STARTPAGEi THE GOSpels with brief sermōs vpon them for al the holy dayes in ye yere. ¶ On saynt Andrewes day. The Gospel. Mat. iiij. IEsus walkinge by the See syde of Galilee, saw two brethren Simon named Peter and Andrewe his brother, castinge a nette into the See (for they were fyshers) & saith vnto them.
STARTPAGEi THE GOSpels with brief Sermons upon them for all the holy days in you year. ¶ On saint Andrews day. The Gospel. Mathew iiij. IEsus walking by the See side of Galilee, saw two brothers Simon nam Peter and Andrew his brother, casting a net into the See (for they were Fishers) & Says unto them.
And when he was gone forth frō thens, he saw other two brethren, Iames the sōue of Zebedee and Ihon his brother in the shyppe wyth Zebedee their father, mendinge their nettes, & he called them.
And when he was gone forth from thence, he saw other two brothers, James the sonve of Zebedee and John his brother in the ship with Zebedee their father, mending their nets, & he called them.
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before he wold do or speake any notable thing (as the holy doctour Chrysostom sayth) called & chase vnto him, his Apostles, to thintent nothing might be hid from them of Chrystes wordes and dedes,
before he would do or speak any notable thing (as the holy Doctor Chrysostom say) called & chase unto him, his Apostles, to intent nothing might be hid from them of Christ's words and Deeds,
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As Christ therfor walked by the see side, he saw two brethren germanes, the name of the one was Simō whiche also was called Peter, the name of the other was Andrew, whose memorie we do this day solemnize.
As christ Therefore walked by the see side, he saw two brothers germans, the name of the one was Simō which also was called Peter, the name of the other was Andrew, whose memory we do this day solemnize.
But what were these two, whom our Sauiour Christe chase to be his apostles? Were they greate worldly Clerkes, were they philosophers, were they pharisees or scribes, were they great rich persones,
But what were these two, whom our Saviour Christ chase to be his Apostles? Were they great worldly Clerks, were they Philosophers, were they Pharisees or Scribes, were they great rich Persons,
And why did he chose these? Uerily (saith saynt Austine) if Christ had chosen great lerned mē or men of estimatiō, they might peraduenture haue sayd that they had deserued to be chosen bycause of their lerning or wisdom.
And why did he chosen these? Verily (Says saint Augustine) if christ had chosen great learned men or men of estimation, they might Peradventure have said that they had deserved to be chosen Because of their learning or Wisdom.
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But our lord Iesus Christ going about to breake the neck { is } of the prowd, •hase men of no lerning ne reputation, which he dyd also for this purpose, that the glorie of the gospel might not be diminished nor shadowed with worldely succours and helpes.
But our lord Iesus christ going about to break the neck { is } of the proud, •hase men of no learning ne reputation, which he did also for this purpose, that the glory of the gospel might not be diminished nor shadowed with worldly succours and helps.
He called therfore two simple fyshers, and when did he calle them? Uerely euen when they were in the myddes of theyr worke, meaning herby (as Chrysostom saith) that we ought to preferre the folowyng of Christ afore al other occupations in the world.
He called Therefore two simple Fishers, and when did he call them? Verily even when they were in the mids of their work, meaning hereby (as Chrysostom Says) that we ought to prefer the following of christ afore all other occupations in the world.
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For they were casting their nettes into the See, and this fishing was a shadow of the newe fishynge, whereby they shulde not take wyth material nettes fishes for the fode of the bely,
For they were casting their nets into the See, and this fishing was a shadow of the new fishing, whereby they should not take with material nets Fish for the food of the belly,
Wherfore where as they were busyed and toyling about their bodyly lyuing (which neuertheles was then their vocation or callinge according to gods commaundement whyche byddeth vs that in the sweate of oure face we shulde eate our bread) from this general calling I saye he plucked them to a special calling whyche was to preach his holy gospel.
Wherefore where as they were busied and toiling about their bodily living (which nevertheless was then their vocation or calling according to God's Commandment which biddeth us that in the sweat of our face we should eat our bred) from this general calling I say he plucked them to a special calling which was to preach his holy gospel.
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And verely his word of callynge had in it a wonderfull vertue, for it so wrought in theire hartes, that they forthwyth lefte altogither, & folowed him.
And verily his word of calling had in it a wonderful virtue, for it so wrought in their hearts, that they forthwith left altogether, & followed him.
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For he that loueth father, or mother, wife or children more then he loueth the Sauioure Iesu Christ, is no mete mā for Christ, that is to say, he maye wel cal himselfe a Christen man,
For he that loves father, or mother, wife or children more then he loves the Saviour Iesu christ, is no meet man for christ, that is to say, he may well call himself a christian man,
but Christ wol surely refuse hym for one of his men and disciples when the terrible daye of Dome shall comme, what tyme he shall descende in Maiestie to iudge both the lyuynge and the deade.
but christ will surely refuse him for one of his men and Disciples when the terrible day of Dome shall comme, what time he shall descend in Majesty to judge both the living and the dead.
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Christe thā called these two brethern Peter and Andrew and also the other two Ihō & Iames, to what purpose? to folow him only by the heles whether so euer he shulde goe ydelly? No truly.
Christ than called these two brother Peter and Andrew and also the other two Ihō & James, to what purpose? to follow him only by the heles whither so ever he should go ydelly? No truly.
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He chase them beyng yonge, rude, simple, vnlerned, & nothing but playne fishermen, and therfore they were the more apte and mete to receiue his heauenly, swete,
He chase them being young, rude, simple, unlearned, & nothing but plain fishermen, and Therefore they were the more apt and meet to receive his heavenly, sweet,
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But ere they departed frō hym, he replenished them wyth such wonderfull wysdom and wyth such diuine doctrine, that they were hable to cōfoūde the great and witty clerkes of the world.
But ere they departed from him, he replenished them with such wonderful Wisdom and with such divine Doctrine, that they were able to confound the great and witty Clerks of the world.
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He spared for no persecution of tyrantes to execute and fulfyll hys maysters commission whiche was to preache the Gospell and glad tydynges of mans redemption by Christe.
He spared for no persecution of Tyrants to execute and fulfil his masters commission which was to preach the Gospel and glad tidings of men redemption by Christ.
STARTPAGEiij ¶ On the conception day of our Lady. The Gospel. Mat. i. THe boke of the generation of Iesus Christ the sonne of Dauid, the sonne of Abraham. Abraham begatte Isaac. Isaac begat Iacob.
STARTPAGEiij ¶ On the conception day of our Lady. The Gospel. Mathew i. THe book of the generation of Iesus christ the son of David, the son of Abraham. Abraham begat Isaac. Isaac begat Iacob.
First, how that our sauiour Christ the sonne of god wold for the greate loue he bare to mankinde be borne the sōne of Dauid, that is, wold take mās nature vpon hym to succour and help vs which were in flesh condēned & to pourge our spotted and synful byrth.
First, how that our Saviour christ the son of god would for the great love he bore to mankind be born the son of David, that is, would take men nature upon him to succour and help us which were in Flesh condemned & to purge our spotted and sinful birth.
And verily this is the final intent of Christ { is } incarnatiō, as it is wel declared in the epistle to the Hebrues, where it is writen, that forasmoch as the sonne of god vouchsaued to call godly persones his brethren, sayng by the prophet Dauid I will declare thy name to my brethren,
And verily this is the final intent of christ { is } incarnation, as it is well declared in the epistle to the Hebrews, where it is written, that forasmuch as the son of god vouchsafed to call godly Persons his brothers, saying by the Prophet David I will declare thy name to my brothers,
it pleased hym to be parttaker of the same wyth thē, that by his death he might wipe out him whiche had lordshippe ouer death that is to say the deuyl,
it pleased him to be partaker of the same with them, that by his death he might wipe out him which had lordship over death that is to say the Devil,
Wherfore in al thinges it becam hym to be made like to hys brethren, that he might be merciful & a feithful high prest in thinges towchinge God to thintent to pourge the synnes of the people.
