A sermo[n]d [sic] spoken before the kynge his maiestie at Grenwiche, vppon good fryday: the yere of our Lord. M.CCCCCxxxvi. By Iohan Longlo[n]d byshope of Linclone. Ad laudem & gloriam Christi, & ad memoriam gloriosæ passionis eius
ET IPSE REDIMET ISRAEL ex omnibus iniquitatibus eius. Psalm. 129. This daye whiche we do solempnyse and kepe holy in remēbraunce of the tēdre, paynfull,
ET IPSE REDIMET ISRAEL ex omnibus iniquitatibus eius. Psalm. 129. This day which we do solemnise and keep holy in remembrance of the tender, painful,
by whiche passion & deathe, moost hyghely he pleased god the fadre, whiche was frome the fall of Adam vnto the tyme of this passion, vtterly displeased with man:
by which passion & death, most hyghely he pleased god the father, which was from the fallen of Adam unto the time of this passion, utterly displeased with man:
Loo here maye you se the cause why god dyde this grette good vnto vs. The apostle saythe, it was for his grette abundant charytie, for his maruelous excedynge loue:
Loo Here may you see the cause why god died this grette good unto us The apostle say, it was for his grette abundant charity, for his marvelous exceeding love:
Christ was the doer, in Christe his passiō, in Christe his bloode, whose vertue remayneth in the sacrament of baptisme, were we purged, clensed, and made holle:
christ was the doer, in Christ his passion, in Christ his blood, whose virtue remaineth in the sacrament of Baptism, were we purged, cleansed, and made holle:
Quomodo nō etiam cum illo omnia nobis donauit ? This was ye maner howe he wrought our redempciō, he spared not his own propre sone whiche was and is consubstanciall and coeternall with him, of on substaunce with the fader, of on beinge, of on power, of on knowledge:
Quomodo nō etiam cum illo omnia nobis donauit? This was the manner how he wrought our redemption, he spared not his own proper soon which was and is consubstanciall and coeternal with him, of on substance with the fader, of on being, of on power, of on knowledge:
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but wold he shulde be borne of a virgyne and become mortall, and to suffre deathe for vs. And that is it that thapostle saythe, Pro omnibus nobis tradidit illū.
but would he should be born of a Virgae and become Mortal, and to suffer death for us And that is it that apostle say, Pro omnibus nobis tradidit illū.
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This tradere, is more than dare. For dare, is to gyue, but Tradere, is dare in potestatem. Tradere is to gyue in to a mannes power, to vse the thynge yt is gyuē at his or theyr own pleasures to whome it is giuen, to do with it euen what they wyll:
This Tradere, is more than Dare. For Dare, is to gyve, but Tradere, is Dare in potestatem. Tradere is to gyve in to a Man's power, to use the thing that is given At his or their own pleasures to whom it is given, to do with it even what they will:
And so dyde the fadre of heuen for our sake, he gaue hys sone Christe into the handes & power of the Iewes, to vse hym and do with him what they wolde: to handle:
And so died the father of heaven for our sake, he gave his soon Christ into the hands & power of the Iewes, to use him and do with him what they would: to handle:
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whiche is ye glorye of heuē, in whōe angell { is } dothe glorye, in whome angell { is } desyreth to beholde, in whose vysage stādeth ye glorye of heuen, the felicitye and fruicion ther:
which is the glory of heaven, in whom angel { is } doth glory, in whom angel { is } desireth to behold, in whose visage Stands you glory of heaven, the felicity and fruition there:
he that giueth vs so grette a gyfte, his owne sone, wyll not sticke to giue vs smaller gyftes with this great gyfte, he wyll not stycke to giue vs all gud thynges with hys sone.
he that gives us so grette a gift, his own soon, will not stick to give us smaller Gifts with this great gift, he will not stick to give us all good things with his soon.
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He gaue to vs with hym the gyfte of faythe, ye gyftes of hope, charitye, paciēcye, tēperancye, peace, lōganimitye, goodnes, benignitie, meknes, tēperancy, prudence, wysedome, chastitie, obedience, modestie, contynency, strenghe of soule, good wyll, promptitude and redines, a ply aunt good wyll to liue well.
He gave to us with him the gift of faith, you Gifts of hope, charity, patiency, temperancy, peace, longanimity, Goodness, benignity, meknes, temperancy, prudence, Wisdom, chastity, Obedience, modesty, contynency, strenghe of soul, good will, promptitude and readiness, a ply aunt good will to live well.
To thys man the gyfte of vnderstandynge, to that man the gyfte of wysedome, to this man the gyfte of pitye, to that man the gyfte of feare towardes god, fortitude and strenghe of soule to labour in god, to resiste synne, to do good deades.
To this man the gift of understanding, to that man the gift of Wisdom, to this man the gift of pity, to that man the gift of Fear towards god, fortitude and strenghe of soul to labour in god, to resist sin, to do good deads.
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Loue was the cause, loue moued and styrred hym to giue hym selffe to the deathe for vs. What loue? The loue whiche I spake of a fore, the loue that he bare to the, to me, and to all mankynde.
Love was the cause, love moved and stirred him to give him selffe to the death for us What love? The love which I spoke of a before, the love that he bore to thee, to me, and to all mankind.
He gaue hys bodye for the to the Iewes, to hādle, to treate, to beate, to scourge, to turmoyle, to kyll, to slee, to crucifye, to do with it what they wolde:
He gave his body for thee to the Iewes, to handle, to Treat, to beat, to scourge, to turmoil, to kill, to slee, to crucify, to do with it what they would:
He giueth to the ayē this his moost precyous bodye nowe rysen frome deathe to liffe, in that moost holy sacrament of the Euchariste, the sacrament of the aultre.
He gives to the again this his most precious body now risen from death to life, in that most holy sacrament of the Eucharist, the sacrament of the aultre.
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Christe Iesus whiche dyed, whiche rysse frome deathe to liffe, whiche is on the ryght hande of the fadre, he maketh peticyon & intercession for vs. He dayly dothe shewe to god the fadre, his manhode whiche he toke vpon hym,
Christ Iesus which died, which rysse from death to life, which is on the right hand of the father, he makes petition & Intercession for us He daily doth show to god the father, his manhood which he took upon him,
Here saythe saynt Barnard in contemplaciō of this mercyfull intercession of Christe beinge in dextera patris, Securum habes accessum o homo ad deum, ubi habes apud patrem, filium intercessorē: apud filium, matrem:
Here say saint Barnard in contemplation of this merciful Intercession of Christ being in dextera patris, Secure habes accessum o homo ad God, ubi habes apud patrem, Son intercessorē: apud Son, matrem:
As who saye, that mercy, that pitie and compassion that thou shewest to man in this doynge, shewe now vnto hym in his myserie of synne, haue compassion on hym, shewe thyn olde mercy, graunte thou him his iuste peticiō and humble suyte, remytte hys synne, giue hym grace, take hym to thy fauour.
As who say, that mercy, that pity and compassion that thou shewest to man in this doing, show now unto him in his misery of sin, have compassion on him, show thine old mercy, grant thou him his just petition and humble suit, remytte his sin, give him grace, take him to thy favour.
If any man by frayltie dothe offende and synne let hym not despayre, for he hathe an aduocate in heuen afore the fadre, his sone Iesus Christe. Aduocatum iustum, a iuste aduocate.
If any man by frailty doth offend and sin let him not despair, for he hath an advocate in heaven afore the father, his soon Iesus Christ. Aduocatum iustum, a just advocate.
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Of this grette and infinite charytie writeth the apostle Paule in an othec place sainge. Vt quid enim Christus pro impijs mortuus est? uix enim pro iusto quis moritur.
Of this grette and infinite charity Writeth the apostle Paul in an othec place saying. Vt quid enim Christus Pro impijs Mortuus est? uix enim Pro Just quis moritur.
Nam pro bono quis audeat mori? Commendat autem deus charitatem suam in nobis, quoniam cum adhuc peccatores essemus, Christus pro nobis mortuus est, in cuius sanguine iustificati sumus, in cuius sanguine salui erimus ab ira.
Nam Pro Bono quis audeat Mori? Commendat autem deus charitatem suam in nobis, quoniam cum Adhoc Peccatores essemus, Christus Pro nobis Mortuus est, in cuius sanguine iustificati sumus, in cuius sanguine salui Erimus ab ira.
for where that we were synners, wretched lyuers, abhomynable in the syght of god: Christe dyed for vs. In whose bloode, we be iustifyed and made rightuouse:
for where that we were Sinners, wretched livers, abominable in the sight of god: Christ died for us In whose blood, we be justified and made righteous:
vnles thou shuldest gett one that wolde dye for the, where shuldest thou haue one? where shuldest thou fynde hym that wold doo so muche for the, by whose death thou shuldest escape death? Nowe thou beinge a synner, a mysseliuer, lett see who will dye for the? Any one? Not the fadre for the sone, not the sone for the fadre.
unless thou Shouldst get one that would die for thee, where Shouldst thou have one? where Shouldst thou find him that would do so much for thee, by whose death thou Shouldst escape death? Now thou being a sinner, a mysseliuer, let see who will die for thee? Any one? Not the father for the soon, not the soon for the father.
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He shewed a meruelouse laudable charytie to vs, in that we beinge horryble synners, yee before we were renate or borne the chyldren of god by baptisme,
He showed a marvelous laudable charity to us, in that we being horrible Sinners, ye before we were renate or born the children of god by Baptism,
before we were iustifyed by faythe, ye before that we were borne or knowē to the worlde, Mortuus est pro nobis, he dyet for vs, not requyred, not desyored, not hyred thereunto:
before we were justified by faith, you before that we were born or known to the world, Mortuus est Pro nobis, he diet for us, not required, not desyored, not hired thereunto:
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Thou haste redemed thy people in thyn arme, the chyldren of Iacob and Iosephe. Iacob is called Israel, and signyfieth the people of Israel, the Israelytes.
