A sermonde made before the kynge his maiestye at grenewiche, vpon good frydaye. The yere of our Lorde God. M.D.xxxviij. By Ioh[a]n Longlonde, busshop of Lincolne. Ad gloriam Christi, & ad memoriam gloriosæ passionis eius. Cum priuilegio ad imprimendum solum
AL Chrysten people ought this day especyal aboue all the dayes in the yeare, to haue in theyr deuout remembraunce the gloryous passion of our sauyour Iesus Chryst. And to shew them selues prest and redy, redy to suffer & to crucify them selues with Christ,
ALL Christen people ought this day especial above all the days in the year, to have in their devout remembrance the glorious passion of our Saviour Iesus Christ And to show them selves pressed and ready, ready to suffer & to crucify them selves with christ,
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And in this remembraunce, to crucyfye our spirytes, to mourne and lament, to wepe and sorowe oure sayde synnes, whiche were the cause why Chryste dyd suffer, whiche were the verye cause of this his mooste pityous paynefull Passyon and death.
And in this remembrance, to crucyfye our spirits, to mourn and lament, to weep and sorrow our said Sins, which were the cause why Christ did suffer, which were the very cause of this his most pityous painful Passion and death.
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Inwarly, by inward deuout remembraunce, howe and what Passyons Chryst suffered this nyght and day for vs. Howe that this nyght after he had eate the Paschal lambe with his disciples,
Inwardly, by inward devout remembrance, how and what Passions Christ suffered this night and day for us How that this night After he had eat the Paschal lamb with his Disciples,
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howe he went in to the mount and there prayed vnto god the father, a prolixe, a longe, a deuoute & dolorous prayer: thre tymes desiryng his father to put away that bloody chalyce, that deathly cuppe, that paynful Passyon, that panguyous deathe.
how he went in to the mount and there prayed unto god the father, a prolix, a long, a devout & dolorous prayer: Three times desiring his father to put away that bloody chalice, that deathly cup, that painful Passion, that panguyous death.
At whiche prayer his mynde was appalled, his soule was panguyde, his body was dyscōfyted, his nature was decayed, his herte ful of sorow, his mynd soo wonderfully troubled, that all his nature of the manheed soo horrybly was dysmayd, that he fell in a sweate,
At which prayer his mind was appalled, his soul was panguyde, his body was discomfited, his nature was decayed, his heart full of sorrow, his mind so wonderfully troubled, that all his nature of the manhead so horribly was dismayed, that he fell in a sweat,
And how he found them a slepe, & sayde to Peter, Petre dormis? Nō potuisti vna hora vigilare mecū? Peter, o Peter, thou that dyddest promise soo lately to dye with me,
And how he found them a sleep, & said to Peter, Petre dormis? Nō potuisti Una hora Vigilare mecū? Peter, oh Peter, thou that didst promise so lately to die with me,
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how woldest thou suffer & dye with me, & kanst not holde vp thy heed nor waake with me one houre? What not one houre Peter? They haue remembred also I doubte not,
how Wouldst thou suffer & die with me, & kanst not hold up thy heed nor waake with me one hour? What not one hour Peter? They have remembered also I doubt not,
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And howe they brought hym tofore thre Iudges, and was before eueryche of them falsely accused, bryngynge agaynst hym false testamonye, vntrue wytnesse, blasphemously at the last cryenge, Reus est mortis, crucifigatur.
And how they brought him tofore Three Judges, and was before eueryche of them falsely accused, bringing against him false testamonye, untrue witness, blasphemously At the last crying, Rhesus est mortis, crucifigatur.
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They bound hym to a pyller, & bette him with sharpe scourges and roddes, not leauyng in his moost blyssed body any hole place from toppe to too, from the toppe of his heed, to the sooles of his feete.
They bound him to a pyller, & bet him with sharp scourges and rods, not leaving in his most blessed body any hold place from top to too, from the top of his heed, to the sooles of his feet.
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Plattynge with greate vyolence a harde sharpe crowne of thorne on his heed, persynge it to the sculle, blyndf••lded hym, spyttynge spytefully in his moost blyssed visage,
Platting with great violence a harden sharp crown of thorn on his heed, persynge it to the sculle, blyndf••lded him, spitting spitefully in his most blessed visage,
And there ayayne he was newly had in dirysyon, and gaue hym Aysell and Gall, derydynge and scornefully mockynge hym with scoffynge & scornfull wordes tyll he was deade.
And there Again he was newly had in dirysyon, and gave him Hazel and Gall, deriding and scornfully mocking him with scoffing & scornful words till he was dead.
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All this with many moo thynges, many of you good chrysten people, haue had in your specyall and moost deuout remembraūces this nyght past and this day:
All this with many moo things, many of you good christen people, have had in your special and most devout remembrances this night past and this day:
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Howe dampnable then and howe greate were our synnes, for the whiche it was necessarye for Chryst to suffer and dye? and soo to washe vs in his moost precyous bloode? And by these and soche other lyke deuoute contemplacyons, to haue remorse in our soules, sorowynge our synnes, repentynge our yll lyuinges, callyng to god for mercye, hauynge inwarde sorow and contricyon, lamentynge and wepynge euerye one vpon hym selfe.
How damnable then and how great were our Sins, for the which it was necessary for Christ to suffer and die? and so to wash us in his most precious blood? And by these and such other like devout contemplations, to have remorse in our Souls, sorrowing our Sins, repenting our ill livings, calling to god for mercy, having inward sorrow and contrition, lamenting and weeping every one upon him self.
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And though it be percase not pleasaunte vnto you longe to tarye, bycause ye haue this nyght & day vnder this maner, weryed your myndes in soche deuoute contemplacyons, reuoluynge in your hertes this panguyous Passyon of Chryst:
And though it be percase not pleasant unto you long to tarry, Because you have this night & day under this manner, wearied your minds in such devout contemplations, revolving in your herts this panguyous Passion of Christ:
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and your bodyes with watche and prayer, herynge the worde of god this day ones, a herynge diuyne seruyce, with knelynges alredy & with prostracions to the grounde, knockynge your brestes, holdynge downe your heddes in a mournyng fassyon, weriynge also the body with these & other afflyctyons, with great and longe abstinence, fastyng & other many wayes, euery man seuerally after his moost secrette and inwarde deuocyon:
and your bodies with watch and prayer, hearing the word of god this day ones, a hearing divine service, with knelynges already & with prostrations to the ground, knocking your breasts, holding down your Heads in a mourning fashion, weriynge also the body with these & other afflictions, with great and long abstinence, fasting & other many ways, every man severally After his most secret and inward devotion:
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Let hym se & perceyue howe dilygently we doo endeuoure oure selues all the wayes we can, to doo & speake that that may be to the hygh honour laude & glorye of hym & of this his moost gloryous Passyon.
Let him see & perceive how diligently we do endeavour our selves all the ways we can, to do & speak that that may be to the high honour laud & glory of him & of this his most glorious Passion.
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THAT we may the more cōmodyously nowe procede in that we haue prayed for, I wyll take my grounde to speake vpon, the wordes of thapostle which he wryteth vnto the Hebrues in his xiii. Chapit̄ where he consydereth and maketh mencyon of two solemnityes, of two hygh solemne feast { is }.
THAT we may the more commodiously now proceed in that we have prayed for, I will take my ground to speak upon, the words of apostle which he writes unto the Hebrews in his xiii. Chapit̄ where he Considereth and makes mention of two solemnities, of two high solemn feast { is }.
That of the olde lawe was called Festum Propiciationis , the feaste of Propiciatyon or of mercye, the feast in whiche by the sacrifyce done on that day, the people were pourged from certayne immundicyes and vnclennes,
That of the old law was called Festum Propiciationis, the feast of Propitiation or of mercy, the feast in which by the sacrifice done on that day, the people were purged from certain immundicyes and uncleanness,
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The day of redempcion, the day of propiciacyon, the day of mercye and of reconciliacyon, the day that Chryst offered vp hym selfe for vs. The wordes of the Apostle are these, Habemus altare de quo edere non habent potestatem qui tabernaculo deseruiunt.
The day of redemption, the day of propiciacyon, the day of mercy and of reconciliation, the day that Christ offered up him self for us The words of the Apostle Are these, Habemus altar de quo Eat non habent potestatem qui tabernaculo deseruiunt.
The blood of those beastes that were sle••ne for the sacrifyce, was brought in to the holy secrete hygh place of the temple where the arke was, bitwene the hygh aulter (as ye wyl say) & the vayle, by the bushop,
The blood of those beasts that were sle••ne for the sacrifice, was brought in to the holy secret high place of the temple where the Ark was, between the high alter (as you will say) & the Vail, by the bishop,
Also to veryfye and fulfyll the figure, and that the thynge fygured, mought be corespondente to the fygure, Iesus suffered without the yate, to sanctify the people by his blood.
Also to veryfye and fulfil the figure, and that the thing figured, might be corespondente to the figure, Iesus suffered without the yate, to sanctify the people by his blood.
Here is an aulter, here is a sacrifyce, here is a bushop which dyd offer this sacrifyce, here is a tabernacle, a seruynge of the tabernacle, the bloode of the sacrifyce which was offered by the bushop for the synnes of the people, in the moost holye place of the temple:
Here is an alter, Here is a sacrifice, Here is a bishop which did offer this sacrifice, Here is a tabernacle, a serving of the tabernacle, the blood of the sacrifice which was offered by the bishop for the Sins of the people, in the most holy place of the temple:
For it was cōmaunded in the law in the boke of nombers, that the tenthe day of the seuenth moneth, in the feast that was called the feaste of the propicyatyon, of mercye, of remissyon,
For it was commanded in the law in the book of numbers, that the tenthe day of the Seventh Monn, in the feast that was called the feast of the propicyatyon, of mercy, of remission,
Whose blood the onely bushop shulde brynge in sancta sanctorum , in to the moost holy solempne & secret place of the temple, wherin the bushop neuer came, oneles he brought with hym bloode, bloode to offer in sacrifyce.
Whose blood the only bishop should bring in sancta sanctorum, in to the most holy solemn & secret place of the temple, wherein the bishop never Come, Oness he brought with him blood, blood to offer in sacrifice.
Here is a manyfest figure (as I sayde) of the Passyon of our sauyour Chryst. The aulter that was consecrate and halowede in this solenuyte of the bloode of the eternall testament, was that holy crosse that Chryst suffered on.
Here is a manifest figure (as I said) of the Passion of our Saviour Christ The alter that was consecrate and halowede in this solenuyte of the blood of the Eternal Testament, was that holy cross that Christ suffered on.
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And dyd adourne and decke the same with the members of his moost precious bodye, more gloryously then it had bene enbrowderede & inserte with precyous stoones.
And did adorn and deck the same with the members of his most precious body, more gloriously then it had be enbrowderede & insert with precious stones.
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and is dignifyed therewith, whether it be aulter, ymage, crowne, rynge or owche: soo was this aulter the holye crosse bewtifyed, dignifyed, adourned & made precyous:
and is dignified therewith, whither it be alter, image, crown, ring or owche: so was this alter the holy cross bewtifyed, dignified, adjourned & made precious:
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with the members of that moost precous stoone Chryst, whiche is as Peter sayth Lapis viuus, ab hominibus reprobatus, a deo electus, probatus, angularis & praeciosus.
with the members of that most precous stone Christ, which is as Peter say Lapis viuus, ab hominibus reprobatus, a God Electus, probatus, angularis & praeciosus.
A precyous stoone, a stoone of pryce, a stoone of hygh value, farre passyng in the estimacyon of a good chrysten man, all other precyous stoones in the worlde.
A precious stone, a stone of price, a stone of high valve, Far passing in the estimation of a good christen man, all other precious stones in the world.
This Chryst the bushop of good thynges to come (as the apostle wytnesseth) entred oons in to the place called sancta sanctorum , not onely of the temple:
This Christ the bishop of good things to come (as the apostle Witnesseth) entered oons in to the place called sancta sanctorum, not only of the temple:
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howe moche more then the bloode of Chryst? Who by the holy goost dyd offer vp him selfe to god, moost pure moost cleane & immaculate sacrifice, is able to pourge, clense and make fayre our coscyences from the workes of deathe,
how much more then the blood of Christ? Who by the holy ghost did offer up him self to god, most pure most clean & immaculate sacrifice, is able to purge, cleanse and make fair our coscyences from the works of death,
This is the heed bushop of all bushoppes and of the worlde, named of god (as the apostle saythe) to be our greate bushop, properly called Summus pontifex the hyghest bushoppe, the bushop of bushoppes.
This is the heed bishop of all Bishops and of the world, nam of god (as the apostle say) to be our great bishop, properly called Summus pontifex the highest bushoppe, the bishop of Bishops.
For this is he onely that is Summus, maximus & vniuersalis pontifex. The bushop of Rome therfore ought herein to be abashed, ashamed & to abhorre his owne pryde.
For this is he only that is Summus, Maximus & Universalis pontifex. The bishop of Room Therefore ought herein to be abashed, ashamed & to abhor his own pride.
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In that, he taketh away (asmoche as lyeth in hym) the glorye of god, the maiestye apperteynyng vnto Chryst. In that, he taketh vpon hym these names only appropryed vnto Chryst, Summus pontifex, maximus pontifex, vniuersalis pontifex:
In that, he Takes away (as as lies in him) the glory of god, the majesty aPPERTAINING unto Christ In that, he Takes upon him these names only appropryed unto Christ, Summus pontifex, Maximus pontifex, Universalis pontifex:
Peter, Peter thou were oons bushop of Rome, & the fyrst bushop of Rome, dyddest thou euer take this name vpon the? Summus, maximus, vniuersalis ? Noo noo noo.
Peter, Peter thou were oons bishop of Room, & the fyrst bishop of Room, didst thou ever take this name upon thee? Summus, Maximus, Universalis? No no no.