Wherefore in all things it becam him to be made like to his brothers, that he might be merciful & a faithful high pressed in things touching God to intent to purge the Sins of the people.
ye must vnderstand it that he descēdeth lineally from Dauid according to the flesh, as saint Paul declareth in the beginning of his epistle to the Romaines,
you must understand it that he Descendeth lineally from David according to the Flesh, as saint Paul Declareth in the beginning of his epistle to the Romans,
why thā did Dauid in spirite cal him lord sayng, the lord said to my lord, syt on my right hāde Meaning hereby, that Christe was aboue Dauid & not only a man but also god.
why than did David in Spirit call him lord saying, the lord said to my lord, fit on my right hand Meaning hereby, that Christ was above David & not only a man but also god.
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Uerely the hole petigrue of Christe, is here so drawen and conueyed from his auncestours, that they only be put which were { per } ttakers of y• promise which was made of Christ.
Verily the hold petigrue of Christ, is Here so drawn and conveyed from his Ancestors, that they only be put which were { per } ttakers of y• promise which was made of christ.
So that one line there is whyche deriueth Christ { is } petigree from the mēbres of the true church, that is to wite, frō the holy fathers which were parttakers of ye { pro } mise.
So that one line there is which deriveth christ { is } pedigree from the members of the true Church, that is to wite, from the holy Father's which were partakers of you { Pro } mice.
And an other line there is which cōteyneth the childrē that grew out of kinde not folowing their fathers steppes & therfor no { per } ttakers of the { pro } mise, which two lines if ye diligently marke through out the old testament ye shal se that Christ proceded of the feithful stocke,
And an other line there is which Containeth the children that grew out of kind not following their Father's steps & Therefore no { per } ttakers of the { Pro } mice, which two lines if you diligently mark through out the old Testament you shall see that christ proceeded of the faithful stock,
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Seconde, ye shall vnderstande that oure Sauiour Christ wolde be borne accordinge to the fleshe of the royal bloude of kinges, to declare that he shuld be a kynge, no worldly kynge,
Seconde, you shall understand that our Saviour christ would be born according to the Flesh of the royal blood of Kings, to declare that he should be a King, no worldly King,
therfore Christ also wold be borne of kinges to shew himselfe an annoynted king, that is to say, both a king and a prest, a king to rule and defende, a prest to make intercession and prayer for vs accordyng as saynt Paule sayth of him.
Therefore christ also would be born of Kings to show himself an anointed King, that is to say, both a King and a pressed, a King to Rule and defend, a pressed to make Intercession and prayer for us according as saint Paul say of him.
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and therfore it is not to be thought that after that Christ is nowe ascended vp to heuen, he exerciseth nomore hys kyngly officies but that he sytteth ydelly in heuen leauyng behind him, hys deputie or vicare in erth the bishop of Rome.
and Therefore it is not to be Thought that After that christ is now ascended up to heaven, he Exerciseth No more his kingly Offices but that he Sitteth ydelly in heaven leaving behind him, his deputy or vicar in earth the bishop of Rome.
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Thirdly, ye shall vnderstande that albeit Christe and also our Ladye hys mother (whose memory we solemnize this day) & Ioseph her husband, cam of the right & blessed line or stocke,
Thirdly, you shall understand that albeit Christ and also our Lady his mother (whose memory we solemnize this day) & Ioseph her husband, cam of the right & blessed line or stock,
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yet many of the persons aswel men as wom• of this blessed stocke were synners and therfore here STARTPAGEv in their genealogie is mencion made also of synfull personnes.
yet many of the Persons aswell men as wom• of this blessed stock were Sinners and Therefore Here STARTPAGEv in their genealogy is mention made also of sinful personnes.
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Iudas also cōmitted fornication with Thamar. Salmon maryed Raab an harlot. What shall I speake of Bethsabea, wyth whom king Dauid cōmitted greuouse aduowtrie.
Iudas also committed fornication with Tamar. Salmon married Rahab an harlot. What shall I speak of Bathsheba, with whom King David committed grievous Adultery.
For then shal the grace and fauour of Christ be powred more plētifully vpō the, in that thou hast the more offended according to the sentence of saint Paule.
For then shall the grace and favour of christ be poured more plentifully upon thee, in that thou hast the more offended according to the sentence of saint Paul.
For yf our Sauiour Christ had amonges his auncestours very tyrantes, harlottes & wicked { per } sonnes, who is he that hath not amonges hys auncestours and kinsfolke both good and badde? Fourthly, ye shall marke that saynt Mattheu here doth calle Ioseph the husband of Marie,
For if our Saviour christ had among his Ancestors very Tyrants, harlots & wicked { per } Sons, who is he that hath not among his Ancestors and kinsfolk both good and bad? Fourthly, you shall mark that saint Matthew Here does call Ioseph the husband of Marie,
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so that it is certaine, that betwene Ioseph and Marye was a iust & lawfull matrimonie, vnder which, not without a singuler cause, Christ wold be borne, to shewe that matrimonie is the state whiche pleaseth God,
so that it is certain, that between Ioseph and Marye was a just & lawful matrimony, under which, not without a singular cause, christ would be born, to show that matrimony is the state which Pleases God,
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Uirginitie I say becam her which by secrete inspiratiō of the holy ghost being herselfe pure and vndefiled, conceiued and brought forth him which was moost pure & cleane,
Virginity I say becam her which by secret inspiration of the holy ghost being herself pure and undefiled, conceived and brought forth him which was most pure & clean,
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Doth not thys thynge then setforth vnto vs the honour of matrimonie, and condemne these wicked heretiques which say that matrimonie is a thynge fylthy & vnpure, of whom saynt Paule speaketh, callynge them spirites of errours, and deuelish teachers.
Does not this thing then setforth unto us the honour of matrimony, and condemn these wicked Heretics which say that matrimony is a thing filthy & unpure, of whom saint Paul speaks, calling them spirits of errors, and devilish Teachers.
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why went our Sauiour Christ to a wedding & wrought there the first miracle that euer he did, by turnyng water into wyne? So ye thoughe virginitie be a highe thyng & mete for such as be of high { per } fection:
why went our Saviour christ to a wedding & wrought there the First miracle that ever he did, by turning water into wine? So you though virginity be a high thing & meet for such as be of high { per } fection:
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Last of all thys Gospell doth condemne those heretikes STARTPAGEvi which denye yt Christ toke fleshe of the blessed virgine & say either that he brought a spiritual flesh with him from heuen,
Last of all this Gospel does condemn those Heretics STARTPAGEvi which deny that christ took Flesh of the blessed Virgae & say either that he brought a spiritual Flesh with him from heaven,
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And euen with one text in this gospel it is ouerthrowne where it is said, that Iacob begatte Ioseph the husband of Marie, of whom was borne Iesus, whiche is called Christ.
And even with one text in this gospel it is overthrown where it is said, that Iacob begat Ioseph the husband of Marie, of whom was born Iesus, which is called christ.
What cā be spokē more plainly? So ye se according also to the flesh the great nobilitie of Christes bloud For he wold be not only according to the spirite but also according to the flesh the noblest of al mē.
What can be spoken more plainly? So you see according also to the Flesh the great Nobilt of Christ's blood For he would be not only according to the Spirit but also according to the Flesh the Noblest of all men.
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In al the worlde was neuer founde lignage, kynred, ne house of more nobilitie then this lignage was wherof our Sauiour Christ descended accordinge to the fleshe.
In all the world was never found lineage, kindred, ne house of more Nobilt then this lineage was whereof our Saviour christ descended according to the Flesh.
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What is lefte then, but that also we be made parttakers of Christes nobilitie? And therfor we be called Christians which by interpretation signifie kingly, that is to say, of a kinges house and nobilitie by Christ our king.
What is left then, but that also we be made partakers of Christ's Nobilt? And Therefore we be called Christians which by Interpretation signify kingly, that is to say, of a Kings house and Nobilt by christ our King.
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Nowbeit otherwhiles it is not only lawfull but also necessarie, to loke alofte and beare our selfes hyghe of our nobilitie, not against men, but agaynst Satan.
Nevertheless otherwhiles it is not only lawful but also necessary, to look aloft and bear our selves high of our Nobilt, not against men, but against Satan.
