A notable sermon concerninge the ryght vse of the lordes supper and other thynges very profitable for all men to knowe preached before the Kynges most excellent Mayestye and hys most honorable counsel in hys courte at Westmynster the 14. daye of Marche, by Mayster Iohn ponet Doctor of dyuinity. 1550.
Publisher: By S Mierdman for Gwalter Lynne dwellynge on Somers Kaye by Byllynges gate They be to be solde in Paules churche yard next the great Schole at the signe of the sprede Egle
Preached before the kynges most excellent May-stye, and hys most honorable counsel in hys court at Westmynster the.xiiij. daye of Marche, by Mayster Iohn Ponet, Doctor of Diuynytye. 1550. Math. xiii. Alia quidem cecideruntiuxta uiam.
Preached before the Kings most excellent May-style, and his most honourable counsel in his court At Westminster the xiiij day of Marche, by Master John Ponet, Doctor of Divinity. 1550. Math. xiii. Alias quidem cecideruntiuxta uiam.
IN my laste sermō (moste noble audience) enteringe thys pece of the parable wheras our Sauiour Christ saith ye sume of the sede fell by the waies syde:
IN my laste sermon (most noble audience) entering this piece of the parable whereas our Saviour christ Says you fume of the seed fell by the ways side:
For declaraciō whereof ye shall vnderstande that it is the doctrine of the heuenly banket wher wt our heauenly father fedeth all his elect and chosen people wyth the verye bodye and bloud of hys sonne our Sauioure Iesus Christ, which doctryne is so necessary, that without the comfort thereof it is impossyble, yt any man shoulde be sauid.
For declaration whereof you shall understand that it is the Doctrine of the heavenly banquet where with our heavenly father feedeth all his elect and chosen people with the very body and blood of his son our Saviour Iesus christ, which Doctrine is so necessary, that without the Comfort thereof it is impossible, that any man should be saved.
The scripture sayth not that he whych knoweth the doctryne of eatynge of Christes flesh and drynkyng of hys bloude shalbe sauyd, but it sayth. Nisi ederitis et biberitis.
The scripture say not that he which Knoweth the Doctrine of eating of Christ's Flesh and drinking of his blood shall saved, but it say. Nisi ederitis et biberitis.
Forasmuch therefore as it standeth vpon euery mans saluacion & dampnaciō euerlastingly to haue or lacke ye inward felyng of this comfort, it is very expedient & necessarye that all suche as be called to thys offyce of preaching goddes most holy word should instruct & leade euery man into the trew knowlege thereof especially for yt it is a doctrine whiche hath not ben receaued,
Forasmuch Therefore as it Stands upon every men salvation & damnation everlastingly to have or lack you inward feeling of this Comfort, it is very expedient & necessary that all such as be called to this office of preaching God's most holy word should instruct & lead every man into the true knowledge thereof especially for that it is a Doctrine which hath not been received,
av av c-acp pn31 vvz p-acp d ng1 n1 cc n1 av-j pc-acp vhi cc vvb pn22 j n-vvg pp-f d n1, pn31 vbz av j cc j cst d d a-acp vbi vvn p-acp d n1 pp-f vvg n2 av-ds j n1 vmd vvi cc vvi d n1 p-acp dt j n1 av av-j c-acp pn31 pn31 vbz dt n1 r-crq vhz xx vbn vvn,
Therfore for declaracion of this doctrine of the heauenly banket, ye shall vnderstande that it is our heauenly father whiche make the this heauenly banket as it appeareth by the parable in the 22. of Mat. and the 14. of Luc. And so so desirouse he is to haue all men come and fede vpon thys banket, that after his preparacion of all thinges in a readines, he sendeth fourth his seruaūtes to bydde not some mē only,
Therefore for declaration of this Doctrine of the heavenly banquet, you shall understand that it is our heavenly father which make the this heavenly banquet as it appears by the parable in the 22. of Mathew and the 14. of Luke And so so desirous he is to have all men come and fede upon this banquet, that After his preparation of all things in a readiness, he sends fourth his Servants to bid not Some men only,
av p-acp n1 pp-f d n1 pp-f dt j n1, pn22 vmb vvi cst pn31 vbz po12 j n1 r-crq vvb dt d j n1 c-acp pn31 vvz p-acp dt n1 p-acp dt crd pp-f np1 cc dt crd pp-f np1 cc av av j pns31 vbz pc-acp vhi d n2 vvb cc vvi p-acp d n1, cst p-acp po31 n1 pp-f d n2 p-acp dt n1, pns31 vvz ord po31 n2 p-acp vvb xx d n2 av-j,
And euē as ther is no liberal harted gentelman yt maketh a feast but he is desirous ye his gestes should haue a lusting gredy & hungry stomake Euen so our heuenly father is desierouse, that al men which are bydden to thys feast shuld haue hungringe & thurstinge stomakes.
And even as there is no liberal hearted gentleman that makes a feast but he is desirous you his gests should have a lusting greedy & hungry stomach Even so our heavenly father is desierouse, that all men which Are bidden to this feast should have hungering & thirsting stomachs.
cc av c-acp pc-acp vbz dx j j-vvn n1 pn31 vvz dt n1 cc-acp pns31 vbz j pn22 po31 n2 vmd vhi dt j-vvg j cc j n1 av av po12 j n1 vbz j, cst d n2 r-crq vbr vvn p-acp d n1 vmd vhi j-vvg cc vvg n2.
The law worketh foure thynges for and in the soule of man, Fyrst and formost the law maketh the soule of man knowe and see her offences and synnes committyd and done againste the mayestye of almighty god.
The law works foure things for and in the soul of man, Fyrst and foremost the law makes the soul of man know and see her offences and Sins committed and done against the Majesty of almighty god.
dt n1 vvz crd n2 p-acp cc p-acp dt n1 pp-f n1, ord cc js dt n1 vvz dt n1 pp-f n1 vvb cc vvi po31 n2 cc n2 vvn cc vdn p-acp dt n1 pp-f j-jn n1.
And if the lawe did not shewe to our soules, oure synnes after thys sort, we should not know that we be synners (as Saint Paule witnesseth to the Romayns.
And if the law did not show to our Souls, our Sins After this sort, we should not know that we be Sinners (as Saint Paul Witnesseth to the Romans.
cc cs dt n1 vdd xx vvi p-acp po12 n2, po12 n2 p-acp d n1, pns12 vmd xx vvi cst pns12 vbb n2 (c-acp n1 np1 vvz p-acp dt njp2.
& quiet out of all comfort, and is driuē to seeke som other meanes for helpe then at the hādes of the law whiche sheweth no mercy but extreme punishment.