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Looke a great nombre of bushoppes that nexte folowed Peter in the same see, what were they? holy martyrs, holy lyuers, whiche neuer attempted thus farre.
Look a great number of Bishops that Next followed Peter in the same see, what were they? holy Martyrs, holy livers, which never attempted thus Far.
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Let hym lerne there how he dyd rebuke Iohn̄ that tyme the busshop of Constantinople, for takynge on hym soo hyghlye, in soche names, vniuersal bushop, hyghest bushop, greatest bushop:
Let him Learn there how he did rebuke Iohn̄ that time the bishop of Constantinople, for taking on him so highly, in such names, universal bishop, highest bishop, greatest bishop:
He saythe there in one place to this proude bushop Iohn̄, what ansfere shalte thou make in that strayte examynacyon at that laste iudgement to Chryst the heed of the vniuersal holy church, that goest aboute to haue subiecte vnto the, all the members of Chryst, by takynge on the the name of vniuersall busshop? In an other place ayayne in the same booke he saythe vnto hym, who arte thou that doest presume to vsurpe a newe name vpon the of vniuersall bushoppe, contrary to the statutes of the gospell and the decrees?
He say there in one place to this proud bishop Iohn̄, what ansfere shalt thou make in that strait examination At that laste judgement to Christ the heed of the universal holy Church, that goest about to have Subject unto thee, all the members of Christ, by taking on thee the name of universal bishop? In an other place Again in the same book he say unto him, who art thou that dost presume to usurp a new name upon the of universal bushoppe, contrary to the statutes of the gospel and the decrees?
He is he saythe, Pontifex misericors, fidelis, po••ens, magnus, humilis, paenetrans coelum, compaciens infirmitatibus nostris, offerens dona & sacrificia pro peccatis nostris, condolens hiis qui ignorant & errant.
He is he say, Pontifex misericors, Fidelis, po••ens, magnus, Humilis, paenetrans coelum, Complacence infirmitatibus nostris, offerens dona & Sacrifice Pro peccatis nostris, condolens Isis qui ignorant & errant.
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Qui potest saluum facere a morte, offerens preces & supplicationes cum clamore valido & lacrimis, & exauditus est pro reuerentia sua. Pontifex appellatus a deo.
Qui potest saluum facere a morte, offerens preces & supplicationes cum Noise valido & lacrimis, & exauditus est Pro Reverence sua. Pontifex appellatus a God.
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Pontifex sedens in dextris dei interpellans pro nobis, Emundans cōscientias nostras ab operibus mortuis Intrans sancta sanctorū per proprium sanguinem. Hic est pontifex confessionis nostrae.
Pontifex sedens in dextris dei interpellans Pro nobis, Emundans cōscientias nostras ab operibus mortuis Intrans sancta sanctorū per proprium sanguinem. Hic est pontifex confessionis Nostrae.
This our hyghe and greate bushop is misericors , sayth the apostle, mercyfull. A mercyfull bushop, redye to forgyue, redy to remyt those that hath offended hym.
This our high and great bishop is misericors, say the apostle, merciful. A merciful bishop, ready to forgive, ready to remit those that hath offended him.
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Of hym and by hym, Emperours, Kynges, magistrates and potestates: busshoppes, preestes, with all other that hath power, hath theyr power and auctorytie.
Of him and by him, emperors, Kings, Magistrates and potestates: Bishops, Priests, with all other that hath power, hath their power and auctorytie.
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Pontifex potens , myghtye, yee omnipotens, almyghtye. He can doo all. nothynge to hym impossyble. Ipse dixit & facta suntoīa, Mandauit, & creata sunt vniuersa. Potens ergo est. He is a myghtye bushop. We are not soo,
Pontifex potens, mighty, ye omnipotens, almighty. He can do all. nothing to him impossible. Ipse dixit & facta suntoīa, Mandauit, & Created sunt vniuersa. Potens ergo est. He is a mighty bishop. We Are not so,
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In somoche that after they had folowede hym thre dayes, he beynge moued with pitye leste they shuld peryshe for lacke of foode beynge in wyldernes far from succour, fedde them twyse miraculously.
In So much that After they had folowede him Three days, he being moved with pity lest they should perish for lack of food being in Wilderness Far from succour, fed them twice miraculously.
neyther in theyr capacitye, memorye, fayre tongue or vtteraunce: but that the preacher doo studyouslye applye his booke, with all diligencye to studye:
neither in their capacity, memory, fair tongue or utterance: but that the preacher do studyouslye apply his book, with all diligency to study:
Looke in Chryst his lyfe, and thou shalt fynde, that in euerye thynge he went aboute he prayed, to shew the valiancye the vertue and strength of prayer.
Look in Christ his life, and thou shalt find, that in every thing he went about he prayed, to show the valiancy the virtue and strength of prayer.
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And what a meruelous deuout prayer made he for his people in the mounte the nyghte afore his Passyon? when the chalyce of deathe was represented vnto hym? when he swette water and bloode? when he cryed thryse Transeat a me calix iste? Let this chalyce, let this Passyon and bloode, let the vertue therof passe from me vnto all mankynde.
And what a marvelous devout prayer made he for his people in the mount the night afore his Passion? when the chalice of death was represented unto him? when he sweat water and blood? when he cried thrice Transit a me calix iste? Let this chalice, let this Passion and blood, let the virtue thereof pass from me unto all mankind.
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Let euery man haue the vertue and merite therof, let it worke in all folkes, let euery faythfull man and woman be pertener therof, let it not be loste but worke to the worldes ende.
Let every man have the virtue and merit thereof, let it work in all folks, let every faithful man and woman be pertener thereof, let it not be lost but work to the world's end.
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euen when the spirite shulde departe the body, not then forgettyng his people at that houre when all the people forgetteth both the worlde and them selues.
even when the Spirit should depart the body, not then forgetting his people At that hour when all the people forgetteth both the world and them selves.
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Whiche crye was so hudge and great, so meruelous and of that effecte, that the heuens trembled thereat, the aungels mourned for pitye, the sonne looste his lyght, the vayle in the temple ryued in two, the earth quaued, the stoones rente a sondre and brast in gobettes, the graues opened, the deade bodyes rose to lyfe and appeared in the citye.
Which cry was so hudge and great, so marvelous and of that Effect, that the heavens trembled thereat, the Angels mourned for pity, the son looste his Light, the Vail in the temple ryued in two, the earth quaved, the stones rend a sunder and braced in gobettes, the graves opened, the dead bodies rose to life and appeared in the City.
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He was herde, & why? For it was so entere, soo deuout, soo reuerently done, in such a maner & fashyon, wt such a zeale, grounded vpon such a charite, sufferynge for our gylte and not for his owne.
He was herd, & why? For it was so enter, so devout, so reverently done, in such a manner & fashion, with such a zeal, grounded upon such a charity, suffering for our guilt and not for his own.
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And for that he dyd the very offyce of a bushop, soo enterely to pray & so reuerently to offer vp him selfe in sacrifice for his people, he was herde, he was herde:
And for that he did the very office of a bishop, so enterely to pray & so reverently to offer up him self in sacrifice for his people, he was herd, he was herd:
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Thus this Chryst was & is Pontifex fidelis, a faythfull bushop. Faythfull, faythfull in his worde, true in his promyse, deceyuynge no man, but profityng all.
Thus this Christ was & is Pontifex Fidelis, a faithful bishop. Faithful, faithful in his word, true in his promise, deceiving no man, but profiting all.
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leste he do prouoke God to poure oute all his vyalles of wrathe vpon hym: the vees I meane, the maledictions and vengeaunce that Iohn̄ speaketh of in the Apocalyps.
lest he do provoke God to pour out all his vyalles of wrath upon him: the vees I mean, the maledictions and vengeance that Iohn̄ speaks of in the Apocalypse.
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I wolde aduise hym to cease the Iniuryes whiche he hathe and daylye dothe annenste the Chryste our greate hygh vniuersall bushop, leste thou excōmunycate and stryke, leefte thou shewe thy wrathe and iudgement annenst hym and vtterly extyncte his pryde and ambicious pretensed auctorite.
I would advise him to cease the Injuries which he hath and daily doth annenste the Christ our great high universal bishop, lest thou excommunicate and strike, leefte thou show thy wrath and judgement anenst him and utterly extyncte his pride and ambitious pretenced Authority.
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when he shall aske but these fewe questions of the, Quomodo intrasti? Quomodo rexisti? Quomodo vixisti? Quomodo pauisti? Quae & qualia exempla dedisti? Quid ad meam gloriam fe••isti? & huiusmodi.
when he shall ask but these few questions of thee, Quomodo intrasti? Quomodo rexisti? Quomodo vixisti? Quomodo pauisti? Quae & Galatia exempla dedisti? Quid ad meam gloriam fe••isti? & huiusmodi.
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or called of god? How dyddest thou rule thy cure? thy diocesse? dyddest thou pray for thy people? dyddest thou preache me to thy diocesans? dyddest thou gyue them goostly and bodelye foode? dyddest thou minyster spirytuall and goostly salues (the sacramentes I meane) to heale the soores of theyr soules? Howe dyddest thou lyue? dyddest thou caste awaye the cure the glorye and pompe of the world? dyddest thou folowe me in humilyte, in charyte, in compassion, in pouertye, in clennes, & in chaaste lyuynge?
or called of god? How didst thou Rule thy cure? thy diocese? didst thou pray for thy people? didst thou preach me to thy diocesans? didst thou gyve them ghostly and bodily food? didst thou minister spiritual and ghostly Salves (the Sacraments I mean) to heal the soores of their Souls? Howe didst thou live? didst thou cast away the cure the glory and pomp of the world? didst thou follow me in humilyte, in charity, in compassion, in poverty, in cleanness, & in chaste living?
Howe dyddest thou gouerne thy diocesans? dyddeste not thou make of all thynges that thou dyddeste medle with a money matter? in sellynge that whiche was not in the to sell nor giue, that that thou calleddest thy pardons, thy commyssyons, thy breeues, thy delygaces, reseruacions, exemptions, appellacyons, bulles and dyspensacions? Dyddest not thou vnder these pretenses and lyke other doynges, dysceyue the worlde? Whatte ansfere shalt thou make to this at that daye to our and thy great bushop Chryst,
How didst thou govern thy diocesans? dyddeste not thou make of all things that thou dyddeste meddle with a money matter? in selling that which was not in thee to fell nor give, that that thou calleddest thy Pardons, thy commyssyons, thy breeues, thy delygaces, reservations, exemptions, appellations, Bulls and dyspensacions? Didst not thou under these pretences and like other doings, dysceyue the world? What ansfere shalt thou make to this At that day to our and thy great bishop Christ,
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when he shall visyte the and all thy dioces, me and all my dioces, yee when he shall visytte all the worlde? what ansfere shalte thou then make? I thynke verelye thou shalte then haue ynough to doo, yee and more then thou canst wynde thy selfe oute of, to maake ansfere for thy selfe,
when he shall visit the and all thy diocese, me and all my diocese, ye when he shall visytte all the world? what ansfere shalt thou then make? I think verily thou shalt then have enough to do, ye and more then thou Canst wind thy self out of, to maake ansfere for thy self,
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What shall I saye? He gaue ensamples ynough to the bushop of Rome, to me and to all bushoppes, to be meke and humble, he to knowe hym selfe and we our selues,
What shall I say? He gave ensamples enough to the bishop of Room, to me and to all Bishops, to be meek and humble, he to know him self and we our selves,
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It is impossible for a man to knowe the afflyctions of the miserable persone that neuer suffered afflictiō, that neuer had experience of paynes, that neuer felte what payne mente.
It is impossible for a man to know the afflictions of the miserable person that never suffered affliction, that never had experience of pains, that never felt what pain mente.
He suffered and felte the infirmytyes and paynes of his naturall body. He hath therfore compassion vpon man when he dothe se hym fall. He soroweth his ruyne.
He suffered and felt the infirmytyes and pains of his natural body. He hath Therefore compassion upon man when he doth see him fallen. He sorroweth his ruin.
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To helpe him spirytually, to cōfort hym goo••• ▪ to helpe hym to aryse from synne, to allure hym to penaunce, to drawe hym to vertue, to make hym knowe god, to feare his iustice, to loue his lawes.
To help him spiritually, to Comfort him goo••• ▪ to help him to arise from sin, to allure him to penance, to draw him to virtue, to make him know god, to Fear his Justice, to love his laws.
for whome he shall make ansfere to god for his owne diocesans: soule for soule, blood for blood, payne for payne, hell for hell, dampnacyon for dampnacyon:
for whom he shall make ansfere to god for his own diocesans: soul for soul, blood for blood, pain for pain, hell for hell, damnation for damnation:
For which soule our great busshop Chryst (as the Apostle dothe wytnes) dyd offer gyftes and sacrifyce, and sacrifycede hym selfe, hauyng compassion of them that by ygnorancye and by erroure dyd synne and offende God:
For which soul our great bishop Christ (as the Apostle doth witness) did offer Gifts and sacrifice, and sacrifycede him self, having compassion of them that by ygnorancye and by error did sin and offend God:
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For some cometh in to that offyce, not by the holy goost, not electe of god, (as Iohn̄ sayth) Not entrynge in ouile ouium per ostium, sed ascendens aliunde.
For Some comes in to that office, not by the holy ghost, not elect of god, (as Iohn̄ say) Not entering in ovile ouium per ostium, sed ascendens aliunde.
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but by worldlye meanes, by worldly labour, by importune sutes and intercessyon of frendes, or by theyr owne vnlawfull laboure, by simonye and suche other wayes.
but by worldly means, by worldly labour, by importune suits and Intercession of Friends, or by their own unlawful labour, by simony and such other ways.
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What is that to say, He shall goo in and he shall goo out? To goo in and to goo out, I thynke he meaneth by goynge in, that he shall haue grace to enter studyously in to the holy scrypture, dayly and nyghtly to medytate, to studye and to profytte in the lawes of god.
