Forest half a papist,
cc-acp po11 n1 p-acp n1 vbz p-acp pc-acp vvi c-acp pns11 vmb, av vvd np1 n1 j-jn dt njp,
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10992
yea worse then a whole Papist. Well an other 〈 ◊ 〉 was: he that sinneth agaynst the holy ghoste, it shal not be 〈 ◊ 〉 him,
yea Worse then a Whole Papist. Well an other 〈 ◊ 〉 was: he that Sinneth against the holy ghost, it shall not be 〈 ◊ 〉 him,
uh av-jc cs dt j-jn njp. np1 dt j-jn 〈 sy 〉 vbds: pns31 cst vvz p-acp dt j n1, pn31 vmb xx vbi 〈 sy 〉 pno31,
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10993
neither in this world, nor in the world to come.
neither in this world, nor in the world to come.
av-dx p-acp d n1, ccx p-acp dt n1 pc-acp vvi.
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10994
What is thys same synne agaynst the holy 〈 ◊ 〉? an horrible synne that neuer shal be forgeuen,
What is this same sin against the holy 〈 ◊ 〉? an horrible sin that never shall be forgiven,
q-crq vbz d d n1 p-acp dt j 〈 sy 〉? dt j n1 cst av-x vmb vbi vvn,
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10995
neither in thys world, nor in the world to come:
neither in this world, nor in the world to come:
av-dx p-acp d n1, ccx p-acp dt n1 pc-acp vvi:
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10996
What is thys synne? final 〈 ◊ 〉, and some say impugning of the truth.
What is this sin? final 〈 ◊ 〉, and Some say impugning of the truth.
q-crq vbz d n1? j 〈 sy 〉, cc d vvb vvg pp-f dt n1.
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10997
One came to me 〈 ◊ 〉, yt dispayred, because of synne agaynst the holye ghost.
One Come to me 〈 ◊ 〉, that despaired, Because of sin against the holy ghost.
pi vvd p-acp pno11 〈 sy 〉, pn31 vvd, c-acp pp-f n1 p-acp dt j n1.
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10998
〈 ◊ 〉 was sore troubled in his conscience, that he should bedamned, and that it was not possible for him to be saued, because 〈 ◊ 〉 had sinned against the holye 〈 ◊ 〉. I sayde to hym:
〈 ◊ 〉 was soar troubled in his conscience, that he should bedamned, and that it was not possible for him to be saved, Because 〈 ◊ 〉 had sinned against the holy 〈 ◊ 〉. I said to him:
〈 sy 〉 vbds av-j vvn p-acp po31 n1, cst pns31 vmd j, cc cst pn31 vbds xx j p-acp pno31 pc-acp vbi vvn, c-acp 〈 sy 〉 vhn vvn p-acp dt j 〈 sy 〉. pns11 vvd p-acp pno31:
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10999
what man (quod I) comfort your selfe in these words of the Apostle: Christus est propiciatio pro peccatis nostris, And agayn:
what man (quod I) Comfort your self in these words of the Apostle: Christus est propiciatio Pro peccatis nostris, And again:
r-crq n1 (vvd pns11) vvi po22 n1 p-acp d n2 pp-f dt n1: fw-la fw-la fw-la fw-la fw-la fw-la, cc av:
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11000
Ideo me misit pater in mundum, vt qui credit in me non 〈 ◊ 〉, sed habeat vitam eternam. Ideo me misit pater in Mundum, vt qui credit in me non 〈 ◊ 〉, sed habeat vitam eternam.
fw-la pno11 fw-la fw-la p-acp fw-la, fw-la fw-la n1 p-acp pno11 fw-fr 〈 sy 〉, fw-la fw-la fw-la fw-la.
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11001
My father hathe for this purpose sent me into the world, that he which beleueth in me, maye not pearish,
My father hath for this purpose sent me into the world, that he which Believeth in me, may not pearish,
po11 n1 vhz p-acp d n1 vvd pno11 p-acp dt n1, cst pns31 r-crq vvz p-acp pno11, vmb xx vvi,
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but may haue the lyfe euerlasting. Also: Quaqumque hora ingemuerit peccator saluus erit. In what hour soeuer the sinner shal mourn for his sinne, he shalbe saued.
but may have the life everlasting. Also: Quaqumque hora ingemuerit peccator saluus erit. In what hour soever the sinner shall mourn for his sin, he shall saved.
cc-acp vmb vhi dt n1 j. zz: fw-la fw-la fw-la fw-la fw-la fw-la. p-acp r-crq n1 av dt n1 vmb vvi p-acp po31 n1, pns31 vmb|vbi vvn.
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11003
I had scriptures inoughe for me (as me thoughte) but saye what I could say, he could say more against him selfe,
I had Scriptures enough for me (as me Thought) but say what I could say, he could say more against him self,
pns11 vhd n2 av-d p-acp pno11 (c-acp pno11 vvd) cc-acp vvb r-crq pns11 vmd vvi, pns31 vmd vvi av-dc p-acp pno31 n1,
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11004
then I could say at that tyme to doo him good with all. Where some say that the sinne againste the holy ghost, is originall sinne:
then I could say At that time to do him good with all. Where Some say that the sin against the holy ghost, is original sin:
cs pns11 vmd vvi p-acp d n1 pc-acp vdi pno31 j p-acp d. c-crq d vvb cst dt n1 p-acp dt j n1, vbz j-jn n1:
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11005
I allcdged against that, the saying of S. Paule.
I allcdged against that, the saying of S. Paul.
pns11 vvd p-acp d, dt n-vvg pp-f n1 np1.
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11006
Sicut per vnius delictum. &c. And siquis egerit penitenciam. If a man had don all the sinnes in the worlde,Sicut per Unius delictum. etc. And siquis egerit penitenciam. If a man had dONE all the Sins in the world,
fw-la fw-la fw-la fw-la. av cc fw-la fw-la fw-la. cs dt n1 vhd vdn d dt n2 p-acp dt n1,
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and haue true repentaunce, with fayth and hope in Gods mercy he shall be forgeuen.
and have true Repentance, with faith and hope in God's mercy he shall be forgiven.
cc vhb j n1, p-acp n1 cc n1 p-acp npg1 n1 pns31 vmb vbi vvn.
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11008
But 〈 ◊ 〉 I said, he could still obiect against me and aduoyde my reasons.
But 〈 ◊ 〉 I said, he could still Object against me and aduoyde my Reasons.
p-acp 〈 sy 〉 pns11 vvd, pns31 vmd av vvi p-acp pno11 cc vvb po11 n2.
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11009
I was fayne to take an other daye, and did so.
I was fain to take an other day, and did so.
pns11 vbds j pc-acp vvi dt j-jn n1, cc vdd av.
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11010
Let me go to my boke (quod I) and go you to your prayers,
Let me go to my book (quod I) and go you to your Prayers,
vvb pno11 vvi p-acp po11 n1 (vvd pns11) cc vvb pn22 p-acp po22 n2,
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for ye are not all together without fayth.
for you Are not all together without faith.
c-acp pn22 vbr xx d av p-acp n1.
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11012
I got me to my study, I red many doetours, but none could content me, no expositour could please me nor satisfye my minde in the matter.
I god me to my study, I read many doetours, but none could content me, no expositor could please me nor satisfy my mind in the matter.
pns11 vvd pno11 p-acp po11 n1, pns11 vvd d n2, cc-acp pix vmd vvi pno11, dx n1 vmd vvi pno11 ccx vvi po11 n1 p-acp dt n1.
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11013
And it is with me as it is with a schol ler of Cambridge, who being demaunded of his Tutoure how he vnderstode his lesson, and what it mente:
And it is with me as it is with a schol ler of Cambridge, who being demanded of his Tutor how he understood his Lesson, and what it mente:
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11014
I knowe (quod he) what it meaneth, but I can not tell it, I can not expresse it.
I know (quod he) what it means, but I can not tell it, I can not express it.
pns11 vvb (vvd pns31) q-crq pn31 vvz, cc-acp pns11 vmb xx vvi pn31, pns11 vmb xx vvi pn31.
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11015
So I vnderstode it well inoughe, but I can not well declare it. 〈 ◊ 〉 I will boungle at it as well as I can.
So I understood it well enough, but I can not well declare it. 〈 ◊ 〉 I will boungle At it as well as I can.
av pns11 vvd pn31 av av-d, cc-acp pns11 vmb xx av vvi pn31. 〈 sy 〉 pns11 vmb vvi p-acp pn31 c-acp av c-acp pns11 vmb.
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11016
Nowe to tell you by the waye what sinne it was that he had committed, he had fallen frō the truth knowen,
Now to tell you by the Way what sin it was that he had committed, he had fallen from the truth known,
av pc-acp vvi pn22 p-acp dt n1 r-crq n1 pn31 vbds cst pns31 vhd vvn, pns31 vhd vvn p-acp dt n1 vvn,
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11017
And afterward fell to mocking and scorning of it. And this sinne it was that he thought to be vnforgeueable.
And afterwards fell to mocking and scorning of it. And this sin it was that he Thought to be vnforgeueable.
cc av vvd p-acp vvg cc vvg pp-f pn31. cc d n1 pn31 vbds cst pns31 vvd pc-acp vbi j.
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11018
I sayde vnto him, that it was a behement manner of spcakyng in scripture, yet (quod I) this is not spoken vniuersallye,
I said unto him, that it was a behement manner of spcakyng in scripture, yet (quod I) this is not spoken universally,
pns11 vvd p-acp pno31, cst pn31 vbds dt j n1 pp-f vvg p-acp n1, av (vvd pns11) d vbz xx vvn av-j,
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nor it is not 〈 ◊ 〉 that God doothe neuer 〈 ◊ 〉 it,
nor it is not 〈 ◊ 〉 that God doth never 〈 ◊ 〉 it,
ccx pn31 vbz xx 〈 sy 〉 cst np1 vdz av-x 〈 sy 〉 pn31,
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11040
But it is commonly true the otherwaye to, when it is referred to the age and yeares of childhod.
But it is commonly true the otherways to, when it is referred to the age and Years of childhood.
p-acp pn31 vbz av-j j dt av p-acp, c-crq pn31 vbz vvn p-acp dt n1 cc n2 pp-f n1.