& quiet out of all Comfort, and is driven to seek Some other means for help then At the hands of the law which shows no mercy but extreme punishment.
cc j-jn av pp-f d n1, cc vbz vvn pc-acp vvi d j-jn n2 p-acp n1 av p-acp dt n2 pp-f dt n1 r-crq vvz dx n1 p-acp j-jn n1.
And for this forssyng that the lawe straineth man with al, the law is called pedagogus ad christū a sholemaster whiche teacheth man to goo to christ for helpe & this is the fourth office of the lawe but all men cannot by & by se christ in this agony, mās nature is so naturally by reason blinded ye first man seketh all other means for helpe and comfort before it seke for the true and right helpe.
And for this forssyng that the law straineth man with all, the law is called Pedagogue ad christū a sholemaster which Teaches man to goo to Christ for help & this is the fourth office of the law but all men cannot by & by se Christ in this agony, men nature is so naturally by reason blinded you First man seeketh all other means for help and Comfort before it seek for the true and right help.
cc p-acp d n1 cst dt n1 vvz n1 p-acp d, dt n1 vbz vvn n1 fw-la fw-la dt n1 r-crq vvz n1 pc-acp vvi p-acp np1 p-acp n1 cc d vbz dt ord n1 pp-f dt n1 p-acp d n2 vmbx a-acp cc p-acp fw-la np1 p-acp d n1, ng1 n1 vbz av av-j p-acp n1 vvn pn22 ord n1 vvz d j-jn n2 p-acp n1 cc n1 p-acp pn31 vvi p-acp dt j cc j-jn n1.
and once or twice a weeke, or els at some such time in the yere whē as ye pleasantenes of the bloud increaseth see whether he can pacify God the father, by that meanes for that thing wherwith the law doth charge his conscience or not.
and once or twice a Week, or Else At Some such time in the year when as you pleasantenes of the blood increases see whither he can pacify God the father, by that means for that thing wherewith the law does charge his conscience or not.
cc a-acp cc av dt n1, cc av p-acp d d n1 p-acp dt n1 c-crq c-acp pn22 n2 pp-f dt n1 vvz vvb cs pns31 vmb vvi np1 dt n1, p-acp d n2 p-acp d n1 c-crq dt n1 vdz vvi po31 n1 cc xx.
But the law replieth vnto hym and telleth hym that that abstinēce whiche he now vseth wil not satisfie and make amēdes for his former offendyng almighty God.
But the law Replieth unto him and Telleth him that that abstinence which he now uses will not satisfy and make amends for his former offending almighty God.
p-acp dt n1 vvz p-acp pno31 cc vvz pno31 cst d n1 r-crq pns31 av vvz vmb xx vvi cc vvi n2 p-acp po31 j vvg j-jn np1.
Then the soule of man beyng thus thwartid and charged by the law doth remayne and stande still in her former feare, thynkynge verely that she shallbe dāpned not withstandinge al here abstinence.
Then the soul of man being thus thwarted and charged by the law does remain and stand still in her former Fear, thinking verily that she shall dampened not withstanding all Here abstinence.
av dt n1 pp-f n1 vbg av vvn cc vvn p-acp dt n1 vdz vvi cc vvi av p-acp po31 j n1, vvg av-j d pns31 vmb vvn xx vvg d av n1.
Well when it wil not be this way thē peraduenture this soule of man moueth hym to weare a shirte of hayre or to weare no lynnen next his body or to lye wtoute a bed vpon the ground eyther in straw only or vpon ye harde stones or elles to forsake the company of men and to go into wyldernes,
Well when it will not be this Way them Peradventure this soul of man moves him to wear a shirt of hair or to wear no linen next his body or to lie without a Bed upon the ground either in straw only or upon the harden stones or Else to forsake the company of men and to go into Wilderness,
av c-crq pn31 vmb xx vbi d n1 pno32 av d n1 pp-f n1 vvz pno31 pc-acp vvi dt n1 pp-f n1 cc pc-acp vvi dx n1 ord po31 n1 cc pc-acp vvi p-acp dt n1 p-acp dt n1 av-d p-acp n1 av-j cc p-acp dt j n2 cc av pc-acp vvi dt n1 pp-f n2 cc pc-acp vvi p-acp n1,
but he must haue the lyke care for the saluacyon of the soule of hys brother, yea euen of hys very enemy, by meanes whereof man standeth still in hys comfortles estate consyderynge his negligence eyther in that or elles in sum other poynt.
but he must have the like care for the salvation of the soul of his brother, yea even of his very enemy, by means whereof man Stands still in his comfortless estate considering his negligence either in that or Else in sum other point.
cc-acp pns31 vmb vhi dt av-j n1 p-acp dt n1 pp-f dt n1 pp-f po31 n1, uh av pp-f po31 j n1, p-acp n2 c-crq n1 vvz av p-acp po31 j n1 vvg po31 n1 av-d p-acp d cc av p-acp n1 j-jn n1.
When all thys wyll not serue then falleth man to aske counsell, and here almightye God knoweth that it is most mennes chaunces to lyghte vpō naughty counsellares,
When all this will not serve then falls man to ask counsel, and Here almighty God Knoweth that it is most men's chances to Light upon naughty counsellares,
c-crq d d vmb xx vvi av vvz n1 pc-acp vvi n1, cc av j-jn np1 vvz cst pn31 vbz av-ds ng2 n2 pc-acp vvi p-acp j n2,
for when man commeth to hys ghostly father as they cal him haue hys conscyence loused from those boundes wherein the law hath boūd it, The byshopp, person, vycar, paryshe prieste,
for when man comes to his ghostly father as they call him have his conscience loused from those bounds wherein the law hath bound it, The bishop, person, vicar, parish priest,
and delyuer them from the charge of the lawe, And therfore of custome such blind counsellars, which men cal confessors, send man being in this agony, to fasting, praiyng,
and deliver them from the charge of the law, And Therefore of custom such blind counsellars, which men call Confessors, send man being in this agony, to fasting, praying,
cc vvi pno32 p-acp dt n1 pp-f dt n1, cc av pp-f n1 d j n2, r-crq n2 vvb n2, vvb n1 vbg p-acp d n1, p-acp vvg, vvg,
But whē man perceaueth not that way to be alowed in scripture, but in consyderyng fyndeth that thys comminge fyrst to sayntes before he commeth to god, semeth rather to include a distrust in allmightie god,
But when man perceiveth not that Way to be aloud in scripture, but in considering findeth that this coming fyrst to Saints before he comes to god, Seemeth rather to include a distrust in almighty god,
p-acp q-crq n1 vvz xx d n1 pc-acp vbi av p-acp n1, cc-acp p-acp vvg vvz d d n-vvg ord p-acp n2 c-acp pns31 vvz p-acp n1, vvz av-c pc-acp vvi dt n1 p-acp j-jn n1,
Euen as a man who by chaunce is fallen into a deepe drye pyt farr frō succor cā not by any meanes possible help him selfe out onles, some mā come with some ladder or other instrument to help him out:
Eve as a man who by chance is fallen into a deep dry pit Far from succour can not by any means possible help him self out unless, Some man come with Some ladder or other Instrument to help him out:
np1 p-acp dt n1 r-crq p-acp n1 vbz vvn p-acp dt j-jn j n1 av-j p-acp n1 vmb xx p-acp d n2 j vvi pno31 n1 av cs, d n1 vvn p-acp d n1 cc j-jn n1 pc-acp vvi pno31 av:
This earnest desier yt the soul of man hath to be made rightuouse again when she is fallē from god by synne is the.iiij. office & working of the lawe.