What is that to say, He shall goo in and he shall goo out? To goo in and to goo out, I think he means by going in, that he shall have grace to enter studyously in to the holy scripture, daily and nyghtly to meditate, to study and to profit in the laws of god.
To edifye theyr soules, to instructe and call them to the knowledge of god, to feede them plentyfully, that they shall not lacke necessaryes to theyr soules.
To edify their Souls, to instruct and call them to the knowledge of god, to feed them plentifully, that they shall not lack necessaries to their Souls.
This oure greate bushop Chryst is also, Pontifex sanctus, innocens, impollutus, segregatus a peccatoribus, excelsior coelis, sedens a dextris dei, emundans conscientias nostras a peccatis, intrans sancta sanctorum, per proprium sanguinem.
This our great bishop Christ is also, Pontifex Sanctus, Innocent, impollutus, segregatus a peccatoribus, excelsior Coelis, sedens a dextris dei, emundans Conscientias nostras a peccatis, intrans sancta sanctorum, per proprium sanguinem.
pure, cleane, chaaste, deuoute, studyous, faythfullye laborynge in his worde, prayinge, doynge sacrifyce, and euer to be godly & vertuously occupyed. He is Innocens , an innocent.
pure, clean, chaste, devout, studious, faithfully labouring in his word, praying, doing sacrifice, and ever to be godly & virtuously ocupied. He is Innocent, an innocent.
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An innocente, without plate or wrinkle, without errour or doublenes, without hypocrisye or dyssymulacyon, without flatterynge or glosynge, withoute fraude or dysceyte:
an innocent, without plate or wrinkle, without error or doubleness, without hypocrisy or dyssymulacyon, without flattering or glossing, without fraud or dysceyte:
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Segregate from them, not from theyr companye, For as Mathewe wryteth, Publicans and sinners came and eate and dranke with hym and his disciples in the house of Leui. And he also came as a Phisycyon, to heale the synner.
Segregate from them, not from their company, For as Matthew writes, Publicans and Sinners Come and eat and drank with him and his Disciples in the house of Levi And he also Come as a Physician, to heal the sinner.
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And yet was segregate from them (quantum ad participacionem cum cis in peccato) as touchynge theyr yll lyuynges, not beynge particypante with them in synne.
And yet was segregate from them (quantum ad participacionem cum cis in Peccato) as touching their ill livings, not being particypante with them in sin.
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For whiche and for his holynes and perfytenes Excelsior coelis factus est . He is extolled and exalted aboue all the angels and beates, aboue all the heuens:
For which and for his holiness and perfytenes Excelsior Coelis factus est. He is extolled and exalted above all the Angels and beats, above all the heavens:
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Where he prayeth for his people, and is medyatoure in his manheed to his father for vs. This oure bushop pourgeth our conscyences (as wytnesseth thapostle) he clenseth our soules, he maketh vs inwardly beutyous and fayre.
Where he Prayeth for his people, and is medyatoure in his manhead to his father for us This our bishop Purgeth our Consciences (as Witnesseth apostle) he Cleanseth our Souls, he makes us inwardly beutyous and fair.
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He profited greatly in vertue, and was made greate, greate in reputacyō of the worlde. Moyses was called Magnus , greate for his vertue. Abraham and Iohn̄ baptist lykewyse.
He profited greatly in virtue, and was made great, great in reputation of the world. Moses was called Magnus, great for his virtue. Abraham and Iohn̄ baptist likewise.
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But where Chryst our bushop cometh, whiche not in comparison of other, but simpliciter by his owne magnytude & greatnes and of hym selfe euer was & is greate, of whome it is wrytten.
But where Christ our bishop comes, which not in comparison of other, but simpliciter by his own magnytude & greatness and of him self ever was & is great, of whom it is written.
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And as he is called and in very dede is Pastor pastorum, Pontifex pontificum, Propheta prophetarum, Sanctus sanctorum, Dominus dominantium, Rex regum. Ita & magnus magnorum est.
And as he is called and in very deed is Pastor Pastorum, Pontifex Pontificum, Propheta prophetarum, Sanctus sanctorum, Dominus Dominant, Rex regum. Ita & magnus magnorum est.
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As he is called the herdes man of hyrdesmen, the bushop of bushops, the prophet of prophets, the holye of holyest, the lorde of lordes and kynge of kynges:
As he is called the herds man of hyrdesmen, the bishop of Bishops, the Prophet of Prophets, the holy of Holiest, the lord of Lords and King of Kings:
Euen soo is he called and verylye is Episcopus magnus. Therfore the prophette dyd adde Magnus sacerdos ex fratribus suis , the great bushoppe or prieste, greate of hym selfe, great in vertue and power, greate of hym selfe,
Even so is he called and verily is Episcopus magnus. Therefore the Prophet did add Magnus sacerdos ex fratribus suis, the great bushoppe or priest, great of him self, great in virtue and power, great of him self,
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Here may ye now se how the bushop of Rome dothe wrongfully encrouche vpon our greate bushop Iesus Chryst, to take from hym not onely this name Magnus , and is not with that name yet contentede,
Here may you now see how the bishop of Room doth wrongfully encrouche upon our great bishop Iesus Christ, to take from him not only this name Magnus, and is not with that name yet contentede,
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but addeth more videlicet Maximus, Summus, Sanctus, Beatissimus, Vniuersalis , and soche other. The greatest, the hyghest, the holyest, the blysseddest and vniuersall in the superlatyue degrees.
but adds more videlicet Maximus, Summus, Sanctus, Beatissimus, Universalis, and such other. The greatest, the highest, the Holiest, the blysseddest and universal in the superlatyue Degrees.
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And yet there is no greate bushop, but Chryst onely, noo supreme bushop, but he onely, none hooly, none blyssed, none vniuersall bushop, but onelye he.
And yet there is no great bishop, but Christ only, no supreme bishop, but he only, none holy, none blessed, none universal bishop, but only he.
This oure Chryst (as wytnesseth the apostle) is pontifex nostre confessionis , the bushop whome we doo confesse to be oure great bushop, our hygh bushop ▪ our supreme bushop, our holy blyssed & vniuersal bushop.
This our Christ (as Witnesseth the apostle) is pontifex nostre confessionis, the bishop whom we do confess to be our great bishop, our high bishop ▪ our supreme bishop, our holy blessed & universal bishop.
God of thy goodnes thou mayst and I trust wyll oons make this vayngloryous bushop of Rome, firste to knowe and knowledge the Chryste to be the onelye supreme and vniuersall bushop of the worlde.
God of thy Goodness thou Mayest and I trust will oons make this vainglorious bishop of Room, First to know and knowledge the Christ to be the only supreme and universal bishop of the world.
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We chrysten people that ought to holde the truthe and verytye and not the figures, let vs enquire and serche, Non literam occidentem, sed spiritum viuificantem :
We christen people that ought to hold the truth and verytye and not the figures, let us inquire and search, Non Literam occidentem, sed spiritum viuificantem:
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not the letter, but the spiryte: not the bare grāmatical sence, but the spirituall: not the carnall vnderstandynge, but the inwarde thynge mente therby.
not the Letter, but the Spirit: not the bore Grammatical sense, but the spiritual: not the carnal understanding, but the inward thing mente thereby.
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Who are they that sayth this? Who are they that are greued, burdened, weryed & fynde faulte with this bodye? The iolye huffaas and ruffelers of this wolde? The yonge galandes of the courte? The lustye Iuuentus, youthe? Noo noo, noo. None of these.
Who Are they that say this? Who Are they that Are grieved, burdened, wearied & find fault with this body? The jolly huffaas and rufflers of this would? The young galandes of the court? The lusty Iuuentus, youth? No no, no. None of these.
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We se howe they study to set forthe this bodye, to fashon it, to make it appeare more gorgyous, more syghtye & better in makynge and shape then God maade it.
We see how they study to Set forth this body, to fashion it, to make it appear more gorgyous, more syghtye & better in making and shape then God made it.
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So consequentlye I rekon the body, to be the auncyent enemy, the greate pursuer of man, the greate poysoner of the soule, the greate occasyon of the dampnacyon of the same.
So consequently I reckon the body, to be the ancient enemy, the great pursuer of man, the great poisoner of the soul, the great occasion of the damnation of the same.
This worde Potest , may as I thynke be taken here, as it is in many places of scripture, Posse pre velle . May for wyll. As here in Iohn̄. Credere nō potuerunt. i. Credere noluerunt after Chrisostome.
This word Potest, may as I think be taken Here, as it is in many places of scripture, Posse pre velle. May for will. As Here in Iohn̄. Believe nō potuerunt. i. Believe noluerunt After Chrysostom.
There he taught so meruelously, that many of them sayde, How hath this man this lernynge, these gyftes of workynge vertues and miracles? Is not this the sonne of Mary? Is not this the brother of Iacob and Ioseph, of Iuda & Symon? Be not his systers dwellynge heare amonge vs? And thus blasphemed & slaundered hym? To whom Chryst maade answere.
There he taught so marvelously, that many of them said, How hath this man this learning, these Gifts of working Virtues and Miracles? Is not this the son of Mary? Is not this the brother of Iacob and Ioseph, of Iuda & Symon? Be not his Sisters Dwelling hear among us? And thus blasphemed & slandered him? To whom Christ made answer.
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And foloweth there, Non poterat ibi vertutem vllā facere, nisi paucos infirmos impositis manibus curauit. Et mirabantur propter incredulitatem eorū.
And Followeth there, Non poterat There vertutem vllā facere, nisi Paucos Infirmos impositis manibus curauit. Et mirabantur propter incredulitatem eorū.
Who wyll saye that Chryst and god coulde not doo miracles there, to whome nothynge was nor is impossyble? To whome althynges are lyght and easye to doo? Yet the Euangelyst saythe euen soo as I haue rehersed.
Who will say that Christ and god could not do Miracles there, to whom nothing was nor is impossible? To whom All things Are Light and easy to do? Yet the Evangelist say even so as I have rehearsed.
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I may doo and susteyne althinges in hym & by hym that comforteth me, our lorde Iesus Chryst. And bothe hym and his grace thou mayest haue yf thou call and sue for it,
I may do and sustain All things in him & by him that comforts me, our lord Iesus Christ And both him and his grace thou Mayest have if thou call and sue for it,
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But howe is it possyble for hym to lyue chast that hath a desyre to be euer in companye of women? or for women to lyue chast that hath desyre euer to be in company of men? In companye of lyght and suspecte persons? suspecte places? secrette and alone? Howe is it possyble for hym to lyue chaste, that hath a lascyuyous petulant eye? a wanton lyght countenaunce? gasynge in euery womans face? wherby he is tracte and drawen in to concupyscencye? Noo man, noo man can lyue chaaste nor clene,
But how is it possible for him to live chaste that hath a desire to be ever in company of women? or for women to live chaste that hath desire ever to be in company of men? In company of Light and suspect Persons? suspect places? secret and alone? Howe is it possible for him to live chaste, that hath a lascyuyous petulant eye? a wanton Light countenance? gazing in every woman's face? whereby he is tract and drawn in to concupiscency? No man, no man can live chaste nor clean,
As long as thou vseste carnall conuersacyon, carnall delectacyon, ouermoche pleasure in fedynge the bodye excessyuely with delecate meates and drynkes,
As long as thou usest carnal Conversation, carnal delectation, overmuch pleasure in feeding the body excessyuely with delecate Meats and drinks,
And foloweth, Omnis qui petit accipit, qui querit inuenit, & pulsanti aperietur. Omnis. Euery one that asketh shal haue, and they that seketh shal fynde.
And Followeth, Omnis qui petit accipit, qui querit inuenit, & pulsanti aperietur. Omnis. Every one that asks shall have, and they that seeketh shall find.
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And why? Doth not Chryste saye, Euerye man that asketh shall haue? Euerye man that seketh shall fynde? Euerye man that knocketh shall come in? Yes forsothe.
And why? Does not Christ say, Every man that asks shall have? Every man that seeketh shall find? Every man that knocketh shall come in? Yes forsooth.
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Aske soche thynges as are necessarye for thy spirytual relefe & comfort, for the wele of thy soule, to lyue chrystianly, purely, in clennes, chastite & in other vertues,
Ask such things as Are necessary for thy spirytual relief & Comfort, for the well of thy soul, to live chrystianly, purely, in cleanness, chastity & in other Virtues,
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And he not hauyng wherwith to bydde his frende welcome, yoode to a frende of his aboute mydnyght, knockynge busyly at his dore, desirynge to lende hym iii. loues of breade ▪ His frende ansfered sayinge, I pray the trouble me not to nyght, my doore is shutte, my seruant { is } are in bedde ▪ I can not nowe ryse to gyue the.
And he not having wherewith to bid his friend welcome, yoode to a friend of his about midnight, knocking busily At his door, desiring to lend him iii. loves of bread ▪ His friend ansfered saying, I pray the trouble me not to night, my door is shut, my servant { is } Are in Bed ▪ I can not now rise to gyve thee.
The other contynued knockynge, knockynge styll tyll he that was in bedde Propter improbitatem , for his importune and busye callynge, arose and gaue hym asmoche as he had nede of.
The other continued knocking, knocking still till he that was in Bed Propter improbitatem, for his importune and busy calling, arose and gave him as as he had need of.
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It foloweth in the same letter, that Chryst sayde, I say to you, Aske and it shall be gyuen you, Seeke and ye shall fynde, Knocke and it shall be openede vnto you. And foloweth.
It Followeth in the same Letter, that Christ said, I say to you, Ask and it shall be given you, Seek and you shall find, Knock and it shall be openede unto you. And Followeth.