Thou haste redeemed thy people in thine arm, the children of Iacob and Joseph. Iacob is called Israel, and signyfieth the people of Israel, the Israelites.
and teache truthe, and warke myracles, make holle the lame and sicke, clense lepres, giue syght to ye blinde, raysse to life deade bodyes, remytte synne, redeme man:
and teach truth, and work Miracles, make holle the lame and sick, cleanse Lepers, give sight to you blind, raysse to life dead bodies, remytte sin, Redeem man:
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and came downe frome the heuens, conceyued by the holy goost, borne of a virgyne, takynge very manhode vpon hym, and beganne playnely to open hym selffe to the worlde.
and Come down from the heavens, conceived by the holy ghost, born of a Virgae, taking very manhood upon him, and began plainly to open him selffe to the world.
He sent an other testymony frome ye heuēs that he was come, a flamynge sterre, to monyshe the thre kynges of the Este partys of the world, to testyfye hys comynge.
He sent an other testimony from you heavens that he was come, a flaming star, to monish the Three Kings of the Este parts of the world, to testify his coming.
He shewed hym selffe at.xij. yeres of age in the temple disputynge ther with doctours and lerned men of theyr lawes, prouynge & shewynge by the sayenges of theyr owne prophetes, that god was borne and comē in to the worlde.
He showed him selffe At xij Years of age in the temple disputing there with Doctors and learned men of their laws, proving & show by the sayings of their own Prophets, that god was born and come in to the world.
' And to shewe hym selffe more openly, he wente oute of Nazareth and Galyley into Iordan, to be baptized of Iohan baptiste, whiche Iohan knewe hym to be god, of a mekenes dyde vtterly refuse the thynge, iudgynge hym selffe to be farre vnworthy to touche hys mayster Christe, whiche was veraye god and man:
' And to show him selffe more openly, he went out of Nazareth and Galilee into Iordan, to be baptised of John baptist, which John knew him to be god, of a meekness died utterly refuse the thing, judging him selffe to be Far unworthy to touch his master Christ, which was very god and man:
and thou comest to me? O lorde what meaneste thou? Thou that purgest the worlde, thou that washeste all, commeste thou to me to be washed? I thy creature,
and thou Comest to me? O lord what Meanest thou? Thou that purgest the world, thou that washest all, commeste thou to me to be washed? I thy creature,
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and thou my creatour? I thy seruaūt and thou my mayster? I a synner & thou he that purgeth synne? I oughte to be washed of the and thou comest to be washed of me? O Lorde god what meaneth this? Christe answerede.
and thou my creator? I thy servant and thou my master? I a sinner & thou he that Purgeth sin? I ought to be washed of thee and thou Comest to be washed of me? O Lord god what means this? Christ answered.
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For whēne Christe was thus baptized, and wente oute of the water, the heuens opened, the holye goost descended in a corporall likenes of a doue, and stude vpon him.
For when Christ was thus baptised, and went out of the water, the heavens opened, the holy ghost descended in a corporal likeness of a dove, and stude upon him.
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Ipsum audite, here hym, folowe hym, obey hys worde, kepe hys commaūdementes, folowe that he byddeth you folowe, doo that he byddeth you doo, he is my sone, Ipsum audite, here hym.
Ipsum audite, Here him, follow him, obey his word, keep his Commandments, follow that he biddeth you follow, do that he biddeth you do, he is my soon, Ipsum audite, Here him.
What more testimonye nede we to haue of Christe to proue hym to be the sauiour of the worlde then this? then the testimonye of the fadre? the testimonye of the holy goost, hys owne warkes & wonders? Here was open wytenes, here was proue enoughe, to proue that he was the sone of god.
What more testimony need we to have of Christ to prove him to be the Saviour of the world then this? then the testimony of the father? the testimony of the holy ghost, his own works & wonders? Here was open wytenes, Here was prove enough, to prove that he was the soon of god.
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For as it is open in Mathewe, After that Christe was baptized and wēte into wyldernes, ther ouercomynge the grette enemye of man ye deuyll by that ayen prouynge hym selffe to be god:
For as it is open in Matthew, After that Christ was baptised and went into Wilderness, there overcoming the grette enemy of man you Devil by that again proving him selffe to be god:
Yet to make hym more manyfeste and knowen to the worlde, he asked hys disciples, Quem dicūt homines esse filium hominis ? What dothe ye world saye of Christe? whōe dothe they call hym? They answered, Some dothe call the Iohan baptiste, some calleth the Helyas, some Heremye or one of the { pro } phetes.
Yet to make him more manifest and known to the world, he asked his Disciples, Whom dicūt homines esse Son hominis? What doth the world say of Christ? whom doth they call him? They answered, some doth call the John baptist, Some calls the Elias, Some Heremye or one of the { Pro } phetes.
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And christe in an other place wytnessed hymselffe yt he was god, opēly saynge to ye Iewes, Opera quae ego facio, testimoniū per hibent de me ▪ Remyttynge them to his warkes, yt by hys warkes and myracles, they moughte verely knowe what he was.
And Christ in an other place witnessed hymselffe that he was god, openly saying to you Iewes, Opera Quae ego facio, testimoniū per hibent de me ▪ Remitting them to his works, that by his works and Miracles, they mought verily know what he was.
In this passion, the fadre wolde the truthe thereof shulde be shewed & openly knowen. Here in this passion Notam fecit dominus in populis uirtutem suam. He shewed hys vertue:
In this passion, the father would the truth thereof should be showed & openly known. Here in this passion Notam fecit dominus in populis uirtutem suam. He showed his virtue:
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And we se by experience, whenne frendes that hathe be longe a sondre mete to gether, they take handes to gedre eueryche with other, not the lyfte handes, but the ryght handes.
And we see by experience, when Friends that hath be long a sunder meet to gether, they take hands to gedre eueryche with other, not the lift hands, but the right hands.
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Whēne they make bargaynes to gether in token of performaunce of ther bergaynes, they strike handes together, not the lyfte handes, but the right handes.
When they make bargains to gether in token of performance of their bergaynes, they strike hands together, not the lift hands, but the right hands.
Whenne men hathe bene att variaunce, & ar ayen made attone, in token of truyse and peace, they take handes together, not lyfte handes, but ye right handes.
When men hath be At variance, & Are again made atone, in token of truyse and peace, they take hands together, not lift hands, but you right hands.
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And where he was in displeasure wt mā, & afterwarde toke truyse and peace with him, in token of a fyrme peace, he gaue man his righte hande, his sonne Iesu Christe.
And where he was in displeasure with man, & afterward took truyse and peace with him, in token of a firm peace, he gave man his right hand, his son Iesu Christ.
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Whedre itt be in fleshly desiour, in carnall affectiō, in worldely vanitye, in arrogancye or pryde, in malice or displeasur, in inordinate desiour of lucre, in gule or luxus lyuinge, or any other inordinate behauiour.
Where it be in fleshly desiour, in carnal affection, in worldly vanity, in arrogance or pride, in malice or displeasure, in inordinate desiour of lucre, in gule or luxus living, or any other inordinate behaviour.
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Dominus fortis est & potēs, dominus potens in praelio. God is stronge, God is full of mighte and power, stronge and mightye in batell, mightie in power, mightie in creatiō, mightie in protection of thes that apperteynithe vnto him:
Dominus fortis est & potēs, dominus potens in Praelio. God is strong, God is full of might and power, strong and mighty in battle, mighty in power, mighty in creation, mighty in protection of these that apperteynithe unto him:
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And in token therof, the angels att this truyse makinge, at the comminge of christe firste into this worlde, sange, Gloria in excelsis deo, et in terra pax hominibus bonae voluntatis.
And in token thereof, the Angels At this truyse making, At the coming of Christ First into this world, sang, Gloria in Excelsis God, et in terra pax hominibus bonae voluntatis.
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He stryketh wyth hys lefte hande, whenne he taketh awaye thy wyffe, thy husbande, thy chylde, thyne heyre, thy goodes, thy worldely comforte that thou haddeste so moche pleasure in.
He striketh with his left hand, when he Takes away thy Wife, thy husband, thy child, thine heir, thy goods, thy worldly Comfort that thou Hadst so much pleasure in.
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And in his lefte hande, he hathe this temporall ryches & worldely glorye, to dispose, to giue or to withdrawe, att his pleasure, to whome & frome whome he wyll.
And in his left hand, he hath this temporal riches & worldly glory, to dispose, to give or to withdraw, At his pleasure, to whom & from whom he will.
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but all soore, all foule, all fylthye, all materouse, noysome and ogle to beholde. This hād straake Hierusalē wt pestilenc { is }.lxx. M. in oon day.
but all sore, all foul, all filthy, all materouse, noisome and ogle to behold. This hand straake Hierusalē with pestilenc { is } lxx M. in oon day.
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This hād deposyd Nabuchodonosor frome his realme into deserte where he liuyd.vij. yer { is } & a half eatinge moor { is }, root { is }, grase and haye with beestis.
This hand deposed Nebuchadnezzar from his realm into desert where he lived vij year { is } & a half eating moor { is }, root { is }, graze and hay with beasts.
He hathe stryken his enemyes, the grett synners of the world and ther posteritye yt doth foloo them in ther synne and yt is he sayth Percussit inimicos in posteriora. And ther hathe they Obprobrium sempiternum, euerlastinge shame, obprobry and payne.