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11020
but it is commonly called irremissible, vnforgeueable, because that God doth seldom forgeue it, but yet there is no sin so great but God may forgeue it,
but it is commonly called irremissible, vnforgeueable, Because that God does seldom forgive it, but yet there is no since so great but God may forgive it,
cc-acp pn31 vbz av-j vvn j, j, c-acp cst np1 vdz av vvi pn31, cc-acp av pc-acp vbz dx n1 av j p-acp np1 vmb vvi pn31,
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11021
& doth forgeue it to the repentant hart, though in words it sound that it shall neuer be forgeuen:
& does forgive it to the repentant heart, though in words it found that it shall never be forgiven:
cc vdz vvi pn31 p-acp dt j n1, cs p-acp n2 pn31 j cst pn31 vmb av-x vbi vvn:
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11022
As priuilegium paucorum non destruit regulam vniuersalem The priuelege of a few persons dothe not destroye an vniuersall rule or saying of scripture. For the scripture sayth: As Privilege Paucorum non destruit regulam vniuersalem The priuelege of a few Persons doth not destroy an universal Rule or saying of scripture. For the scripture say:
c-acp fw-la fw-la fw-la fw-la fw-la fw-la dt vvi pp-f dt d n2 vdz xx vvi dt j n1 cc n-vvg pp-f n1. p-acp dt n1 vvz:
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11023
Omnes moriemur. We shall dye euery one of vs, yet som shall be rapt and taken a liue, as S. Paule saith.Omnes moriemur. We shall die every one of us, yet Some shall be rapt and taken a live, as S. Paul Says.
fw-la fw-la. pns12 vmb vvi d crd pp-f pno12, av d vmb vbi vvn cc vvn dt j, c-acp n1 np1 vvz.
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11024
For this priuiledge of a few, doth not hurte a generalty.
For this privilege of a few, does not hurt a generalty.
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11025
An irremissible sinne, an vnercusable sin, yet to him that will truly repent, it is forgeueable, In Christe it may be remitted,
an irremissible sin, an vnercusable since, yet to him that will truly Repent, it is forgeueable, In Christ it may be remitted,
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if there be no more but one man forgeuen, ye maye be that same one man that shall be forgeuen.
if there be no more but one man forgiven, you may be that same one man that shall be forgiven.
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Vb abundauit delictum, ibi abundabit et gratia. Where iniquitie hathe habounded, there shal grace habounde.Vb abundauit delictum, There Abundant et Gratia. Where iniquity hath abound, there shall grace abound.
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Thus by litle and litle this man came to a setled conscience agayne, and toke comfort in Christes mer 〈 ◊ 〉.
Thus by little and little this man Come to a settled conscience again, and took Comfort in Christ's mere 〈 ◊ 〉.
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Therfore dispaire not though it be sayd it shall neucr be forgeuen. Wher Lain said, my wickednes is so greate that God cānot forgeue it.
Therefore despair not though it be said it shall neucr be forgiven. Where Lain said, my wickedness is so great that God cannot forgive it.
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Nay thou lyest sayeth Austē to Cain. Maior est dei misericordia, quam iniquitas 〈 ◊ 〉.
Nay thou liest Saith Austē to Cain. Maior est dei misericordia, quam iniquitas 〈 ◊ 〉.
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The mercye of God is greater then thine iniquitie. Therefore dispaire not but this one thynge I saye:
The mercy of God is greater then thine iniquity. Therefore despair not but this one thing I say:
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beware of this sin that ye fall not into it, for I haue knowē no mo but this one man this one man that hath fallen frō the truth,
beware of this since that you fallen not into it, for I have known no more but this one man this one man that hath fallen from the truth,
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and hath afterward repented and come to grace again, I haue knowen manye sēce:
and hath afterwards repented and come to grace again, I have known many sense:
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god hath opened mine eies to see a litle, I haue knowē many (I say) that knew more then I,
god hath opened mine eyes to see a little, I have known many (I say) that knew more then I,
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and some whom I haue honored, that haue afterwards fallen from the truth, but neuer one of them (this man except) that haue retourned to grace and to the truth againe.
and Some whom I have honoured, that have afterwards fallen from the truth, but never one of them (this man except) that have returned to grace and to the truth again.
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But yet though God doth very seldom forgeue this sin, & although it be one of the sinnes that God doth hate most of all others,
But yet though God does very seldom forgive this since, & although it be one of the Sins that God does hate most of all Others,
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& suche as is almost neuer forgeuē, yet it is forgeueable. In the bloud of Christ, if one truely repent, & lo it is vniuersal.
& such as is almost never forgiven, yet it is forgeueable. In the blood of christ, if one truly Repent, & lo it is universal.
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As there is also an other scripture, Voe 〈 ◊ 〉 cuius rex puer est.
As there is also an other scripture, Voe 〈 ◊ 〉 cuius rex puer est.
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Wo be to the Lande, to the Realme, whose king is a child, whych some interpreate and referre to childish condicions.
Woe be to the Land, to the Realm, whose King is a child, which Some interpreate and refer to childish conditions.
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For where the king is with 〈 ◊ 〉 age, 〈 ◊ 〉 that haue gouernaunce aboute the kyng, haue much libertie to lyue voluptuously and lycencyously,
For where the King is with 〈 ◊ 〉 age, 〈 ◊ 〉 that have governance about the King, have much liberty to live voluptuously and lycencyously,
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and not to be in feare howe they gouerne, as they woulde bee if the kynge were of full age,
and not to be in Fear how they govern, as they would be if the King were of full age,
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and then commonly they gonerne not wel.
and then commonly they gonerne not well.
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11044
But yet Iosias and one or two mo though they were chyldren, yet had theyr Realmes well gouerncd and rayned prosperously, and yet the saying.
But yet Iosias and one or two more though they were children, yet had their Realms well gouerncd and rained prosperously, and yet the saying.
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Vae terroe euius rex puer est, neuertheles true for all that.Vae terroe euius rex puer est, nevertheless true for all that.
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And thys I gather of thys irremissyble synne agaynste the holy Ghoste, that the Scripture saythe, it is neuer forgeuen, because it is seldome forgeuen.
And this I gather of this irremissyble sin against the holy Ghost, that the Scripture say, it is never forgiven, Because it is seldom forgiven.
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For in deede I thynke that there is no 〈 ◊ 〉 whyche God doothe so seldome nor so hardely forgeue,
For in deed I think that there is no 〈 ◊ 〉 which God doth so seldom nor so hardly forgive,
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as thys synne of fallyng awaye from the truthe, after that a manne once knoweth it.
as this sin of falling away from the truth, After that a man once Knoweth it.
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And in deede thys tooke best place with the manne that I haue toulde you of, and best quyeted hys conscyence. An other seede was thys:
And in deed this took best place with the man that I have told you of, and best quiet his conscience. an other seed was this:
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11050
Be not carefull (sayeth Chryste) what ye shall saye, before Judges and Magistrates,
Be not careful (Saith Christ) what you shall say, before Judges and Magistrates,
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when ye are brought afore them for my names sake, for the holy Ghoste shall put in youre myndes euen at the presente houre, what ye shal speake.
when you Are brought afore them for my names sake, for the holy Ghost shall put in your minds even At the present hour, what you shall speak.
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A comfortable saying and a goodlye promyse of the holy Ghoste.
A comfortable saying and a goodly promise of the holy Ghost.
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That the aduersaryes of the truthe (sayeth he) shall not be able to resyste vs, what? shall the aduersaryes of the truthe be dumme? naye, there 〈 ◊ 〉 no greater talkers nor bosters and sacers then they be.
That the Adversaries of the truth (Saith he) shall not be able to resist us, what? shall the Adversaries of the truth be dumb? nay, there 〈 ◊ 〉 no greater talkers nor boasters and sacers then they be.
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But they shall not be able to resyst the truthe, to destroye it. Here some wil saye what nedeth Uniuersities then, and the preseruacion of scholes:
But they shall not be able to resist the truth, to destroy it. Here Some will say what needeth Universities then, and the preservation of Schools:
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the holye Ghost wyll 〈 ◊ 〉 alwayes what to saye. Yea, but for all that we may not tempte God:
the holy Ghost will 〈 ◊ 〉 always what to say. Yea, but for all that we may not tempt God:
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we muste trust in the holye Ghost, but we must not presume on the holy Ghoste.
we must trust in the holy Ghost, but we must not presume on the holy Ghost.
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Heare now shoulde I speake of Uniuersytyes, and for preferryng of Scholes.
Hear now should I speak of Uniuersytyes, and for preferring of Schools.
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But he that preached the laste Sondaye, spake verye well in it, and substauncyally, and lyke one that knew the estate and condycion of the Uniuersityes and Scholes very well.
But he that preached the laste Sunday, spoke very well in it, and substauncyally, and like one that knew the estate and condition of the Universities and Schools very well.
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But thus muche I saye vnto you Magistrates. If ye will not maynteyne Scholes and Unyuersyties, ye shall haue a brutalytie.
But thus much I say unto you Magistrates. If you will not maintain Schools and Unyuersyties, you shall have a brutalytie.
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Therfore no we a sute agayne to youre highnes. So order the matter that preachyng may not decaye.
Therefore no we a suit again to your highness. So order the matter that preaching may not decay.
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For surely if preaching decay, ignorance and brutishnes wil enter again Nor geue yt preachere liuings to seculer men.
For surely if preaching decay, ignorance and brutishness will enter again Nor give that preachere livings to secular men.
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What should seculer men do with the liuings of preachers? I think there be at this day ten thousand Studients, les then wer within these 〈 ◊ 〉.
What should secular men do with the livings of Preachers? I think there be At this day ten thousand Students, less then were within these 〈 ◊ 〉.
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yeares, and fewer preachers and that is the cause of rebellion, if there were good bishops, there should be no rebellion.
Years, and fewer Preachers and that is the cause of rebellion, if there were good Bishops, there should be no rebellion.
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I am now almost come to my mater, sauing one saying of Christ which was an other seede. Date, et dabitūr vobis.
I am now almost come to my mater, Saving one saying of christ which was an other seed. Date, et dabitunr vobis.
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〈 ◊ 〉 and it shalbe geuen vnto you. &c. But who beleueth this? if men beleued this promise they woulde geue more thē they do 〈 ◊ 〉 at least wise they would not stick to geue a litle,
〈 ◊ 〉 and it shall given unto you. etc. But who Believeth this? if men believed this promise they would give more them they do 〈 ◊ 〉 At least wise they would not stick to give a little,
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but now a daies mēs study is set rather to take gifts and to get of other mennes good then to geue any of theyr owne,
but now a days men's study is Set rather to take Gifts and to get of other men's good then to give any of their own,
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so all other the promises are mistrusted and vnbeleued.
so all other the promises Are Mistrusted and unbelieved.
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For if the riche men did beleue this promise of God, they would willingly and readely geue a lytle to haue the ouerplus.
For if the rich men did believe this promise of God, they would willingly and readily give a little to have the overplus.
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So where Christ sayth of iniuryes or offences & trespasses.
So where christ say of injuries or offences & Trespasses.
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Mihi vindictam et ego reoribuam. &c. 〈 ◊ 〉 the aduengyng of wronges a lone vnto me,Mihi vindictam et ego reoribuam. etc. 〈 ◊ 〉 the aduengyng of wrongs a lone unto me,
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11071
and I shall pay them home, &c. If the rebels had beleued this promise, they wold not haue don as they did,
and I shall pay them home, etc. If the rebels had believed this promise, they would not have dONE as they did,
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So all the promises of God are mistrusted.