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And foloweth yet in the same letter, Who of you wyll aske your father breade, wyll he gyue hym a stoone? Yf he aske a fyshe, wyll he gyue hym for a fyshe a serpent? or yf he aske an egge, wyll he profer hym a scorpion? As soo say, nay.
And Followeth yet in the same Letter, Who of you will ask your father bread, will he gyve him a stone? If he ask a Fish, will he gyve him for a Fish a serpent? or if he ask an egg, will he proffer him a scorpion? As so say, nay.
to them that askes of hym gracyous and godly peticyons? This parable Chryst spake to animate and encourage vs all to aske of hym when we do lacke, & what we lacke.
to them that asks of him gracious and godly petitions? This parable Christ spoke to animate and encourage us all to ask of him when we do lack, & what we lack.
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and with the welth of thy soule. Aske noo tryffles, Aske noo worldly pleasures, noo carnall peticions, noo fleshly requestes: but godly and heuenly thynges.
and with the wealth of thy soul. Ask no tryffles, Ask no worldly pleasures, no carnal petitions, no fleshly requests: but godly and heavenly things.
Aske grace, aske mercye, aske forgyuenes of thy synnes and soche other, as dyd the Publycane, Mary Magdalen, Manasses, Dauid and the Niniuytes, with manye other moo, and obteyned.
Ask grace, ask mercy, ask forgiveness of thy Sins and such other, as did the Publican, Marry Magdalen, Manasses, David and the Ninevites, with many other moo, and obtained.
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with abstinences, fastyng { is }, mortificacyons of the body, watchynge in holy meditacions, studyinge in god, redynge in holy scrypture, holy exercyses of the body, with often prayers, with a hyghe faythe, with a verye confydence and truste in god:
with abstinences, fasting { is }, mortifications of the body, watching in holy meditations, studying in god, redynge in holy scripture, holy exercises of the body, with often Prayers, with a high faith, with a very confidence and trust in god:
For he is euer moost preste & redye with his grace, to make to all faythfull peticioners, his commaundementes and other vertues to be lyght, easye & possyble to be obserued and kepte,
For he is ever most pressed & ready with his grace, to make to all faithful petitioners, his Commandments and other Virtues to be Light, easy & possible to be observed and kept,
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Els shulde not synne 〈 ◊ 〉 imputed vnto vs. For though we can not be without the infirmitye and sycknes of concupiscencie which 〈 ◊ 〉 it selfe (simpliciter taken) is noo synne, but pena 〈 ◊ 〉 the payne of synne, a weykenes of the body inflycte 〈 ◊ 〉 synne, a disposycyon to synne,
Else should not sin 〈 ◊ 〉 imputed unto us For though we can not be without the infirmity and sickness of concupiscencie which 〈 ◊ 〉 it self (simpliciter taken) is no sin, but pena 〈 ◊ 〉 the pain of sin, a weykenes of the body inflycte 〈 ◊ 〉 sin, a disposycyon to sin,
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For scripture saythe, Post concupiscentias tuas non eas & a voluntate tua auente. Si praestas anime tue concupiscentias, faciet te in gaudium inimicis tuis. Agayne. Desideria carnis non perfeceris.
For scripture say, Post Concupiscences tuas non eas & a voluntate tua auente. Si praestas anime tue Concupiscences, faciet te in gaudium inimicis tuis. Again. Desire carnis non perfeceris.
And to the Romanes. Nō regnet peccatū in vestro corpore mortali ad obediendū desideriis eius. And Moses in Genesis sayth, Subter te est appetitus tuus, & tu dominaberis illius.
And to the Romans. Nō Regnet peccatū in Vestro corpore mortali ad obediendum Desiderius eius. And Moses in Genesis say, Subter te est Appetitus Thy, & tu dominaberis Illius.
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And instructeth vs howe to chastyce our bodyes and to kepe them vnder, sayinge, Mortifye your members, mortifye the synne that reygneth in your members.
And Instructeth us how to chastyce our bodies and to keep them under, saying, Mortify your members, mortify the sin that Reigneth in your members.
Mortifye fornicacyon, immundicye and vnclennes, turpitude and libidinous desires. Mortifye all yll concupiscencye and auaricye. For these rehersede flesshlynes, dothe maculate bothe the bodye and soule.
Mortify fornication, immundicye and uncleanness, turpitude and libidinous Desires. Mortify all ill concupiscency and auaricye. For these rehersede flesshlynes, doth maculate both the body and soul.
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yf we make humble suete with deuout peticyon vnto hym, applyinge our selues all that we can, to vse soche deuoute meanes as shall helpe to the attaynmente of the same,
if we make humble suete with devout petition unto him, applying our selves all that we can, to use such devout means as shall help to the attaynmente of the same,
For they felyth this mortall bodye that they doo beare aboute, to be a greuous burden vnto them, what for sorowes, sycknes werynes, fatigacyons and other naturall diseases:
For they feeleth this Mortal body that they do bear about, to be a grievous burden unto them, what for sorrows, sickness werynes, fatigations and other natural diseases:
They desire with the Apostle Mori, & esse cum Christo , to dye and to be with Chryst. They desire to be immortall and impassyble, that they soo mought be rydde oute, of,
They desire with the Apostle Mori, & esse cum Christ, to die and to be with Christ They desire to be immortal and impassyble, that they so might be rid out, of,
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and from the carnall mocyons, concupiscences and the desires of the flesshe. And that is it that the apostle saythe, Ingemissimus. We mourne, we lament and sorowe.
and from the carnal motions, concupiscences and the Desires of the Flesh. And that is it that the apostle say, Ingemissimus. We mourn, we lament and sorrow.
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& to doo on Chryst for theyr garmente, as the apostle saythe, Indui••ini dominū IESVM Christum. Doo ye on Iesus Chryste, lyue a Chrystly lyfe ▪ •• Chrystians lyfe, a vertuous lyfe, a godly lyfe.
& to do on Christ for their garment, as the apostle say, Indui••ini dominū IESVM Christ. Do you on Iesus Christ, live a Christly life ▪ •• Christians life, a virtuous life, a godly life.
Folowe ▪ folowe Chryste in his lyuynge, in humblenes & mekenes, in continencye & chastyte, in clennes and holynes in benignyte and obedience, in temperancye and pacyencye, in loue and charyte, in goostly wys••om and spiritual gladnes, in peace & goodnes, in modestie and sufferancie:
Follow ▪ follow Christ in his living, in humbleness & meekness, in continency & chastity, in cleanness and holiness in benignyte and Obedience, in temperancy and pacyencye, in love and charity, in ghostly wys••om and spiritual gladness, in peace & Goodness, in modesty and sufferancie:
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as yesternyght in his prayer, thryse cryinge to his father to haue that bloody chalyce of death to be remoued, in remembraunce whereof, he swette bloodie droppes, blood and water pirled downe to the ground mooste aboundantlye from all partes of his moost blyssed bodye.
as yesternyght in his prayer, thrice crying to his father to have that bloody chalice of death to be removed, in remembrance whereof, he sweat bloody drops, blood and water pirled down to the ground most abundantly from all parts of his most blessed body.
Whiche redemptyon coulde not be done without his deathe and passyon, cryinge to his father, Non sicut ego volo pater sed sicut tu vis, fiat voluntas tua.
Which redemption could not be done without his death and passion, crying to his father, Non sicut ego volo pater sed sicut tu vis, fiat Voluntas tua.
We desire to dye, we desire to goo out of this corrupte bodye that somoche dothe disquiet vs, we desire to be with our lorde Iesus Chryst. Thus they desired that they mought soo be rydde from the carnall desires and affectyons of the bodye:
We desire to die, we desire to goo out of this corrupt body that So much doth disquiet us, we desire to be with our lord Iesus Christ Thus they desired that they might so be rid from the carnal Desires and affections of the body:
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And they do serue this tabernacle, that doth lyue volupteously, carnally, fleshly, and fylthely: folowyng euery mocyon, euery tityllacyon and affectyon of the bodye:
And they do serve this tabernacle, that does live volupteously, carnally, fleshly, and fylthely: following every motion, every tityllacyon and affection of the body:
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They doo serue this tabernacle, that lyueth in slouthfulnes, in ydlenes, in cubilibus & in cōcupiscentiis , hauynge theyr pleasure to lye in the beddes of cōcupiscencye, in luxus and lecherous lyuynge:
They do serve this tabernacle, that liveth in slothfulness, in idleness, in cubilibus & in cōcupiscentiis, having their pleasure to lie in the Beds of concupiscency, in luxus and lecherous living:
I meane the moost blyssed bodye and blood of our sauyoure Iesus Chryst. For the apostle saythe, Qui panem domini indigne māducat, aut calicem domini indigne bibit: iudicium ••ibi manducat & bibit.
I mean the most blessed body and blood of our Saviour Iesus Christ For the apostle say, Qui Bread domini indigne manducat, Or calicem domini indigne bibit: iudicium ••ibi manducat & bibit.
he dothe eate and drynke his owne iudgement, and shall be gyltye of the bodye and bloode of Chryst. Looke euerye man therfore vpon hym selfe, And doo as the apostle doth say, Probet semetipsum homo,
he doth eat and drink his own judgement, and shall be guilty of the body and blood of Christ Look every man Therefore upon him self, And do as the apostle does say, He may prove semetipsum homo,
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Let euerye man proue hym selfe, let euery man serche his owne cō••scyence, ransake his soule, seeke euerye corner therof, pourge & make him selfe cleane, noo synne to remayne ▪ noo spotte nor blotte, noo taste nor smacke, noo coloure nor affectyon of synne:
Let every man prove him self, let every man search his own con••scyence, ransake his soul, seek every corner thereof, purge & make him self clean, no sin to remain ▪ no spot nor blot, no taste nor smack, no colour nor affection of sin:
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In this feaste of propiciacyon the carkases and bodyes of these beastes slayne for sacrifice, were burned and cōsumed with fyre Extra castra , without theyr tent { is }.
In this feast of propiciacyon the carcases and bodies of these beasts slain for sacrifice, were burned and consumed with fire Extra Castles, without their tent { is }.
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Whiche signifyed that nowe in tyme of the newe testament, in this feaste called the feaste of our redempcion, howe that Chryst that lambe, whiche saynt Iohn̄ baptyste spake of, the lambe of god, that taketh awaye the synne of the worlde, the veray sacrifice of the new law:
Which signified that now in time of the new Testament, in this feast called the feast of our redemption, how that Christ that lamb, which saint Iohn̄ baptist spoke of, the lamb of god, that Takes away the sin of the world, the very sacrifice of the new law:
and there suffered, there his most blissed body was tortured with suche paynes, as the cruel Iues could with theyr myscheuous & deuyllyshe wyttes contryue, ymagyne, and inuent.
and there suffered, there his most Blessed body was tortured with such pains, as the cruel Iues could with their mischievous & deuyllyshe wits contryue, imagine, and invent.
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And in this citye reygneth humilitye, mekenes, obediencie, charite, fayth, hoope, abstinencye, chastyte, prudencye, temperancy, iustice, cōstancy, with suche other vertues.
And in this City Reigneth humility, meekness, obediency, charity, faith, hoop, abstinency, chastity, prudency, temperancy, Justice, constancy, with such other Virtues.
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Of which citye the prophet saythe, Vidi iniquitatem & contradictionem in ciuitate, dic ac nocte circundat eam super muros iniquitas & labor. In medio eius iniustitia.
Of which City the Prophet say, Vidi iniquitatem & contradictionem in ciuitate, Die ac nocte circundat eam super muros iniquitas & labour. In medio eius iniustitia.
I se iniquite and contradictyon reygnynge in the citye, aswell annenst truthe as annenst iustyce with all that they may, promotynge iniquyte, oppressynge truthe & innocency.
I se iniquity and contradiction reigning in the City, aswell anenst truth as anenst Justice with all that they may, promoting Iniquity, oppressing truth & innocency.
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Yet there is one thynge one yll whiche the prophet sawe not in this citye. What is that? That whiche specyallye aboue other thynges shulde haue bene sene.
Yet there is one thing one ill which the Prophet saw not in this City. What is that? That which specially above other things should have be seen.
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whether it be by sute, requeste, by letters, by money, bargayne or otherwayes, yee whether it be to bye them or to sell them, thou shalt haue marchandes plentye, marchandes ynoughe for it.
whither it be by suit, request, by letters, by money, bargain or otherways, ye whither it be to buy them or to fell them, thou shalt have Merchants plenty, Merchants enough for it.
Wold god there were an enquiry made thorowout this realme, how many hath vnder Simony & Simonyall patron, entred in to theyr benefices? Oh what a raafle shulde be founde? Let them beware, let them beware of the word { is } of Peter spoken to Symon Magus whiche wolde haue bought Donum spiritus sancti, Simon Magus.
Wold god there were an enquiry made throughout this realm, how many hath under Simony & Simoniacal patron, entered in to their Benefices? O what a raafle should be found? Let them beware, let them beware of the word { is } of Peter spoken to Symon Magus which would have bought Donum spiritus sancti, Simon Magus.
He wolde haue boughte of Peter that power to haue gyuen the holy goost by visible sygne, that was to haue gyuen to men power and auctoryte to haue wroughte miracles, to haue healed the sycke,
He would have bought of Peter that power to have given the holy ghost by visible Signen, that was to have given to men power and Authority to have wrought Miracles, to have healed the sick,
We reede lyke storye in the booke of Kynges, of Giezi, that after Heliseus had healed Naaman principe milicie regis Syrie of his leprye, whiche brought with hym to gyue the prophet for his healthe, ten talentes of syluer,
We reed like story in the book of Kings, of Gehazi, that After Elisha had healed Naaman principe milicie regis Syria of his lepry, which brought with him to gyve the Prophet for his health, ten Talents of silver,
That seynge Giezi, ranne after Naaman when he was departed, and sayde vnto hym, My mayster Helis••us hath comen vnto hym two yonge men from the mount of Ephraim, the chyldren of the prophettes.