He hath stricken his enemies, the grett Sinners of the world and their posterity that does foloo them in their sin and that is he say Percussit inimicos in posteriora. And there hath they Obprobrium sempiternum, everlasting shame, obprobry and pain.
And a yen the same prophete saythe, Dextera tua inueniet omnes quite oderunt Thy ryghte hāde lorde god shall fynde all those that dothe haate the, all those yt hathe neglected thy commaūdemētes, al thos yt hathe despysed thy preceptes, yt hathe contempned thy lawes and ordinaunces that are disobedient vnto the.
And a then the same Prophet say, Dextera tua inveniet omnes quite oderunt Thy right hand lord god shall find all those that doth haate thee, all those that hath neglected thy Commandments, all those that hath despised thy Precepts, that hath contemned thy laws and ordinances that Are disobedient unto thee.
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But whēne shall he thus fynde them? And howe shal he finde thē? verify, Quando ponet eos ut clibanum ignis in tempore uultus sui, quando in ira sua conturbabit eos, & deuorabit eos ignis.
But when shall he thus find them? And how shall he find them? verify, Quando Ponet eos ut clibanum ignis in tempore uultus sui, quando in ira sua conturbabit eos, & deuorabit eos ignis.
Discedite a me maledicti in ignem aeternum, whenne he shall commytt them to the fyre which shall deuoure thē, the fyre of hell, ye fyer that neuer shall haue end, wher in they shalbe deuouryd,
Discedite a me Maledicti in Ignem aeternum, when he shall commytt them to the fire which shall devour them, the fire of hell, you fire that never shall have end, where in they shall devoured,
This is the hande that destroyed the Sodoms and Gormors This hande strake all the realme of Egipte with ye ten plages for their disobediency to god, and att laste drowned them in the sees and dampnid thē.
This is the hand that destroyed the Sodom's and Gorgons This hand strake all the realm of Egypt with you ten plagues for their disobediency to god, and At laste drowned them in the sees and dampened them.
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This hāde strake & dystroyd of ye cōpany of Senacherib in oon night for his blasphemye to the nombre of C.LXXXU thousand and after his own chyldren slewe hym in the tēple of Nesrache worshyppynge his ydole.
This hand strake & dystroyd of you company of Sennacherib in oon night for his blasphemy to the number of C.LXXXU thousand and After his own children slew him in the temple of Nesrache worshipping his idol.
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Howe shalte thou bynde thys hande of God? By deuōte prayour, by inteare peticion, by continuall intercessiō, by true faythe, by perfytte hope, by feruent loue and charytie, by godly and christiane lyuynge.
Howe shalt thou bind this hand of God? By devonte prayer, by inteare petition, by continual Intercession, by true faith, by perfytte hope, by fervent love and charity, by godly and christian living.
Whenne the Israelytes, (Moses beynge in the mounte wyth god and hadde receiued the lawes) hadde made them a calfe of golde and honoured itt for theyr god.
When the Israelites, (Moses being in the mount with god and had received the laws) had made them a calf of gold and honoured it for their god.
To whome Moses sayde, O Lorde, O marcyfull god, Quiescat domine iam ira tua & esto placabilis super malitiam populi, Lorde, cesse thy displeasure, hold thy hande, contented, haue compassion on thy people, forgyue them theyr iniquitye.
To whom Moses said, Oh Lord, Oh marcyfull god, Quiescat domine iam ira tua & esto placabilis super Malitiam People, Lord, cease thy displeasure, hold thy hand, contented, have compassion on thy people, forgive them their iniquity.
Praye therefore to thy lorde god yt he maye staye his stroke of vengeaunce, that he maye be mercyfull vnto the and to his people, yt he maye withdrawe hys punishynge hand, that he maye spare hys subiect { is }.
Pray Therefore to thy lord god that he may stay his stroke of vengeance, that he may be merciful unto thee and to his people, that he may withdraw his punishing hand, that he may spare his Subject { is }.
soo yff we lyue not christianely, itt shall punyshe, destroye, and vtterly dampne vs. This sone of God is not onely called dextera the ryghte hande of god the fadre:
so yff we live not Christianly, it shall Punish, destroy, and utterly damn us This soon of God is not only called Dexteram the right hand of god the father:
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Wherein standeth ye heuenly ioye, the felicitie and glorye of the fruycyon ther. Here now apperithe the grette vertue and power of this hande and arme of God.
Wherein Stands you heavenly joy, the felicity and glory of the fruition there. Here now apperithe the grette virtue and power of this hand and arm of God.
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So vndre this maner, god hath shewed & opened to the worlde his vertue, hys wysdom, his hande, hys arme, hys power, hys omnipotency, his sone Iesu Christe.
So under this manner, god hath showed & opened to the world his virtue, his Wisdom, his hand, his arm, his power, his omnipotency, his soon Iesu Christ.
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Dyd not he shewe and proue hym selfe to be veraye god in hys grette soper and maundye? whēne he shewed the secrettes of Iudas mynde and purpose de traditione,
Did not he show and prove him self to be very god in his grette Soper and maundy? when he showed the secrets of Iudas mind and purpose the tradition,
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howe he shulde betraye hym? whēne he gaue hym selfe, hys own veraye bodye and bloode, to hys disciples in forme of breade and wyne, to eate and drinke? dyd not he shewe hymselfe to be veraye God whenne he in hys prayour vpon the mounte, swette bothe water and bloode? Whenne he dyd prostrate & ouerthrewe the Iewes with a worde? Who can tell the secrettes of mans harte but oonly God? Who can gyue his bodye in forme of breade and his bloode in forme of wyne but oonly god? who can sweete bloode with water but god? who cā ouerthrowe an armye of men with a worde but God?
how he should betray him? when he gave him self, his own very body and blood, to his Disciples in Form of bread and wine, to eat and drink? did not he show himself to be very God when he in his prayer upon the mount, sweat both water and blood? When he did prostrate & overthrew the Iewes with a word? Who can tell the secrets of men heart but only God? Who can gyve his body in Form of bread and his blood in Form of wine but only god? who can sweet blood with water but god? who can overthrown an army of men with a word but God?
And howe by farther processe in his passion, dyd shewe hym selfe more playnely to the worlde, itt shall appere by a breue epylogacion and rehersall of ye same.
And how by farther process in his passion, did show him self more plainly to the world, it shall appear by a breve epylogacion and rehearsal of you same.
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howe compēdiously, and with how breue, how pythy and effectuall wordes, the foure euangelistes hathe wt a maruelouse dyligencie truely & faythefully gadrede and wryten this passiō of our sauyour christe:
how compendiously, and with how breve, how pythy and effectual words, the foure Evangelists hath with a maruelouse dyligencie truly & faythefully gadrede and written this passion of our Saviour Christ:
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we shall fynde the same mooste preciouse passiō to stande princypally in three thynges: whyche dothe instructe and teache vs thre necessarie lessons, for our soules helthe.
we shall find the same most precious passion to stand princypally in three things: which doth instruct and teach us Three necessary Lessons, for our Souls health.
For after he hadde bene broughte before so many iudges, wher he was deryded, accused, and by false testimonye condempned to deathe, to the deathe of ye crosse:
For After he had be brought before so many judges, where he was derided, accused, and by false testimony condemned to death, to the death of the cross:
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They toke all frome hym, & lefte hym bare & naked wythoute ragge or bratte, annethe they lefte vpon hym femoralia, any clothe aboute the neyther partes of hys bodye.
They took all from him, & left him bore & naked without rag or brat, annethe they left upon him femoralia, any cloth about thee neither parts of his body.
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He Complayned not, but suffrede, and paciently helde his peace, wherein we Christē people be taughte to remembre paciencie in our aduersitie, to remembre, Quod nihil in hunc mundum intulimus,
He Complained not, but suffrede, and patiently held his peace, wherein we Christian people be taught to Remember paciencie in our adversity, to Remember, Quod nihil in hunc Mundum intulimus,
Be all folkys so borne? dothe all folkis so baarly go owte? be all borne naked and baare? Ar Emperours and Kynges borne naked? and goo nakyd oute? Ye bothe Emperours and kynges, Quenes and ladyes, lordes and gentylmē, riche and poore.
Be all folks so born? doth all folks so baarly go owte? be all born naked and bare? Are emperors and Kings born naked? and goo naked out? the both emperors and Kings, Queens and ladies, Lords and gentlemen, rich and poor.
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but bothe be mortall, bothe shall dye, bothe shall rotte, bothe shalbe forgoten, bothe be Terra & cinis, puluis & esca uermium, quos hereditabunt serpētes.
but both be Mortal, both shall die, both shall rotten, both shall forgoten, both be Terra & Cinis, Pollution & Esca uermium, quos hereditabunt Serpents.
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I thinke no earthely mā cā reherse ye oon parte of the manifolde and open contemptuouse derysions, obprobryes, mockes and scornes, whyche they dyd vnto Christe as vppon this night paste and this daye:
I think no earthly man can rehearse you oon part of the manifold and open contemptuous derisions, obprobryes, mocks and scorns, which they did unto Christ as upon this night past and this day:
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they strake hym, they buffetted hym, they bounde hym, they pulled hym by ye heare, they spytte vpon hym, they gaue hym buffatt { is } and strokes to to beyond home.
they strake him, they buffeted him, they bound him, they pulled him by you hear, they spytte upon him, they gave him buffatt { is } and Strokes to to beyond home.