So all the promises of God Are Mistrusted.
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11073
Noe also after the floud feared at euery rayne, least the world should be drowned and destroyed agayn, til God gaue the raine bow.
Noah also After the flood feared At every rain, lest the world should be drowned and destroyed again, till God gave the rain bow.
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And what exercise shall we haue by the rainbow? we may learne by the rainbowe that God will be true of his promises, and wil fulfill his promises.
And what exercise shall we have by the rainbow? we may Learn by the rainbow that God will be true of his promises, and will fulfil his promises.
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For God sent the rainbow and. iiii. M. yeares, it is, & more 〈 ◊ 〉 this promise was made, and yet God hathe ben true of his promise vnto this day.
For God sent the rainbow and. iiii. M. Years, it is, & more 〈 ◊ 〉 this promise was made, and yet God hath been true of his promise unto this day.
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11076
So that now when we see the rainbow we may learn that god is true of his promise.
So that now when we see the rainbow we may Learn that god is true of his promise.
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11077
And as God was true in this promes, so is he & wil be, in al the reast,
And as God was true in this promise, so is he & will be, in all the reast,
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but the couetous mā doth nat beleue that god is true of his promise, for if he did, he woulde not sticke to geue of his goods to yt poore.
but the covetous man does nat believe that god is true of his promise, for if he did, he would not stick to give of his goods to that poor.
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11079
But as touching that I spake afore, when we see the rainbow, and see in the rainbow that that is like water,
But as touching that I spoke afore, when we see the rainbow, and see in the rainbow that that is like water,
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and of a watrie colour and as we may and ought not only to take therof holde and comfort of Goddes promise, that he will no more destroye the world with water for sinne but also we may take an example to feare god, who in such wise hateth sin.
and of a watery colour and as we may and ought not only to take thereof hold and Comfort of Goddess promise, that he will no more destroy the world with water for sin but also we may take an Exampl to Fear god, who in such wise hates since.
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A man to haue ritches to help his neighbor, is a godly riches.
A man to have riches to help his neighbour, is a godly riches.
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11081
Likewise when in the rainbow we see that that is of firye couloure, and like vnto fire, we may gather an example of the ende of the worlde, that except we amende, the world shall at last be consumed with fire for sin,
Likewise when in the rainbow we see that that is of firy couloure, and like unto fire, we may gather an Exampl of the end of the world, that except we amend, the world shall At last be consumed with fire for since,
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and to feare the iudgement of God, after which they that are damned, shal be burned in hel fyre.
and to Fear the judgement of God, After which they that Are damned, shall be burned in hell fire.
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These wer the seedes that Christe was sowing, when thys couetous man came vnto him. And now I am come to my matter.
These were the seeds that Christ was sowing, when this covetous man Come unto him. And now I am come to my matter.
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While Christe was this preaching, thus couetous fellowe would not tary till all the sermon was done,
While Christ was this preaching, thus covetous fellow would not tarry till all the sermon was done,
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but interrupted the sermon, euen sodenly chopping in.
but interrupted the sermon, even suddenly chopping in.
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Master (quod he) speake to my brother, that he may deuide the inheritance with me.
Master (quod he) speak to my brother, that he may divide the inheritance with me.
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He woulde not abide tyll the ende of the Sermō.
He would not abide till the end of the Sermon.
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But his minde was on his halfepeny, and he would nedes haue his matter dispatched out of hande, Master (quod he) let my brother diuide with me.
But his mind was on his halfpenny, and he would needs have his matter dispatched out of hand, Master (quod he) let my brother divide with me.
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Yet this was a good fellow he could be contented with parte, he desired not to haue all together alone to himself,
Yet this was a good fellow he could be contented with part, he desired not to have all together alone to himself,
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but coulde be content with a diuisyon, and to haue hys parte of the inheritance,
but could be content with a divisyon, and to have his part of the inheritance,
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& what was the enheritance? Ager. So that it was but one peece 〈 ◊ 〉 ground, or one farme.
& what was the inheritance? Ager. So that it was but one piece 〈 ◊ 〉 ground, or one farm.
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This couetous man could be contēt with the halfe of one farme, where oure men now a daies cannot be satisfied with many farmes at once:
This covetous man could be content with the half of one farm, where our men now a days cannot be satisfied with many farms At once:
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one manne must now haue as many farmes as will serue many men, or els he will not be contented nor satisfied.
one man must now have as many farms as will serve many men, or Else he will not be contented nor satisfied.
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They will 〈 ◊ 〉 now a dayes one with an other, excepte they haue all. Oh sayth the wise man:
They will 〈 ◊ 〉 now a days one with an other, except they have all. O say the wise man:
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There be thre thinges wherin my soul 〈 ◊ 〉: Concordia fratrum, amor proximorum, et vir ac mulier bene sibi consentientes.
There be Three things wherein my soul 〈 ◊ 〉: Concord fratrum, amor proximorum, et vir ac mulier bene sibi consenting.
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The vnitie of brethrē, yt loue of neighbours, & a man and wife agreing wel together.
The unity of brothers, that love of neighbours, & a man and wife agreeing well together.
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So that the concord of brethren & agreeing of brethren is a gay thing.
So that the concord of brothers & agreeing of brothers is a gay thing.
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What sayeth Salomon of this matter? Frater qui adiuuatur a fratre quasi ciuitas firma, et turris fortis.
What Saith Solomon of this matter? Frater qui adiuuatur a fratre quasi Cities Firm, et Turris fortis.
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The brother that is 〈 ◊ 〉 of his brother, is a sure and well fenced citie,
The brother that is 〈 ◊ 〉 of his brother, is a sure and well fenced City,
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and a strong Tower, he is so strong. Oh it is a great matter 〈 ◊ 〉 brethren loue and hold well together.
and a strong Tower, he is so strong. O it is a great matter 〈 ◊ 〉 brothers love and hold well together.
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But if the one go aboute to pulle downe the other, then are they weake bothe of them,
But if the one go about to pull down the other, then Are they weak both of them,
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and whē one pulleth downe his fellow, they must nedes downe both of them, there is no 〈 ◊ 〉 to holde them vp.
and when one pulls down his fellow, they must needs down both of them, there is no 〈 ◊ 〉 to hold them up.
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Marke in the Chronicles of England. Two brethren haue raygned ioyntly together, the one on thissyde Humber,
Mark in the Chronicles of England. Two brothers have reigned jointly together, the one on thissyde Humber,
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and the other beyond Humber in Scotland & all that way.
and the other beyond Humber in Scotland & all that Way.
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And what hath come of it? So long as they haue agre ed well together, so longe they haue prospered.
And what hath come of it? So long as they have agree ed well together, so long they have prospered.
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And when they haue ierred they haue bothe gon to wracke.
And when they have ierred they have both gone to wrack.
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Brethren that haue so raygned here in England haue quarelled one with a nother, and the yonger had ben contented with hys portion (as in deede the yonger brother commonly ierreth first) but by the contencion bothe hathe fared the wors.
Brothers that have so reigned Here in England have quarreled one with a neither, and the younger had been contented with his portion (as in deed the younger brother commonly ierreth First) but by the contention both hath fared the Worse.
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So when there is any contention betwen brother and brother for land, commonly they ar both vndon by it.
So when there is any contention between brother and brother for land, commonly they Are both undone by it.
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And that craf ty marchant (what euer he be) that will set brother against brother, meaneth to destroy them bothe, but of these ii. brethren whether this man here wer the elder or the yonger I cannot say, scripture telleth me not whether of these 〈 ◊ 〉. was the yonger.
And that craft ty merchant (what ever he be) that will Set brother against brother, means to destroy them both, but of these ii. brothers whither this man Here were the elder or the younger I cannot say, scripture Telleth me not whither of these 〈 ◊ 〉. was the younger.
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But a likelihod this was yōger, for once it was aplain law that primo genitus, that is to say the elder brother had duplicia, and therfore of likelyhod it should be the yong est brother that foūd him self agreued, and was not contēt:
But a likelihood this was younger, for once it was Plain law that primo Genitus, that is to say the elder brother had duplicia, and Therefore of likelihood it should be the young est brother that found him self aggrieved, and was not content:
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but Christe sayd vnto him, thou man who hath made me a iudge or a deuider betwene you? Christ answered hym by a question,
but Christ said unto him, thou man who hath made me a judge or a divider between you? christ answered him by a question,
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and mark this question of Christ, thou man. Quis me constituit iudecem aut diuisorem super vos.
and mark this question of christ, thou man. Quis me Constituted iudecem Or diuisorem super vos.
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It is no smal mater (sayth Austen) of what intencion one asketh a question,
It is no small mater (say Austen) of what intention one asks a question,
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as Christe in an other place of the gospell, asketh who was neighbour to the pilgrime that was wounded.
as Christ in an other place of the gospel, asks who was neighbour to the pilgrim that was wounded.
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There was (sayeth Christ) a man that went from Ierusalem to Hierico, and fell amonge theues,
There was (Saith christ) a man that went from Ierusalem to Jericho, and fell among thieves,
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and they wounded hym & lefte him for dead.
and they wounded him & left him for dead.
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And a priest came by, that was his owne contreyman and let him lye, a Leuit came by and would shew no compassion vpon him:
And a priest Come by, that was his own contreyman and let him lie, a Levit Come by and would show no compassion upon him:
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at last a Samaritane came by, & set him on his horse, and conueyed him to the citie,
At last a Samaritan Come by, & Set him on his horse, and conveyed him to the City,
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and prouided surgery for him. &c. Now who was neighbour to this wounded man (sayeth Christe?) Qui fecit illi misericordiam (quod the Lawyer.) He that shewed mercy vnto hym.
and provided surgery for him. etc. Now who was neighbour to this wounded man (Saith Christ?) Qui fecit illi misericordiam (quod the Lawyer.) He that showed mercy unto him.
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He that did the office of a neyghboure, he was neyghbour.
He that did the office of a neighbour, he was neighbour.
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As ye may perceyue by a more familyer example of the bishop of Exceter at Suttō in Staffordshire.
As you may perceive by a more familyer Exampl of the bishop of Exeter At Suttō in Staffordshire.
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Who is Bishop of Exceter? forsoth master 〈 ◊ 〉.
Who is Bishop of Exeter? forsooth master 〈 ◊ 〉.
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What? do not al mē know who is bishop of Exceter? what he hath ben byshop many yeares. Well, say I:
What? do not all men know who is bishop of Exeter? what he hath been bishop many Years. Well, say I:
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master Couerdale is Bishop of Exceter, maister Couerdale putteth in execution the Byshops office, and he that doothe the office of the Bishoppe, he is the Bishoppe in dede.
master Couerdale is Bishop of Exeter, master Couerdale putteth in execution the Bishops office, and he that doth the office of the Bishop, he is the Bishop in deed.