That sing Gehazi, ran After Naaman when he was departed, and said unto him, My master Helis••us hath come unto him two young men from the mount of Ephraim, the children of the Prophets.
To whome the prophet his mayster sayde, For this 〈 ◊ 〉 deede, the lepry of Naaman fall vpon the & to all thyne yssue and succession after the for euer.
To whom the Prophet his master said, For this 〈 ◊ 〉 deed, the lepry of Naaman fallen upon thee & to all thine issue and succession After thee for ever.
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eyther with money or money worthe: by vnlauful meanes, vnlauful seruyce, vnlauful sutes, with a corrupte mynde in obteyninge spirituall promocyons, or otherwyse lyke.
either with money or money worth: by unlawful means, unlawful service, unlawful suits, with a corrupt mind in obtaining spiritual promotions, or otherwise like.
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And tyll soche Simonakes be weeded out & deposed from theyr spiritual lyuelode, that they come so by, it shall not be well in the Churche of Chryst, christen soules shall peryshe.
And till such Simoniacs be weeded out & deposed from their spiritual lyuelode, that they come so by, it shall not be well in the Church of Christ, christen Souls shall perish.
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priuye theues & open robbers, more regardynge the fruytes and profet••es, then the soules that Chryst so derely bought with the pryce of his moost precyous bloode.
privy thieves & open robbers, more regarding the fruits and profet••es, then the Souls that Christ so dearly bought with the price of his most precious blood.
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Where in the firste iniquite is conteyned all temporall and bodely synnes: in the seconde iniquite is conteyned, all spirytuall iniquite and synnes of the soule.
Where in the First iniquity is contained all temporal and bodily Sins: in the seconde iniquity is contained, all spiritual iniquity and Sins of the soul.
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Chryst therfore wolde not suffer within the tentes, within houses nor in cityes, but dyd reproue soche wycked Cityes sayinge, Ve tibi Corozain. Ve tibi Bethsaida.
Christ Therefore would not suffer within the tents, within houses nor in cities, but did reprove such wicked Cities saying, We tibi Chorazin. We tibi Bethsaida.
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Nam si in Tyro & Sydone facte essent virtutes, quae facte sunt in vobis, olim in cinere & cilicio egissent poenitentiā. Woo be to the Corozain. Woo be to the Bethsaida.
Nam si in Tyro & Sidon fact essent Virtues, Quae fact sunt in vobis, Once in cinere & Cilicio egissent poenitentiam. Woo be to the Chorazin. Woo be to the Bethsaida.
they wolde vndoutly haue done penaunce, lyinge in the ashes, in the dust, prostratynge them selues lyke great penitentes vnto thearth ▪ wearynge heere nexte vnto theyr bodyes,
they would vndoutly have done penance, lying in the Ashes, in the dust, prostrating them selves like great Penitents unto thearth ▪ wearing Here Next unto their bodies,
Verumtamen. &c. But I shall tell you one thynge saythe Chryst. The synnes of Tyro and Sydon shalbe at that day of Iudgement more remissyble, more easely punyshed and not soo dampnably, as your synnes shall be.
Verumtamen. etc. But I shall tell you one thing say Christ The Sins of Tyro and Sidon shall At that day of Judgement more remissyble, more Easily punished and not so damnably, as your Sins shall be.
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And bycause thou haste reiected this worde, & not folowyng the holye ensamples and miracles that hath bene done in the, Vs { que } in infernum descendes. Thou shalte descende into hell.
And Because thou haste rejected this word, & not following the holy ensamples and Miracles that hath be done in thee, Us { que } in infernum descends. Thou shalt descend into hell.
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For yf the Sodoms & Gomors hadde herde that preachyng and sene those miracles & vertues that thou haste herde & sene, they mought haue stande tyll this daye.
For if the Sodom's & Gomers had herd that preaching and seen those Miracles & Virtues that thou haste herd & seen, they might have stand till this day.
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howe moche yll, howe greate perylles, what abundance of synne dothe reygne in cityes to the dampnacyon of the synners, yee & many tymes to the dampnacyon & destruccyon of the cityes,
how much ill, how great perils, what abundance of sin doth Reign in cities to the damnation of the Sinners, ye & many times to the damnation & destruction of the cities,
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and say, Discendam & videbo vtrū clamorem qui venit ad me opere compleuerint, an non est ita vt sciam? To viewe the cityes of the worlde now a dayes? What abhominacyons shuld he fynde in them worthye extreme punyshment? What fornicacyons, what aduoutryes, what stupour, what deflourynge of virgyns, Sodomitical and vnnaturall synnes? What scortuous houses, lecherous beddes, aduoterous chambers, flesshly concupyscencyes, surfettynges, dronkenes, glotonous lyuynge with soche other therunto belongynge? What fraude, gyle, dysceyte? What falseheed in byinge and sellynge? What vsurye, Simonye, blasphemye, periurye, ydolatrye, with other iniquites of all kyndes? He shulde fynde he shulde fynde in a great sorte of cityes, burghes, tounes and houses: stynkynge lecherous beddes.
and say, Descend & videbo vtrū clamorem qui venit ad me Opere compleuerint, nias non est ita vt sciam? To view the cities of the world now a days? What abominations should he find in them worthy extreme punishment? What fornications, what aduoutryes, what stupour, what deflowering of Virgins, Sodomitical and unnatural Sins? What scortuous houses, lecherous Beds, aduoterous chambers, fleshly concupyscencyes, surfeitings, Drunkenness, glotonous living with such other thereunto belonging? What fraud, gyle, dysceyte? What falseheed in buying and selling? What Usury, Simony, blasphemy, perjury, idolatry, with other iniquities of all Kinds? He should find he should find in a great sort of cities, burghs, Towns and houses: stinking lecherous Beds.
The threateninges of god, & the curse of god gyuen in scripture. I fere they wyll fall vpon vs, yf we do not penaunce in ceason. Surge ergo. Surge qui dormis.
The threatenings of god, & the curse of god given in scripture. I fere they will fallen upon us, if we do not penance in season. Surge ergo. Surge qui dormis.
And we brynge the people with fayre promises in our preachyng { is } into soche presumpciō of the mercy of god, that we almost neyther fere hym nor his iustyce.
And we bring the people with fair promises in our preaching { is } into such presumption of the mercy of god, that we almost neither fere him nor his Justice.
Woo be vnto you synfull lyuers, woo be to you false chrysten people, that dothe not obserue the lawes of god, woo be to you for your abhominacyon of lyuynge.
Woo be unto you sinful livers, woo be to you false christen people, that doth not observe the laws of god, woo be to you for your abomination of living.
It shall be more tollerable to the Sodoms and Gomors, and to the cytyes of the gentyles at that daye of iudgemente, then to you. Loo chrysten man, loo.
It shall be more tolerable to the Sodom's and Gomers, and to the cities of the Gentiles At that day of judgement, then to you. Loo christen man, loo.
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But why shall it be moore tollerable to the Sodoms and gentyles then to false chrysten people at tha•• day? Ueryly for that they herde neuer the worde of god declared amonges them.
But why shall it be more tolerable to the Sodom's and Gentiles then to false christen people At tha•• day? Verily for that they herd never the word of god declared among them.
We ioye and reiose moche and soo may we, that we soo haue it in oure vulgare speche, that we here it, that we reede it, that we haue it in our bosomes and hangynge at our gyrdles, that it is dayly preached amonges vs. But what shall all this profette,
We joy and reiose much and so may we, that we so have it in our Vulgar speech, that we Here it, that we reed it, that we have it in our bosoms and hanging At our girdles, that it is daily preached among us But what shall all this profette,
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yf we lyue not thereafter? yf we lyue not well and Chrystyanly? What shall we be the better for it yf we amende not our lyues? We continue for all that in sinne, we doo no penaunce, we feare not god nor his threatenynges in Scrypture, we feare not his iustyce, we feare not his iudgemente, we feare not hell.
if we live not thereafter? if we live not well and Christianly? What shall we be the better for it if we amend not our lives? We continue for all that in sin, we do no penance, we Fear not god nor his threatenings in Scripture, we Fear not his Justice, we Fear not his judgement, we Fear not hell.
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The synnes of the Sodoms, of the Gomors, of the Corozaites, of the Bethsaites and of the gentyles, shall be more remissyble, of lesse dampnacyon and lesse punyshment then oures:
The Sins of the Sodom's, of the Gomers, of the Corozites, of the Bethsaida and of the Gentiles, shall be more remissyble, of less damnation and less punishment then ours:
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Saynt Augustyne saythe of Aristotele, Omnium Philosophorum profundius racet in inferno. Of all the Philosophers that euer were, Arystotele lyeth loweste in hell.
Saint Augustine say of Aristotle, Omnium Philosophorum profundius racet in inferno. Of all the Philosophers that ever were, Aristotle lies lowest in hell.
And why? For he had moost knoledge of all philosophers, and was dryuen by his naturall knoledge, to knowe primā causam, god: and yet worshypped hym not.
And why? For he had most knowledge of all Philosophers, and was driven by his natural knowledge, to know primam Causam, god: and yet worshipped him not.
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Peter sheweth in his firste Epystle, and is grounded in Esai, that god dyd put in Syon a stoone, a hygh stoone, a greate stoone, a corner stoone, a prouede stoone, a chosen stoone, a precyous stoone.
Peter shows in his First Epistle, and is grounded in Isaiah, that god did put in Syon a stone, a high stone, a great stone, a corner stone, a prouede stone, a chosen stone, a precious stone.
This stone shalbe to them that beleueth not in hym, Lapis offentionis the stoone that the workemen, the buylders that Dauid spake of, dyd reproue and reiecte, Lapidem quem reprobauerunt edificantes, hic factus est in caput anguli.
This stone shall to them that Believeth not in him, Lapis offentionis the stone that the workmen, the Builders that David spoke of, did reprove and reject, Lapidem Whom reprobauerunt edificantes, hic factus est in caput Anguli.
This stoone is Non credentibus, lapis offentionis , The stoone of offence, the stoone of slaunder, to them that offendeth in worde. Here are meruelous sayinges.
This stone is Non credentibus, lapis offentionis, The stone of offence, the stone of slander, to them that offends in word. Here Are marvelous sayings.
Chryst is the great & hygh stoone that beareth the hole churche, that buyldeth to the heuens, that holdeth vp al, that ioyneth the walles togyther, ioynynge the Iues and gentyles in one church.
Christ is the great & high stone that bears the hold Church, that buildeth to the heavens, that holds up all, that Joineth the walls together, joining the Iues and Gentiles in one Church.
Lapis electus, a verye electe stoone, chosen of god to the worke of our redemptyon. Lapis preciosus, a precyous stoone, for that the godheed was ioyned to the manheed.
Lapis Electus, a very elect stone, chosen of god to the work of our redemption. Lapis preciosus, a precious stone, for that the godhead was joined to the manhead.
And as this stoone is to those that lyueth Chrystyanly, honoure, rewarde, defence and proteccyon: euen soo is he to synnefull lyuers Lapis offentionis & petra scandali.
And as this stone is to those that liveth Christianly, honour, reward, defence and protection: even so is he to sinful livers Lapis offentionis & Petra scandali.
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A stoone of offence, a stoone of slaunder, and soo sayde Simeon in the gospell, Hic positus est aliis in ruinam, aliis in resurrectionē cui contradicetur.
A stone of offence, a stone of slander, and so said Simeon in the gospel, Hic Positus est Others in ruinam, Others in resurrectionē cui contradicetur.
and be inwardly holowe, false, wycked and synfull, ypocryus & vntrue to god. To these & soche other, Chryst is Lapis offentionis & petra scandali, & in ruinam .
and be inwardly hollow, false, wicked and sinful, ypocryus & untrue to god. To these & such other, Christ is Lapis offentionis & Petra scandali, & in ruinam.
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This stoone grewe and encreased, and was maade a great hyll, and replenyshede the hoole worlde with his maiestye and power, with his worde and with his miracles.
This stone grew and increased, and was made a great hill, and replenyshede the hoole world with his majesty and power, with his word and with his Miracles.
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Euen when the Iues had beaten hym in gobettes as ye wyl say, beatyng and scourgynge hym, raggynge and rentynge his precyous bodye, naylynge hym to the crosse, thynkynge so vtterly to haue destroyed hym and his name for euer.
Even when the Iues had beaten him in gobettes as you will say, beating and scourging him, ragging and renting his precious body, nailing him to the cross, thinking so utterly to have destroyed him and his name for ever.