They scourged hym wt oute pytye or compassiō, they clothed him in purple colour in derisiō, they crowned hym with thorne, they blyndefelde hym, they mocked hym, they put in his hande a reede in stedde of a cepture,
They scourged him with out pity or compassion, they clothed him in purple colour in derision, they crowned him with thorn, they blyndefelde him, they mocked him, they put in his hand a reed in stedde of a cepture,
And lykewyse strake hym aboute the hedde, cryynge, tell vs nowe who strake the? swapte hym vpon ye face, cryynge who was yt strake the now? who was that? And kneled downe afore hym salutynge hym in derision, cryinge, Aue rex iudaeorum, Aue rex iudaeorum.
And likewise strake him about the head, crying, tell us now who strake thee? swapte him upon the face, crying who was that strake the now? who was that? And kneed down afore him saluting him in derision, crying, Aue rex Jews, Aue rex Jews.
Nowe we honour thefor our kynge, Aue rex iudaeorum, Hayle kynge of Iewes. Undre this maner outragiously & beyond all estymacyō of man, they deryded and mockyd hym.
Now we honour thefor our King, Aue rex Jews, Hail King of Iewes. Under this manner outrageously & beyond all estimation of man, they derided and mocked him.
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And yett not beynge this contente, they had hym forthe ayen in praetorium, into the ye yeldhall before Pylate, neuer ceasynge but cryed, Iudge hym, condempne hym to the deathe, he is gyltie and wurthy to dye, let hym be crucifyed, let hym be hanged vpon the crosse:
And yet not being this content, they had him forth again in praetorium, into thee you yeldhall before Pilate, never ceasing but cried, Judge him, condemn him to the death, he is guilty and wurthy to die, let him be Crucified, let him be hanged upon the cross:
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They toke hym, they put of hys purple garmēt, and put on ayen his own apparell, yt he mought the better be knowen to ye Iewes, to hys shame & rebuke.
They took him, they put of his purple garment, and put on again his own apparel, that he might the better be known to you Iewes, to his shame & rebuke.
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They putt a grette hudge crosse vpon his backe, they ledde hym & haalyd him throughe the citie, they broughte him to the place of execution, they gaue hym aysell and gall to drynke.
They put a grette hudge cross upon his back, they led him & haalyd him through the City, they brought him to the place of execution, they gave him Hazel and Gall to drink.
They faryd so vngoodly wyth hym, that I thinke the Euangelistes (whyche were mooste discrete & soobur in their penne) wolde not for shame expresse all the vngoodly and shamefull maner of theyr ludibryes, of theyr wycked behauiours in this behalfe towardes Christe.
They fared so ungoodly with him, that I think the Evangelists (which were most discrete & soobur in their pen) would not for shame express all the ungoodly and shameful manner of their ludibryes, of their wicked behaviours in this behalf towards Christ.
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but onely in parte expressid Modum & formam, the maner & fasshyon of theyr doynges, of their derysions and conuiciouse word { is }, of ther outragious behauyours towarde Christe.
but only in part expressed Modum & formam, the manner & fashion of their doings, of their derisions and conuiciouse word { is }, of their outrageous behauyours toward Christ.
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Sicut ouis ad occisionem ducitur, & quasi agnus coram tondente obmutuit, non aperiens os suum, In all this aduersitye, he vsed hymselfe lyke vnto ye propertye of a sheepe, whiche whenne he is brought to the shamuls to be slayne,
Sicut ouis ad occisionem ducitur, & quasi agnus coram tondente Obmutuit, non aperiens os suum, In all this adversity, he used himself like unto you property of a sheep, which when he is brought to the shamuls to be slain,
So now the seruaund { is } of god suffrethe derisiōs, rebuk { is }, wronges, iniuryes, trybulacion, reproche, aduersytye, sykenes, infyrmytyes, hungre, famyne, thyrste, pouertye, myserye, dysdayne as men vtterly abiecte and out caste of all the worlde:
So now the seruaund { is } of god suffrethe derisions, rebuke { is }, wrongs, injuries, tribulation, reproach, aduersytye, sickness, infyrmytyes, hunger, famine, thirst, poverty, misery, disdain as men utterly abject and out cast of all the world:
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as Paule wytnessythe of the apostles, of the martyrs, confessours, & preachers of the worde of God, saynge, Spectaculum facti sumus mundo, & angelis & hominibus.
as Paul wytnessythe of the Apostles, of the Martyrs, Confessors, & Preachers of the word of God, saying, Spectaculum facti sumus mundo, & Angels & hominibus.
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esurimus, sitimus, nudi sumus, colaphis cedimur, instabiles sumus, maledicimur & benedicimus, persecutionem patimur & sustinemus, blasphemamur & obsecramus, tan { que } purgamenta huius mundi facti sumus, omnium peripsema us { que } ad huc.
esurimus, sitimus, nudi sumus, Colaphis cedimur, instabiles sumus, maledicimur & benedicimus, persecutionem patimur & sustinemus, Blasphemamur & Obsecramus, tan { que } Dregs Huius mundi facti sumus, omnium Religiously us { que } ad huc.
Omnis turba qui simul aderāt ad spectaculū istud & uidebāt quae fiebāt, percutientes pectora sua reuertebātur. All the people yt were present at thys spectacle, at this passiō of xp̄e,
Omnis turba qui simul Aderant ad spectaculū istud & videbant Quae fiebant, Striking pectora sua reuertebātur. All the people that were present At this spectacle, At this passion of Christ,
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We suffre for God moche hūgre, penurye, famyne, thyrste, poore apparell and nakednes. We suffre for Christe Colaphos, strypes, beatinges, punyshemētes:
We suffer for God much hunger, penury, famine, thirst, poor apparel and nakedness. We suffer for Christ Colaphos, stripes, beatings, punishments:
Facti sumus peripsema. We are hadde in reputacion of the worlde Abiectissimi, the vyleste people of ye worlde, abiectes and of noo regarde, of noo reputaciō, but as caste awayes:
Facti sumus Religiously. We Are had in reputation of the world Abiectissimi, the vyleste people of the world, abjects and of no regard, of no reputation, but as cast aways:
reputed butt as the rotten parte or as ye paryng of an aple, or as ye duste that is swepte out of the house & throwen in to a corner behinde the doore to be caste to the dunghill.
reputed butt as the rotten part or as the paring of an apple, or as you dust that is swept out of the house & thrown in to a corner behind the door to be cast to the dunghill.
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And all this worldely myseryes and shames, they paciētly suf•rede for christe his sake, for the loue of god, lokynge for that rewarde that God hathe ordeyned for those that paciently dothe suffre aduersytye and tribulaciō for hym.
And all this worldly miseries and shames, they patiently suf•rede for Christ his sake, for the love of god, looking for that reward that God hath ordained for those that patiently doth suffer aduersytye and tribulation for him.
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Remembringe that the rewardes of our paynes paciently suffrede here for God are of suche excellencye, that they passeth all oure desertes, all our good dedes,
Remembering that the rewards of our pains patiently suffrede Here for God Are of such excellency, that they passes all our deserts, all our good Deeds,
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Paciently therefore suche aduersityes as chauncheth, are to be suffrede for the loue of God, whyche taughte vs in his yassion, paciently to suffre for hym, whiche suffryd so paciently for vs. The thyrde parte of this passion, stoode In summa corporis poena & afflictione, In so horrible and excedinge paynes, whyche were soo manifolde & grette, that all the martyrdomes off martyres, cā not be compared vnto them.
Patiently Therefore such adversities as chauncheth, Are to be suffrede for the love of God, which taught us in his yassion, patiently to suffer for him, which suffered so patiently for us The Third part of this passion, stood In summa corporis poena & affliction, In so horrible and exceeding pains, which were so manifold & grette, that all the martyrdoms off Martyrs, can not be compared unto them.
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His bodye was soo tendre, his complexion was so pure, his nature was so cleane, his afflictions were soo greate and manifolde, hauinge no comforte in his pangues, lefte euen poste alone, comforteles, wythoute any consolacion or refrygery, wythoute any ayde or helpe withoute any cūforte or refreshynge, wythoute any mytigaciō or releffe, lefte vtterly to his enemyes handes to doo wyth him euen is they wolde:
His body was so tendre, his complexion was so pure, his nature was so clean, his afflictions were so great and manifold, having no Comfort in his pangs, left even post alone, comforteles, without any consolation or refrygery, without any aid or help without any comforte or refreshing, without any mitigation or releffe, left utterly to his enemies hands to do with him even is they would:
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They sett this tytle vpon the crosse He braice, Grece, & latine, bothe in Hebrewe, Greke & laten Iesus Nazarenus rex iudaeorum, Iesus of Nazarethe, kynge of Iewes.
They Set this title upon the cross He braice, Grece, & latin, both in Hebrew, Greek & latin Iesus Nazarene rex Jews, Iesus of Nazareth, King of Iewes.
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They lyfte vppe thys crosse on heyghe and rushed it downe to the mortes where itt shulde stande with suche a vyolence, that all his blyssed bodye was in a newe tormente, in a newe passion.
They lift up this cross on heyghe and rushed it down to the mortes where it should stand with such a violence, that all his blessed body was in a new tormente, in a new passion.
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that the prophete Ieremye seynge it longe before in spryte, cryed in the persone of Christe, O nos omnes qui transitis per uiam, attendite & uidete si est dolor sicut dolor meus.
that the Prophet Jeremiah sing it long before in sprite, cried in the person of Christ, O nos omnes qui transitis per uiam, Attendite & uidete si est dolour sicut dolour meus.