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Therfore say I Master Couerdale is Bishoppe of Exceter. 〈 ◊ 〉 there is a thynge that maketh my harte sorye.
Therefore say I Master Couerdale is Bishop of Exeter. 〈 ◊ 〉 there is a thing that makes my heart sorry.
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I heare that Master 〈 ◊ 〉 is poysoned.
I hear that Master 〈 ◊ 〉 is poisoned.
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Alack a good man, a godly preacher, an honest fatherly man, and if it be true, it is a greate pytie and a lamentable case, that he feding them with godes worde they should feede him a gayne with poyson.
Alack a good man, a godly preacher, an honest fatherly man, and if it be true, it is a great pity and a lamentable case, that he feeding them with God's word they should feed him a gain with poison.
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But to the purpose of Christes question, who made me a iudge betwene you? here an Anabaptist will say:
But to the purpose of Christ's question, who made me a judge between you? Here an Anabaptist will say:
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〈 ◊ 〉 Christ refused the office of a iudge, ergo there ought to be no iudges nor magistrates a mong Christian men.
〈 ◊ 〉 christ refused the office of a judge, ergo there ought to be no judges nor Magistrates a mong Christian men.
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If it had ben a thing lawfull, Christ would not haue refused to do the office of a iudge,
If it had been a thing lawful, christ would not have refused to do the office of a judge,
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& to haue determined yt variaūce betwene these ii. brethrē. But Christ did therby signify, that he was not sent for that office.
& to have determined that variance between these ii. brothers. But christ did thereby signify, that he was not sent for that office.
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But if thou wilt haue a triall and a sentence of that matter according to the lawes, thou must go to the temporall iudge that is deputed therfore,
But if thou wilt have a trial and a sentence of that matter according to the laws, thou must go to the temporal judge that is deputed Therefore,
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but Christes meaning was, that he was come for an other purpose, he had another office deputed vnto him,
but Christ's meaning was, that he was come for an other purpose, he had Another office deputed unto him,
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then to be a iudge in temporall matters, Ego veni vocare peccatores ad penitenciam, I am com (sayth he) to call sinners to repentance.
then to be a judge in temporal matters, Ego veni vocare Peccatores ad penitenciam, I am come (say he) to call Sinners to Repentance.
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He was come to preache the Gospell, the remission of sinne, and the kingdom of God and ment not therby to disalow the office of temporall ma gistrates. Nay;
He was come to preach the Gospel, the remission of sin, and the Kingdom of God and meant not thereby to disallow the office of temporal ma gistrates. Nay;
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if Christe had ment that there shoulde be no magistrates, he woulde haue bid him take all, but Christe mente nothyng so.
if Christ had meant that there should be no Magistrates, he would have bid him take all, but Christ mente nothing so.
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But the matter is, that this couetous man, this brother tooke his marke amis, for he came to a wrong man to seke redres of his matter,
But the matter is, that this covetous man, this brother took his mark amiss, for he Come to a wrong man to seek redress of his matter,
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nor Christ did not forbid hym to seeke his remedye at the magistrates hande, but Christe refused to take vpon hym thē office that was not hys callyng.
nor christ did not forbid him to seek his remedy At the Magistrates hand, but Christ refused to take upon him them office that was not his calling.
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For Chryste had an other vocation then to be a iudge betwene such as contended about matters of land.
For Christ had an other vocation then to be a judge between such as contended about matters of land.
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If our rebels had had this in their mindes, they would not haue ben their owne iudges,
If our rebels had had this in their minds, they would not have been their own judges,
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but they would haue sought the redres of their grief at the handes of the king and his magistrates vnder him appoynted.
but they would have sought the redress of their grief At the hands of the King and his Magistrates under him appointed.
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But no maruell of their blindnes and ignorance: for the Bishops are out of their dioces, that should teache them this geare.
But no marvel of their blindness and ignorance: for the Bishops Are out of their diocese, that should teach them this gear.
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But this mā perchance had heard, & did think that Christe was 〈 ◊ 〉, whose reigne in wordes soundeth a corporall and a temporall raygne, whiche shoulde do iustice,
But this man perchance had herd, & did think that Christ was 〈 ◊ 〉, whose Reign in words soundeth a corporal and a temporal Reign, which should do Justice,
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and see a redres in all matters of worldly controuerly.
and see a redress in all matters of worldly controuerly.
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Which is a necessary offyce in a christian 〈 ◊ 〉, and must nedes be put in execucyon for mynistring of 〈 ◊ 〉.
Which is a necessary office in a christian 〈 ◊ 〉, and must needs be put in execution for ministering of 〈 ◊ 〉.
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And therfore I require you (as a suter rather then a preacher) looke to your office your felfe,
And Therefore I require you (as a suitor rather then a preacher) look to your office your self,
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(34) sermon (DIV1)
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and lay not all on youre officers backes.
and lay not all on your Officers backs.
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Receyue the billes of supplycation your self, I do not see you do so now a daies,
Receive the bills of supplycation your self, I do not see you do so now a days,
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as ye were wonte to doo the laste yeare.
as you were wont to do the laste year.
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For Gods sake loke vnto it, and see to the ministring of iustice 〈 ◊ 〉 owne self,
For God's sake look unto it, and see to the ministering of Justice 〈 ◊ 〉 own self,
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Image 277
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and let poore Suters haue answer.
and let poor Suitors have answer.
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(34) sermon (DIV1)
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There is a king in Christendom, and it is the king of Den marke, that sitteth openly in iustice, thrise in the weke,
There is a King in Christendom, and it is the King of Den mark, that Sitteth openly in Justice, thrice in the Week,
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and hath dores kept open for the nones.
and hath doors kept open for the nonce.
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I haue hard it reported of one that hath ben there and sene the profe of it, many a time and oft.
I have heard it reported of one that hath been there and seen the proof of it, many a time and oft.
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And the last iustice that euer he saw don there was of a priestes cause, that had had hys glebe lande 〈 ◊ 〉 from him (and now here in England 〈 ◊ 〉 go about to take away all) but this priest had had his glebelande taken from him by a great man.
And the last Justice that ever he saw dONE there was of a Priests cause, that had had his glebe land 〈 ◊ 〉 from him (and now Here in England 〈 ◊ 〉 go about to take away all) but this priest had had his glebelande taken from him by a great man.
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Well, first wente out letters for this man, to appeare at a day:
Well, First went out letters for this man, to appear At a day:
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processe went out for hym according to the order of the law, and charged by vertue of those letters, to appeare afore the 〈 ◊ 〉 at suche a daye.
process went out for him according to the order of the law, and charged by virtue of those letters, to appear afore the 〈 ◊ 〉 At such a day.
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The daye came The 〈 ◊ 〉 sat in his hall ready to minister iustice: The priest was there presente:
The day Come The 〈 ◊ 〉 sat in his hall ready to minister Justice: The priest was there present:
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The gentleman this Lord, thys great man, was called, and commaunded to make his appe raunce according to the write that had ben directed out for hym.
The gentleman this Lord, this great man, was called, and commanded to make his appe raunce according to the writ that had been directed out for him.
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And the Lorde came, and was there, but he appered not:
And the Lord Come, and was there, but he appeared not:
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No quod the kynge? was he sommoned as he shoulde be? had he any warning to be here? It was answered,
No quod the King? was he summoned as he should be? had he any warning to be Here? It was answered,
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(34) sermon (DIV1)
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yea, and that he was there walkinge vp and downe in the hall, and that he knew wel inough that that was his daye,
yea, and that he was there walking up and down in the hall, and that he knew well enough that that was his day,
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(34) sermon (DIV1)
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and also that he had al ready bene called, but he said he would not come before the king at that time, allcoginge that he neaded not as yet to make an aunswer,
and also that he had all ready be called, but he said he would not come before the King At that time, allcoginge that he neaded not as yet to make an answer,
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because he had had but one summoning. No quod the kyng? is hehere present: yea forsoth sir said the priest.
Because he had had but one summoning. No quod the King? is hehere present: yea forsooth sir said the priest.
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The king commaunded him to be called, and to come before him. And the end was this.
The King commanded him to be called, and to come before him. And the end was this.
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He made this Lord, this great man to restore vnto ye priest not only the glebeland which he had taken from the priest but also the rent and profit therof,
He made this Lord, this great man to restore unto you priest not only the Glebe land which he had taken from the priest but also the rend and profit thereof,
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for so longe time as he had withholden it frō the priest whiche was viii.
for so long time as he had withholden it from the priest which was viii.
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yeares or therabout (saith he) when ye can shewe better cuidence the the priest hath done,
Years or thereabout (Says he) when you can show better cuidence the the priest hath done,
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(34) sermon (DIV1)
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why it ought to be your land, then he shal restore it to you again and the profyts therof, that he shal receiue in the meane time.
why it ought to be your land, then he shall restore it to you again and the profits thereof, that he shall receive in the mean time.
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11170
But till that daye come, I charge ye that ye suffer him peaceably to enioy that is his.
But till that day come, I charge you that you suffer him peaceably to enjoy that is his.
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11171
Thys is a noble king, and this I tel for your example, that ye may do the lyke.
This is a noble King, and this I tell for your Exampl, that you may do the like.
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〈 ◊ 〉 vpon the matter your selfe. Pore men put vp bils euery day, and neuer the nere.
〈 ◊ 〉 upon the matter your self. Poor men put up bills every day, and never the never.
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(34) sermon (DIV1)
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11173
Confyrme your kingdome in iudgemente, and begin doinge of your own office your self, euen nowe whyle you are yonge,
Confirm your Kingdom in judgement, and begin doing of your own office your self, even now while you Are young,
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(34) sermon (DIV1)
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and sytte once or twise in the weeke in councell amonge your Lordes, it shal cause things to haue good successe,
and fit once or twice in the Week in council among your lords, it shall cause things to have good success,
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11175
and that matters shal not be lingred for the from daye to daye.
and that matters shall not be lingered for thee from day to day.
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It is good for euery man to do hys own office, & to se that well executed & discharged.
It is good for every man to do his own office, & to see that well executed & discharged.
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11177
Ozias king in Iuda, he wold nedes do thoffice of the priest, & he wold nedes offer incense in yt sanctuary, which to do, was ye priests office.
Ozias King in Iuda, he would needs do intent of the priest, & he would needs offer incense in that sanctuary, which to do, was the Priests office.
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But he was so dēly 〈 ◊ 〉 wt the lepry for his labor, & so cōtinued a lepre al dais of his life.
But he was so Denly 〈 ◊ 〉 with the lepry for his labour, & so continued a lepre all dais of his life.