This earnest desire that the soul of man hath to be made righteous again when she is fallen from god by sin is the iiij office & working of the law.
And yt thing which doth satisfye that desier, and doeth comfort the soule in this agony is called in the scrypture meate and drynke, because of the symylytude and lyklyhod that it hath wyth meate and drynke.
And that thing which does satisfy that desire, and doth Comfort the soul in this agony is called in the scripture meat and drink, Because of the similitude and lyklyhod that it hath with meat and drink.
cc pn31 n1 q-crq vdz vvi d n1, cc vdz vvi dt n1 p-acp d n1 vbz vvn p-acp dt n1 n1 cc vvi, c-acp pp-f dt n1 cc n1 cst pn31 vhz p-acp n1 cc vvi.
If any mā be a thirst, that is to saye, if his soule be desierouse to haue remission of synne, let hym come to me and dryncke. And also in the.21. chapter of the Apocalypse.
If any man be a thirst, that is to say, if his soul be desierouse to have remission of sin, let him come to me and drink. And also in the.21. chapter of the Apocalypse.
cs d n1 vbb dt n1, cst vbz pc-acp vvi, cs po31 n1 vbb j pc-acp vhi n1 pp-f n1, vvb pno31 vvi p-acp pno11 cc n1. cc av p-acp dt crd. n1 pp-f dt np1.
By all these places it is playne, that ye desier which the soule of man hath to haue forgeuenes of her synne, is called in scripture hungring and thurstynge.
By all these places it is plain, that you desire which the soul of man hath to have forgiveness of her sin, is called in scripture hungering and thirsting.
p-acp d d n2 pn31 vbz j, cst pn22 n1 r-crq dt n1 pp-f n1 vhz p-acp vhi n1 pp-f po31 n1, vbz vvn p-acp n1 j-vvg cc vvg.
Lett vs now then procede to the declaracion of the heauenly banket, wherby our heauenly father doth feed & comfort the soule of man whyche is made hungry and comfortles by the lawe.
Let us now then proceed to the declaration of the heavenly banquet, whereby our heavenly father does feed & Comfort the soul of man which is made hungry and comfortless by the law.
vvb pno12 av av vvi p-acp dt n1 pp-f dt j n1, c-crq po12 j n1 vdz vvi cc vvi dt n1 pp-f n1 r-crq vbz vvn j cc j p-acp dt n1.
& to speake in ye name of god the father, who calleth al men to feed & comfort there hungre & thursty soules with such meat & drinke as he hath prepared in his most heauenly banket for them.
& to speak in you name of god the father, who calls all men to feed & Comfort there hunger & thirsty Souls with such meat & drink as he hath prepared in his most heavenly banquet for them.
cc pc-acp vvi p-acp pn22 n1 pp-f n1 dt n1, r-crq vvz d n2 pc-acp vvi cc vvi a-acp n1 cc j n2 p-acp d n1 cc vvi c-acp pns31 vhz vvn p-acp po31 av-ds j n1 p-acp pno32.
euen so let hys punishmēt, comforte thy soule, For I assuer the that his paines, his punishment and death is able to saue both the and all the whole worlde from eternall dampnation.
even so let his punishment, Comfort thy soul, For I assuer the that his pains, his punishment and death is able to save both the and all the Whole world from Eternal damnation.
av av vvb po31 n1, vvi po21 n1, c-acp pns11 n1 dt d po31 n2, po31 n1 cc n1 vbz j pc-acp vvi d dt cc d dt j-jn n1 p-acp j n1.
but of this thing thou maiest be well assuerid, that he can not hurte the, because my son hath made him, both hys and thy bonde seruaunt with hys death.
but of this thing thou Mayest be well assured, that he can not hurt thee, Because my son hath made him, both his and thy bond servant with his death.
cc-acp pp-f d n1 pns21 vm2 vbi av vvn, cst pns31 vmb xx vvi pno32, c-acp po11 n1 vhz vvn pno31, d png31 cc po21 n1 n1 p-acp po31 n1.
Now shall death be a dore for the and them to euerlastinge lyfe, in so much that thou shalt confesse in thyne hart, that which is written in the fyrste to the Philippians, saiyng:
Now shall death be a door for the and them to everlasting life, in so much that thou shalt confess in thine heart, that which is written in the First to the Philippians, saying:
av vmb n1 vbi dt n1 p-acp dt cc pno32 p-acp j n1, p-acp av av-d cst pns21 vm2 vvi p-acp po21 n1, cst r-crq vbz vvn p-acp dt ord p-acp dt njp2, vvg:
Trust that this death and bloudsheding is a sufficient ransom and recompence for thy sinnes. Comfort thy hungry stomake with this restoretish dishe, (whiche may so be well called,
Trust that this death and bloodshedding is a sufficient ransom and recompense for thy Sins. Comfort thy hungry stomach with this restoretish dish, (which may so be well called,
n1 cst d n1 cc n1 vbz dt j n1 cc vvi p-acp po21 n2. n1 po21 j n1 p-acp d j n1, (r-crq vmb av vbi av vvn,
Whosoeuer feedeth with a sure fayth and eat thereof hartyly, not doutinge but that Christ is sufficient to saue his soule, that Christe is sufficiente to slaake hys hunger,
Whosoever feeds with a sure faith and eat thereof heartily, not doubting but that christ is sufficient to save his soul, that Christ is sufficient to slaake his hunger,
r-crq vvz p-acp dt j n1 cc vvi av av-j, xx vvg p-acp cst np1 vbz j pc-acp vvi po31 n1, cst np1 vbz j pc-acp vvi po31 n1,
but he shall be suer, that the death and bloudshedinge of myne only begotten sonne, is sufficient to comfort his penitent hungry soule so, that it shall not be famishid, it shal not sterue,
but he shall be sure, that the death and bloodshedding of mine only begotten son, is sufficient to Comfort his penitent hungry soul so, that it shall not be famished, it shall not starve,
This is the ioyfull tydynges the comfortable doctrine, the sede of goddes most holye worde, (most noble audience) which hath bene so longe troden and cast away vnder neth the fote of the people.