O all ye people of the worlde that shall happen to come by this waye, beholde and see howe I am wounded how I am crucified, deryded, disdayned, scorned, vylypended, and despysed:
O all you people of the world that shall happen to come by this Way, behold and see how I am wounded how I am Crucified, derided, disdained, scorned, vylypended, and despised:
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and for the residue of the vnlerned ignorante Iewes, whyche consēted to his deathe saynge, Pater ignosce illis, quia nesciunt quid faciunt. Forgeue them fadre, forgeue them:
and for the residue of the unlearned ignorant Iewes, which consented to his death saying, Pater Ignosce illis, quia nesciunt quid faciunt. Forgive them father, forgive them:
He cryed also to his father, aledgyd ther ignorācy for ther excuse, heloi heloi lamazabathani ? my god, my god, ' why doost thou forsaake me? Shaoynge by these wordes the grette excessiue payne that he was in, beynge leste barely withoute any comforte, withoute any helpe or socour:
He cried also to his father, alleged there ignorancy for there excuse, heloi heloi lamazabathani? my god, my god, ' why dost thou forsaake me? Showing by these words the grette excessive pain that he was in, being lest barely without any Comfort, without any help or succour:
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And for a fardre knowledge and contemplacion of this glorious passion, ye shall vnderstand that fyue thynges ther war which specially augmēted the paynes of his passion, videlicet Locus, tēpus, persona a qua sustinuit, persona passa,
And for a fardre knowledge and contemplation of this glorious passion, you shall understand that fyue things there war which specially augmented the pains of his passion, videlicet Locus, tēpus, persona a qua Sustinuit, persona passa,
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The fyrste was Loc { us }. The place where he suffrede, whyche was Ierusalem, a regall citye, a metropolyke citie, a citye of magnifycencye, a famouse and a populose cytie:
The First was Loc { us }. The place where he suffrede, which was Ierusalem, a regal City, a metropolyke City, a City of magnificency, a famous and a populose City:
In whiche citye whenne he wente throughe bearinge his crosse to his passiō, his countenaunce was so pituouse, he was so weake and feble, the stretes beynge full of people, they wepe in euery corner, to see that dolorouse syghte, to see that panguyous body.
In which City when he went through bearing his cross to his passion, his countenance was so pituouse, he was so weak and feeble, the streets being full of people, they weep in every corner, to see that dolorous sight, to see that panguyous body.
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What war his chyldren, and whose were these chyldren. Certeynly eueriche of them hadde children. The children that christe ment, were ther wycked dedes.
What war his children, and whose were these children. Certainly eueriche of them had children. The children that Christ meant, were there wicked Deeds.
Peter, thryse forsoke his master chryste, & wepte, and was forgouen. Mary magdalen, abhomynablye lyued after a fleshely maner: and wepte, and was forgeuen.
Peter, thrice forsook his master Christ, & wept, and was forgouen. Mary Magdalen, abhomynablye lived After a fleshly manner: and wept, and was forgiven.
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Dauid, lamented his aduoutrye, his murdre and pryde, and was forgeuen. The good theffe, this daye sorowefully repēted hym of his mysselyuinge, and was forgeuen.
David, lamented his aduoutrye, his murder and pride, and was forgiven. The good theffe, this day sorowefully repented him of his mysselyuinge, and was forgiven.
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He was ledde extra portam, out of the yates, into the place callyd Golgotha in the moūte of caluary, a fylthye stenchiouse place, a place where comenly the offenders of the lawe were put to execucion,
He was led extra portam, out of the yates, into the place called Golgotha in the mount of calvary, a filthy stenchiouse place, a place where commonly the offenders of the law were put to execution,
For itt was not doon by straungior nor by euery neyghbour, butt bye his nighe acquaintaunce, by his nighe frendes, by his domesticalls and nyghe neighbours, by his bredren the Iewes, of whome he lynyally descended,
For it was not done by straungior nor by every neighbour, butt buy his High acquaintance, by his High Friends, by his domesticalls and High neighbours, by his Brethren the Iewes, of whom he lynyally descended,
Amici mei & proximi mei aduersum me appropinquauerunt & steterūt, Et qui iuxta me erāt, de longe steterunt & uim faciebant qui querebant ani mam meam.
Friends mei & proximi mei aduersum me appropinquauerunt & steterunt, Et qui Next me Erant, de long steterunt & uim faciebant qui querebant ani mam meam.
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The fourthe thynge yt augmented the payne of his passiō, was Persona passa. The person that suffrede, whyche was hym self, Christe itt was yt sufferyd, which was of hym self an innocente, pure in harte, chaste in bodye, cleane in thoughte worde & dede.
The Fourth thing that augmented the pain of his passion, was Persona passa. The person that suffrede, which was him self, Christ it was that suffered, which was of him self an innocent, pure in heart, chaste in body, clean in Thought word & deed.
Hee it was that holdethe vppe ye world wyth his hande that staythe hyt, that gouernethe hyt, that mouith and sterithe hytt this way and that way, vp and down, to and froo at his pleasure, he hytt is that dothe rule, gouerne & ordre, all at his wyll.
He it was that holdeth up the world with his hand that staithe hit, that Governs hit, that mouith and sterithe hytt this Way and that Way, up and down, to and froo At his pleasure, he hytt is that doth Rule, govern & ordre, all At his will.
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O my people, what haue I doon to the? haue not I doon ye good? haue nott I holpen the? haue nott I bene beneficiall vnto the? haue not I don for the more good thenne thou canste deuise? Quid debui tibi facere quod nō feci? Responde mihi. What oughte I do for the, that I haue not doon? Shewe me oon Iote.
Oh my people, what have I done to thee? have not I done you good? have not I helped thee? have not I be beneficial unto thee? have not I dONE for the more good then thou Canst devise? Quid debui tibi facere quod nō Feci? Respond mihi. What ought I do for thee, that I have not done? Show me oon Jot.
Aut quid molestus fui? haue I euer ben molestious or grewus vnto ye? haue I euer doon any grefe to the? any iniury? any hurte or wronge? Responde mihi. Answere, answere yee or naye, spake to me.
Or quid Molestus fui? have I ever been molestious or grewus unto you? have I ever done any grief to thee? any injury? any hurt or wrong? Respond mihi. Answer, answer ye or nay, spoke to me.
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I came downe vnto the, I was conuersaunte wyth the, I fedde the wyth my worde, I fedde the wyth meate, I healed thy sicke & soore, I gaue the blynde syghte, the deffe hearynge, ye dome speache, the lepurs clēnes, ye laame their lymmes,
I Come down unto thee, I was conversant with thee, I fed thee with my word, I fed thee with meat, I healed thy sick & sore, I gave the blind sight, the deffe hearing, you dome speech, the lepurs cleanness, you laame their limbs,
O Chrysten man and woman, thynkeste thou that god wyll not leye annenste the att that day his manyfolde bountuouse benefites that he hathe shewed vnto the the? and a yen thyn outragiouse vnkyndenes whyche thou sheweste vnto hym? Chrysten man, chrysten man, euery oon of you looke in your selues, whedre god hathe doon any thynge for you or not? looke a yen howe vnkyndely ye haue recompensed hym.
O Christen man and woman, thynkeste thou that god will not lay annenste the At that day his manifold bountuouse benefits that he hath showed unto the the? and a then thyn outragiouse unkindness which thou shewest unto him? Christen man, christen man, every oon of you look in your selves, Where god hath done any thing for you or not? look a then how unkindly you have recompensed him.
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Ye Chrysten people, what haue I don vnto you, that ye shulde thus vnientylly vse your selues towardes me? Can ye saye any thynge to it? Respōde, speake, lett me here what ye can saye hereunto? I do the daily good,
the Christen people, what have I dONE unto you, that you should thus vnientylly use your selves towards me? Can you say any thing to it? Respond, speak, let me Here what you can say hereunto? I do the daily good,
and ye dayly doste crucifye me, by this abhominable lyuinge, by thy outeragious pompe and pryde, by thy wyckyd malice and enuye, by thy beestly glotonye and voluptye, by thy fylthy lecherouse & carnall lyfe, by thy heynous peryurye and blasphemye.
and you daily dost crucify me, by this abominable living, by thy outeragious pomp and pride, by thy wicked malice and envy, by thy beastly gluttony and volupty, by thy filthy lecherous & carnal life, by thy heinous peryurye and blasphemy.
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O Christen man, Quid feci tibi ? What haue I doon to thy? what occasyion haue I gouen, ' why thou shuldeste this intreate me? thus to crucifye me wyth thy synnefull lyuynge? thus to gyue me aysell and gall wyth thy carnall behauiour? thus to launce me to the harte wyth ye spere of thy blasphemouse tōge.
O christian man, Quid Feci tibi? What have I done to thy? what occasyion have I gouen, ' why thou shuldeste this entreat me? thus to crucify me with thy sinful living? thus to gyve me Hazel and Gall with thy carnal behaviour? thus to lance me to the heart with you spear of thy blasphemous tongue.
And thou withe oute cause thus cruelly to entreate me? O vnkynde christen man, what shalte thou ley for thyn excuse att ye daye of iudgement whenne this shalbe layde annenste the? whenne thy iudge god shall ley this vnto thy chardge.
And thou with out cause thus cruelly to entreat me? O kind christian man, what shalt thou ley for thine excuse At you day of judgement when this shall laid annenste thee? when thy judge god shall ley this unto thy charge.
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When he shall shewe the, the crown of thorne, the scurges, the buffat { is }, the strok { is }, ye crosse the naylys, the aysell, the gall, the sharpe spere, the wound { is } and all the artilery & armes of hys passion:
When he shall show thee, the crown of thorn, the scourges, the buffat { is }, the strok { is }, you cross the naylys, the Hazel, the Gall, the sharp spear, the wound { is } and all the Artillery & arms of his passion:
when he shall ley to thy chardge, that yu ware the doer of hytt, that thou war the cause and occasyon of his passion and deathe? Then shall he say vnto the, Responde mihi. Synner, make āswere hereunto.
when he shall ley to thy charge, that thou beware the doer of hytt, that thou war the cause and occasion of his passion and death? Then shall he say unto thee, Respond mihi. Sinner, make answer hereunto.