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S. Jhons disciples would haue had theyr master to take vpon him yt he was Christ.
S. John's Disciples would have had their master to take upon him that he was christ.
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11180
But what sayd Jhō? Nemo sibi assumit quicquā, nisi datū fuerit ei desuper.
But what said John? Nemo sibi Assumed quicquā, nisi datū fuerit ei Desuper.
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No man may take any thing vpon him self, except it be geuen vnto him from aboue.
No man may take any thing upon him self, except it be given unto him from above.
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If the Deuonshire men had wel 〈 ◊ 〉 sidered this, they had not prouoked the plages yt they haue had light vpon them.
If the Devonshire men had well 〈 ◊ 〉 sidered this, they had not provoked the plagues that they have had Light upon them.
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But vnpreching prelacy hathe bene the chyefest cause of al this hurly burly and commotyons.
But unpreaching Prelacy hath be the chyefest cause of all this hurly burly and commotions.
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But if Christ may chalenge any kinde of men for takynge his office vpon them, he may say to the massemōgers.
But if christ may challenge any kind of men for taking his office upon them, he may say to the Massmongers.
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Who gaue you commissyon to offer vp Christ? who gaue you au tority to take mine office in hande? for it is only christes of fice to do that.
Who gave you commission to offer up christ? who gave you au tority to take mine office in hand? for it is only Christ's of fice to do that.
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It is a great matter to offer christ, if Christ had offred his body at yt last supper,
It is a great matter to offer Christ, if christ had offered his body At that last supper,
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then shuld we so do to, who is worthy to offer vp Christ? an abhominable presum cyon Paule sayth Accepit panem, postquam gracias egissit fregit ac dixit, Accipite, edite.
then should we so do to, who is worthy to offer up christ? an abominable presum cion Paul say Accepit Bread, Postquam gracias egissit fregit ac dixit, Accipite, edite.
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11188
He tooke bread and after that he had geuen thankes, he bralie it, and saide. Take ye, eate ye. &c. and so sayd:
He took bred and After that he had given thanks, he bralie it, and said. Take you, eat you. etc. and so said:
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Hoc est corpus meum, He gaue thankes, well thē in thanks geuing there is non oblation,Hoc est corpus meum, He gave thanks, well them in thanks giving there is non oblation,
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and when he gaue thankes it was not hys bodye. When I was in examination. I was asked many questiōs, and it was sayd to me:
and when he gave thanks it was not his body. When I was in examination. I was asked many questions, and it was said to me:
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what Christ did, that should we do: a bishop gathered that vpon these wordes.
what christ did, that should we do: a bishop gathered that upon these words.
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Hoc facite inmei recordacionem. Then said he to me, how knowe ye that they eate it before he sayde, Hoc est corpus meum. I answered agayne and sayd:Hoc Facite inmei recordacionem. Then said he to me, how know you that they eat it before he said, Hoc est corpus meum. I answered again and said:
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how know ye that they did not eate it. &c. So I brought into him the place of Paul aboue sayd,
how know you that they did not eat it. etc. So I brought into him the place of Paul above said,
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and that in thankes geuing is none oblation, and when he gaue thankes it was not his body,
and that in thanks giving is none oblation, and when he gave thanks it was not his body,
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for he gaue thankes in the beginnyng of supper, before they eate any māner thing at all,
for he gave thanks in the beginning of supper, before they eat any manner thing At all,
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as his accustomed maner was to do.
as his accustomed manner was to do.
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I wonder therfore that they will or dare by this text, take vppon them to offer Christs body. They should rather saye:
I wonder Therefore that they will or Dare by this text, take upon them to offer Christ body. They should rather say:
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Quis me constituit oblatorem? Who made me an offerer? But when Christ sayd: Quis me constituit iudicem aut diuisorem super vos? Who hath made me a Iudge,Quis me Constituted oblatorem? Who made me an offerer? But when christ said: Quis me Constituted Judge Or diuisorem super vos? Who hath made me a Judge,
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(34) sermon (DIV1)
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or a deuider of landes among you? Christ did refuse an other mansoffice, an office that he was not of his father deputed vnto.
or a divider of Lands among you? christ did refuse an other mansoffice, an office that he was not of his father deputed unto.
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Christes 〈 ◊ 〉 was a spirituall kingdom, & his office was a spiritual office & he was a spiritual iudg.
Christ's 〈 ◊ 〉 was a spiritual Kingdom, & his office was a spiritual office & he was a spiritual judge.
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(34) sermon (DIV1)
568
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And therfore when the woman 〈 ◊ 〉 in ad ultery was brought befere him, he refused not to playe the iudge, but said:
And Therefore when the woman 〈 ◊ 〉 in ad ultery was brought befere him, he refused not to play the judge, but said:
cc av c-crq dt n1 〈 sy 〉 p-acp fw-la n1 vbds vvn p-acp pno31, pns31 vvd xx pc-acp vvi dt n1, cc-acp vvd:
(34) sermon (DIV1)
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11202
Quis te accusat? and she sayd agayn Nemo domine. No man lord (saith she) then said he, Nec ego te condēno. Nor I 〈 ◊ 〉 thee not. Vade et noli amplius peccare. Quis te accusat? and she said again Nemo domine. No man lord (Says she) then said he, Nec ego te condēno. Nor I 〈 ◊ 〉 thee not. Vade et noli Amplius Peccare.
fw-la fw-la fw-la? cc pns31 vvd av np1 fw-la. dx n1 n1 (vvz pns31) av vvd pns31, fw-la fw-la fw-la fw-la. ccx pns11 〈 sy 〉 pno21 xx. fw-la fw-la fw-la fw-la uh.
(34) sermon (DIV1)
568
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11203
〈 ◊ 〉 thy waies, & sin no more.
〈 ◊ 〉 thy ways, & sin no more.
〈 sy 〉 po21 n2, cc vvb av-dx av-dc.
(34) sermon (DIV1)
568
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11204
Here he toke vpōhim his owne office & did his office, for his office was to preach & to bid sinners a mēd their euil liuing,
Here he took vponhim his own office & did his office, for his office was to preach & to bid Sinners a mend their evil living,
av pns31 vvd vvi po31 d n1 cc vdd po31 n1, p-acp po31 n1 vbds pc-acp vvi cc pc-acp vvi n2 dt vvi po32 j-jn n1,
(34) sermon (DIV1)
568
Image 278
11205
& not to be a tēporal iudge in tēporal causes.
& not to be a temporal judge in temporal Causes.
cc xx pc-acp vbi dt j n1 p-acp j n2.
(34) sermon (DIV1)
568
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11206
And here is an other occasiō of a suit to your highnes, for yt punishmēt of lechery.
And Here is an other occasion of a suit to your highness, for that punishment of lechery.
cc av vbz dt j-jn n1 pp-f dt n1 p-acp po22 n1, p-acp pn31 n1 pp-f n1.
(34) sermon (DIV1)
568
Image 278
11207
For lechery 〈 ◊ 〉 in Eng lād like a floud. But now to make an end in tēporal causes he said.
For lechery 〈 ◊ 〉 in Eng land like a flood. But now to make an end in temporal Causes he said.
p-acp n1 〈 sy 〉 p-acp np1 n1 av-j dt n1. p-acp av pc-acp vvi dt n1 p-acp j n2 pns31 vvd.
(34) sermon (DIV1)
568
Image 278
11208
Quis me constituit iudicem. &c. Who made me a iudge of tēporall causes among you, & of worldly matters:Quis me Constituted Judge. etc. Who made me a judge of temporal Causes among you, & of worldly matters:
fw-la pno11 n1 fw-la. av r-crq vvd pno11 dt n1 pp-f j n2 p-acp pn22, cc pp-f j n2:
(34) sermon (DIV1)
568
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11209
Thus came this felow in here with interrupting of Christes sermon, & receiued the answer which I haue rehearsed.
Thus Come this fellow in Here with interrupting of Christ's sermon, & received the answer which I have rehearsed.
av vvd d n1 p-acp av p-acp vvg pp-f npg1 n1, cc vvd dt n1 r-crq pns11 vhb vvn.
(34) sermon (DIV1)
568
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11210
Thou man thou felow (quod he) who hathe made me a iudge, among you? And he said vnto all the audience:
Thou man thou fellow (quod he) who hath made me a judge, among you? And he said unto all the audience:
pns21 n1 pns21 n1 (vvd pns31) r-crq vhz vvn pno11 dt n1, p-acp pn22? cc pns31 vvd p-acp d dt n1:
(34) sermon (DIV1)
568
Image 278
11211
Videte, et caue te ab auaricia. See and beware of couetousnes.Videte, et cave te ab auaricia. See and beware of covetousness.
vvz, fw-la n1 fw-la fw-la fw-la. vvb cc vvi pp-f n1.
(34) sermon (DIV1)
568
Image 278
11212
Whye so? Qui a non in abundancia cuiusquoem vita eius est, ex his que possidet.
Why so? Qui a non in abundancia cuiusquoem vita eius est, ex his que possidet.
uh-crq av? fw-la dt fw-fr p-acp fw-it n1 fw-la fw-la fw-la, fw-la po31 fw-fr fw-la.
(34) sermon (DIV1)
568
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11213
For no mannes life standeth in the habundaunce of the thynges whyche he possesseth, we may:
For no Man's life Stands in the abundance of the things which he Possesses, we may:
p-acp dx ng1 n1 vvz p-acp dt n1 pp-f dt n2 r-crq pns31 vvz, pns12 vmb:
(34) sermon (DIV1)
568
Image 278
11214
haue thynges necessarye, and we may haue habouudaunce of thinges, but the haboundance doth not make vs blessed. It is no good argumēt.
have things necessary, and we may have habouudaunce of things, but the haboundance does not make us blessed. It is no good argument.
vhb n2 j, cc pns12 vmb vhi n1 pp-f n2, cc-acp dt n1 vdz xx vvi pno12 vvn. pn31 vbz dx j n1.
(34) sermon (DIV1)
568
Image 278
11215
Quo plus quisque habet, tanto beatus viuit. Quo plus Quisque habet, tanto beatus viuit.
fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la.
(34) sermon (DIV1)
568
Image 278
11216
The more riches that a man hath the more happelly & the more blisfullye he lyueth.
The more riches that a man hath the more happelly & the more blisfullye he liveth.
dt av-dc n2 cst dt n1 vhz dt av-dc av-j cc dt av-dc av-j pns31 vvz.
(34) sermon (DIV1)
568
Image 278
11217
For a certayne greate man that had purchased much lands a thousand marks by yere: or I wot not what, a greate porciō he had.
For a certain great man that had purchased much Lands a thousand marks by year: or I wot not what, a great portion he had.
p-acp dt j j n1 cst vhd vvn d n2 dt crd n2 p-acp n1: cc pns11 vvb xx r-crq, dt j n1 pns31 vhd.