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It remayneth therfore, yt we also shulde knowlege Christ by feith and garnishe our nobilitie wyth good workes by Iesus Christ our lorde, which togither wyth the father & holy ghost be praised foreuer. Amen.
It remaineth Therefore, that we also should knowledge christ by faith and garnish our Nobilt with good works by Iesus christ our lord, which together with the father & holy ghost be praised forever. Amen.
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For the high clemencie of god wrought this thinge, ye the doubtyng disciple whyle in his maister he gropeth the woundes of the fleshe, might heale in vs the woūdes of infidelitie.
For the high clemency of god wrought this thing, you the doubting disciple while in his master he gropeth the wounds of the Flesh, might heal in us the wounds of infidelity.
It was doubtles a very grosse infidelitie and hardnes of be leue in saint Thomas, that after so longe cōpaning with our Sauiour Christ and hearynge him oftentimes afore his passion say he shuld rise agayne yet he wolde not beleue his resurrection, n• not whē his felawes so cōstantly had shewed hym how they saw him wyth their eyen & what he said vnto them.
It was doubtless a very gross infidelity and hardness of be leave in saint Thomas, that After so long companing with our Saviour christ and hearing him oftentimes afore his passion say he should rise again yet he would not believe his resurrection, n• not when his Fellows so constantly had showed him how they saw him with their eyes & what he said unto them.
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Neither was thys carnalitie in Thomas only, but it is in al mē, for we be made of one mowld and god hath cōcluded all mē vnder infidelitie that he might haue mercie of all.
Neither was this carnality in Thomas only, but it is in all men, for we be made of one mould and god hath concluded all men under infidelity that he might have mercy of all.
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And forthwyth turnyng hymselfe to Thomas, whose infidelitie could not be hidde from him, whiche bicause he { per } ceiued proceded not of malice but of weaknes: he vouch saued to heale.
And forthwith turning himself to Thomas, whose infidelity could not be hid from him, which Because he { per } ceiued proceeded not of malice but of weakness: he vouch saved to heal.
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For these wonderful iugementes of god be for this cause described forth vnto vs, that we shuld lerne to knowe the exceding goodnes of god which turneth euil into good.
For these wondered Judgments of god be for this cause described forth unto us, that we should Learn to know the exceeding Goodness of god which turns evil into good.
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Saint Thomas saw one thing & beleued an other, he saw mā & confessed god He saw Christ in flesh, he felt him after his resurrection, which was a great furtherāce to his feith.
Saint Thomas saw one thing & believed an other, he saw man & confessed god He saw christ in Flesh, he felt him After his resurrection, which was a great furtherance to his faith.
STARTPAGEix ¶ On candelmas day otherwise called the purification of our Lady. Gospell. Luc. ii. WHen the dayes of purification were come according the lawe of moyses they brought Iesus to Hierusalem to present him to the lord (accordinge as it is wrytten in the lordes lawe, that euery male opening matrice shalbe called holy to the lord) & to giue in sacrifice according to that is said in the lordes law a payre of turtyl doues or two yong pygions.
STARTPAGEix ¶ On Candlemas day otherwise called the purification of our Lady. Gospel. Luke ii. WHen the days of purification were come according the law of moses they brought Iesus to Jerusalem to present him to the lord (according as it is written in the Lords law, that every male opening matrice shall called holy to the lord) & to give in sacrifice according to that is said in the Lords law a pair of turtyl Dove or two young pygions.
For myne eyen haue seen the sauiour sente from the, whom thou haste prepared before the face of al peoples, a light for the reuelation of ye Gentils and a glory of thy people Israel. A sermon vpon this Gospell.
For mine eyes have seen the Saviour sent from thee, whom thou haste prepared before the face of all peoples, a Light for the Revelation of the Gentiles and a glory of thy people Israel. A sermon upon this Gospel.
daye from the birth of our sauiour Christ, at which day ye old law of Moses cōmaunded, y• if it were a man chyld that was born, it shuld be presented to the lorde,
day from the birth of our Saviour christ, At which day you old law of Moses commanded, y• if it were a man child that was born, it should be presented to the lord,
the most pure virgine Mary wold fulfylle the lawe also in this poynt though in her child byrth she knew was nothing after the maner of other womens byrthes contaminate or spotted,
the most pure Virgae Marry would fulfil the law also in this point though in her child birth she knew was nothing After the manner of other women's births contaminate or spotted,
For what spotte of vnclennes could she haue which by the worke of the holy ghoste conceyued wythout mans knowlege only by imbracement of the heuenly power? She goeth therfore with Ioseph, who as yet was thought to haue bene father to Iesus,
For what spot of uncleanness could she have which by the work of the holy ghost conceived without men knowledge only by embracement of the heavenly power? She Goes Therefore with Ioseph, who as yet was Thought to have be father to Iesus,
vnto Hierusalem, bearing the childe with them that they might present him in y• temple in the sight of the lord to whom he was consecrate, not but that al be the lordes,
unto Jerusalem, bearing the child with them that they might present him in y• temple in the sighed of the lord to whom he was consecrate, not but that all be the Lords,
but that we shuld be taught by this mystical figure, that those mindes be most acceptable to God, whiche with a manly strength of spirite haue conquered the lustes of ye fleshe & so do auaūce to thinges heuenly and euerlasting.
but that we should be taught by this mystical figure, that those minds be most acceptable to God, which with a manly strength of Spirit have conquered the lusts of the Flesh & so do advance to things heavenly and everlasting.
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Moses law intending this, had commaunded the Iues that euery male so sone as by the openinge of the mothers wombe it was brought to lyght, shulde be taken as holy to the lord,
Moses law intending this, had commanded the Iues that every male so soon as by the opening of the mother's womb it was brought to Light, should be taken as holy to the lord,
And as towching the opening of ye matrice, surely this heauenly STARTPAGExi child did in no maner violate the chastitie of of ye virgins wombe but rather preserued & halowed it from al spot of vnclennes during her life.
And as touching the opening of the matrice, surely this heavenly STARTPAGExi child did in no manner violate the chastity of of the Virgins womb but rather preserved & hallowed it from all spot of uncleanness during her life.
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And thā shuld be added a doue or a turtyll for y• purifienge of al spot or vnclēnes which might happē to be cōmitted in y• begetting of y• child,
And than should be added a dove or a turtyll for y• purifienge of all spot or uncleanness which might happen to be committed in y• begetting of y• child,
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Howbeit if they were not of abilitie to giue a lambe, the law suffred them to giue in stede therof a turtil doue or a pigeō for y• redemptiō of ye child.
Howbeit if they were not of ability to give a lamb, the law suffered them to give in stead thereof a turtil dove or a pigeon for y• redemption of the child.
& surelye he might wel be called a iust mā, for he sought not his own but ye peoples weale, he awaited for him yt shuld redeme out of bōdage not him only,
& surely he might well be called a just man, for he sought not his own but you peoples weal, he awaited for him that should Redeem out of bondage not him only,
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but al mākind And bicause he was endowed wt this iustice & godlines, the holy ghost was in him & had inspired him that he shulde not dye, till he had sene with his fleshely eyen him that he longe before had espyed wyth the eyen of feyth.
but all mankind And Because he was endowed with this Justice & godliness, the holy ghost was in him & had inspired him that he should not die, till he had seen with his fleshly eyes him that he long before had espied with the eyes of faith.
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As Mary therfore and Ioseph were bringinge the child into the temple, this Simeon also cam by the guiding of the holy gost into the temple & toke Iesus in his armes.
As Marry Therefore and Ioseph were bringing the child into the temple, this Simeon also cam by the guiding of the holy ghost into the temple & took Iesus in his arms.
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And here sayth Origene an auncient doctour of the church, if thou Christen person wilt in like wise hold Iesus and imbrace him in thy hand { is }, thou must with al labour attempt that thou maist haue the holy ghost to thy guide and so come to y• temple of god, as this holy Simeō did.
And Here say Origen an ancient Doctor of the Church, if thou christian person wilt in like wise hold Iesus and embrace him in thy hand { is }, thou must with all labour attempt that thou Mayest have the holy ghost to thy guide and so come to y• temple of god, as this holy Simeō did.