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Dyd not he then growe lyke to a greate mountayne? Dyd not his name and fame then spreade through the world? Dyd not all creatures then confesse hym to be god? In token wherof, dyd not the vayle of the temple rente in twayne? Dyd not the earth quauer and quaake through the worlde? Dyd not the stoones breake in gobbets? Dyd not the graues open? Dyd not the deade bodyes ryse frō deathe to the lyfe & appeared in the citye to theyr acquayntaunce? Dyd not the sonne & the bodyes aboue loose theyr lyght by three houres space through the worlde? Dyd not Dionisius Ariopagita then reedynge in Athens, (beynge but an infydele and a Pagan,
Did not he then grow like to a great mountain? Did not his name and fame then spread through the world? Did not all creatures then confess him to be god? In token whereof, did not the Vail of the temple rend in twayne? Did not the earth quaver and quaake through the world? Did not the stones break in gobbets? Did not the graves open? Did not the dead bodies rise from death to the life & appeared in the City to their acquaintance? Did not the son & the bodies above lose their Light by three hours Molle through the world? Did not Dionysius Aeropagite then reedynge in Athens, (being but an infydele and a Pagan,
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but yet a notable Philosopher) seinge these meruelous wōders say, aut deus patitur, aut machina mūdi statim dissoluetur? Eyther god doth suffer deathe, eyther the hoole worlde shall nowe peryshe and be destroyed? Dyd not the thefe openly confesse hym to be god euen when he was moost deryded of the Iues? Cryinge, Remember me lorde when thou comest in to thy kyngdome? Remember me Lorde? remember me? Dyd not Chryst in token that he was very god, graunt vnto that selfe same thefe,
but yet a notable Philosopher) sing these marvelous wonders say, Or deus patitur, Or machina mūdi Immediately dissoluetur? Either god does suffer death, either the hoole world shall now perish and be destroyed? Did not the thief openly confess him to be god even when he was most derided of the Iues? Crying, remember me lord when thou Comest in to thy Kingdom? remember me Lord? Remember me? Did not Christ in token that he was very god, grant unto that self same thief,
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then and there Paradyse? Dyd not Chryst in the departure of his soule crye cum clamore valido? with an hudge voyce which neuer man dyd but he onely at the departynge of the soule? Dyd not Centuryo and all that were with hym, seynge these great wonders that were then shewed openly crye Vere filius dei erat iste? Undoutedly this was the verye sonne of god? Dyd not all the people that were presente at this greate spectacle, goo home to theyr houses holdynge downe theyr heedes, beynge as men amaased, abbashed, strycken with great drade and heuynes, fearynge the ende what shulde folowe, knocke theyr brest { is }? As whoo say alas what haue we done? This was the sonne of god? The great prophette of the worlde? The sauyour of mankynde? Alas what haue we done?
then and there Paradise? Did not Christ in the departure of his soul cry cum Noise valido? with an hudge voice which never man did but he only At the departing of the soul? Did not Century and all that were with him, sing these great wonders that were then showed openly cry Vere filius dei erat iste? Undoubtedly this was the very son of god? Did not all the people that were present At this great spectacle, goo home to their houses holding down their heeds, being as men amaased, abbashed, stricken with great drade and heaviness, fearing the end what should follow, knock their breast { is }? As who say alas what have we done? This was the son of god? The great Prophet of the world? The Saviour of mankind? Alas what have we done?
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Howe merueylously grewe the fame of Chryste abrode more and more euen at his deathe, euen when the Iues thought his name shulde haue ben clene extincte and vtterly forgotten.
How merueylously grew the fame of Christ abroad more and more even At his death, even when the Iues Thought his name should have been clean extinct and utterly forgotten.
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Dyd not that noble and iuste man Ioseph of Arimathia (of that citye of Iuda) come boldly to Pylate and asked the bodye of Iesu to take it downe and burye it? And he and Necodemus toke it downe from the crosse, and wrapped it moost reuerentlye in a fyne clene Syndone, a clothe of rayns as it were, a fyne clothe:
Did not that noble and just man Ioseph of Arimathea (of that City of Iuda) come boldly to Pilate and asked the body of Iesu to take it down and bury it? And he and Nicodemus took it down from the cross, and wrapped it most reverently in a fine clean Sindon, a cloth of rains as it were, a fine cloth:
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and sprynklede this precyous stoone the body of Chryst plentefully and abundantly with swete and fragrante Aromates, with myrre and Aloes, with spyces of the beste sorte to the mountenance of one. C. pound weyght, precyously confecte and myngled:
and sprynklede this precious stone the body of Christ plentefully and abundantly with sweet and fragrante Aromatics, with myrrh and Aloes, with spices of the best sort to the mountenance of one. C. pound weight, precyously confecte and mingled:
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The three Maryes Maria Magdalene, Iacobi & Salome , markynge where he was buryed, bought Aromata, spyces & the moost precyous vnctyons they coulde gette for money, to dresse and anoynte this precoyus bodye.
The three Maryes Maria Magdalene, James & Salome, marking where he was buried, bought Aromata, spices & the most precious unctions they could get for money, to dress and anoint this precious body.
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They came earlye therfore on the Sonday in the mornynge to the tombe with these precyous spyces and vnctyons, to haue minystred to this holy bodye obsequye, honour and reuerence.
They Come early Therefore on the Sunday in the morning to the tomb with these precious spices and unctions, to have minystred to this holy body obsequy, honour and Reverence.
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He appearede afterwarde vnto them, and to his discyples many tymes and many wayes, prouynge hym selfe by many euydent argumentes and proues to be veraylye rysen,
He appearede afterward unto them, and to his Disciples many times and many ways, proving him self by many evident Arguments and Proves to be verily risen,
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Se nowe howe he is growen from a lytle stoone, in magnū saxū in to a greate hudge stoone, into a greate rocke, in to a greate hyll, yee into a greate mountayne ▪ He was here in the worlde lapis offensionis, & petra scandali.
See now how he is grown from a little stone, in magnū saxū in to a great hudge stone, into a great rock, in to a great hill, ye into a great mountain ▪ He was Here in the world lapis offensionis, & Petra scandali.
He was here greuously offendede, outragyouslye slaundered, and to this day is, bothe offended & slaunderede, by thy wretchede lyuynge thou synner, by thy synfull deedes, by thyne inobediencye in breakyng his lawes, in blasphemynge his name, and otherwyse offendynge his maiestie.
He was Here grievously offendede, outragyouslye slandered, and to this day is, both offended & slaunderede, by thy wretchede living thou sinner, by thy sinful Deeds, by thine inobediencye in breaking his laws, in blaspheming his name, and otherwise offending his majesty.
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when this scrypture also that thou haste soo vsually in thy handes, shall condempne the for that thou knewest it, reddest it and herdest it declared vnto the, & folowed it not.
when this scripture also that thou haste so usually in thy hands, shall condemn thee for that thou Knewest it, reddest it and herdest it declared unto thee, & followed it not.
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But yf we negligently or voluntaryly doo offende hym, yf we slaunder him, and dispise his cōmaundementes, not obeynge his lawes, not folowynge the holsome instructyons of his scrypture:
But if we negligently or voluntarily do offend him, if we slander him, and despise his Commandments, not obeynge his laws, not following the wholesome instructions of his scripture:
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By the gates of this citye are vnderstande the gates of the citye of mans soule, of whome the prophette wryteth by an other worde, Mors intrat per foenestras. And calleth them here wyndowes & there gates.
By the gates of this City Are understand the gates of the City of men soul, of whom the Prophet writes by an other word, Mors intrat per foenestras. And calls them Here windows & there gates.
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And Chryste neuer synned in any of these, nor any other wayes, but suffered death without gylte, that we by this his godly ensample, may so shutte these gates of our soules that noo carnall desyre, noo fleshly lyuynge, noo fylthynesse doo enter in to our hertes by them.
And Christ never sinned in any of these, nor any other ways, but suffered death without guilt, that we by this his godly ensample, may so shut these gates of our Souls that no carnal desire, no fleshly living, no filthiness do enter in to our herts by them.
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so let vs goo out of these gates, out of all carnall affectyon and from all delectacyon of these our fyue senses, from all fylthy lyuynge, from all occasyon of synne that doth corrupte our soules by any of the fyue wittes.
so let us goo out of these gates, out of all carnal affection and from all delectation of these our fyue Senses, from all filthy living, from all occasion of sin that does corrupt our Souls by any of the fyue wits.
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From whence? out of the tentes, out of the cityes, oute of the gates, out of our tabernacles, out of our bodely and fleshly lustes, fleshly desires and fleshly conuersacyon,
From whence? out of the tents, out of the cities, out of the gates, out of our Tabernacles, out of our bodily and fleshly lusts, fleshly Desires and fleshly Conversation,
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For though the acte of matrimonye be lawfull, honeste, & necessary, merytoryous, and of hygh meryte yf it be well obserued, Yee and as the Apostle doth call it Honorabile connubiū, & thorum immaculatum , Honorable matrimonye & the pure clene immaculate bedde:
For though the act of matrimony be lawful, honest, & necessary, meritorious, and of high merit if it be well observed, Ye and as the Apostle does call it Honorabile connubiū, & thorum immaculatum, Honourable matrimony & the pure clean immaculate Bed:
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Yette it is not syttynge nor comely for the maryed man or woman, streyght from that bedde, streyght from that lawfull merytoryus acte, to come to this great sacrifyce, to this heuenly food, to eate of this flesshe and bloode of Chryst and god.
Yette it is not sitting nor comely for the married man or woman, straight from that Bed, straight from that lawful meritorious act, to come to this great sacrifice, to this heavenly food, to eat of this Flesh and blood of Christ and god.
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For the sayde Apostle where he writeth to the Corinthians, doth playnly counsell them that are maryede, by theyr owne free wyll and mutuall consente, to absteyne from that lawfull meritorious acte ad tempus ,
For the said Apostle where he Writeth to the Corinthians, does plainly counsel them that Are married, by their own free will and mutual consent, to abstain from that lawful meritorious act ad Tempus,
Howe moche more then wyllethe he them to absteyne from that acte when they shal goo to receyue this hyghe sacrifyce? this holye foode? god and man? Dothe not he to them that wyll eate of this sacrifyce saye, Probet seipsum homo, & sic de illo pane edat.
Howe much more then wyllethe he them to abstain from that act when they shall goo to receive this high sacrifice? this holy food? god and man? Doth not he to them that will eat of this sacrifice say, He may prove seipsum homo, & sic de illo pane edat.
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Nowe yf the good deuoute maryed man and woman by the counsell of the Apostle dothe absteyne Ad tempus ex cōsensu vt vacent orationi , for a tyme by theyr owne mutuall consente, to gyue them selues moore deuoutly to prayer, that so theyr prayer may be the better and sooner herde of god:
Now if the good devout married man and woman by the counsel of the Apostle doth abstain Ad Tempus ex cōsensu vt vacent Orationi, for a time by their own mutual consent, to gyve them selves more devoutly to prayer, that so their prayer may be the better and sooner herd of god:
Moche moore then ought we priestes of cōgruence & duety to lyue cleane and chaast, whiche are bounden dayly, nyghtly, hourely, yee contynuallye eyther to praye,
Much more then ought we Priests of congruence & duty to live clean and chaste, which Are bounden daily, nyghtly, hourly, ye continually either to pray,
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So that we bushops and priestes in especyall & aboue all other, ought of our congruence and of verye duetye, euer to be in a redynes, euer to be cleane, euer to be vndefylede and vnspotted in oure lyuynge as nyghe as frayltie of nature wyll suffer, that our prayers maye be the better herde, the moore alowede & more pleasaunt in the eares of god,
So that we Bishops and Priests in especial & above all other, ought of our congruence and of very duty, ever to be in a readiness, ever to be clean, ever to be vndefylede and unspotted in our living as High as frailty of nature will suffer, that our Prayers may be the better herd, the more alowede & more pleasant in the ears of god,
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and that our ministracions may be to him more acceptable, moore profytable to our soules, and moore desirous and pleasaunte to the people for whom we are ordeyned minysters.
and that our ministrations may be to him more acceptable, more profitable to our Souls, and more desirous and pleasant to the people for whom we Are ordained Ministers.
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And this is the goynge out of the tentes, this is the goynge out of the cityes & gates, whiche the Apostle speaketh of sayinge, Exeamus 〈 ◊ 〉 eum extra castra .
And this is the going out of the tents, this is the going out of the cities & gates, which the Apostle speaks of saying, Exeamus 〈 ◊ 〉 Eum extra Castles.
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But what shall we do there when we be thus gone out of the gaates to Chryste? It foloweth in the letter, Improperiū eius portantes. We muste beare improper•• eius.
But what shall we do there when we be thus gone out of the gaates to Christ? It Followeth in the Letter, Improperiū eius portantes. We must bear improper•• eius.
We must helpe to bere his great crosse, his weyghtye burden the great reproche I meane, the reprofe, the rebukes, the viletyes, the contumelyes, the obprobryes ▪ the abloquies, the paynes, the Passyons, the pangues and the crosse.
We must help to bear his great cross, his weighty burden the great reproach I mean, the reproof, the rebukes, the viletyes, the Contumelies, the obprobryes ▪ the abloquies, the pains, the Passions, the pangs and the cross.
Penaunce, penaunce I meane, tribulacions, aduersyties, miseryes & infirmyties with Christs and for the loue of Chryst. For his loue to beare pacy••ently the reproche of the crosse, the reprofe of the world, in folowynge thy Chryst, in bearynge his crosse, in doynge thy penaunce, in folowynge hym in perfyte and christian liuynge, in despisyng the world, in punyshyng the bodye and soche other:
Penance, penance I mean, tribulations, aduersyties, miseries & infirmyties with Christ and for the love of Christ For his love to bear pacy••ently the reproach of the cross, the reproof of the world, in following thy Christ, in bearing his cross, in doing thy penance, in following him in perfect and christian living, in despising the world, in punishing the body and such other:
yf we lyste to be parte takers of this holye sacrifyce, of this immaculate lambe, the lambe of god whiche was as on this day offered vpon the aulter of the Crosse for vs. The Apostle saythe, Ego porto stigmata Iesu Christi in corpore meo.
if we list to be part takers of this holy sacrifice, of this immaculate lamb, the lamb of god which was as on this day offered upon the alter of the Cross for us The Apostle say, Ego porto stigmata Iesu Christ in corpore meo.
And here dothe signify the infirmityes, the aduersytes, the tribulacyons and afflictyons bothe of the mynde and of the body, whiche the Apostle suffered for Chryst.
And Here doth signify the infirmities, the aduersytes, the tribulations and afflictions both of the mind and of the body, which the Apostle suffered for Christ
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as in his Epystles appeareth, sayinge. In laboribus plurimis, in carceribus abundantius, in plagis supra modum, in mortibus frequenrer: quinquies quadragenas vna minus accepi.
as in his Epistles appears, saying. In laboribus plurimis, in carceribus abundantius, in plagis supra modum, in mortibus frequenrer: Quinquies quadragenas Una minus accepi.
Ter virgis coesus, semel lapidatus, ter naufragiū perpessus, nocte & die in profundo maris. And besydes this, folowynge reconeth vp the greate heepe of daungers and aduersytyes he suffered.