(34) sermon (DIV1)
568
Image 278
11218
And so on the way as he was in his iourney towards London, or frō london, he fel sicke by the way.
And so on the Way as he was in his journey towards London, or from london, he fell sick by the Way.
cc av p-acp dt n1 c-acp pns31 vbds p-acp po31 n1 p-acp np1, cc p-acp np1, pns31 vvd j p-acp dt n1.
(34) sermon (DIV1)
568
Image 278
11219
A disease toke him, that he was constrayned to lie vppon it.
A disease took him, that he was constrained to lie upon it.
dt n1 vvd pno31, cst pns31 vbds vvn pc-acp vvi p-acp pn31.
(34) sermon (DIV1)
568
Image 278
11220
And so being in his bed the disease grew more 〈 ◊ 〉, vpō him, that he was by his frends, that wer about him very godly aduised to loke to him self,
And so being in his Bed the disease grew more 〈 ◊ 〉, upon him, that he was by his Friends, that were about him very godly advised to look to him self,
cc av vbg p-acp po31 n1 dt n1 vvd av-dc 〈 sy 〉, p-acp pno31, cst pns31 vbds p-acp po31 n2, cst vbdr p-acp pno31 av j vvn pc-acp vvi p-acp pno31 n1,
(34) sermon (DIV1)
568
Image 278
11221
& to make him ready to god, for there was non other likelyhod but that he must die without remedye.
& to make him ready to god, for there was non other likelihood but that he must die without remedy.
cc pc-acp vvi pno31 j p-acp n1, c-acp pc-acp vbds pix j-jn n1 cc-acp cst pns31 vmb vvi p-acp n1.
(34) sermon (DIV1)
568
Image 278
11222
He cried out, what? shall I dye (quod he) woundes, sides, hart, shal I dye,
He cried out, what? shall I die (quod he) wounds, sides, heart, shall I die,
pns31 vvd av, q-crq? vmb pns11 vvi (vvd pns31) n2, n2, n1, vmb pns11 vvi,
(34) sermon (DIV1)
568
Image 278
11223
& thus go frō my goods? go fet me sō phisicion that may saue my lyfe, woūds and sides shall I thus die? There lay he still in his bed like a block with nothing but wounds & sides shal I dye? With in a very litle while he died in dede,
& thus go from my goods? go fetched me son Physician that may save my life, wounds and sides shall I thus die? There lay he still in his Bed like a block with nothing but wounds & sides shall I die? With in a very little while he died in deed,
cc av vvb p-acp po11 n2-j? vvb vvi pno11 n1 n1 cst vmb vvi po11 n1, n2 cc n2 vmb pns11 av vvi? pc-acp vvi pns31 av p-acp po31 n1 av-j dt n1 p-acp pix cc-acp n2 cc n2 vmb pns11 vvi? p-acp p-acp dt j j n1 pns31 vvd p-acp n1,
(34) sermon (DIV1)
568
Image 278
11224
& thē lay he like a block in dede.
& them lay he like a block in deed.
cc pno32 vvd pns31 av-j dt n1 p-acp n1.
(34) sermon (DIV1)
568
Image 278
11225
There was black gownes, torches, tapers & ringing of belles, but what is become of him, God 〈 ◊ 〉 & not I.
There was black gowns, Torches, Tapers & ringing of Bells, but what is become of him, God 〈 ◊ 〉 & not I.
pc-acp vbds j-jn n2, n2, n2 cc n-vvg pp-f n2, cc-acp q-crq vbz vvn pp-f pno31, np1 〈 sy 〉 cc xx pns11.
(34) sermon (DIV1)
568
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11226
But hereby this ye may perceiue that it is not the ha boundaunce of riches that maketh a man to liue quietlye & blisfully.
But hereby this you may perceive that it is not the would boundaunce of riches that makes a man to live quietly & blisfully.
p-acp av d pn22 vmb vvi cst pn31 vbz xx av vhi n1 pp-f n2 cst vvz dt n1 pc-acp vvi av-jn cc av-j.
(34) sermon (DIV1)
568
Image 278
11227
But the quiet life is in a mediocrite.
But the quiet life is in a mediocrite.
p-acp dt j-jn n1 vbz p-acp dt n1.
(34) sermon (DIV1)
568
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11228
Mediocres optime viunt. (sayth he) they that are in a meane do liue best.Mediocres optime viunt. (say he) they that Are in a mean do live best.
np1 n1 fw-la. (vvz pns31) pns32 cst vbr p-acp dt j vdb vvi js.
(34) sermon (DIV1)
568
Image 278
11229
And there is a prouerbe which I red many yeres ago. Dimi dium plus toto. The half somtimes more then the hole. And there is a proverb which I read many Years ago. Dimi Dium plus toto. The half sometimes more then the hold.
cc pc-acp vbz dt n1 r-crq pns11 vvd d n2 av. np1 crd fw-fr fw-la. dt n-jn av av-dc cs dt n1.
(34) sermon (DIV1)
568
Image 278
11230
The meane lyfe is the best life, and the most quyet lyfe of all.
The mean life is the best life, and the most quiet life of all.
dt j n1 vbz dt js n1, cc dt av-ds j-jn n1 pp-f d.
(34) sermon (DIV1)
568
Image 278
11231
If a man should fil him selfe vp to the throte, he should not finde ease in it,
If a man should fill him self up to the throat, he should not find ease in it,
cs dt n1 vmd vvi pno31 n1 a-acp p-acp dt n1, pns31 vmd xx vvi n1 p-acp pn31,
(34) sermon (DIV1)
568
Image 279
11232
but displeasure, and wyth the one halfe he myght satisfy his greadye appetite.
but displeasure, and with the one half he might satisfy his greedy appetite.
cc-acp n1, cc p-acp dt crd n-jn pns31 vmd vvi po31 j n1.
(34) sermon (DIV1)
568
Image 279
11233
So this great rychesse neuer maketh a mannes life quiet, but rather troublous I remember here a saying of Salomon, and hys example. Coaceruaui mihi argentum & aurum.
So this great richesse never makes a Man's life quiet, but rather troublous I Remember Here a saying of Solomon, and his Exampl. Coaceruaui mihi argentum & aurum.
av d j n2 av-x vvz dt ng1 n1 j-jn, cc-acp av-c j pns11 vvb av dt n-vvg pp-f np1, cc po31 n1. fw-la fw-la fw-la cc fw-la.
(34) sermon (DIV1)
568
Image 279
11234
I gathered syluer and gold together (say the he) I prouided me singers,
I gathered silver and gold together (say thee he) I provided me singers,
pns11 vvd n1 cc n1 av (vvb pno32 pns31) pns11 vvd pno11 n2,
(34) sermon (DIV1)
568
Image 279
11235
and women which could play on instruments to make men mirth and pastime, 〈 ◊ 〉 gate me Psalteries and songes of musicke &c. And thus my:
and women which could play on Instruments to make men mirth and pastime, 〈 ◊ 〉 gate me Psalteries and songs of music etc. And thus my:
cc n2 r-crq vmd vvi p-acp n2 pc-acp vvi n2 n1 cc n1, 〈 sy 〉 n1 pno11 n2 cc n2 pp-f n1 av cc av po11:
(34) sermon (DIV1)
568
Image 279
11236
hart reioysed in all that I did.
heart rejoiced in all that I did.
n1 vvd p-acp d cst pns11 vdd.
(34) sermon (DIV1)
568
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11237
But what was the end of all this? Cum cōuertissem me ad omnia, when I considered (saith Salomon) al the workes that my handes had wrought &c. loe, all was but vanitye and vexatyon of minde,
But what was the end of all this? Cum cōuertissem me ad omnia, when I considered (Says Solomon) all the works that my hands had wrought etc. lo, all was but vanity and vexation of mind,
p-acp r-crq vbds dt n1 pp-f d d? fw-la fw-la pno11 fw-la fw-la, c-crq pns11 vvd (vvz np1) d dt n2 cst po11 n2 vhd vvn av uh, d vbds p-acp n1 cc n1 pp-f n1,
(34) sermon (DIV1)
568
Image 279
11238
and nothing of anye value vnder the sunne. Therfore, leaue couetousnesse, for beleue me if I had an enemy.
and nothing of any valve under the sun. Therefore, leave covetousness, for believe me if I had an enemy.
cc pix pp-f d n1 p-acp dt n1. av, vvb n1, p-acp vvi pno11 cs pns11 vhd dt n1.
(34) sermon (DIV1)
568
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11239
The first thing that I wold wish to him, should be, that he mighte haue aboundaunce of richesse,
The First thing that I would wish to him, should be, that he might have abundance of richesse,
dt ord n1 cst pns11 vmd vvi p-acp pno31, vmd vbi, cst pns31 vmd vhi n1 pp-f n2,
(34) sermon (DIV1)
568
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11240
for so I am sure, he shuld neuer be in quiet.
for so I am sure, he should never be in quiet.
c-acp av pns11 vbm j, pns31 vmd av-x vbi p-acp j-jn.
(34) sermon (DIV1)
568
Image 279
11241
But think ye there be not many yt would be so hurt? But in this place of the gospell.
But think you there be not many that would be so hurt? But in this place of the gospel.
cc-acp vvb pn22 a-acp vbb xx d pn31 vmd vbi av vvn? p-acp p-acp d n1 pp-f dt n1.
(34) sermon (DIV1)
568
Image 279
11242
Christe 〈 ◊ 〉 & declared this vnquietnesse and vncertēty of great richesse, by a similitude & parable of a great rich mā, who had much land that brought forth all frutes plentifully.
Christ 〈 ◊ 〉 & declared this unquietness and uncertainty of great richesse, by a similitude & parable of a great rich man, who had much land that brought forth all fruits plentifully.
np1 〈 sy 〉 cc vvd d n1 cc n1 pp-f j n2, p-acp dt n1 cc n1 pp-f dt j j n1, r-crq vhd d n1 cst vvd av d n2 av-j.
(34) sermon (DIV1)
568
Image 279
11243
And he being in a pride of the matter, and muche vnquyet by reason that he had so much, said to him self:
And he being in a pride of the matter, and much unquiet by reason that he had so much, said to him self:
cc pns31 vbg p-acp dt n1 pp-f dt n1, cc d j p-acp n1 cst pns31 vhd av av-d, vvd p-acp pno31 n1:
(34) sermon (DIV1)
568
Image 279
11244
What shall I do, because I haue not roum inough wher to bestow my frutes that haue growen vnto me of my landes, I will thus do (saith 〈 ◊ 〉) I will pull downe my barnes,
What shall I do, Because I have not room enough where to bestow my fruits that have grown unto me of my Lands, I will thus do (Says 〈 ◊ 〉) I will pull down my Barns,
q-crq vmb pns11 vdi, c-acp pns11 vhb xx n1 av-d c-crq pc-acp vvi po11 n2 cst vhb vvn p-acp pno11 pp-f po11 n2, pns11 vmb av vdi (vvz 〈 sy 〉) pns11 vmb vvi a-acp po11 n2,
(34) sermon (DIV1)
568
Image 279
11245
and buylde greater barnes, and I wyl say to my soule.
and build greater Barns, and I will say to my soul.
cc vvi jc n2, cc pns11 vmb vvi p-acp po11 n1.