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For myne eyen haue nowe seen him, by whō it hath plesed the, to saue mākind, whom I say thou hast prepared and ordeined in the face of al peoples to be,
For mine eyes have now seen him, by whom it hath pleased thee, to save mankind, whom I say thou hast prepared and ordained in the face of all peoples to be,
vnto y• hethē persons & Panyms (which hitherunto for defalt of true knowlege haue worshiped false god { is }) a light for to lightē them & to disclose thy trouth vnto them,
unto y• heathen Persons & Painims (which hitherunto for default of true knowledge have worshipped false god { is }) a Light for to lighten them & to disclose thy troth unto them,
Let vs therfore (good people) for our { per } te also blesse & praise god, that wheras we y• inhabitantes of this Realme were before y• cōming of Christ wicked Panims & ydolaters we now by y• disclosing of his gospel •ee his people.
Let us Therefore (good people) for our { per } te also bless & praise god, that whereas we y• inhabitants of this Realm were before y• coming of christ wicked Painims & Idolaters we now by y• disclosing of his gospel •ee his people.
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Bycause our sauiour Christ (good people) what tyme he was conuersant here in earth amonge the Iues, hadde vpbrayded them for theire misbeleue, declaring vnto them that the Hethen persones were redyer to receyue hym then they, at which wordes some were offended:
Because our Saviour christ (good people) what time he was conversant Here in earth among the Iues, had upbraided them for their misbeleue, declaring unto them that the Heathen Persons were redyer to receive him then they, At which words Some were offended:
I confesse (that is) I do thanke & prayse the O father, bycause thou hast kept close this heauenly doctrine from the wise and prudent men in their owne opinions, such as be the scribes and pharisees,
I confess (that is) I do thank & praise the Oh father, Because thou hast kept close this heavenly Doctrine from the wise and prudent men in their own opinions, such as be the Scribes and Pharisees,
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And therefore the scribes and pharisees estemynge themselfes to be wise & prudent fell from the knowlege of godes mysteries bycause of theire pryde and swelling myndes.
And Therefore the Scribes and Pharisees esteeming themselves to be wise & prudent fell from the knowledge of God's Mysteres Because of their pride and swelling minds.
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For lyke as wha• Paule saith, tradidit illos deus in reprobū sensū, that is, god gaue them vp into a disalowed mynde, he speaketh not this, inducing god as doyng thys, but them whiche gaue the cause:
For like as wha• Paul Says, tradidit Illos deus in reprobū sensū, that is, god gave them up into a disallowed mind, he speaks not this, inducing god as doing this, but them which gave the cause:
And why were they hid from them? Herken what Paule sayth, bycause goyng about to stably she theire owne iustice, they were not subiecte to the iustice of god.
And why were they hid from them? Harken what Paul say, Because going about to stably she their own Justice, they were not Subject to the Justice of god.
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euen the knowlege of the father of heuen, & that I am of y• same substance y• he is of? Thus by these word { is } Christ our sauiour declareth himself to be not man only but also god & egal in powre wt his father.
even the knowledge of the father of heaven, & that I am of y• same substance y• he is of? Thus by these word { is } christ our Saviour Declareth himself to be not man only but also god & equal in pour with his father.
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he meaneth not y• al men be vtterly ignorant of him, but this he meaneth, that by that knowledge that he knoweth his heauenly father, noman ells knoweth him.
he means not y• all men be utterly ignorant of him, but this he means, that by that knowledge that he Knoweth his heavenly father, Roman Else Knoweth him.
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He sayth not come he and he, but come to me all ye that be in cares, in heuynes and in synnes, not that I myght take punishement of you but that I myght losen your sinnes.
He say not come he and he, but come to me all you that be in Cares, in heaviness and in Sins, not that I might take punishment of you but that I might losen your Sins.
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O how swete, how pleasāt and easy is this yoke? Only let vs put frō vs pryde of hert and the care of worldely vanities & learne of Christe to be meke & lowly,
O how sweet, how pleasant and easy is this yoke? Only let us put from us pride of heart and the care of worldly vanities & Learn of Christ to be meek & lowly,
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So shall we inioye that heauenly rest voyde of all greuance and replenyshed wyth all solace whyche here is promysed vnto vs. By Christ our lorde. To whō be all glorie. Amen.
So shall we enjoy that heavenly rest void of all greuance and replenished with all solace which Here is promised unto us By christ our lord. To whom be all glory. Amen.
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¶ The Annunciacion of oure Lady, commonly called our Ladies daye in Lente. The gospell Luc. i. STARTPAGExiij IN the sixt moneth was sent the angel Gabriel of God into a citie of Galilee named Nazareth to a virgine spoused to a man whose name was Ioseph of Dauids house and the virgines name was Mary.
¶ The Annunciation of our Lady, commonly called our Ladies day in Lente. The gospel Luke i. STARTPAGExiij IN the sixt Monn was sent the angel Gabriel of God into a City of Galilee nam Nazareth to a Virgae spoused to a man whose name was Ioseph of David house and the Virgins name was Mary.
and therfore the thing that shalbe born holy, shalbe called the sonne of God. And lo Elizabeth thy cousin, she also hath conceiued a sonne in her olde age,
and Therefore the thing that shall born holy, shall called the son of God. And lo Elizabeth thy Cousin, she also hath conceived a son in her old age,
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IF a Gospell (deare people) signifieth a gladde tydynges, what Gospel can be compared with this gospell which sheweth to the blessed virgine Mary yea & vnto vs all, the gladdest tydinges that coulde come to mankynd, that is that she shulde beare the moost blessed kyng of kinges and Sauiour of mākynde.
IF a Gospel (deer people) signifies a glad tidings, what Gospel can be compared with this gospel which shows to the blessed Virgae Marry yea & unto us all, the gladdest tidings that could come to mankind, that is that she should bear the most blessed King of Kings and Saviour of mankind.
For to this so highe and solempne a message it was mete that an highe angell shulde be sent which shulde bringe tydynges of him that was highest of all.
For to this so high and solemn a message it was meet that an high angel should be sent which should bring tidings of him that was highest of all.
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Wherfore by hym that was the strength of God it was cōuenient that he shulde be vttered and proclaimed whiche being the Lorde of powers and mighty in batell came to conquere & vanquishe the wicked powers of the ayer.
Wherefore by him that was the strength of God it was convenient that he should be uttered and proclaimed which being the Lord of Powers and mighty in battle Come to conquer & vanquish the wicked Powers of the air.
Yea already was he wt the virgine whiche sent the angell to the virgine, I say our Lorde went before his messanger. And therfore it foloweth. The Lorde is with the.
Yea already was he with the Virgae which sent the angel to the Virgae, I say our Lord went before his Messenger. And Therefore it Followeth. The Lord is with thee.
Yea she wondered at this strange maner of gretinge, wherof the lyke was neuer herde before in any place, this was reserued only for the virgine For (as Origen noteth) if she had wyst y• the like salutation had euer been made to any other in al y• bible (for she had the knowlege of the lawe) thys gretynge shulde neuer haue troubled ne dismayed her.
Yea she wondered At this strange manner of greeting, whereof the like was never herd before in any place, this was reserved only for the Virgae For (as Origen notes) if she had wist y• the like salutation had ever been made to any other in all y• Bible (for she had the knowledge of the law) this greeting should never have troubled ne dismayed her.
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For as holy writ sayeth, God giueth grace to the hūble persōs, And lo ▪ sayth the angel, yu shalt cōceiue in thy wōbe & be deliuered of a son whō yu shalt name Iesus.
For as holy writ Saith, God gives grace to the humble Persons, And lo ▪ say the angel, thou shalt conceive in thy womb & be Delivered of a son whom thou shalt name Iesus.
For albeit it was spoken by Ihon Baptist ye he shuld be great, yet, as S. Ambrose saith, he was called great as a greate man wheras Christe is as greate God.
For albeit it was spoken by John Baptist you he should be great, yet, as S. Ambrose Says, he was called great as a great man whereas Christ is as great God.
He called y• house of Iacob not on ly y• outward Israelit { is } but the hole church of Christ be they Iues or Gentils which beleue vpō him. For as saynt Paule sayth.