Ter virgis coesus, semel lapidatus, ter naufragiū perpessus, nocte & die in profundo maris. And besides this, following Reckoneth up the great heap of dangers and aduersytyes he suffered.
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And to suffer, to suffer for Chryste penaunce & paynes, to punyshe and afflycte the bodye that hathe lyued soo noughtely, that hath offended god soo greuously:
And to suffer, to suffer for Christ penance & pains, to Punish and afflycte the body that hath lived so noughtely, that hath offended god so grievously:
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Wyll ye se nowe how this day of the olde lawe called Festum propitiationis , doth quadrate and agre with this day of the newe lawe called Festum redemptioni•• ?
Will you see now how this day of the old law called Festum propitiationis, does quadrate and agree with this day of the new law called Festum redemptioni••?
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Ye shall vnderstande that by the seuenth moneth, for that the nombre of seuen which is the nombre of the Sabaoth kepte euery seuenth day, is vnderstand the tyme of grace.
You shall understand that by the Seventh Monn, for that the number of seuen which is the number of the Sabaoth kept every Seventh day, is understand the time of grace.
To quiete your selues in god, to applye your selue all ye can that day to his seruyce, abstenyng that day from all vyle workes, in especyall from synne whiche is the moost vyle worke of all,
To quiet your selves in god, to apply your self all you can that day to his service, abstenyng that day from all vile works, in especial from sin which is the most vile work of all,
and maade the yeare of grace, the greate Iubilye, the ioyous yeare, the yeare of gladnes, the tyme of comfort the verye Sabaoth day to the holye fathers that were in Limbo deliueryng them from payne, gyuynge them the Sabaoth and restfull day of eternall glorye,
and made the year of grace, the great Jubilee, the joyous year, the year of gladness, the time of Comfort the very Sabaoth day to the holy Father's that were in Limbo delivering them from pain, gyving them the Sabaoth and restful day of Eternal glory,
This was the yeare of grace, the yeare of mercye, the pleasaunte yeare that Esaie speaketh of Chryste, sayinge, Spiritus domini super me, eo { quod } vnxerit me dominus.
This was the year of grace, the year of mercy, the pleasant year that Isaiah speaks of Christ, saying, Spiritus domini super me, eo { quod } vnxerit me dominus.
The spiryte of god (he saythe) is vpon me, and hathe anoynted me, the father hathe sent me to shewe to meke people grace, to heale contryte penitente personnes, to preche pardon & remission to captyues, libertie to prisoners, to preache the yeare pleasante to god, to comforte all sycke and sore, to put those that are weryed in payne into reste.
The Spirit of god (he say) is upon me, and hath anointed me, the father hath sent me to show to meek people grace, to heal contrite penitent personnes, to preach pardon & remission to captyues, liberty to Prisoners, to preach the year pleasant to god, to Comfort all sick and soar, to put those that Are wearied in pain into rest.
This day he chaunged theyr darkenes in to lyghte, theyr payne in to pleasure, theyr bandes in to libertye, theyr pryson and hell in to Paradyse, theyr heuynes in to ioye, theyr sorowe in to comforte, theyr laboures into quyete, theyr misery into glory.
This day he changed their darkness in to Light, their pain in to pleasure, their bands in to liberty, their prison and hell in to Paradise, their heaviness in to joy, their sorrow in to Comfort, their labours into quiet, their misery into glory.
What shall I say? I say all this signifyeth, that we ought to kepe our Sabaoth day holy, quietly, in heuenly contemplacyon, sincerely in deuocyon, deuoutlye in prayer, obsequiously in god.
What shall I say? I say all this signifieth, that we ought to keep our Sabaoth day holy, quietly, in heavenly contemplation, sincerely in devotion, devoutly in prayer, obsequiously in god.
In this Sabaoth day we doo mooste offende god, and doo commytte moost synne, bothe in the churche, in the citye, in the towne, in the villadge, in the house, in the felde, in the bodye & in the soule.
In this Sabaoth day we do most offend god, and do commit most sin, both in the Church, in the City, in the town, in the villadge, in the house, in the field, in the body & in the soul.
in pryde, in vaynglorye, in arrogancye, in disdayne, ypocrisy, blasphemy, periury, incōtinencie, fornicacyon, aduoutrye, inceste, sacriledge, vnlawfull games, glotony, dronkenes with other soche moo infinyte abusyons.
in pride, in vainglory, in arrogance, in disdain, ypocrisy, blasphemy, perjury, incontinency, fornication, aduoutrye, Incest, sacrilege, unlawful games, gluttony, Drunkenness with other such moo infinite abusions.
Dothe not the prophet say, Deriserunt Sabbata vesti 〈 ◊ 〉 ▪ The deuylles dothe deride mocke and scorne your holy dayes? this maner of kepynge your holy dayes? And god shall stryke it, god shall punyshe it, god wyll aduenge it.
Doth not the Prophet say, Deriserunt Sabbath vesti 〈 ◊ 〉 ▪ The Devils doth deride mock and scorn your holy days? this manner of keeping your holy days? And god shall strike it, god shall Punish it, god will aduenge it.
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And yf we well cōsider the tenth day of the seuenth moneth that the lawe speketh of, it is this day ▪ Bycause the nombre of ten apperteyneth Ad decalogum , vnto the ten commaundementes.
And if we well Consider the tenth day of the Seventh Monn that the law Speaketh of, it is this day ▪ Because the number of ten appertaineth Ad Decalogue, unto the ten Commandments.
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But when was charyte and loue moore liberallye shewed then vpon this day? Chryste all dayes of his lyfe, shewed euer abundant loue & charyte to the world:
But when was charity and love more liberally showed then upon this day? Christ all days of his life, showed ever abundant love & charity to the world:
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That yf thou doo not, Quomodo mane•• charitas 〈 ◊ 〉 saythe Ioh•• ▪ How dothe charyte remayn in the? This 〈 … 〉 all men to helpe the•• ••edye in tyme of necessyte.
That if thou do not, Quomodo mane•• charitas 〈 ◊ 〉 say Ioh•• ▪ How doth charity remain in thee? This 〈 … 〉 all men to help the•• ••edye in time of necessity.
The poore persone that is in extreme nede, not to suffer hym to peryshe for lacke of meate, of drynke, of clothe, of harbour, of 〈 ◊ 〉, of 〈 ◊ 〉, of wrappyng { is }, of dressynge, of 〈 … 〉 forte.
The poor person that is in extreme need, not to suffer him to perish for lack of meat, of drink, of cloth, of harbour, of 〈 ◊ 〉, of 〈 ◊ 〉, of wrapping { is }, of dressing, of 〈 … 〉 forte.
Charyte therfore I say requireth euery person after his habilitye, to ayde, comforte and succoure the nedye, euerye one accordynge to his habilitye, in case of neede.
Charity Therefore I say requires every person After his hability, to aid, Comfort and succour the needy, every one according to his hability, in case of need.
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moued with pitye and compassion, drue nere, and put to his handes and comfortably handlede the woundes, scoured them with wyne, refreshed & anoynted them with oyle, gently and welfauouredly wrapped & lapped them,
moved with pity and compassion, drew never, and put to his hands and comfortably handlede the wounds, scoured them with wine, refreshed & anointed them with oil, gently and welfauouredly wrapped & lapped them,
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What is that? Mathewe wryteth of a great man that hadde manye detters, and amonges all, one was brought forthe that owed to hym ten thousand talent { is }.
What is that? Matthew writes of a great man that had many debtors, and among all, one was brought forth that owed to him ten thousand talon { is }.
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This dettour dyd prostrate hym selfe to the earthe, and maade humble sute and peticyon vnto this greate man, sayinge, Syr, haue pacyence and suffer me a whyle,
This debtor did prostrate him self to the earth, and made humble suit and petition unto this great man, saying, Sir, have patience and suffer me a while,
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But what yf he offende the seuen score tymes, shalt thou forgyue hym ▪ Yee though it were seuē hundred tymes, yee seuen thousand tymes, Yee toties quoties as saynte Ierome expoundeth it.
But what if he offend the seuen score times, shalt thou forgive him ▪ Ye though it were seuē hundred times, ye seuen thousand times, Ye Twice How often as faint Jerome expoundeth it.
& sue for thy money, thy landes, thy goodes and soche other. But thoffence, the dyspleasure, the trespasse, the herte burnynge, the maner of doynge the thyng:
& sue for thy money, thy Lands, thy goods and such other. But th'offence, the displeasure, the trespass, the heart burning, the manner of doing the thing:
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Yee but whoo wyll doo tha•• ▪ Whoo wyll voluntarylye dye for his frende? Man•• there are that wyll be bounde, that wyll spende & 〈 ◊ 〉 theyr goodes rather then theyr frende shulde misca••• ▪ But whoo wyll dye for his frende? We reede & se many tymes, the father, the mother dothe put them selues in daunger of lyfe for theyr chylde.
Ye but who will do tha•• ▪ Who will voluntarily die for his friend? Man•• there Are that will be bound, that will spend & 〈 ◊ 〉 their goods rather then their friend should misca••• ▪ But who will die for his friend? We reed & see many times, the father, the mother doth put them selves in danger of life for their child.
wyllfully, voluntaryly, pacyently and without resystence dye for theyr frende or foo? We reede of none vnlesse it be the holye martyrs that voluntarylye dyd suffer for the loue of god.
wyllfully, voluntarily, patiently and without resistance die for their friend or foe? We reed of none unless it be the holy Martyrs that voluntarily did suffer for the love of god.
Quis est hic & laudabimus eum? But whoo wyll soo do? Shewe one synce the begynnyng of the worlde, and we wyll laude hym and prayse hym aboue all other.
Quis est hic & laudabimus Eum? But who will so do? Show one since the beginning of the world, and we will laud him and praise him above all other.
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For soche one is prayse worthye. Can we shewe one soche? Yee forsothe. Where shall we fynde hym? where shall we fynde hym? Yonder he lyeth. Where? In yonder sepulchre.
For such one is praise worthy. Can we show one such? Ye forsooth. Where shall we find him? where shall we find him? Yonder he lies. Where? In yonder Sepulchre.
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This is he that dyd put hym selfe wylfully in his enemyes handes, that voluntarylye suffered this vyle, rebukefull, slaunderous, panguyous, payneful & shamefull death of the crosse,
This is he that did put him self wilfully in his enemies hands, that voluntarily suffered this vile, rebukefully, slanderous, panguyous, payneful & shameful death of the cross,
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This is he that washed and pourged vs all in his blood, that redemed vs, that iustifyed vs, that restorede vs from deathe to lyfe, that brought vs out of thraldome, that maade vs free, that hath reconcyled vs vnto the father, that hath restored vs to grace, that hath maade vs Haeredes, haeredes dei, cohaerede•• Christi. That hath maade vs enhereters, enhereters to god, coenhereters with Chryst, with hym selfe.
This is he that washed and purged us all in his blood, that redeemed us, that justified us, that restorede us from death to life, that brought us out of thraldom, that made us free, that hath reconciled us unto the father, that hath restored us to grace, that hath made us Haeredes, haeredes dei, cohaerede•• Christ. That hath made us enhereters, enhereters to god, coenhereters with Christ, with him self.
It foloweth in the letter, Erit vobis dies iste coeleber••imus, & vocabitur sanctus. This daye ye shall kepe moost solempne, moost hygh and festyuall, and shalbe called holye.
It Followeth in the Letter, Erit vobis dies iste coeleber••imus, & vocabitur Sanctus. This day you shall keep most solemn, most high and festyuall, and shall called holy.
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and soo to be taken, and soo to be accompted, and soo to be kepte and holden? In whiche day (as the yeare gothe aboute) Pascha nostrum immolatus est Christus , our Paschal lambe Chryst & god was offered, by whose bloode the worlde was redemed.
and so to be taken, and so to be accounted, and so to be kept and held? In which day (as the year goth about) Pascha nostrum Immolatus est Christus, our Paschal lamb Christ & god was offered, by whose blood the world was redeemed.
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This day Fortis ille armatus , that stronge gyaunt the deuyll, whiche Luke wryteth of, whiche was armed and accompanyed with soo greate a multytude of synners of all sortes.
This day Fortis Isle Armatus, that strong giant the Devil, which Lycia writes of, which was armed and accompanied with so great a multitude of Sinners of all sorts.
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This great and myghty gyante, which soo strongly by violence, kepte A trium suum as saythe the Euangelyst, myghtely kepte his castell the worlde, kepte it by tiranny, by violencye and strength, from the firste fall of man tyll this day of Chryst:
This great and mighty gyante, which so strongly by violence, kept A trium suum as say the Evangelist, mightily kept his castle the world, kept it by tyranny, by violencye and strength, from the First fallen of man till this day of Christ:
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but euer is redye with his gracyous assystance and helpe, eyther not to suffer the temtacyon to be more then thou mayest resyste or ouercome, eyther shall soo temperate and mitigate it, that thou mayest resyst it,
but ever is ready with his gracious assystance and help, either not to suffer the temptation to be more then thou Mayest resist or overcome, either shall so temperate and mitigate it, that thou Mayest resist it,
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Noo neyther the deuyll, nether the worlde, neyther the prysons, neyther the yngyns of wheles, neyther the fyre, neyther the sworde coulde ouercome these two yonge damysels:
No neither the Devil, neither the world, neither the prisons, neither the yngyns of wheels, neither the fire, neither the sword could overcome these two young damysels:
as when Maxencius beynge an Instrumente vnto the deuyll, perswadynge saynt katheryn from the fayth of Chryst vnto ydolatry, by hym selfe, by rethorecyans and lerned men of the hyest sorte of lernynge,
as when Maxentius being an Instrument unto the Devil, persuading saint Katherine from the faith of Christ unto idolatry, by him self, by rethorecyans and learned men of the highest sort of learning,
Thus bothe of them beynge but damyselles and maydens and of very tender age: stronglye ouercame the deuyll and all his members, & all theyr temtacyōs.