(34) sermon (DIV1)
568
Image 279
11246
My soule thou 〈 ◊ 〉 much goodes layed vp in store for manye yeares, take thine ease, eat, drincke and be mery. But God said to him.
My soul thou 〈 ◊ 〉 much goods laid up in store for many Years, take thine ease, eat, drink and be merry. But God said to him.
po11 n1 pns21 〈 sy 〉 av-d n2-j vvn a-acp p-acp n1 p-acp d n2, vvb po21 n1, vvb, vvi cc vbi j. p-acp np1 vvd p-acp pno31.
(34) sermon (DIV1)
568
Image 279
11247
Stulte hac nocte amimam tuam repetunt abs te. Thou foole, thou fole, this night will they take thy soul frō thee again.Stulte hac nocte amimam tuam repetunt abs te. Thou fool, thou sole, this night will they take thy soul from thee again.
n1 fw-la fw-la fw-la fw-la fw-la n2 fw-la. pns21 n1, pns21 j, d n1 vmb pns32 vvb po21 n1 p-acp pno21 av.
(34) sermon (DIV1)
568
Image 279
11248
and thē, whose shal those things be, which yt hast prouided Euen so it is with him (saith Christ) yt gathereth riches vn to him self,
and them, whose shall those things be, which that hast provided Even so it is with him (Says christ) that gathereth riches un to him self,
cc pno32, r-crq vmb d n2 vbb, r-crq pn31 vh2 vvn av av pn31 vbz p-acp pno31 (vvz np1) pn31 vvz n2 p-acp p-acp pno31 n1,
(34) sermon (DIV1)
568
Image 279
11249
& is not rich toward God &c. But yet the couetous man can neuer be content.
& is not rich towards God etc. But yet the covetous man can never be content.
cc vbz xx j p-acp np1 av p-acp av dt j n1 vmb av-x vbi j.
(34) sermon (DIV1)
568
Image 279
11250
I walked one day wt a gen tlemā in a park, & the mā regarded not mi talk,
I walked one day with a gen tleman in a park, & the man regarded not mi talk,
pns11 vvd crd n1 p-acp dt fw-la n1 p-acp dt n1, cc dt n1 vvd xx fw-mi n1,
(34) sermon (DIV1)
568
Image 279
11251
but cast his hed & eie this and that way, so that I perceiued he gaue no great eare to me, which when I saw: I held my peace.
but cast his head & eye this and that Way, so that I perceived he gave no great ear to me, which when I saw: I held my peace.
cc-acp vvd po31 n1 cc n1 d cc d n1, av cst pns11 vvd pns31 vvd dx j n1 p-acp pno11, r-crq c-crq pns11 vvd: pns11 vvd po11 n1.
(34) sermon (DIV1)
568
Image 279
11252
At last, oh (quod the gentleman) if this parke were mine, I would neuer desyre more while I liued. I answered & said:
At last, o (quod the gentleman) if this park were mine, I would never desire more while I lived. I answered & said:
p-acp ord, uh (vvd dt n1) cs d n1 vbdr png11, pns11 vmd av-x vvi av-dc cs pns11 vvd. pns11 vvd cc vvd:
(34) sermon (DIV1)
568
Image 279
11253
Sir, and what if ye had this Parke to, for there was an other Parke euen harde by? this gentleman laughed at the matter.
Sir, and what if you had this Park to, for there was an other Park even harden by? this gentleman laughed At the matter.
n1, cc q-crq cs pn22 vhd d n1 p-acp, c-acp pc-acp vbds dt j-jn n1 av j p-acp? d n1 vvd p-acp dt n1.
(34) sermon (DIV1)
568
Image 279
11254
And truely I thinke he was diseased with yt dropsy, the more he had, the more couetous he was to haue 〈 ◊ 〉 more & more.
And truly I think he was diseased with that dropsy, the more he had, the more covetous he was to have 〈 ◊ 〉 more & more.
cc av-j pns11 vvb pns31 vbds vvn p-acp pn31 n1, dt av-dc pns31 vhd, dt av-dc j pns31 vbds pc-acp vhi 〈 sy 〉 n1 cc av-dc.
(34) sermon (DIV1)
568
Image 279
11255
This was a farmer that had a farme hard by it, & if he might haue had this Parke to it, he would neuer haue desired more.
This was a Farmer that had a farm hard by it, & if he might have had this Park to it, he would never have desired more.
d vbds dt n1 cst vhd dt n1 av-j p-acp pn31, cc cs pns31 vmd vhi vhn d n1 p-acp pn31, pns31 vmd av-x vhi vvn av-dc.
(34) sermon (DIV1)
568
Image 279
11256
This was a farmer not altogether so couetous a man, as there be many now a daies,
This was a Farmer not altogether so covetous a man, as there be many now a days,
d vbds dt n1 xx av av j dt n1, c-acp pc-acp vbi d av dt n2,
(34) sermon (DIV1)
568
Image 279
11257
as for one gentleman to rake vp all the farmes in the countrye together in his handes all at ones.
as for one gentleman to rake up all the farms in the country together in his hands all At ones.
c-acp p-acp crd n1 pc-acp vvi a-acp d dt n2 p-acp dt n1 av p-acp po31 n2 d p-acp pi2.
(34) sermon (DIV1)
568
Image 279
11258
And heare one sute more to your highnesse.
And hear one suit more to your highness.
cc vvb crd n1 av-dc p-acp po22 n1.
(34) sermon (DIV1)
568
Image 279
11259
There lacketh one thinge in this realme, that it hath nede of, for Gods sake make so. 〈 ◊ 〉 promoters.
There lacketh one thing in this realm, that it hath need of, for God's sake make so. 〈 ◊ 〉 promoters.
pc-acp vvz crd n1 p-acp d n1, cst pn31 vhz n1 pp-f, p-acp ng1 n1 vvi av. 〈 sy 〉 n2.
(34) sermon (DIV1)
568
Image 279
11260
There lacke promoters, such as were in kinge Henry the seuenthes dayes your graundfather. There lack promoters, such as were in King Henry the sevenths days your grandfather.
pc-acp vvi n2, d c-acp vbdr p-acp n1 np1 dt n2 n2 po22 n1.
(34) sermon (DIV1)
568
Image 279
11261
There lacke men to promote the kinges officers when they do amisse, and to promote al offenders.
There lack men to promote the Kings Officers when they do amiss, and to promote all offenders.
pc-acp vvi n2 pc-acp vvi dt ng1 n2 c-crq pns32 vdb av, cc pc-acp vvi d n2.
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I thinke there is great nead of such men of godly discretion, wisdom, & conscience, to promote transgressors,
I think there is great nead of such men of godly discretion, Wisdom, & conscience, to promote transgressors,
pns11 vvb pc-acp vbz j vvi pp-f d n2 pp-f j n1, n1, cc n1, pc-acp vvi n2,
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as rentraisours, oppressors of the pore, extor tioners, 〈 ◊ 〉, vserers. I here there be vserers in Englande, that will take xl. in the hundreth:
as rentraisours, Oppressors's of the poor, extor tioners, 〈 ◊ 〉, usurers. I Here there be usurers in England, that will take xl. in the Hundredth:
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But I heare of no promoters to put them vp.
But I hear of no promoters to put them up.
cc-acp pns11 vvb pp-f dx n2 pc-acp vvi pno32 a-acp.
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We reade not this couetous farmer or landed manne of the gospel, bought corne in the markets to lay it vp in store, and then sel it agayne.
We read not this covetous Farmer or landed man of the gospel, bought corn in the Markets to lay it up in store, and then sell it again.
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But and if it please your highnesse? I hear say that in Eng lande, we haue lande Lordes (naye steppe Lordes I myght saye) are become grasiers,
But and if it please your highness? I hear say that in Eng land, we have land lords (nay step lords I might say) Are become graziers,
p-acp cc cs pn31 vvb po22 n1? pns11 vvb vvi cst p-acp np1 n1, pns12 vhb n1 n2 (uh n1 n2 pns11 vmd vvi) vbr vvn n2,
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and burgesses are become regra ters, and some Farmers, wil regrate and bie vp al the corn that commeth to markets,
and Burgesses Are become regra ters, and Some Farmers, will regrate and bye up all the corn that comes to Markets,
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and laye it vp in store, and sell it againe at an higher price, when they see their tyme:
and say it up in store, and fell it again At an higher price, when they see their time:
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I heard a marchaunt man saye that he had trauailed all the daies of his life, in the trade of marchaundise, and had gotten iii. or iiii. thousand poundes by byinge and selling, but in case he might be licensed or suffered so to doo, he woulde get a thousand pound a yeare by only bying and sellyng of grayne heave within thys realme.
I herd a merchant man say that he had travailed all the days of his life, in the trade of merchandise, and had got iii. or iiii. thousand pounds by buying and selling, but in case he might be licensed or suffered so to do, he would get a thousand pound a year by only buying and selling of grain heave within this realm.
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(34) sermon (DIV1)
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Yea and (as I hear say) Aldermeu are nowe a dayes become Colliers. They he bothe Woodmongers and makers of cooles.
Yea and (as I hear say) Aldermeu Are now a days become Colliers. They he both Woodmongers and makers of cools.
uh cc (c-acp pns11 vvb vvi) np1 vbr av dt n2 vvb n2. pns32 pns31 d n2 cc n2 pp-f vvz.
(34) sermon (DIV1)
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I woulde wishe he might eate nothing but coles for a while, till 〈 ◊ 〉 had amended it.
I would wish he might eat nothing but coals for a while, till 〈 ◊ 〉 had amended it.
pns11 vmd vvi pns31 vmd vvi pix cc-acp n2 p-acp dt n1, c-acp 〈 sy 〉 vhn vvn pn31.
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There cannot a poore body bye a sacke of coles, but it muste come thorowe their handes.
There cannot a poor body buy a sack of coals, but it must come thorough their hands.
pc-acp vmbx dt j n1 vvi dt n1 pp-f n2, cc-acp pn31 vmb vvi p-acp po32 n2.
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But thys ryche man that the Gospell 〈 ◊ 〉 of, was a couetouse man. God had geuen him plentye, but that made him not a good man.
But this rich man that the Gospel 〈 ◊ 〉 of, was a covetous man. God had given him plenty, but that made him not a good man.