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Muche more we ought to suffre, For chryste taught vs, that Per multas tribulationes oportet nos intrare in regnum dei, that we muste entre ye heuens by tribulacion and aduersitye.
Much more we ought to suffer, For Christ taught us, that Per multas tribulationes oportet nos intrare in Kingdom dei, that we must enter you heavens by tribulation and adversity.
The fyfte thynge that augmentyd the payne of this passion of our sauyour Ihesu chryste, was Persona pro qua passus est, ye persō for whome he suffrede.
The Fifth thing that augmented the pain of this passion of our Saviour Jesus Christ, was Persona Pro qua passus est, you person for whom he suffrede.
He suffrede for vs synners, for vs vnprofytable wretches, for vs vnkynde people, for vs his enemyes, beinge oute of ye fauour of God, stādinge in state of dāpnacyon:
He suffrede for us Sinners, for us unprofitable wretches, for us kind people, for us his enemies, being out of the favour of God, standing in state of damnation:
thēne a mā to dye for hys enemies as ye harde afore? Here be we taughte loue & cherite, here we be taught to opē oure bowelles of mercye to oure poore neyghbours in tyme of necessitie, to suffre payne for their cōforte, to suffre deathe rather then their soules shulde peryshe. God gaue vs ensāple.
then a man to die for his enemies as you harden afore? Here be we taught love & cherite, Here we be taught to open our bowels of mercy to our poor neighbours in time of necessity, to suffer pain for their Comfort, to suffer death rather then their Souls should perish. God gave us ensample.
Itt is no mastrye to forsake thy frowarde wyll, thyn own appetyte, thy sensuall desiours, thy fleshely lustes, ye pleasure of thy bodie, ye worldely vanytie yf yu wilte thy selfe,
It is no mastery to forsake thy forward will, thyn own appetite, thy sensual desiours, thy fleshly lusts, you pleasure of thy body, you worldly Vanity if thou wilt thy self,
Christe whenne he was in mooste pangues and paynes, whenne he was in his praye• in the mounte, beinge in that horryble conflicte betwene sensualitye and reason:
Christ when he was in most pangs and pains, when he was in his praye• in the mount, being in that horrible conflict between sensuality and reason:
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Butt christe gaue ouer his wyll and the sensuall appetyte of the fleshe, & sayde to his fadre, Pater non sicut ego uolo, sed sicut tu uis, fiat uoluntas tua, Nott as I wyll fadre, butt as thou wylte:
Butt Christ gave over his will and the sensual appetite of the Flesh, & said to his father, Pater non sicut ego uolo, sed sicut tu uis, fiat uoluntas tua, Not as I will father, butt as thou wilt:
folowe reason, praye to god for helpe and assistans, represse thy carnall will, coarce thy bodye, desiour god for grace, call to hym for strength in all tēptacion, desyour his comforte in all aduersitye and tribulacion,
follow reason, pray to god for help and assistants, repress thy carnal will, coarce thy body, desiour god for grace, call to him for strength in all temptation, desyour his Comfort in all adversity and tribulation,
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thy couetousenes and wronge doynges, wyth almes, liberalytye and warkes of pytie, thy lecherye and voluptuouse lyuinge, wyth fastynge, abstinencye, prayour and good occupacion.
thy couetousenes and wrong doings, with alms, liberalytye and works of pity, thy lechery and voluptuous living, with fasting, abstinency, prayer and good occupation.
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What shall thys mannes humblenes proufett thy pryde? What shall his pytie proufett thy cruelnes? his fastinge thy glotonye? his labour thy slouthe? his chastytie thy lecherye? his faythe thyn infydelitye? what dydd the humblenes of ye publicane prouffett the prowde pharisey? what dyd the abstinencye of poore Lazare, helpe ye ryche gloton? What dyd the penaunce and passion of chryste prouffett the impenitencie and disperacion of Iudas? The publicane his mekenes, did condempne the proude pharisei.
What shall this Man's humbleness proufett thy pride? What shall his pity proufett thy cruelness? his fasting thy gluttony? his labour thy sloth? his chastytie thy lechery? his faith thine infydelitye? what dydd the humbleness of the publican prouffett the proved Pharisee? what did the abstinency of poor Lazarus, help you rich gloton? What did the penance and passion of Christ prouffett the impenitency and disperacion of Iudas? The publican his meekness, did condemn the proud Pharisees.
We ar ashamed to humble our selues to God, to our superiours, to ye lawes of chryste his chirche, to the aduertisemente of the worde of God, to the coūcell of our goostely fadres.
We Are ashamed to humble our selves to God, to our superiors, to the laws of Christ his Church, to the aduertisemente of the word of God, to the council of our goostely fadres.
Christe walked in humilitye, christe walkyd in obedience, in chastytie, in prayour, in fastinge, temperancye, loue, charitye, penaunce, and in suche other vertuous.
Christ walked in humility, Christ walked in Obedience, in chastytie, in prayer, in fasting, temperancy, love, charity, penance, and in such other virtuous.
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Fourthely, therfor he saythe in ye former letter of Matthew a for rehersed, Sequatur me. He muste folowe me saithe Chryste, Folowe thou thy mastre christe in these and in all suche other lyke vertues.
Fourthly, Therefore he say in you former Letter of Matthew a for rehearsed, Sequatur me. He must follow me Saith Christ, Follow thou thy Master Christ in these and in all such other like Virtues.
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For the former letter of Peter saythe, Vt sequamini uestigia eius. And in the tother lettre Et sequatur me. Here is the veraye forme and rule of a chrysten man and woman, to folowe the steppes of Christe, to folowe the lyff of Chryste, to folowe the ensample that Chryste gaue vs. He saithe, Exemplum dedi nobis ut quemadmodum ego feci, ita & nos faciatis.
For the former Letter of Peter say, Vt sequamini uestigia eius. And in the tother lettre Et sequatur me. Here is the very Form and Rule of a christen man and woman, to follow the steps of Christ, to follow the life of Christ, to follow the ensample that Christ gave us He Saith, Exemplum dedi nobis ut quemadmodum ego Feci, ita & nos faciatis.
so to instructe vs voluntary lye to sustayne payne for our synnes, to instructe vs that the veraye true and suere waye to heuē, is by payne, by payne and sufferynge, as a for is rehersyd.
so to instruct us voluntary lie to sustain pain for our Sins, to instruct us that the very true and suere Way to heaven, is by pain, by pain and suffering, as a for is rehearsed.
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yt haue receued the lyghte of grace and knowledge of the lawes of God? Thoue chrysten man & womā I tell ye, that God is full of mercy, ye god is as full of mercy as we haue spoken of,
that have received the Light of grace and knowledge of the laws of God? Thou christen man & woman I tell you, that God is full of mercy, you god is as full of mercy as we have spoken of,
God that here wyll remytte the synne of ye penytente, ther wyll condempne to deathe ye presumptuouse synner, the vnpenitent person, the wretchid lyuer.
God that Here will remytte the sin of you penytente, there will condemn to death you presumptuous sinner, the unpenitent person, the wretched liver.
mercye towardes thy neyghbour, fear and dred of god, he requirethe of the a synner repentans, soroo, contricion, confession, he requyrethe of the a trewe faithe, a constante hoope, a feruēte charithe, and faithefull charitable warkes.
mercy towards thy neighbour, Fear and dreaded of god, he requireth of the a sinner repentans, soroo, contrition, Confessi, he requireth of the a true faith, a constant hoop, a fervent charithe, and faithful charitable works.
He requyrethe of the, to lyue in his obediency, in humilitye, in simplicite of herte, in clēnesse of that kind of chastitie that thou arte callyd vnto, he requyrythe of the to be constante in hym, to flee syne, to resyste temptacion, to loue vertue,
He requireth of thee, to live in his obediency, in humility, in simplicite of heart, in cleanness of that kind of chastity that thou art called unto, he requyrythe of the to be constant in him, to flee sin, to resist temptation, to love virtue,
Whenne the Iewes saide euyll by hym, in blasphemynge hym, rebukynge hym saynge, Reus est mortis, Crucifigatur, Vah qui destruis templum, descēde de cruce & credem { us } tibi, Salua te ipsū si potes, dae moniū habes:
When the Iewes said evil by him, in blaspheming him, rebuking him saying, Rhesus est mortis, Crucifigatur, Vah qui destruis Templum, descend the Cruce & credem { us } tibi, Salua te ipsū si potes, dae moniū habes:
And all was to giue ye and me knowledge, howe to folowe hym in hys steppes, in his lyuynge, in his ensample, Vt sequamini uestigia eius. To haue you folowe his steppes,
And all was to give you and me knowledge, how to follow him in his steps, in his living, in his ensample, Vt sequamini uestigia eius. To have you follow his steps,
They were dysmayde, they were abashed, they wyste not what wolde come of itt, they feared vengeaunce and the grett stroke of god, they tremuld in their hartes, they hylde down their heddes as men dismayde, they cryed inwardely, alas what haue we doon.
They were dysmayde, they were abashed, they wist not what would come of it, they feared vengeance and the grett stroke of god, they tremuld in their hearts, they hylde down their Heads as men dismayed, they cried inwardly, alas what have we done.
Frome whiche iniquities? Frome this & that? ye frome this & frome that, and frome all. Frome all iniquytyes. Frome iniquitie originall and actuall: actuall veniall, and actuall mortall.
From which iniquities? From this & that? you from this & from that, and from all. From all iniquities. Frome iniquity original and actual: actual venial, and actual Mortal.