He called y• house of Iacob not on lie y• outward Israelit { is } but the hold Church of christ be they Iues or Gentiles which believe upon him. For as saint Paul say.
In that he shulde be borne of the wombe, he taketh parte wyth vs, but in that he shulde be borne wythout carnall knowledge of man, he is declared to be no man but god.
In that he should be born of the womb, he Takes part with us, but in that he should be born without carnal knowledge of man, he is declared to be no man but god.
TO thintēt (welbeloued christē people) we shuld throughly vnderstand, how litle daūger shuld hange ouer our heddes, in case we wolde feythfully abide in the holy felawship and churche of Christ,
TO intent (well-beloved christian people) we should thoroughly understand, how little danger should hang over our Heads, in case we would feythfully abide in the holy fellowship and Church of christ,
& on the contrary side in howe great perill and daunger we be, if like false christē people & hypocrites we shrynke and swarue from that most holy leage and testament, whiche our Sauiour Christe made with vs what tyme he was here cōuersant amonges vs:
& on the contrary side in how great peril and danger we be, if like false christian people & Hypocrites we shrink and swerve from that most holy league and Testament, which our Saviour Christ made with us what time he was Here conversant among us:
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our said Sauiour in this Gospell bryngeth forth a tyght goodly & mete parable or similitude to paynt as it were before our eyen aswell the commoditie of the one,
our said Saviour in this Gospel bringeth forth a tyght goodly & meet parable or similitude to paint as it were before our eyes aswell the commodity of the one,
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To the father as to the fountaigne and hed springe redoundeth the thanke of the hole benefite, whiche what soeuer he giueth and bestoweth vpon you, he giueth through me and his holy spirite.
To the father as to the fountaigne and head spring redoundeth the thank of the hold benefit, which what soever he gives and bestoweth upon you, he gives through me and his holy Spirit.
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The sappe and iuise of the stocke which giueth also to the braū ches lyfe and power of bearynge of frute is the spirite whiche is cōmon to the father and to me.
The sap and iuise of the stock which gives also to the braun ches life and power of bearing of fruit is the Spirit which is Common to the father and to me.
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hym woll my father purge, cuttyng of frō him the superfluouse & voyde lustes, to thintent he may bryng forth more plēteouse & also more gentle frute.
him will my father purge, cutting of from him the superfluous & void lusts, to intent he may bring forth more plenteous & also more gentle fruit.
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For in vayne is he in the vine which hath no frute but leaues only, y• is to say, he is a vayne & no true christen person which bosteth himselfe of y• christē feith,
For in vain is he in the vine which hath no fruit but leaves only, y• is to say, he is a vain & no true christian person which boasteth himself of y• christian faith,
Suerly (deare frēdes) we are purged and made cleane by Gods worde wherunto we haue giuen feith but we are styll to be purged, to thintent we may yet bring forth more plētiful frute.
Surely (deer Friends) we Are purged and made clean by God's word whereunto we have given faith but we Are still to be purged, to intent we may yet bring forth more plentiful fruit.
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For who is he (as sayth saynte Augustine) so cleane in this life, which is not yet more & more to be made cleane? Christe therfore cleāseth those that be cleane that they maye be yet more frutefull.
For who is he (as say faint Augustine) so clean in this life, which is not yet more & more to be made clean? Christ Therefore Cleanseth those that be clean that they may be yet more fruitful.
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I say, let vs loke that we be continually knitte and ioyned to Christ, as we haue exemple of thys holy man whose memoriall we halowe this daye, whiche was an vndoubted liuely braunche of thys vine,
I say, let us look that we be continually knit and joined to christ, as we have exemple of this holy man whose memorial we hallow this day, which was an undoubted lively branch of this vine,
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thoughe he yet liue in bodye, and after this life being seperated & pared awey from the vine without recouerie, he is cast in to euerlastynge fyer, alweys there to brenne for hys punishement bycause he wolde not styll remayne in the vine as a good braūch hereafter to haue brought forth and inioyed the frute of euerlastyng ioye.
though he yet live in body, and After this life being separated & pared away from the vine without recovery, he is cast in to everlasting fire, always there to bren for his punishment Because he would not still remain in the vine as a good branch hereafter to have brought forth and enjoyed the fruit of everlasting joy.
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If we do thys, there be no worldly stormes that we nede to feare, for Christe shalbe with vs, the father of heauen shalbe wt vs, the holy goost shalbe with vs,
If we do this, there be no worldly storms that we need to Fear, for Christ shall with us, the father of heaven shall with us, the holy ghost shall with us,
For as Austine saith, if Chri stes wordes remayne fresh in our mouthes or in our memories & be not founde in our life (y• is yf we liue not according to the gospel) we be not coūted as brā ches in the vine,
For as Augustine Says, if Christ stes words remain fresh in our mouths or in our memories & be not found in our life (y• is if we live not according to the gospel) we be not counted as brā ches in the vine,
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and in the nexte inherite the euerlastynge ioye, by Christe oure Lorde. To whom with the father and holy ghost be prayse and glorie euerlastyngly. Amen.
and in the Next inherit the everlasting joy, by Christ our Lord. To whom with the father and holy ghost be praise and glory everlastingly. Amen.
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If it were not so, I wold say vnto you, I go to make ready a place for you & if I go to make ready for you, I wil com again & take you to my self, that where I am, ye also may be.
If it were not so, I would say unto you, I go to make ready a place for you & if I go to make ready for you, I will come again & take you to my self, that where I am, you also may be.
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& how sayst thou, shew vs the father? Be leuest not, that I am in y• father & the father in me? The wordes that I speake to you, I speake not of my self.
& how Sayest thou, show us the father? Be levest not, that I am in y• father & the father in me? The words that I speak to you, I speak not of my self.
& greater also then these shal he do, bicause I go to my father, and whatsoeuer ye shal aske in my name, that wil I do. The sermon vpon this gospell.
& greater also then these shall he do, Because I go to my father, and whatsoever you shall ask in my name, that will I do. The sermon upon this gospel.
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that whether he went he could not folowe now, but he shuld folow afterward, lest y• other disciples shuld thinke that this promisse was giuen only to Peter, our sauiour now to cōfort them sayth.
that whither he went he could not follow now, but he should follow afterwards, lest y• other Disciples should think that this promise was given only to Peter, our Saviour now to Comfort them say.
But what is that whiche to prepare he goeth away, if he prepare our selfes, whiche how can he do if he leaue vs? Surely (sayeth this holy Doctour) he meaneth this, that to the preparinge of these mansions, the rightuouse man ought to lyue by feythe.
But what is that which to prepare he Goes away, if he prepare our selves, which how can he do if he leave us? Surely (Saith this holy Doctor) he means this, that to the preparing of these mansions, the righteous man ought to live by faith.
But if he shuld see, it were no feith, Christ therfore goeth awey STARTPAGExviij that he may not be seen, he withdraweth himself frō vs, that he may be beleued.
But if he should see, it were no faith, christ Therefore Goes away STARTPAGExviij that he may not be seen, he withdraweth himself from us, that he may be believed.
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Undoutedly my freendes, the disciples of Christe sawe god the father after a certayne maner in Christe, commaundynge the wyndes and the sees, commaūding deuilles, driuinge out diseases wyth a worde were they neuer so incurable, raisinge wyth a worde the deade to life agayn.
Undoubtedly my Friends, the Disciples of Christ saw god the father After a certain manner in Christ, commanding the winds and the sees, commanding Devils, driving out diseases with a word were they never so incurable, raising with a word the dead to life again.
Howbeit y• noueltie of Christes wordes dyd sumwhat trouble the Apostle Philip (whose memory togyther wyth hys felowe saynte Iacob the churche doth thys daye solemnize) as it troubled also the reste of the Apostles.
Howbeit y• novelty of Christ's words did somewhat trouble the Apostle Philip (whose memory together with his fellow faint Iacob the Church does this day solemnize) as it troubled also the rest of the Apostles.
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Insomoch whosoeuer ioyneth himselfe to Christ by y• Euāgelical feith shal by Christ worke also as great thinges yea or greater thā Christe him self did worke whā so euer the glorie of god shal require a miracle.