This is the joyful tidings the comfortable Doctrine, the seed of God's most holy word, (most noble audience) which hath be so long trodden and cast away under neth the foot of the people.
d vbz dt j n2 dt j n1, dt n1 pp-f n2 av-ds j n1, (av-ds j n1) r-crq vhz vbn av av-j vvn cc vvn av p-acp n1 dt n1 pp-f dt n1.
beleuynge that almightye God, hath forgeuen her synnes, for Christes sake. So that where as before she was hungry, and comfortles, and afraied of eternall dampnation:
believing that almighty God, hath forgiven her Sins, for Christ's sake. So that where as before she was hungry, and comfortless, and afraid of Eternal damnation:
vvg cst j-jn n1, vhz vvn po31 n2, p-acp npg1 n1. av cst c-crq c-acp c-acp pns31 vbds j, cc j, cc j pp-f j n1:
It is an vnreuerente, and an vngodly opinion, and voyd of all Godlye religion, to saye or thynke, that we muste eate and chame with our corporall teeth,
It is an reverent, and an ungodly opinion, and void of all Godly Religion, to say or think, that we must eat and chame with our corporal teeth,
pn31 vbz dt j, cc dt j n1, cc j pp-f d j n1, pc-acp vvi cc vvi, cst pns12 vmb vvi cc n1 p-acp po12 j n2,
Yea, and it is a thynge abhorred of nature, that mannes should feede of mans fleshe, hyde thesame fleshe of man in pastes or culles or by any meanes otherwyse neuer so conningly.
Yea, and it is a thing abhorred of nature, that Man's should feed of men Flesh, hide The same Flesh of man in pastes or culles or by any means otherwise never so cunningly.
uh, cc pn31 vbz dt n1 vvn pp-f n1, cst ng1 vmd vvi pp-f ng1 n1, vvb j n1 pp-f n1 p-acp n2 cc n2 cc p-acp d n2 av av-x av av-jn.
The Centuryon of a relygyouse mynde, and of a godly feare, thoughte hym selfe vnworthye, that oure sauioure Christ shoulde enter into hys house, saiynge:
The Centurion of a religious mind, and of a godly Fear, Thought him self unworthy, that our Saviour christ should enter into his house, saying:
But (sayth Saint Austen, that was not hys meaninge: For that kynde of eatinge of Christes fleshe, profeteth nothyng at all.) Caro non prodest quicquam:
But (say Saint Austen, that was not his meaning: For that kind of eating of Christ's Flesh, profeteth nothing At all.) Caro non profits quicquam:
And thys kind of eatinge, is called of learned men, an of Christe, Spiritualiter (that is to say) a comfortinge with oure soules wyth Christ spiritually.
And this kind of eating, is called of learned men, an of Christ, Spiritualiter (that is to say) a comforting with our Souls with christ spiritually.
And we eate Christ on this fashion, as oft as we Ioyne the outward signes of breade and wyne, (that is to say) the sacrament of the holy communion, wyth oure fayth and inward belefe, receauing a visible testimony of our inwarde belefe in the face of the congregacion.
And we eat christ on this fashion, as oft as we Join the outward Signs of bread and wine, (that is to say) the sacrament of the holy communion, with our faith and inward belief, receiving a visible testimony of our inward belief in the face of the congregation.
cc pns12 vvb np1 p-acp d n1, c-acp av c-acp pns12 vvb dt j n2 pp-f n1 cc n1, (cst vbz pc-acp vvi) dt n1 pp-f dt j n1, p-acp po12 n1 cc j n1, vvg dt j n1 pp-f po12 j n1 p-acp dt n1 pp-f dt n1.
Because he hath no consideracion why he eatith of that bred and drynketh of that cuppe, wherof he eatith & drynketh for an outwarde Sacrament and testimony before the hole congregacion, that he is inwardly fed and confortith by Christus death,
Because he hath no consideration why he eatith of that bred and Drinketh of that cup, whereof he eatith & Drinketh for an outward Sacrament and testimony before the hold congregation, that he is inwardly fed and confortith by Christus death,
c-acp pns31 vhz dx n1 c-crq pns31 vvd pp-f d vvn cc vvz pp-f d n1, c-crq pns31 vvd cc vvz p-acp dt j n1 cc n1 p-acp dt n1 n1, cst pns31 vbz av-j vvn cc vvd p-acp fw-la n1,
But if he perceaue by his faith that he is knyt holly to Christ, and that he is a liuelye member of him, let him then goe forward and eat of this bread & drynke of this cuppe to his most heauenly comfort.
But if he perceive by his faith that he is knit holly to christ, and that he is a lively member of him, let him then go forward and eat of this bred & drink of this cup to his most heavenly Comfort.
p-acp cs pns31 vvb p-acp po31 n1 cst pns31 vbz vvn n1 p-acp np1, cc cst pns31 vbz dt j n1 pp-f pno31, vvb pno31 av vvi av-j cc vvi pp-f d n1 cc n1 pp-f d n1 p-acp po31 av-ds j n1.
And besydes the quyeting of myne owne conscience, to declare to other of the flocke of Christ, that I beleue assueredlye, that oure Sauyoure Christe shedde hys precyouse bloude,
And besides the quyeting of mine own conscience, to declare to other of the flock of christ, that I believe assueredlye, that our Saviour Christ shed his precious blood,
Factus est mihi sapiencia a Deo. Iusticia { que } sanctificatio & redemtio. Christ is become my wisdom frō God my righteousnes my holynes and my redemption:
Factus est mihi sapiencia a God Justice { que } Sanctification & redemtio. christ is become my Wisdom from God my righteousness my holiness and my redemption:
In witnes wherof I wil eate of this bred and drinke of this cup, that our sauiour Christ hath appointed me to eate & drynk of to my most heuenly comfort and consolacion.