Thus both of them being but damyselles and maidens and of very tender age: strongly overcame the Devil and all his members, & all their temptations.
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he wanne the batell, he had the victorie, he ouercame his enemye, he spoyled and toke from hym all his armoure, artylery, power & men, in whome all his trust & comforte stoode in.
he won the battle, he had the victory, he overcame his enemy, he spoiled and took from him all his armour, artylery, power & men, in whom all his trust & Comfort stood in.
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Chryst braake his enemyes bowe, Chryst destroyed his armoure, Chryst burned his buckler, Chryst toke away all his power and strength, Chryst put hym to fleyght.
Christ braake his enemies bow, Christ destroyed his armour, Christ burned his buckler, Christ took away all his power and strength, Christ put him to flight.
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What shall I say more? I say this day the greate mediatour bytwene god & man Iesus Chryst, very god & very man, dyd put away, raase & cansell Cyrographū illud , that wryte that obligacyon of synne, whiche was written annenst vs, wherof thapostle to the Collocensis doth testify saynge, Delens nobis oīa delicta. quod aduersus nos erat.
What shall I say more? I say this day the great Mediator between god & man Iesus Christ, very god & very man, did put away, raase & cansell Cyrographū illud, that write that obligation of sin, which was written anenst us, whereof apostle to the Collocensis does testify saying, Delens nobis oīa Delicta. quod Adversus nos erat.
What feast therfore is more festiuall or ought more solempnly to be kepte then the feast of this day? or more to be had in reuerence? And for that there is no cōmaūdement for this day to be kepte holy, I thynke it to be,
What feast Therefore is more festival or ought more solemnly to be kept then the feast of this day? or more to be had in Reverence? And for that there is no Commandment for this day to be kept holy, I think it to be,
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are moued in theyr owne cōsciences, grounded vpon a great zeale, loue and entiere deuocion, this day among { is } all other dayes of the yeare, to keepe holye:
Are moved in their own Consciences, grounded upon a great zeal, love and entiere devotion, this day among { is } all other days of the year, to keep holy:
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how moche more ought we then solempnly & deuoutly to kepe this day holy? in whiche our heed, our sauyour, the heed of the hoole churche Iesus Chryst, went out of the worlde to the father by passyon & death? and brought into Paradyse with hym an infinyte nombre of holy patriark { is }, prophettes, martyrs, confessours, virgyns & beates of all sortes? Not onely delyuered them from the labour & toilyng of this miserable world,
how much more ought we then solemnly & devoutly to keep this day holy? in which our heed, our Saviour, the heed of the hoole Church Iesus Christ, went out of the world to the father by passion & death? and brought into Paradise with him an infinite number of holy patriarch { is }, Prophets, Martyrs, Confessors, Virgins & beats of all sorts? Not only Delivered them from the labour & toiling of this miserable world,
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but also deliuered them out of that dungion & pryson of hell, & brought them to the glory & fruition of the ioye in heuen, by the glorious victorye by hym done as on this day vpon the Crosse?
but also Delivered them out of that dungeon & prison of hell, & brought them to the glory & fruition of the joy in heaven, by the glorious victory by him done as on this day upon the Cross?
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And what soeuer he be that gothe out of this laboryous lyfe to reste & ioye, he gothe vnto the sayd reste and ioye by the vertue of the crosse and passyon theron sacrifysed, as on this daye.
And what soever he be that goth out of this laborious life to rest & joy, he goth unto the said rest and joy by the virtue of the cross and passion theron sacrificed, as on this day.
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This day the Crosse was maade an instrumente wherby the gaates of hell (as ye wyll say) were opened, the stockes broken, the bandes loosed, the darkenes expelled, the payne voyded, and bondage put to libertye.
This day the Cross was made an Instrument whereby the gaates of hell (as you will say) were opened, the stocks broken, the bands loosed, the darkness expelled, the pain voided, and bondage put to liberty.
why doo the Churche then maake this day soche tokens of mournyng as it doth ▪ Yf it be so hygh a day, where are the sygnes & tokens of the feaste? where is the solempne ryngynge of belles to matyns, to masse, to euensong, to diuine seruice? Where are the solempnytyes of the masses sayd & songe,
why do the Church then maake this day such tokens of mourning as it does ▪ If it be so high a day, where Are the Signs & tokens of the feast? where is the solemn ringing of Bells to matins, to mass, to evensong, to divine service? Where Are the solempnytyes of the masses said & song,
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as are in the other festyuall dayes? Where are the solempne songes of discant, pricked song, faburden, square note, regalles & organs? Where are your warblynge voyces ▪ reeches & pleasaunt reportes in your syngynges? where are the ryche ornamentes of the aulters the ryche vestimentes, coopes, plaate and iewels, wont vpon suche dayes to be set vpon the aulters? Where is the greate welfare, the greate dynners, the double seruyce, the delicate meates & drynkes on suche festiuall dayes wonte to be vsed? Where are your musicall Instrumentes of all sortes,
as Are in the other festyuall days? Where Are the solemn songs of discant, pricked song, faburden, square note, regalles & organs? Where Are your warbling voices ▪ reeches & pleasant reports in your syngynges? where Are the rich Ornament of the Altars the rich Vestments, coops, plaate and Jewels, wont upon such days to be Set upon the Altars? Where is the great welfare, the great dynners, the double service, the delicate Meats & drinks on such festival days wont to be used? Where Are your musical Instruments of all sorts,
and your swete softe pleasaunt pypes? Where are your merye communicacyons, your merye iestes, fables and taales wonte to be had at your table for merye pastyme on soche dayes? All, all this is put vnder foote, all is this day in a muetie, in a scylence.
and your sweet soft pleasant pipes? Where Are your merry communications, your merry jests, fables and taales wont to be had At your table for merry pastime on such days? All, all this is put under foot, all is this day in a muetie, in a silence.
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in sygne and token, that Chryst which was Magnus sacerdos secundū ordine Melchisedech , the great prieste after the order of Melchisedech, dyd suffer this day,
in Signen and token, that Christ which was Magnus sacerdos secundū Order Melchizedek, the great priest After the order of Melchizedek, did suffer this day,
These solempne songes and instrumentes of the churche, this day are turned In Luctum & Lamentum , in to mournynges and lamentable tunes, in to flattes and faaes, in to baase lowe breest { is }, in to straung tunes, in to submysse softe and sobre mournynge voyces:
These solemn songs and Instruments of the Church, this day Are turned In Luctum & Lamentum, in to mournings and lamentable Tunis, in to flattes and faaes, in to baase low breast { is }, in to strange Tunis, in to submysse soft and Sobrium mourning voices:
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And euen whyles the meate and drynke is in our mouthes, to remember the aysell and gall that the Iues this day gaue hym when he cryed on the crosse Scitio. I am a thyrste.
And even whiles the meat and drink is in our mouths, to Remember the Hazel and Gall that the Iues this day gave him when he cried on the cross Scitio. I am a thirst.
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Some gothe wolwarde, some baare legged, baare footed lyke greate penitent { is }, & not lyke as men gothe a holydayes in precyous apparell. But blacke, blacke:
some goth wolwarde, Some bare legged, bare footed like great penitent { is }, & not like as men goth a holidays in precious apparel. But black, black:
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And for delicate meates and drynkes, some fasteth this day to onelye breade and drynke, some to breade & water, some to fruytes and potages, some absteyneth tyll nyght,
And for delicate Meats and drinks, Some fasteth this day to only bread and drink, Some to bread & water, Some to fruits and pottages, Some absteyneth till night,
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And for myrthe and merye cōmunicacyon, some are this day in continuall sylence and contemplacyon ▪ in secrete and inwarde remembrance and studye of this glorious passyon of Chryst. Howe, what, what maner, what panguyes,
And for mirth and merry communication, Some Are this day in continual silence and contemplation ▪ in secret and inward remembrance and study of this glorious passion of Christ Howe, what, what manner, what panguyes,
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But all these vtwarde doynges, of sylence, prayer, contemplacyon, fastynge, abstynencye, goynge wolwarde, baare legged or baare footed with all soche other:
But all these vtwarde doings, of silence, prayer, contemplation, fasting, abstynencye, going wolwarde, bare legged or bare footed with all such other:
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But why is this vnwonte maner of solempnytye obserued and kepte this day onely, cōtrary to all other dayes of the yeare? I thynke verylye that fyue causes may be alledged and assygned for it, videlicet Legis praeceptio, Peccatorum nostrorum deploratio, Supra mortem Christi compassio. Exterioris solennisationis translatio. Et excellentissime festiuitatis summa religio.
But why is this unwont manner of solempnytye observed and kept this day only, contrary to all other days of the year? I think verily that fyue Causes may be alleged and assigned for it, videlicet Legis praeceptio, Peccatorum nostrorum deploratio, Supra mortem Christ Compassion. Exterioris solennisationis translatio. Et excellentissime festiuitatis summa Religio.
as a figure of this daye, Sabbatum requietionis est. Affligeres animas vestras. Agayne, Omnis anima quae non fuerit afflicta in hac die, exterminabitur de plebe.
as a figure of this day, Sabbatum requietionis est. Afflictions animas Vestras. Again, Omnis anima Quae non fuerit afflicta in hac die, exterminabitur de plebe.
kepynge this day holye, affyctynge them selues aswell in bodye as in soule, in fastynge and prayer, in goynge some wollwarde, some in heere, in knelynges, prostracions and knockynges theyr breestes:
keeping this day holy, affyctynge them selves aswell in body as in soul, in fasting and prayer, in going Some wollwarde, Some in Here, in knelynges, prostrations and knockynges their breestes:
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in lyftynge vppe theyr hertes to god, and inwardlye lamentynge theyr synnes, with manye other wayes afflyctynge and punyshynge them selues this day afore all other dayes in the yeare.
in lifting up their herts to god, and inwardly lamenting their Sins, with many other ways afflyctynge and punishing them selves this day afore all other days in the year.
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From ianglynge and moche language, from folyshe and scurrylous speache, from wanton wordes, from lyght behauyoure, from swearynge and ydle othes, from periurye and blaphemye, from voluptuous meates and drynkes, from fylthye and flesshlye lyuynge, & soche other vsuall synnes.
From jangling and much language, from foolish and scurrylous speech, from wanton words, from Light behauyoure, from swearing and idle Oaths, from perjury and blasphemy, from voluptuous Meats and drinks, from filthy and fleshly living, & such other usual Sins.
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This day with all diligencye that they can, they do auoyde and flee vtterlye (for the moost pa••re) all kynd of synnes that are in other tymes most vsed & haunted:
This day with all diligency that they can, they do avoid and flee utterly (for the most pa••re) all kind of Sins that Are in other times most used & haunted:
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and studiously doo vse them selues in vertue, in prayer, in deuocyon, in meditacyon and contemplacyon, in studyinge Chryst, in deuoute remembraunce of his paynfull passyon and the greate benefytes of the same:
and studiously do use them selves in virtue, in prayer, in devotion, in meditation and contemplation, in studying Christ, in devout remembrance of his painful passion and the great benefits of the same:
And vnder this chrystyan behauyour good people doo this day holyly, deuoutly & penitently passe theyr tyme in holynes, in contemplacyon, in prayer and penaunce.
And under this christian behauyour good people do this day holily, devoutly & penitently pass their time in holiness, in contemplation, in prayer and penance.
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In somoch that he or she is wondered vpon, yee despysed and reiecte amonges the good people, that doth not vse them selues better and more deuoutly this day, then an other day.
In So much that he or she is wondered upon, ye despised and reject among the good people, that does not use them selves better and more devoutly this day, then an other day.
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The seconde cause of the solompnyte & deuocion of this day is Deploratio peccatorum nostrorum. That we shulde this day lamente, weepe & mourne our owne synnes.
The seconde cause of the solompnyte & devotion of this day is Deploratio peccatorum nostrorum. That we should this day lament, weep & mourn our own Sins.
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For yf euery man and woman doo depely consider the enormytyes and magnitude of theyr offenses towardes God, whiche were and are soo greate and haynous, that it was necessarye for the sonne of god to suffer for doynge of them away:
For if every man and woman do deeply Consider the enormytyes and magnitude of their offenses towards God, which were and Are so great and heinous, that it was necessary for the son of god to suffer for doing of them away:
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The other thre causes why this vnwont maner of this solempnitie is vnder this fashon obserued & kepte this onely day, I shall reserue it tyll the nexte yeare or some other conuenyent tyme as shall be thought moost expedyent for the audyence.
The other Three Causes why this unwont manner of this solemnity is under this fashion observed & kept this only day, I shall reserve it till the Next year or Some other convenient time as shall be Thought most expedient for the audience.
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And in meane season shall exhorte you all in our Lorde God, as of olde custome hath here this day bene vsed, euery one of you or ye departe, with moost entere deuocyon, knelynge tofore our sauyour lorde god, this our Iesus Chryst, whiche hath suffered soo moche for vs, to whome we are soo moche bounden, whoo lyeth in yonder sepulchre:
And in mean season shall exhort you all in our Lord God, as of old custom hath Here this day be used, every one of you or you depart, with most enter devotion, kneeling tofore our Saviour lord god, this our Iesus Christ, which hath suffered so much for us, to whom we Are so much bounden, who lies in yonder Sepulchre:
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Whoo haue you in his mercyfull kepynge and preseruacyon, Iesus Chryst, Qui regnat cum patte & spiritu sancto per infinita secula. AMEN. DEO GRATIAS. Dominus dedit.
Who have you in his merciful keeping and preservation, Iesus Christ, Qui Reigneth cum pat & spiritu sancto per Infinita secula. AMEN. GOD GRATIAS. Dominus dedit.
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