Insomuch whosoever Joineth himself to christ by y• Euāgelical faith shall by christ work also as great things yea or greater than Christ him self did work when so ever the glory of god shall require a miracle.
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The Apostles therfore healed disea ses euen with their shadowes, they conuerted to the feith not a fewe persons as Christ did when he was here in earth,
The Apostles Therefore healed disea ses even with their shadows, they converted to the faith not a few Persons as christ did when he was Here in earth,
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Lette vs then haue in vs this stronge feith, and this brenning charitie, and than wythout fayle what so euer we shal desyre in Christes name, he woll perfourme it.
Let us then have in us this strong faith, and this brenning charity, and than without fail what so ever we shall desire in Christ's name, he will perform it.
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GOod people the church this day doth solēnize the birth of saint Ihon Baptist, whō god had ordeyned to be a messanger to make ready the waye against the cōming of our sauiour Christ.
GOod people the Church this day does solennize the birth of saint John Baptist, whom god had ordained to be a Messenger to make ready the Way against the coming of our Saviour christ.
For none that saw the child, departed wt silence, but blessed & praysed god which vnloked for had sēt this blessed child vnto her being of this age.
For none that saw the child, departed with silence, but blessed & praised god which unlooked for had sent this blessed child unto her being of this age.
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And bicause Zacharie his father was by gods prouision made dūme and spechles, they supposing that the father wold so haue bene best ct̄en ▪ ted named him Zacharie by his fathers name.
And Because Zacharias his father was by God's provision made dumb and spechles, they supposing that the father would so have be best cten ▪ ted nam him Zacharias by his Father's name.
But Elizabeth his mother said he shuld not be so called, but Ihon shulde be his name, whiche name she had lerned not of her husbande whiche at this time was become spechles,
But Elizabeth his mother said he should not be so called, but John should be his name, which name she had learned not of her husband which At this time was become spechles,
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but by inspiratiō of the holy ghost, signifieng that he that was born shuld be the bedel or messanger of the new law, which shuld abrogate the old traditions & turne the carnall worshyp into a spiritual grace.
but by inspiration of the holy ghost, signifying that he that was born should be the bedel or Messenger of the new law, which should abrogate the old traditions & turn the carnal worship into a spiritual grace.
And yet at this day STARTPAGExx there be some better pleased wt the name of Zacharie, then wt the name of Ihon, these be they that can not yet suffre that the ceremonies of y• old law shuld be abolished,
And yet At this day STARTPAGExx there be Some better pleased with the name of Zacharias, then with the name of John, these be they that can not yet suffer that the ceremonies of y• old law should be abolished,
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wherfore for asmoch as the childwife & the cousins could not agree in the name, it was necessarie that the authoritie of the father shuld come betwene to breake the strife.
Wherefore for as as the childwife & the cousin's could not agree in the name, it was necessary that the Authority of the father should come between to break the strife.
Let vs in like maner (good people) beleue, as saynte Ambrose exhorteth vs, to thintent our tonge which is bounde wyth the bandes of vnfeithfulnes may be loused.
Let us in like manner (good people) believe, as faint Ambrose exhorteth us, to intent our tongue which is bound with the bands of vnfeithfulnes may be loused.
And surely onles the Iuishe tonge be putte to silence, whyche preacheth carnal obseruations, the tong of the gospell can not speake whyche preacheth grace, feythe, and charitie.
And surely unless the The wish tongue be put to silence, which Preacheth carnal observations, the tonge of the gospel can not speak which Preacheth grace, faith, and charity.
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Al these thing { is } of y• olde childwife, of the noueltie of the name, of the son born by y• promise of the angel, of the father made first of a speaker dombe & again of dombe a speaker:
All these thing { is } of y• old childwife, of the novelty of the name, of the son born by y• promise of the angel, of the father made First of a speaker dumb & again of dumb a speaker:
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What maner of { per } son shal this childe be? None of al y• prophetes was so wōderfully born, which thinges declare, that this is done by gods power which is wt the child beīg ordeined for high purposes.
What manner of { per } son shall this child be? None of all y• Prophets was so wonderfully born, which things declare, that this is done by God's power which is with the child being ordained for high Purposes.
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And to thintent al thinges might be ful of miracles & reple nished wt ioy, Zacharie also Ihons father being inspired wt the holy ghost brasted forth into this song Blessed be y• lord god of Israell,
And to intent all things might be full of Miracles & reple nished with joy, Zacharias also John's father being inspired with the holy ghost brasted forth into this song Blessed be y• lord god of Israel,
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for he hath visitted & redemed his people of Israell. Doubtles, god visited his people of Israel both wayes, whether we vnderstande the material Israelites,
for he hath visited & redeemed his people of Israel. Doubtless, god visited his people of Israel both ways, whither we understand the material Israelites,
STARTPAGExxi ¶ On saynt Peters and saynt Paules day. The Gospell. Mat. xxi. IEsus came into the partes of Cesarea Philippi & asked his disciples sayng.
STARTPAGExxi ¶ On saint Peter's and saint Paul's day. The Gospel. Mathew xxi. IEsus Come into the parts of Caesarea Philippi & asked his Disciples saying.
Whō saye men that I the sonne of mā am? They sayd, Some say thou art Thō the baptist, some Helias some Hieremye or one of the prophetes. He sayth vnto them.
Whom say men that I the son of man am? They said, some say thou art Thon the baptist, Some Elias Some Jeremiah or one of the Prophets. He say unto them.
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Some saye thou arte Iohn the baptiste (for so thoughte the Herodians) other say thou arte the prophete Helias, (bicause he was rauished vp & therfore they thought now that he appeared accordynge to the prophecie of Malachie) other some say, yu art Hierimie (bycause he bare the figure of Christ and bycause vpon him it was said.
some say thou art John the baptist (for so Thought the Herodians) other say thou art the Prophet Elias, (Because he was ravished up & Therefore they Thought now that he appeared according to the prophecy of Malachi) other Some say, thou art Jeremiah (Because he bore the figure of christ and Because upon him it was said.
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Iesus hearing this, to thintent he wold wrynge out yet a more certaine and hygher cōfession of his disci ples who ought best to haue knowne him, asked thē saynge,
Iesus hearing this, to intent he would wring out yet a more certain and higher Confessi of his disci ples who ought best to have known him, asked them saying,
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And I saye agayne to the, thou art Peter (or Cephas in the Hebrue that is to say a rocke) & vpon this rocke shall I buyld my churche, that is to saye, vpon this rocke of thy confession I shall buylde my church.
And I say again to thee, thou art Peter (or Cephas in the Hebrew that is to say a rock) & upon this rock shall I build my Church, that is to say, upon this rock of thy Confessi I shall build my Church.
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For yf we wold say the church were buylt vpō the person of Peter, we shuld put an other foūdation of the church then Christ, whiche is agaynst STARTPAGExxij Paul.
For if we would say the Church were built upon the person of Peter, we should put an other Foundation of the Church then christ, which is against STARTPAGExxij Paul.
If therfore we in lyke wyse (by the reuelynge of the father which is in heuen for in heuen is our conuersation) woll cōfesse that Iesus Christ is the sonne of the lyuyng god:
If Therefore we in like wise (by the reveling of the father which is in heaven for in heaven is our Conversation) will confess that Iesus christ is the son of the living god:
& vpon thys rock of thy cōfession, saith Christ, woll I buylde my church, yt is to wit, my house & palace, whiche I wyl so establishe vpō a sure & immouable fundatiō, ye no force nor power of the Helly kingdō shalbe hable to cōquere it.
& upon this rock of thy Confessi, Says christ, will I build my Church, that is to wit, my house & palace, which I will so establish upon a sure & immovable Foundation, you no force nor power of the Helly Kingdom shall able to conquer it.
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but by Christes helpe his church shall stand, let vs only take hede this cōfession remayne wyth vs. The heuenly kingdom is the church, the kingdom of the deuil is the world, which noman nedeth to be aferde of, so he be a Peter.
but by Christ's help his Church shall stand, let us only take heed this Confessi remain with us The heavenly Kingdom is the Church, the Kingdom of the Devil is the world, which Roman needeth to be afeard of, so he be a Peter.