In witness whereof I will eat of this bred and drink of this cup, that our Saviour christ hath appointed me to eat & drink of to my most heavenly Comfort and consolation.
p-acp n1 c-crq pns11 vmb vvi pp-f d vvn cc n1 pp-f d n1, cst po12 n1 np1 vhz vvn pno11 pc-acp vvi cc n1 pp-f p-acp po11 av-ds j n1 cc n1.
not to be hāged vp in ye church to be worshipped with a goodly honor of ye people, not that the minister thereof, shoulde by the ministraciō therof, purchase remission of synnes for ye quicke and the dead, not that he should get reyne therby or fayer wheter, not yt he should clense the ayer thereby from euell infections, no more yt the receyuer therof should be the better for the receuing therof, (that is to say for the doiynge of that worke) but rather the worse,
not to be hanged up in you Church to be worshipped with a goodly honour of you people, not that the minister thereof, should by the ministration thereof, purchase remission of Sins for you quick and the dead, not that he should get rein thereby or fair whether, not that he should cleanse the air thereby from evil infections, no more that the receiver thereof should be the better for the receiving thereof, (that is to say for the doiynge of that work) but rather the Worse,
xx pc-acp vbi vvn a-acp p-acp pn22 n1 pc-acp vbi vvn p-acp dt j n1 pp-f pn22 n1, xx cst dt n1 av, vmd p-acp dt n1 av, vvb n1 pp-f n2 p-acp pn22 j cc dt j, xx cst pns31 vmd vvi n1 av cc j cs, xx pn31 pns31 vmd vvi dt n1 av p-acp j-jn n2, av-dx av-dc pn31 dt n1 av vmd vbi dt jc p-acp dt n-vvg av, (cst vbz pc-acp vvi p-acp dt n-vvg pp-f d n1) p-acp av-c dt jc,
The right vse of this holy sa Sacramente is as often as it is taken for a heuenly meanes to putt vs in rememberanrce of the death and bludshedinge of our Sauiour Christ.
The right use of this holy sa Sacrament is as often as it is taken for a heavenly means to put us in rememberanrce of the death and bludshedinge of our Saviour christ.
And at the last the mainteyners of these fond diuises will be ashamed of their ignorance when all the worlde shall see the truth to ther open confusion,
And At the last the maintainers of these found devises will be ashamed of their ignorance when all the world shall see the truth to their open confusion,
cc p-acp dt ord dt n2 pp-f d j n2 vmb vbi j pp-f po32 n1 c-crq d dt n1 vmb vvi dt n1 p-acp po32 j n1,
Yt is a sport to here these ignorant blyndlynges what shiftes they make, when they be dryuen to their answer, either concernynge the Sacrament it selfe,
It is a sport to Here these ignorant blyndlynges what shifts they make, when they be driven to their answer, either Concerning the Sacrament it self,
Some saye that Christ is in this Sacrament realiter et substancialiter but not naturaliter: (that is to saye) really & substancially: but not naturally:
some say that christ is in this Sacrament realiter et substancialiter but not naturaliter: (that is to say) really & substantially: but not naturally:
d vvb cst np1 vbz p-acp d n1 fw-la fw-la fw-la p-acp xx fw-la: (cst vbz pc-acp vvi) av-j cc av-j: cc-acp xx av-j:
Some other holde that, that opynion is false, and wyl in any wyse haue thys worde naturally, saiynge that Christ his bodye is there naturally whiche terme I meruayle much wher they fynd.
some other hold that, that opinion is false, and will in any wise have this word naturally, saying that christ his body is there naturally which term I marvel much where they find.
d j-jn n1 cst, cst n1 vbz j, cc vmb p-acp d n1 vhb d n1 av-j, vvg cst np1 po31 n1 vbz a-acp av-j r-crq n1 pns11 vvb av-d c-crq pns32 vvb.
seynge that it is not vsed eyther of Saint Austen saint Ambrose saint Hierom or of any other of the old aunceant doctors & writers, either in greek or latin, old or new.
sing that it is not used either of Saint Austen saint Ambrose saint Hieronymus or of any other of the old aunceant Doctors & writers, either in greek or latin, old or new.
vvb cst pn31 vbz xx vvn d pp-f n1 np1 n1 np1 n1 np1 cc pp-f d n-jn pp-f dt j j n2 cc n2, av-d p-acp n1 cc jp, j cc j.
And yet is there one who hath of late writtē a boke called the detection of the deuels Sophistry, whiche vsed this terme naturally twyse or thrise in his boke, belyke he lerned this terme in that schole wheras he learned the deuels Sophistry (that is to saye) in the schole of lyes, of whom the deuel is the chefe scholemaster.
And yet is there one who hath of late written a book called the detection of the Devils Sophistry, which used this term naturally twice or thrice in his book, belike he learned this term in that school whereas he learned the Devils Sophistry (that is to say) in the school of lies, of whom the Devil is the chief Schoolmaster.
cc av vbz a-acp pi r-crq vhz pp-f av-j vvn dt n1 vvd dt n1 pp-f dt ng1 n1, r-crq vvd d vvi av-j av cc av p-acp po31 n1, av pns31 vvn d n1 p-acp d n1 cs pns31 vvd dt ng1 n1 (cst vbz pc-acp vvi) p-acp dt n1 pp-f n2, pp-f ro-crq dt n1 vbz dt j-jn n1.
Some saye that he is there. Iisdem dimencionibus quibus pendebat in cruce. Euen of thesame lenght breadeth and thyknes as he dyd hange vpon the crosse.
some say that he is there. Iisdem dimencionibus quibus pendebat in Cruce. Even of The same length breedeth and thyknes as he did hang upon the cross.
d vvb cst pns31 vbz a-acp. fw-la fw-la fw-la fw-la p-acp n1. av pp-f j n1 vvz cc n1 c-acp pns31 vdd vvi p-acp dt n1.
Some say that the bread is transubstanciated, (that is to say) that the substance of the bread is gone and the qualities onely of the breade doeth remayne which opinion is an heresy in logike, to saye that accidens may be sine subiecto.
some say that the bred is transubstanciated, (that is to say) that the substance of the bred is gone and the qualities only of the bread doth remain which opinion is an heresy in logic, to say that Accidents may be sine subiecto.
That theselfe same body arose agayne the third day frō death, no fantastical body but euen thesame fleshe and bone and the selfe same bodye that was felt of Thomas,
That theselfe same body arose again the third day from death, no fantastical body but even The same Flesh and bone and the self same body that was felt of Thomas,
cst n1 d n1 vvd av dt ord n1 p-acp n1, dx j n1 p-acp av j n1 cc n1 cc dt n1 d n1 cst vbds vvn pp-f np1,
And for the mayntenance of thys there erroneus and Anthechristian opinyon they wyll not styke to saye, that Christes body may be in sondry places at one tyme graunting, that it may be at Rome, at Paris, in London, in Canterbery,
And for the maintenance of this there Erroneous and Antichristian opinion they will not styke to say, that Christ's body may be in sundry places At one time granting, that it may be At Room, At paris, in London, in Canterbury,
This deuilishe opinion of thers openeth a dore to Martion and the Manicheis, who defyed Christes bodye after suche a sorte, that they denied it to be of like substance as other mens bodies be:
This devilish opinion of the Openeth a door to Martion and the Manicheans, who defied Christ's body After such a sort, that they denied it to be of like substance as other men's bodies be:
whereas it pleaseth hys dyuine maiestye to be. And he sayeth in the.30. treatyse vpon Iohn.xvi. Corpus enim in quo resurrexit in uno loco esse oportet.
whereas it Pleases his divine majesty to be. And he Saith in the.30. treatise upon John xvi Corpus enim in quo resurrexit in Uno loco esse oportet.