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The prophete many yeres afore this redempcion was wrought, beinge in assurans of hytt veraly to come, spake these wordes in the future tens, in the tyme to come, saynge Redimet Israel, he shall redeme Israel.
The Prophet many Years afore this redemption was wrought, being in assurans of hytt veraly to come, spoke these words in the future tens, in the time to come, saying Redimet Israel, he shall Redeem Israel.
And in meane tyme whyles they were askynge this lycēs, came certayne souldiours of the Iewes, deputed to kepe this bodye that itt shulde nott be taken awaye:
And in mean time whiles they were asking this license, Come certain Soldiers of the Iewes, deputed to keep this body that it should not be taken away:
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and braake the shākebones of theyr legges that were crucifyed wt Christe. And whenne they came to Iesus & sawe hym deade, they braake nott his legges:
and braake the shank-bones of their legs that were Crucified with Christ. And when they Come to Iesus & saw him dead, they braake not his legs:
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To remembre particulerly, euery parte of his passion, his mawndye whiche he made to his disciples, the washynge of their feete, ye panguyouse prayer he made in the mounte.
To Remember particularly, every part of his passion, his mawndye which he made to his Disciples, the washing of their feet, you pangeous prayer he made in the mount.
To Remembre the mercye he shewed whēne he prayed for his tormentours, the aysell and gall he tasted, the lamentable complaynte he made to his fadre of the excessiue paynes he hadde as a man lefte alone wythout all comforte.
To remember the mercy he showed when he prayed for his tormentors, the Hazel and Gall he tasted, the lamentable complain he made to his father of the excessive pains he had as a man left alone without all Comfort.
To Remembre howe tenderly he hadde his modre in remembraunce in that deathely pangues whēne he deputid hir in to ye custodie of his disciple Iohn to remēbre a yen howe he thirsted,
To remember how tenderly he had his modre in remembrance in that deathely pangs when he deputed his in to you custody of his disciple John to Remember a then how he thirsted,
To Remembre howe that att his crye whenne the soule departed, all the creatures in heuen, earthe and hell, was astoned and moued to pitie and to compassion:
To remember how that At his cry when the soul departed, all the creatures in heaven, earth and hell, was astoned and moved to pity and to compassion:
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Thenne laye hym in a cleane fyne Syndon, in a cleane wyndinge shete. That is, to see thy cōscience to be pure and cleane. Cleane withoute weme of synne.
Then say him in a clean fine Sindon, in a clean winding xx. That is, to see thy conscience to be pure and clean. Clean without weme of sin.
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And signifyeth Timorem domini, ye feare & dread of God, whiche dryeth vppe the humour of synne, ' whiche defendeth man frome thacte of iniquytye and preserueth hym in grace and in fauour of God.
And signifieth Timorem domini, you Fear & dread of God, which drieth up the humour of sin, ' which defendeth man from thacte of iniquity and Preserveth him in grace and in favour of God.
Timenti deum non occurrent mala, sed in tentatione deus illum conseruabit, & liberabit a malis No euyll nor hurte, noo dangiour of synne shall chaunce to him that feareth god:
Timenti God non occurrent mala, sed in tentatione deus Ilum conseruabit, & Liberabit a malis No evil nor hurt, no dangiour of sin shall chance to him that fears god:
and sygnifyeth veraye contricion, whiche thoughe itt be of it selfe bittur and displeasaunte, yett itt dothe merueloussely purge and clense man frome the humor of synne,
and signifieth very contrition, which though it be of it self bittur and displeasaunte, yet it doth merueloussely purge and cleanse man from the humour of sin,
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He is not alyue that can tell nor declare, the speciall inwarde comforte, the secrette Ioye & gladenes, that the true penitent hathe by twen god & him.
He is not alive that can tell nor declare, the special inward Comfort, the secret Joy & gladenes, that the true penitent hath by twen god & him.
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But wee see not the vertuousnes of the holy gooste, wee see not the conforte, ye Ioy they haue in god inwardly, we see not that heuēly visions, that swett dremes,
But we see not the vertuousnes of the holy ghost, we see not the Comfort, you Joy they have in god inwardly, we see not that heavenly visions, that swett dreams,
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This stone is constantia, perseuerantia, the vertue that is called cōstancye, perseueraunce, to be constaunte and permanente in that godly penitent lyffe that thou haste nowe taken vpō the, and to continue in vertue.
This stone is constantia, perseuerantia, the virtue that is called constancy, perseverance, to be constant and permanent in that godly penitent life that thou haste now taken upon thee, and to continue in virtue.
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For thapostle cōfortinge good people to continue in vertue, saythe, Fratres stabiles estote & immobiles, habundantes in omni opere domini semper, scientes quod labor uester non est maius in dn̄o.
For apostle comforting good people to continue in virtue, say, Brothers stabiles estote & immobiles, habundantes in omni Opere domini semper, Knowing quod labour vester non est May in dn̄o.
And the euangeliste Mathewe wytnessythe the same saynge, Qui perseuerauerit us { que } in finem, hic saluus erit. He that dothe perseuer and contynue in vertue to his lyues end, he shalbe sauyd.
And the evangelist Matthew wytnessythe the same saying, Qui perseveraverit us { que } in finem, hic saluus erit. He that doth persever and continue in virtue to his lives end, he shall saved.
For as Mathewe shewethe after he was buried, ye pryncis of the prystes & the pharyseis came to pylate sainge, Sir, we remembre we ell that this deceiuer of the people sayde whēne he was a lyue, that he wolde aryse after the thyrde daye frome dethe to lyffe.
For as Matthew Showeth After he was buried, you Princes of the prystes & the Pharisees Come to Pilate saying, Sir, we Remember we ell that this deceiver of the people said when he was a live, that he would arise After the Third day from death to life.
These thre dayes whiles this bodye laye deade in the sepulcre, the soule of Christe Ioyned to his godhede, descended to the helles, nott as oon yt was gyltye, not as oon worthye to go thedre, not as oon ther to be enprysoned:
These Three days while this body say dead in the Sepulchre, the soul of Christ Joined to his godhead, descended to the Hells, not as one that was guilty, not as oon worthy to go thedre, not as one there to be enprysoned:
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Didde not he drawe vnto him, by a meruelous admyraciō of his deathe, passion, & ascēcion, the heuen? the aungels? when they sayd, Quis estiste qui uenit de Edō tinctis uestibus de Bosra ? Who is this that cūmithe from Edom and Ierusalē so victoriously in blody apparell? dydd not he drawe vnto hym by admyracion of this passion the sone? the mone? the sterres? the vayle? the graues? the deade bodyes? ye stones? the earthe? dyd not he drawe vnto hym the hartes of Centurio and of those that were wt hym cryinge, Vere hic filius dei erat ? dydd nott he drawe vnto hym the hartes of those that wente awaye frome the crosse lamentinge and wepynge? And nowe he descended in to ye helles to pull vnto him ye resydue, the captiues that were ther? He drewe vnto hym all that were his electes in hell, whome the dewell tirannously dyd possesse.
Did not he draw unto him, by a marvelous admiration of his death, passion, & Ascension, the heaven? the Angels? when they said, Quis estiste qui uenit de Edō tinctis uestibus de Bosra? Who is this that commit from Edom and Ierusalē so victoriously in bloody apparel? dydd not he draw unto him by admyracion of this passion the soon? the moan? the Stars? the Vail? the graves? the dead bodies? you stones? the earth? did not he draw unto him the hearts of Centurion and of those that were with him crying, Vere hic filius dei erat? dydd not he draw unto him the hearts of those that went away from the cross lamenting and weeping? And now he descended in to you Hells to pull unto him you residue, the captives that were there? He drew unto him all that were his elects in hell, whom the dewell tirannously did possess.
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Thenne and ther att the comynge of our lorde Iesu Chryste to hell, the boltes losed, the lockes and yates opened, he bounde ye prynce of darkenes, he troublede the legions of dewelles, hee losed ye iuste people, he delyuered the captiues, he putt them to lybertie, he gaue lyghte to those that were in darknes.
Then and there At the coming of our lord Iesu Christ to hell, the bolts losed, the locks and yates opened, he bound you Prince of darkness, he troublede the legions of dewelles, he losed you just people, he Delivered the captives, he put them to liberty, he gave Light to those that were in darkness.
Whiche sayde wythin them selues, what dradfull & horryble lyght• is this that is come here in to this our darkenes? who is this that soo tryumphuously dothe inuade vs? he is an Inuador & nott a suter, he comethe to take awaye and nott to tarye, he comethe as a conquerour and not as a prysoner, he comethe as a iudge & nott as oon yt shulde be iudged, he comethe to delyuer and not to brynge prisoners.
Which said within them selves, what dreadful & horrible lyght• is this that is come Here in to this our darkness? who is this that so tryumphuously doth invade us? he is an Invader & not a suitor, he cometh to take away and not to tarry, he cometh as a conqueror and not as a prisoner, he cometh as a judge & not as oon that should be judged, he cometh to deliver and not to bring Prisoners.
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howe is ytt that he dothe loose these our prysoners? Wee knowe well that he was betrayede, we knowe well that he was taken, bounden, illuded, deryded, mocked, scourged, bobbed, beete, crucifyed, and dyed:
how is ytt that he doth lose these our Prisoners? we know well that he was betrayed, we know well that he was taken, bounden, illuded, derided, mocked, scourged, bobbed, beet, Crucified, and died:
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For ye whyche they made an owte crye anenste their prynce Sathanas, saynge, what haste thou don? Is not this he in whose deathe thou mooste reioycyddyste? Is not this he in whose crosse and deathe y• thoughtyste to haue subdued all the worlde? And loo, he breaketh all thy prysones, he lettythe to lybertye all thy captyues, he loose the all thy prysoners, he turnethe their sorowe into Ioye, theyr darkenes into lyghte, their bandes into lybertye, theyr paines into pleasure.