Behold (saith Origen) how great power the rocke hath vpō which Christes churche is buylt, that also her iugementes shall remayne sure euen as God him selfe iugynge by the same.
Behold (Says Origen) how great power the rock hath upon which Christ's Church is built, that also her Judgments shall remain sure even as God him self iugynge by the same.
And that Christ gaue this authoritie aswel to other as to the person of Peter: it is very playne by other places of scripture, and namely in the. xx. chapter of Ihon, where the euening after his resurrection he sayd to all his disciples.
And that christ gave this Authority aswell to other as to the person of Peter: it is very plain by other places of scripture, and namely in thee. xx. chapter of John, where the evening After his resurrection he said to all his Disciples.
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Let vs not buyld Christes church vpon the person of any mortall mā (which is to buyld it vpō the sande) but let vs build it vpon the sure rocke, that is to witte vpon the cōfession of feith, that these holy Apostles saynt Peter and Paule made & preached, whose memorie we solemnize this day.
Let us not build Christ's Church upon the person of any Mortal man (which is to build it upon the sand) but let us built it upon the sure rock, that is to wit upon the Confessi of faith, that these holy Apostles saint Peter and Paul made & preached, whose memory we solemnize this day.
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And no doubt we shall enioy the heuēly enheritaūce prepared for vs before the making of the worlde, by Christ our lord, to whō be praise euerlastingly. Amē.
And no doubt we shall enjoy the heavenly inheritance prepared for us before the making of the world, by christ our lord, to whom be praise everlastingly. Amen.
And beholde a womā in the citie which was a synner, knowing that Iesus sate in y• pharisees house, brought an Alabaster box of ointment & standing at his feete behinde weping, began to water hys feete wt the teares,
And behold a woman in the City which was a sinner, knowing that Iesus sat in y• Pharisees house, brought an Alabaster box of ointment & standing At his feet behind weeping, began to water his feet with the tears,
For which thing I tel the, many synnes be forgiuen her, bicause she loued moche. But he to whōles is forgiuē, loueth les. And he said to her. Thy synnes be forgiuen the.
For which thing I tell thee, many Sins be forgiven her, Because she loved much. But he to whonles is forgiven, loves less. And he said to her. Thy Sins be forgiven the.
For the most part of them which iustifie thēselfes be puffed vp wt a vayne opiniō of godlynes before they haue atteyned to the true iugemēt, separatyng thēselfes as lābes frō gootes, not vouchesauing ones to be cōuersant in the same house nor yet to eate the same meates with other,
For the most part of them which justify themselves be puffed up with a vain opinion of godliness before they have attained to the true judgement, separating themselves as Lambs from goots, not vouchesauing ones to be conversant in the same house nor yet to eat the same Meats with other,
For lo, as he sat at meate wt the pharisee, Mary Magdalen (for that was her name after the mynde of aunciēt doctours) being at y• tyme a notable synful woman hearyng y• Christ (which of his moost tēdre mercy was ready to receiue al synners) was there, cam moost penitently thither into the house, to bewayle her synful life & to heare some cōfort of her saluatiō.
For lo, as he sat At meat with the Pharisee, Marry Magdalen (for that was her name After the mind of ancient Doctors) being At y• time a notable sinful woman hearing y• christ (which of his most tender mercy was ready to receive all Sinners) was there, cam most penitently thither into the house, to bewail her sinful life & to hear Some Comfort of her salvation.
She therfore STARTPAGExxiiij moued wt thys fame, came & wyth great humilitie stāding behind him at his feet wept so plētifully that euen wt the teares whiche fel frō her eyen she washed Christes feet, which she wiped agayn, not wt any cloth,
She Therefore STARTPAGExxiiij moved with this fame, Come & with great humility standing behind him At his feet wept so plentifully that even with the tears which fell from her eyes she washed Christ's feet, which she wiped again, not with any cloth,
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but with the very heare of her heade, & she thought not this ynough, but she also kyssed them & anoynted thē wt a very preciouse oyntmēt, which she brought wt her.
but with the very hear of her head, & she Thought not this enough, but she also kissed them & anointed them with a very precious ointment, which she brought with her.
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yf they haue doon any thing in outward apparaūce iustly, anone they despice their vnderlinges, & haue great skorn & indignatiō at al y• cōmon sinners in the world.
if they have done any thing in outward appearance justly, anon they despice their underlings, & have great skorn & Indignation At all y• Common Sinners in the world.
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Thus he despiced y• miserable synner which was infected him selfe wt enuye, wt presūptiō, wt the sicknes of bacbyting & sklādering of other & was so much y• more incurable y• he acknowleged not hys disease.
Thus he despised y• miserable sinner which was infected him self with envy, with presumption, with the sickness of bacbyting & sklandering of other & was so much y• more incurable y• he acknowledged not his disease.
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For it cōmeth cōmonly so to pas, y• mē be soner cōuerted frō notable & open vices as aduowtry ydolatry & such like than frō such as cloke thēselfes vnder y• colour of holines.
For it comes commonly so to pass, y• men be sooner converted from notable & open vices as aduowtry idolatry & such like than from such as cloak themselves under y• colour of holiness.
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Thā said Christe, seest yu this woman? Thou baddest me home to thy house, water to my fete yu gauest me none, this woman hath washed thē wt teares & dryed thē agayne wt her heare.
Than said Christ, See thou this woman? Thou badst me home to thy house, water to my feet thou Gavest me none, this woman hath washed them with tears & dried them again with her hear.
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Wherfore I tel the, many synnes be forgiuē her, bicause she hath loued much, & speaking this, he turned him to the woman & said, thy feith hath sa ued the, go in peace.
Wherefore I tell thee, many Sins be forgiven her, Because she hath loved much, & speaking this, he turned him to the woman & said, thy faith hath sa ued the, go in peace.
So here in the person of the pharisee may very wel be figured the people of the Iues, whiche loked for Christ & whā he came, of presūption they wolde not know him.
So Here in the person of the Pharisee may very well be figured the people of the Iues, which looked for christ & when he Come, of presumption they would not know him.
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Only lette vs come to Christ & wyth strong feith desire forgiuenes lamentynge and wailynge our offences, brastynge out into workes of loue and charitie as she dyd,
Only let us come to christ & with strong faith desire forgiveness lamenting and wailing our offences, brasting out into works of love and charity as she did,
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STARTPAGExxv ¶ On saint Iames day the Apostle. The Gospell Mathew. xx. THere cam to Iesus the mother of Zebedees sonnes with her sonnes worshypping and demaunding somwhat of him. But he sayd vnto her.
STARTPAGExxv ¶ On saint James day the Apostle. The Gospel Matthew. xx. THere cam to Iesus the mother of Zebedee's Sons with her Sons worshipping and demanding somewhat of him. But he said unto her.
FReendes, the gospell of this day declareth vnto vs how the mother of saynt Iames and saynte Ihon (which were called the sōnes of Zebedee) cam to Christ to aske a certayne petition of him.
FReendes, the gospel of this day Declareth unto us how the mother of saint James and faint John (which were called the Sons of Zebedee) cam to christ to ask a certain petition of him.
And in dede it was theyr petition and sute to Christ, but to thintent they myght the soner obteyne it, they toke theyre mother wyth them and had set her to speake for them,
And in deed it was their petition and suit to christ, but to intent they might the sooner obtain it, they took their mother with them and had Set her to speak for them,
For he wtout her might liue, but she without Christ could not be saued, oules perchaūce a man wil say, that betwene the time of the calling of these two Apostles & the passion of Christ, Zebedee her husband dyed,
For he without her might live, but she without christ could not be saved, oules perchance a man will say, that between the time of the calling of these two Apostles & the passion of christ, Zebedee her husband died,
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And that al they which had left house, or brethren & susters, father or mother, wife or children or their landes for his name sake, shulde receyue an hundred times as moch, & shulde enioy euerlasting life.
And that all they which had left house, or brothers & susters, father or mother, wife or children or their Lands for his name sake, should receive an hundred times as much, & should enjoy everlasting life.