These two of there owne schole be sufficiente witnesses to me, and to all men, that S. Austen was playnely of thys opinion, that Christes bodye muste be at one tyme in one place,
These two of there own school be sufficient Witnesses to me, and to all men, that S. Austen was plainly of this opinion, that Christ's body must be At one time in one place,
d crd pp-f po32 d n1 vbi j n2 p-acp pno11, cc p-acp d n2, cst n1 np1 vbds av-j pp-f d n1, cst npg1 n1 vmb vbi p-acp crd n1 p-acp crd n1,
The best waye to confute this sorte of men, is to set the one of them agaynst another, him that sayth that Christes body is ther naturaliter, naturally against thē that say, it is the natural body of Christ, but not naturallyter.
The best Way to confute this sort of men, is to Set the one of them against Another, him that say that Christ's body is there naturaliter, naturally against them that say, it is the natural body of christ, but not naturallyter.
And so shal we ease our selfes of a great deale of paynes, in sufferinge the one of them to cōfute the other, who as they haue many hedes so haue thei many wittes,
And so shall we ease our selves of a great deal of pains, in suffering the one of them to confute the other, who as they have many hedes so have they many wits,
cc av vmb pns12 vvi po12 n2 pp-f dt j n1 pp-f n2, p-acp vvg dt crd pp-f pno32 pc-acp vvi dt n-jn, r-crq c-acp pns32 vhb d vvz av vhb pns32 d n2,
Syr ye haue told vs what some saye, but what say yow? Forsoth, Sir I say as I haue sayeth, that Christes blessed body is not eaten with oure teeth so grosly and so carnally as they take it to be.
Sir you have told us what Some say, but what say you? Forsooth, Sir I say as I have Saith, that Christ's blessed body is not eaten with our teeth so grossly and so carnally as they take it to be.
n1 pn22 vhb vvn pno12 r-crq d vvb, cc-acp q-crq vvb pn22? uh, n1 pns11 vvb c-acp pns11 vhb vvz, cst npg1 j-vvn n1 vbz xx vvn p-acp po12 n2 av av-j cc av av-j c-acp pns32 vvb pn31 pc-acp vbi.
and buried, and that very body whiche arose agayne the third day, and that was felt of Thomas after Christes resurrection, that it had fleshe and bones otherwise then spirites hath,
and buried, and that very body which arose again the third day, and that was felt of Thomas After Christ's resurrection, that it had Flesh and bones otherwise then spirits hath,
cc vvn, cc cst j n1 r-crq vvd av dt ord n1, cc cst vbds vvn pp-f np1 p-acp npg1 n1, cst pn31 vhd n1 cc n2 av av n2 vhz,
To put you out of dout in this poynt, ye shal vnderstād, that euen as the sonne which is far of dystand, is absent from myne eye and yet is present to my syght euen so is Christes body absent from my mouth,
To put you out of doubt in this point, you shall understand, that even as the son which is Far of dystand, is absent from mine eye and yet is present to my sight even so is Christ's body absent from my Mouth,
pc-acp vvi pn22 av pp-f n1 p-acp d n1, pn22 vmb vvb, cst av-j c-acp dt n1 r-crq vbz j pp-f vvb, vbz j p-acp po11 n1 cc av vbz j p-acp po11 n1 av av vbz npg1 n1 j p-acp po11 n1,
For my belefe ascendith in to heuen, euen to that body of Christ, whiche sytteth ther at the ryght hand of God the father, whiche is his very trew and no fantasticall body fleshe blud and bone as it was borne of the virgyn Mary.
For my belief ascendith in to heaven, even to that body of christ, which Sitteth there At the right hand of God the father, which is his very true and no fantastical body Flesh blood and bone as it was born of the Virgae Marry.
Thus farre I haue declared vnto you (most noble audiēce) The heauenly banket that all mighty god hath prepared for the rōfort of the soule of man, which notwithstandyng that it is so comfortable a doctrine,
Thus Far I have declared unto you (most noble audience) The heavenly banquet that all mighty god hath prepared for the ronfort of the soul of man, which notwithstanding that it is so comfortable a Doctrine,
Now because I haue determined to speake somewhat of the fourth paynt for the satisfyenge of my promes, I will leaue & make an end of my for more matter.
Now Because I have determined to speak somewhat of the fourth paint for the satisfyenge of my promise, I will leave & make an end of my for more matter.
av c-acp pns11 vhb vvn pc-acp vvi av pp-f dt ord vvi p-acp dt n-vvg pp-f po11 n1, pns11 vmb vvi cc vvi dt n1 pp-f po11 a-acp av-dc n1.
As touching the burdes our Sauiour Christ maketh it plaine sayng, that they figure the deuell, who inueigleth & inchanteth so the eares and hartes of many people with heretical doctrines and false opinions, that the good seed of Goddes most holy word can fynde no place ther, to take rote grow, and bring forth fruite.
As touching the burdes our Saviour christ makes it plain saying, that they figure the Devil, who inveigleth & inchanteth so the ears and hearts of many people with heretical doctrines and false opinions, that the good seed of God's most holy word can find no place there, to take rote grow, and bring forth fruit.
p-acp vvg dt n2 po12 n1 np1 vvz pn31 av-j vvg, cst pns32 vvb dt n1, r-crq vvz cc vvz av dt n2 cc n2 pp-f d n1 p-acp j n2 cc j n2, cst dt j n1 pp-f n2 av-ds j n1 vmb vvi dx n1 a-acp, pc-acp vvi n1 vvi, cc vvi av n1.
But assone as it is sowen, it is by & by forgotten, and (as it were) drowned and swalowed vp amongest wicked opinions of the martians, the manycheis the arrians, the Pellagyans the Libertines, the Annabaptistes, and so fort.
But As soon as it is sown, it is by & by forgotten, and (as it were) drowned and swallowed up amongst wicked opinions of the martians, the manycheis the Arians, the Pelagians the Libertines, the Anabaptists, and so fort.
p-acp av c-acp pn31 vbz vvn, pn31 vbz p-acp cc a-acp vvn, cc (c-acp pn31 vbdr) vvn cc j-vvn p-acp p-acp j n2 pp-f dt n2-jn, dt n2 dt n2-jn, dt njp2 dt n2, dt n2, cc av n1.