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It is another thing that maketh a good man. God sayeth: Si non 〈 ◊ 〉 vocem 〈 ◊ 〉.
It is Another thing that makes a good man. God Saith: Si non 〈 ◊ 〉 vocem 〈 ◊ 〉.
pn31 vbz j-jn n1 cst vvz dt j n1. np1 vvz: fw-mi fw-fr 〈 sy 〉 fw-la 〈 sy 〉.
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If thou obey not my voyce &c. 〈 ◊ 〉 therfore worldly riches do not declare yt fauor or disfauor of God. The scripture saith:
If thou obey not my voice etc. 〈 ◊ 〉 Therefore worldly riches do not declare that favour or disfavour of God. The scripture Says:
cs pns21 vvb xx po11 n1 av 〈 sy 〉 av j n2 vdb xx vvi pn31 n1 cc n1 pp-f np1. dt n1 vvz:
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Nemo scit an sit amore dignus, an odio. God hath ordained all thinges to be good.Nemo scit an sit amore Dignus, an odio. God hath ordained all things to be good.
np1 fw-la dt fw-la fw-la fw-la, dt fw-la. np1 vhz vvn d n2 pc-acp vbi j.
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And the deuil laboreth to turn al thinges to mans euil.
And the Devil Laboureth to turn all things to men evil.
cc dt n1 vvz pc-acp vvi d n2 p-acp ng1 j-jn.
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God geueth men plentye of richesse to exercise theyr faith and charity, to confirm them that be good, to drawe them that be nought,
God Giveth men plenty of richesse to exercise their faith and charity, to confirm them that be good, to draw them that be nought,
np1 vvz n2 n1 pp-f n2 pc-acp vvi po32 n1 cc n1, pc-acp vvi pno32 cst vbb j, pc-acp vvi pno32 cst vbb pi,
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11279
and to bring thē to repentance: and the deuil worketh al together to the contrary. And it is an old prouerbe, the more wicked the more fortunate.
and to bring them to Repentance: and the Devil works all together to the contrary. And it is an old proverb, the more wicked the more fortunate.
cc pc-acp vvi pno32 p-acp n1: cc dt n1 vvz d av p-acp dt n-jn. cc pn31 vbz dt j n1, dt av-dc j dt av-dc j.
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But yt 〈 ◊ 〉 of this couetous rich man, declareth thunqui etnes of the mind, that richesse bringeth with it.
But that 〈 ◊ 〉 of this covetous rich man, Declareth thunqui etnes of the mind, that richesse brings with it.
p-acp pn31 〈 sy 〉 pp-f d j j n1, vvz fw-la n1 pp-f dt n1, cst n1 vvz p-acp pn31.
(34) sermon (DIV1)
569
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First they are al in care howe to get richesse, & then are they in more 〈 ◊ 〉 how to kepe it stil. Therfore the 〈 ◊ 〉 saith.
First they Are all in care how to get richesse, & then Are they in more 〈 ◊ 〉 how to keep it stil. Therefore the 〈 ◊ 〉 Says.
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(34) sermon (DIV1)
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11282
Qui volunt ditescere incidunt in tentationes varias. They that study to get great richesse, do fal into manye diuers temptatyons.Qui volunt ditescere incidunt in temptations Various. They that study to get great richesse, do fall into many diverse temptations.
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But the rote of al euil is couetousnesse.
But the rote of all evil is covetousness.
p-acp dt n1 pp-f d j-jn vbz n1.
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11284
What shal I doo saith this riche man.) He asked his owne brainlesse heade what he shuld do, he did not aske of the scripture.
What shall I do Says this rich man.) He asked his own brainless head what he should do, he did not ask of the scripture.
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For if he had asked of the scripture, it wold haue told him, it would haue said vnto hym:
For if he had asked of the scripture, it would have told him, it would have said unto him:
p-acp cs pns31 vhd vvn pp-f dt n1, pn31 vmd vhi vvn pno31, pn31 vmd vhi vvn p-acp pno31:
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569
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Frange esurienti panem tuum. &c. Break thy bread vnto the hungry.French esurienti Bread tuum. etc. Break thy bred unto the hungry.
j fw-la fw-la fw-la. av vvb po21 n1 p-acp dt j.
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569
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11287
Al the affection of men now a dais, is in building gay and 〈 ◊ 〉 houses, it is in setting vp & pulling down,
All the affection of men now a dais, is in building gay and 〈 ◊ 〉 houses, it is in setting up & pulling down,
d dt n1 pp-f n2 av dt n2, vbz p-acp vvg j cc 〈 sy 〉 n2, pn31 vbz p-acp vvg a-acp cc vvg a-acp,
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& ueuer haue they done building. But thend of al such great ritchesse & couetousnes is this:
& never have they done building. But The end of all such great ritchesse & covetousness is this:
cc av-x vhb pns32 vdn n1. p-acp n1 pp-f d d j n1 cc n1 vbz d:
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This night thou fole thy soule shalbe taken from thee. This night thou sole thy soul shall taken from thee.
d n1 pns21 j po21 n1 vmb|vbi vvn p-acp pno21.
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11290
It is to be vnderstand of al that rise vp from litle to much, as this ritch man that the gospel spake of did.
It is to be understand of all that rise up from little to much, as this rich man that the gospel spoke of did.
pn31 vbz pc-acp vbi vvi pp-f d cst vvb a-acp p-acp j p-acp d, c-acp d j n1 cst dt n1 vvd a-acp vdd.
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Ido not despise richesse, but I 〈 ◊ 〉 that men shuld haue ritchesse, as Abraham had, and as Ioseph had.
Ido not despise richesse, but I 〈 ◊ 〉 that men should have ritchesse, as Abraham had, and as Ioseph had.
np1 xx vvi n2, cc-acp pns11 〈 sy 〉 cst n2 vmd vhi n1, c-acp np1 vhd, cc p-acp np1 vhd.
(34) sermon (DIV1)
569
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11293
The worldlye richesse is to put al his trust & confidence in his worldly richesse, that he may by them liue here gallantly, plesantlye, and voluptuouslye.
The worldly richesse is to put all his trust & confidence in his worldly richesse, that he may by them live Here gallantly, pleasant, and voluptuously.
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(34) sermon (DIV1)
569
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11294
Is this godly richesse? No no, this is not godlye rychesse. It is a common saying now a dais amonge many.
Is this godly richesse? No no, this is not godly richesse. It is a Common saying now a dais among many.
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Oh, he is a ritch man, he is wel worth fiue C. poundes. He is wel worth v. C. poundes that hath geuen. v. 〈 ◊ 〉.
O, he is a rich man, he is well worth fiue C pounds. He is well worth v. C. pounds that hath given. v. 〈 ◊ 〉.
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pounde 〈 ◊ 〉 the pore, otherwise it is none of his.
pound 〈 ◊ 〉 the poor, otherwise it is none of his.
n1 〈 sy 〉 dt j, av pn31 vbz pix pp-f png31.
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Yea, but who shal haue this v. C. pounds? For whom hast thou gotten that fiuehundred poundes? What sayeth Salomon.
Yea, but who shall have this v. C. pounds? For whom hast thou got that fiuehundred pounds? What Saith Solomon.
uh, cc-acp q-crq vmb vhi d n1 np1 n2? p-acp qo-crq vh2 pns21 vvn cst vvd n2? q-crq vvz np1.
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〈 ◊ 〉. v. Est alia infirmitas pessima, quam vidi sub sole diuitioe conseruatoe in malum domini sui.
〈 ◊ 〉. v. Est Alias Infirmitas pessima, quam Vidi sub sole diuitioe conseruatoe in malum domini sui.
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(34) sermon (DIV1)
570
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11299
Another euil (saith he) and an other very naughtye imperfection, richesse horeded vp and kept together to the owners owne harm,
another evil (Says he) and an other very naughty imperfection, richesse horeded up and kept together to the owners own harm,
j-jn j-jn (vvz pns31) cc dt n-jn av j n1, n2 vvn a-acp cc vvd av p-acp dt n2 d n1,
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for many times such richesse do perish & consume away miserably. Such a one shal somtime haue a sonne saith he, that shalbe a very begger,
for many times such richesse do perish & consume away miserably. Such a one shall sometime have a son Says he, that shall a very beggar,
p-acp d n2 d n2 vdb vvi cc vvi av av-j. d dt pi vmb av vhi dt n1 vvz pns31, cst vmb|vbi dt j n1,
(34) sermon (DIV1)
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and liue al in extreme penury.
and live all in extreme penury.
cc vvi d p-acp j-jn n1.
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O goodly riches that one man shal get it, & an other come to deuour it Therfore Videte, & cauete ab auaritia. See & beware of couetousnesse.
O goodly riches that one man shall get it, & an other come to devour it Therefore Videte, & cauete ab auaritia. See & beware of covetousness.
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(34) sermon (DIV1)
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Beleue Gods wordes, for they will not deceyue you, nor lie. Heauen and earth shall perish:
Believe God's words, for they will not deceive you, nor lie. Heaven and earth shall perish:
vvb n2 n2, c-acp pns32 vmb xx vvi pn22, ccx vvi. n1 cc n1 vmb vvi:
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but Verbum domini, manet in oeternum. The wordof the Lorde abydeth and endureth for euer. Oh this leauened faith: this vnseasoned faith. Beware of this vnseasoned faith.
but Verbum domini, manet in oeternum. The wordof the Lord Abideth and Endureth for ever. O this leavened faith: this unseasoned faith. Beware of this unseasoned faith.
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(34) sermon (DIV1)
570
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A certain mau asked me this question:
A certain mau asked me this question:
dt j fw-mi vvd pno11 d n1:
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〈 ◊ 〉 thou euer see a manne lyue long that had great richesse? Therfore sayth the wise man,
〈 ◊ 〉 thou ever see a man live long that had great richesse? Therefore say the wise man,
〈 sy 〉 pns21 av vvi dt n1 vvi av-j cst vhd j n2? av vvz dt j n1,
(34) sermon (DIV1)
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if God send thee richesse, vse them. If God send thee aboū daunce, vse them accordynge to the rule of Goddes word,
if God send thee richesse, use them. If God send thee aboum dance, use them according to the Rule of Goddess word,
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(34) sermon (DIV1)
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and study to be rych in oure sauiour Iesus Christe.
and study to be rich in our Saviour Iesus Christ.
cc vvb pc-acp vbi j p-acp po12 n1 np1 np1.
(34) sermon (DIV1)
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To whome wyth the father and the holy ghoste, be al honoure glory and prayse for euer and euer. Amen.
To whom with the father and the holy ghost, be all honour glory and praise for ever and ever. Amen.
p-acp ro-crq p-acp dt n1 cc dt j n1, vbb d n1 n1 cc vvi p-acp av cc av. uh-n.
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