For you which they made an owte cry anenste their Prince Sathanas, saying, what haste thou dONE? Is not this he in whose death thou most reioycyddyste? Is not this he in whose cross and death y• thoughtest to have subdued all the world? And loo, he breaks all thy prysones, he lettythe to liberty all thy captyues, he lose the all thy Prisoners, he turneth their sorrow into Joy, their darkness into Light, their bands into liberty, their pains into pleasure.
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And after all these complayntes of ye dewell { is }, streyghte and oute of hande, all the holye fadres ther, dydd welcome Chryste their lorde god, whō they so longe had loked for, in whome was theyr truste and expectacion, their hope & Ioye, theyr lyffe and comforte.
And After all these complaints of you dewell { is }, straight and out of hand, all the holy fadres there, dydd welcome Christ their lord god, whom they so long had looked for, in whom was their trust and expectation, their hope & Joy, their life and Comfort.
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He appered vnto dyuers of his disciples many tymes, and many ways, to approue his resurrection and to putt itt oute of doubte, he appered vnto thē all to gether and shewed the woundes of his handes & of his syde.
He appeared unto Diverse of his Disciples many times, and many ways, to approve his resurrection and to put it out of doubt, he appeared unto them all to gether and showed the wounds of his hands & of his side.
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Wherepon sainte Ambrose saythe, we that are baptysed, are buryed in chryste, that frome hensforthe, we oughte to folowe his lyffe, in whiche lyffe hee roose:
Whereon Saint Ambrose say, we that Are baptised, Are buried in Christ, that from hensforthe, we ought to follow his life, in which life he roose:
Wherefore? Certainely to delyuer vs frome thens. The { pro } phete zacharye saythe. In sanguine testamenti tui, eduxisti uinctos tuos de lacu, in quo non est aqua.
Wherefore? Certainly to deliver us from thence. The { Pro } phete Zachary say. In sanguine Testamenti tui, eduxisti uinctos tuos de lacu, in quo non est aqua.
so shall God the fadre by Iesus, by the vertue of his resurreccion, brynge wyth Iesus that daye of the grett resurreccion, all those that hathe and are departed by deathe frome this worlde.
so shall God the father by Iesus, by the virtue of his resurrection, bring with Iesus that day of the grett resurrection, all those that hath and Are departed by death from this world.
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This lorde God Iesus, att the commaundemente of hys fadre, shall descende frome the heuens in ye voice of the trumpe, in ye voyce of tharchaungell. And the deade shall aryse.
This lord God Iesus, At the Commandment of his father, shall descend from the heavens in you voice of the trump, in the voice of tharchaungell. And the dead shall arise.
Uppō this gloriouse resurrection of Chryste, all the some of our felicitie dependeth. By this resurrecciō, we be delyuered frome the tyrannye of the deuyll:
Upon this glorious resurrection of Christ, all the Some of our felicity dependeth. By this resurrection, we be Delivered from the tyranny of the Devil:
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Thus our mooste blyssed sauiour Iesus Christe shewed and proued hymselfe euery wayes bothe in his natiuitie, in hys lyffe, in hys deathe, in hys passion, in his buriall, in his descencion vnto hell, in his resurreccion, in his ascēcion,
Thus our most blessed Saviour Iesus Christ showed and proved himself every ways both in his Nativity, in his life, in his death, in his passion, in his burial, in his descension unto hell, in his resurrection, in his Ascension,
Lett vs therefore Christen people for whome Chryste hathe thus shedde his bloode, gyue thākes for his passion, lett vs ioye in his resurrecciō, lett vs laude hym for his ascenciō,
Let us Therefore christian people for whom Christ hath thus shed his blood, gyve thanks for his passion, let us joy in his resurrection, let us laud him for his Ascension,
For he appered to sainte Thomas & saide, putt thy fingre in to the wound { is } of my syde, touche my wound { is }, see howe that oute of them ranne bloode.
For he appeared to saint Thomas & said, put thy finger in to the wound { is } of my side, touch my wound { is }, see how that out of them ran blood.
For Chryste reseruethe fixuras clauorū, the markes and scarres of the nayles & woūdes, to shewe vnto you att that greate day, your facrilegiouse tyrānye whiche ye haue done vnto ye bodye, yt ye maye ther see your deades, that ye maye ther see your myscheuouse actes, your abhominable doyng { is }, to your own confusion, shame, and dampnacion. O pharyses, scrybes, and Iewes: consydre your malyce:
For Christ reserveth fixuras clauorū, the marks and scars of the nails & wounds, to show unto you At that great day, your facrilegiouse tyranny which you have done unto you body, that you may there see your deads, that you may there see your myscheuouse acts, your abominable doing { is }, to your own confusion, shame, and damnation. O Pharisees, Scribes, and Iewes: Consider your malice:
Reuoke your malice, putt awaye your enuiouse hartes, do ye penaūce, wepe and wayle your synnes, crye to this crucyfied chryste that he maye remytte and forgyue you your offenses.
Revoke your malice, put away your enuiouse hearts, do you penance, weep and wail your Sins, cry to this crucyfied Christ that he may remytte and forgive you your offenses.
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At whose word { is } the people came in, they ranne to penaunce, they toke baptysme, they beganne to smake of god, they lamēted their synnes, they cryed for mercye, they begāne a Chrystian lyff.
At whose word { is } the people Come in, they ran to penance, they took Baptism, they began to smake of god, they lamented their Sins, they cried for mercy, they began a Christian life.
And ouer oon aulter was wryten for the tytle to whome that aultre was dedicate, thes word { is } ▪ Ignoto deo. This aulter is consecrate in ye honour of the vnknowen god, Ignoto deo, to ye vnknowen god.
And over oon alter was written for the title to whom that aultre was dedicate, these word { is } ▪ Ignoto God. This alter is consecrate in you honour of the unknown god, Ignoto God, to you unknown god.
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and euery eye, euery person, ye all mā kynde shall thenne see hym, ye and they that hathe pryked and prouoked hym to wrathe and to displeasur and they that hathe crucified & woūdyd hym.
and every eye, every person, you all man kind shall then see him, you and they that hath pryked and provoked him to wrath and to displeasure and they that hath Crucified & wounded him.
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Ther shall wepe the gentyls that worshyped false ydols and cōmytted ydolatrye, Ther shall wepe the false Chrysten man that hathe brokē his faythe and promyse made to god in his baptysme:
There shall weep the Gentiles that worshipped false Idols and committed idolatry, There shall weep the false Christen man that hath broken his faith and promise made to god in his Baptism:
He shall wepe the grace that he hathe loste, ye good dedes that he hathe omytted, the synne that he hathe cōmitted, the heuen and Ioye that he hathe loste, the hell and payne yt he shall haue.
He shall weep the grace that he hath lost, you good Deeds that he hath omitted, the sin that he hath committed, the heaven and Joy that he hath lost, the hell and pain that he shall have.
Call to thy mercyfull lorde god, yondre he is, in yondre sepulcre he lyethe, resorte vnto hym, sue for mercye, call for grace, aske forgyuenes, entre into his woundes by a secrette meditacion, by a deuoute remēbraunce.
Call to thy merciful lord god, yondre he is, in yondre Sepulchre he lieth, resort unto him, sue for mercy, call for grace, ask forgiveness, enter into his wounds by a secret meditation, by a devout remembrance.
that his bloode maye washethe, that his bodye maye fede the, that his woundes maye heele ye, that his passion maye saue the, that his deathe maye quicken the, that his passion maye bryngethe to his glorie and ioye eternall.
that his blood may Washeth, that his body may fede thee, that his wounds may heel you, that his passion may save thee, that his death may quicken thee, that his passion may bryngethe to his glory and joy Eternal.
and oon credo, in honour of these woundes, in honoure of this deathe, in honoure of this bloode, in honoure of this our lord God, whyche lyethe in yondre sepulture.
and oon credo, in honour of these wounds, in honour of this death, in honour of this blood, in honour of this our lord God, which lieth in yondre sepulture.
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And yf thou do thys wyth an inteare loue and with a highe deuocyō, It is not I that can expresse the inwarde solace and comforte that thou shalte haue,
And if thou do this with an inteare love and with a high devotion, It is not I that can express the inward solace and Comfort that thou shalt have,
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Thoue shalte feale a lyghtnes in thy herte, a gladnes in thy stomake, a ioy in thy soule, a flamynge loue with in ye, a desiour to be wyth god: and god shalbe with the.
Thou shalt feal a lightness in thy heart, a gladness in thy stomach, a joy in thy soul, a flaming love with in you, a desiour to be with god: and god shall with thee.
And the more thy loue & desyour is knyt in him ye more surely, thou haste hym, the more shalbe thy inward vnctions, ye more grace is with the, the ner god is vnto the.
And the more thy love & desyour is knit in him the more surely, thou haste him, the more shall thy inward unctions, you more grace is with thee, the ner god is unto thee.
Christe witnessyd of hym self, to be God, by his work { is } Ioan. 5. Christe many ways she wyd hym to be god cheffly in his passiō resurrection & ascencion. Virt { us } dei. Christ is callid the power of God, the wisdom, the arme & ye right hād. Brachium dei. The arme of god
Christ witnessed of him self, to be God, by his work { is } Ioan. 5. Christ many ways she wed him to be god cheffly in his passion resurrection & Ascension. Virtue { us } dei. christ is called the power of God, the Wisdom, the arm & the right hand. Brachium dei. The arm of god