The chefe & arche capitayn tread worde is the Antichristian Biishope of Rome who (as they report) neuer sayth masse but he treadith the holy bible vnder neth his feet in tokē that he & his ministers haue an aucthoritye greater thē is thaucthoritye of the scripture:
The chief & arch captain tread word is the Antichristian Bishop of Rome who (as they report) never say mass but he treadith the holy Bible under neth his feet in token that he & his Ministers have an Authority greater them is thaucthoritye of the scripture:
So that although our workes declare our at tonement with almighty god, yet do they not make satisfaction & attonement betwene god and vs. Such as vse this talke of satisfactions besydes Christ for ther sinnes be stāpers & treders of Christ and his word vnder ther feet with ther talke.
So that although our works declare our At tonement with almighty god, yet do they not make satisfaction & atonement between god and us Such as use this talk of satisfactions besides christ for their Sins be stampers & treders of christ and his word under their feet with their talk.
av cst cs po12 n2 vvi po12 c-acp n1 p-acp j-jn n1, av vdb pns32 xx vvi n1 cc n1 p-acp n1 cc pno12 d c-acp vvb d n1 pp-f n2 p-acp np1 p-acp po32 n2 vbb n2 cc n2 pp-f np1 cc po31 n1 p-acp po32 n2 p-acp po32 n1.
Another talk ther is, wherby ye shall know them to be treaders doune of gods word, which is thesame in effect as ye other was but in words diuerse:
another talk there is, whereby you shall know them to be traders down of God's word, which is The same in Effect as you other was but in words diverse:
but they set faith in her place, and good workes in ther place, teaching a diuerse office of ye one, from ye other (ye is to say) that fayth maketh a man iust in ye sight of god,
but they Set faith in her place, and good works in their place, teaching a diverse office of you one, from the other (the is to say) that faith makes a man just in you sighed of god,
And therfore ye prophet dauid lykeneth the good man to the tree that is planted by the waters syde, which bryngeth forth hys frute in season conuenient.
And Therefore you Prophet David likeneth the good man to the tree that is planted by the waters side, which bringeth forth his fruit in season convenient.
cc av pn22 n1 j-jn vvz dt j n1 p-acp dt n1 cst vbz vvn p-acp dt ng1 n1, r-crq vvz av po31 n1 p-acp n1 j.
In the.xxi. of saint Math. gospell oure sauioure Christ cursed the figge tree when he found no fruyt vpon in why? Not because the fygge tree had offendid,
In the xxi of saint Math. gospel our Saviour christ cursed the fig tree when he found no fruit upon in why? Not Because the fig tree had offended,
Wherfore ye see that all good men wyldoe good workes euen as a good tree wyll brynge forth good fruts, they wyl cloth the naked, feed ye hūgry, house the harbolles, helpe to delyuer the prysoner, visit the seeke.
Wherefore you see that all good men wyldoe good works even as a good tree will bring forth good fruts, they will cloth the naked, feed you hungry, house the harbolles, help to deliver the prisoner, visit thee seek.
Thys is the doctrine of the trew preachers whom these that tread doun gods woord, & hinder the goyng forward of it with ther talke, impeache as teachers of false,
This is the Doctrine of the true Preachers whom these that tread down God's word, & hinder the going forward of it with there talk, impeach as Teachers of false,
d vbz dt n1 pp-f dt j n2 r-crq d cst vvi a-acp n2 n1, cc vvi dt vvg av-j pp-f pn31 p-acp pc-acp vvi, vvi a-acp n2 pp-f j,
But S. Paule saith yt ye must fele a certayne quiknes in your hartes of your belefe, which quiknes shal make you confesse Christe with your mouthe when so euer tyme and occasion shal serue,
But S. Paul Says that you must feel a certain quiknes in your hearts of your belief, which quiknes shall make you confess Christ with your Mouth when so ever time and occasion shall serve,
We beleue as our fathers hath belefet, then had the Iewes, the Turkes, and all infydelles a sufficient excuse, saynge that they beleue as ther forefathers belefet before thē.
We believe as our Father's hath belefet, then had the Iewes, the Turkes, and all infydelles a sufficient excuse, saying that they believe as their Forefathers belefet before them.
pns12 vvb p-acp po12 n2 vhz n1, av vhd dt np2, dt np2, cc d n2 dt j n1, vvg cst pns32 vvb p-acp po32 n2 vvi p-acp pno32.
Moreouer yf suche men as vse this sentence in their mouthe, dwelled in Turkey, thynkye not but that they wold doe as most men doth? What is that? For soth worshipe mahometh,
Moreover if such men as use this sentence in their Mouth, dwelled in Turkey, thynkye not but that they would do as most men does? What is that? For sooth worship mahometh,
av cs d n2 c-acp vvb d n1 p-acp po32 n1, vvd p-acp np1, j xx p-acp cst pns32 vmd vdi c-acp ds n2 vdz? q-crq vbz d? p-acp vvb n1 vvz,
Another sayng and talke they haue whereby they occupy the eares, and deceaue the hartes of the people, and make them vnapte to receaue ye seed of goddes word, by meanes whereof the good seed is loste, troden, and caste awaye: and that is thys.
another saying and talk they have whereby they occupy the ears, and deceive the hearts of the people, and make them unapt to receive you seed of God's word, by means whereof the good seed is lost, trodden, and cast away: and that is this.
j-jn vvg cc n1 pns32 vhb c-crq pns32 vvb dt n2, cc vvi dt n2 pp-f dt n1, cc vvi pno32 j pc-acp vvi pn22 n1 pp-f ng1 n1, p-acp n2 c-crq dt j n1 vbz vvn, vvn, cc vvd av: cc cst vbz d.
Nowe if I can proue, that bothe these members of the church haue erred, then haue I proued, that suche as saye they will beleue as the church beleueth (meaninge eyther the greke,
Now if I can prove, that both these members of the Church have erred, then have I proved, that such as say they will believe as the Church Believeth (meaning either the greke,
av cs pns11 vmb vvi, cst d d n2 pp-f dt n1 vhb vvn, av vhb pns11 vvn, cst d c-acp vvb pns32 vmb vvi p-acp dt n1 vvz (vvg d dt fw-mi,
Now as touchyng the latyn church, whosoeuer sayth that it can not erre, lett hym consider well the scriptures, which geue iustly and truelye vnto the kinges Maiesty hys tytle of the supreme hed of the church:
Now as touching the latin Church, whosoever say that it can not err, let him Consider well the Scriptures, which give justly and truly unto the Kings Majesty his title of the supreme head of the Church:
av p-acp j-vvg dt jp n1, r-crq vvz cst pn31 vmb xx vvi, vvb pno31 vvi av dt n2, r-crq vvb av-j cc av-j p-acp dt ng1 n1 po31 n1 pp-f dt j n1 pp-f dt n1:
but whosoeuer sayth that the latyn church can not erre concludeth that the bushop of Rome is supreme hed of the churche, Ergo. Whosoeuer sait that the latyn churche can not erre is an heretique.
but whosoever say that the latin Church can not err Concludeth that the bishop of Room is supreme head of the Church, Ergo. Whosoever sait that the latin Church can not err is an heretic.
The partes of thys Sylogisme be so trew, and the consequentes doth folow, insuche a dialecticall forme that al the Sophistry in christendom cannot reproue them.
The parts of this Syllogism be so true, and the consequences does follow, insuche a dialectical Form that all the Sophistry in christendom cannot reprove them.
dt n2 pp-f d n1 vbb av j, cc dt n2 vdz vvi, av-d dt j n1 cst d dt n1 p-acp np1 vmbx vvi pno32.
No it is not enoge for yow to say that ye beleue as the churche of the electes and chosen of god doth beleue, oneles ye know and feele in your hertes what thynge it is that the churche beleueth.
No it is not enoge for you to say that you believe as the Church of the elects and chosen of god does believe, Oness you know and feel in your herts what thing it is that the Church Believeth.
uh-dx pn31 vbz xx n1 p-acp pn22 pc-acp vvi cst pn22 vvb p-acp dt n1 pp-f dt vvz cc vvn pp-f n1 vdz vvi, n2 pn22 vvb cc vvi p-acp po22 n2 r-crq n1 pn31 vbz d dt n1 vvz.
By byshoppes and there officers in there synodes, and other metinges of ecclesyastycall parsons, by Schole Masters in their grammer Scholes, be stuwardes when they keepe their courtes, by preestes whē they sytte to here auriculare confession and suche lyke as mynde nothynge els but the playn subuersion of the kyngdom of Christ,
By Bishops and there Officers in there synods, and other meetings of ecclesyastycall parsons, by School Masters in their grammar Schools, be stuwardes when they keep their Courts, by Priests when they fit to Here auriculare Confessi and such like as mind nothing Else but the plain subversion of the Kingdom of christ,
p-acp ng1 cc a-acp n2 p-acp po32 n2, cc j-jn n2 pp-f j n2, p-acp n1 n2 p-acp po32 n1 n2, vbb av c-crq pns32 vvb po32 n2, p-acp n2 c-crq pns32 vvb p-acp av j n1 cc d av-j c-acp n1 pix av cc-acp dt n1 n1 pp-f dt n1 pp-f np1,
The iudge in his circute in tymes past when the people hath been assembled, hat perswaded the people to doe as ther forefathers hath done before them,
The judge in his circute in times passed when the people hath been assembled, hat persuaded the people to do as their Forefathers hath done before them,
Yea yf ther be a chyld that haue his father honestlye and godly affected towarde gods woord, they wyl pyk sum such matters agaynst hym that he shall be suer to be thryse breched against his felowes once.
Yea if there be a child that have his father honestly and godly affected toward God's word, they will pyk sum such matters against him that he shall be sure to be thrice breched against his Fellows once.
For redresse wherof I would whish (most noble prince) that ther might be a Cathechisme made in the Latten tonge, which shuld be red by cōmandement in al grammer Scholes through out your noble realme,
For redress whereof I would whish (most noble Prince) that there might be a Catechism made in the Latten tongue, which should be read by Commandment in all grammar Schools through out your noble realm,
They shal lyue and enioye thesame land whiche we now possesse and inhabit, yf they be brought vp in popry, they wil alter & marre as muche in one yere as your grace shal make and amend in forty The good educacion of them in trew religion, shall be a fortresse to all your graces most godly procedynges.
They shall live and enjoy The same land which we now possess and inhabit, if they be brought up in popry, they will altar & mar as much in one year as your grace shall make and amend in forty The good education of them in true Religion, shall be a fortress to all your graces most godly proceedings.
pns32 vmb vvi cc vvi j n1 r-crq pns12 av vvi cc vvi, cs pns32 vbb vvn a-acp p-acp j, pns32 vmb vvi cc vvi c-acp av-d p-acp crd n1 p-acp po22 n1 vmb vvi cc vvi p-acp crd dt j n1 pp-f pno32 p-acp j n1, vmb vbi dt n1 p-acp d po22 n2 av-ds j n2-vvg.
The throte of suche slanderouse talkers, of such iudges, iustices, byshopes and ther officers, of suche Scholemaysters, stuerdes, confessioners and so forth:
The throat of such slanderouse talkers, of such judges, Justices, Bishops and their Officers, of such Schoolmasters, stuerdes, confessioners and so forth:
dt n1 pp-f d j n2, pp-f d n2, n2, n2 cc po32 n2, pp-f d n2, n2, n2 cc av av:
For when they be told and cryed out vpon for ther adultery they lyue in adultery styll when they be cryed out vpon for ther popery they be popishe styll.
For when they be told and cried out upon for their adultery they live in adultery still when they be cried out upon for their popery they be popish still.
p-acp c-crq pns32 vbb vvn cc vvd av p-acp p-acp po32 n1 pns32 vvi p-acp n1 av c-crq pns32 vbb vvn av p-acp p-acp po32 n1 pns32 vbb j av.
I beseche almyghtie God amend all our talkes, and lyues that the seed of his moost holy woord be not cast away vpon vs as the seed whiche is cast by the wayes syde is lost deuowred and cast away, troden and destroyed wyth the burds of the ayer,
I beseech almighty God amend all our talks, and lives that the seed of his most holy word be not cast away upon us as the seed which is cast by the ways side is lost devoured and cast away, trodden and destroyed with the Birds of the air,
pns11 vvb j-jn np1 vvi d po12 vvz, cc n2 cst dt n1 pp-f po31 av-ds j n1 vbb xx vvn av p-acp pno12 p-acp dt n1 r-crq vbz vvn p-acp dt ng1 n1 vbz vvn vvn cc vvn av, vvn cc vvn p-acp dt n2 pp-f dt n1,
That almyghty God may be glorifyed with the Godlynes of our talke and with the amendement of our lyues vnto whom be all honor & glory world without ende. Amen.
That almighty God may be glorified with the Godliness of our talk and with the amendment of our lives unto whom be all honour & glory world without end. Amen.
d j-jn n1 vmb vbi vvn p-acp dt n1 pp-f po12 n1 cc p-acp dt n1 pp-f po12 n2 p-acp ro-crq vbb d n1 cc n1 n1 p-acp n1. uh-n.