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but thinking rather that Christes kingdom shulde be a worldly & temporal reigne, cam wt their mother, beseching him, that the one of them might sitte on the right hand of him in his kingdom,
but thinking rather that Christ's Kingdom should be a worldly & temporal Reign, cam with their mother, beseeching him, that the one of them might sit on the right hand of him in his Kingdom,
Surely our lord Iesus Christ oftentimes suffred hys disciples both to do, speake & thinke many thinges vnrightly, to thintent that by their ouersight and blame, he might finde occasion, to expowne the rule of godlines, knowing ful wel that theire errour hurted not,
Surely our lord Iesus christ oftentimes suffered his Disciples both to do, speak & think many things unrightly, to intent that by their oversight and blame, he might find occasion, to expowne the Rule of godliness, knowing full well that their error hurted not,
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If then he that proueth maistryes in worldly games, kepeth himselfe sobre & absteyneth frō al thinges ▪ to thintēt to get a crown ye perisheth, what ought they be, y• seke for an euerlasting crowne Truly (as sayth Chrysostom) our Lorde knew ▪ that they coulde folowe his passion,
If then he that Proves masteries in worldly games, Keepeth himself Sobrium & absteyneth from all things ▪ to intent to get a crown you Perishes, what ought they be, y• seek for an everlasting crown Truly (as say Chrysostom) our Lord knew ▪ that they could follow his passion,
If we dye with him, we shal also liue with him and enioy the crown of euerlastinge blysse by him, to whom wyth the father and holy ghoste be glorie and prayse for euer and euer. Amen.
If we die with him, we shall also live with him and enjoy the crown of everlasting bliss by him, to whom with the father and holy ghost be glory and praise for ever and ever. Amen.
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¶ On the Natiuitie of our Lady STARTPAGExxxi The Gospell. Mat. i. THe boke of the generation of Iesu Christe. &c. Ye shal finde this Gospell and the sermon vpon it before, on the conception day of our Lady. fol. v.
¶ On the Nativity of our Lady STARTPAGExxxi The Gospel. Mathew i. THe book of the generation of Iesu Christ. etc. You shall find this Gospel and the sermon upon it before, on the conception day of our Lady. fol. v.
bycause they did exercise an occupation or office of fylthy gaines and of violent rapacitie, were many ways infamed noted and euyl spokē of, and specially amonges the Iewes.
Because they did exercise an occupation or office of filthy gains and of violent rapacity, were many ways infamed noted and evil spoken of, and specially among the Iewes.
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But our Sauiour Iesus Christ, which had called a lytle before vnto him Simō and Andrewe, Ihō & Iames frō a base (though yet not vnlawful) kynde of lyuyng, to thintent he wold openly declare vnto the worlde, that he abhorred no sorte of men at al,
But our Saviour Iesus christ, which had called a little before unto him Simō and Andrew, Ihō & James from a base (though yet not unlawful) kind of living, to intent he would openly declare unto the world, that he abhorred no sort of men At all,
Mattheu castynge no perilles or at lest wey despising al perilles whiche myght happen of Rulers forthwyth without delay, leauing his accomptes vnperfite,
Matthew casting no perils or At lest weigh despising all perils which might happen of Rulers forthwith without Delay, leaving his accounts unperfect,
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Truly the very brightnes and maiestie of the hidde godhed of our Sauiour Christ, which also glystered in his humane face, had power to pluck vnto him with the first syght those that beheld him.
Truly the very brightness and majesty of the hid godhead of our Saviour christ, which also glystered in his humane face, had power to pluck unto him with the First sight those that beheld him.
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howe much more could he that is the Lorde of al creatures, drawe vnto hym whom he wolde? And it happened afterward, that this Matheu, being now called to be Christ { is } disciple, desired him that he wold vouchesaue to take a repast wyth him at his house.
how much more could he that is the Lord of all creatures, draw unto him whom he would? And it happened afterwards, that this Matthew, being now called to be christ { is } disciple, desired him that he would vouchesaue to take a repast with him At his house.
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Our Lorde neyther disdayned to do thys thynge at hys new disciples request, to thintent he wold gyue vs instruction, that the company and felawshyp of STARTPAGExxxij wicked { per } sons ought not to be eschued of preachers and holy men,
Our Lord neither disdained to do this thing At his new Disciples request, to intent he would gyve us instruction, that the company and fellowship of STARTPAGExxxij wicked { per } Sons ought not to be Eschewed of Preachers and holy men,
Mattheu therfore beyng honored by Christes commyng into hys house, made vnto hys maister a great and sumptuouse feast, wherunto he also had byddē many men of his ordre and facultie, that is to wit,
Matthew Therefore being honoured by Christ's coming into his house, made unto his master a great and sumptuous feast, whereunto he also had bidden many men of his ordre and faculty, that is to wit,
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The pharisees therfore whiche were euer huntynge and seking occasions how to sklaunder & trappe Christ, espyeng hym nowe wyth hys disciples, syttyng and eatyng wyth these synful sorte of men, durst not yet rebuke Christe to hys face,
The Pharisees Therefore which were ever hunting and seeking occasions how to Slander & trap christ, espying him now with his Disciples, sitting and eating with these sinful sort of men, durst not yet rebuke Christ to his face,
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Why doth your maister eate wyth these publicans and synful persons? Trouth it is (good people) that the euil talkes of euyl men do corrupt the good maners of good mē.
Why does your master eat with these Publicans and sinful Persons? Troth it is (good people) that the evil talks of evil men do corrupt the good manners of good men.
He cam to cal the shepe yt were lost & strayed out of the right pathe of godlines being seduced & led out therof by suche hypocrites & pharisees as these were which were here offēded wt Christ These be they that Paule speaketh of, which glorieng in the lawe, do disworship god by the trāgressiō of the lawe, vaynly reputynge themselfes to be the guydes of y• blind,
He cam to call the sheep that were lost & strayed out of the right path of godliness being seduced & led out thereof by such Hypocrites & Pharisees as these were which were Here offended with christ These be they that Paul speaks of, which glorying in the law, do disworship god by the Transgression of the law, vainly reputing themselves to be the guides of y• blind,
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Christe calleth him selfe a phisician, whiche by a wonderfull kynde of surgery was woūded for our iniquities that he myght heale the woundes of oure synnes.
Christ calls him self a Physician, which by a wonderful kind of surgery was wounded for our iniquities that he might heal the wounds of our Sins.
I require mercye and not sacrifice, as who shulde saye, Why accuse ye me, when I releue and correcte synners? Why do ye not rather accuse God the father of heauen which speaketh thys sentence by his prophet? He admonisheth vs than, that by workes of mercie, we shulde gette vs the reward of the heuenly mercy,
I require mercy and not sacrifice, as who should say, Why accuse you me, when I relieve and correct Sinners? Why do you not rather accuse God the father of heaven which speaks this sentence by his Prophet? He Admonisheth us than, that by works of mercy, we should get us the reward of the heavenly mercy,
Let vs be charitable & do the workes of mercie, as Christe teacheth vs, that we maye be of the nombre of those which shall inheritie the kingdome of heuen prepared frō the beginnyng of the worlde by the father of heuen, to whom be al prayse. Amen.
Let us be charitable & do the works of mercy, as Christ Teaches us, that we may be of the number of those which shall inheritie the Kingdom of heaven prepared from the beginning of the world by the father of heaven, to whom be all praise. Amen.
What time our sauiour Christ walked here vpon erth wt his disciples, which leauing the cares of earthly thinges gaue themselues only and holly to the gospel, it chaūced so, that he entred into a certain village.
What time our Saviour christ walked Here upon earth with his Disciples, which leaving the Cares of earthly things gave themselves only and holly to the gospel, it chanced so, that he entered into a certain village.
In this village there dwelled two women the name of the one was Martha, the others name was Mary, whiche women ioyfully receyued Christ and his disciples into their house.
In this village there dwelled two women the name of the one was Martha, the Others name was Mary, which women joyfully received christ and his Disciples into their house.
The loue and zeale of either of them towardes the lorde was egal, but their fourme & maner of lyfe was diuerse, like as in one body be sundry vses of the partes and membres of the same,
The love and zeal of either of them towards the lord was equal, but their Form & manner of life was diverse, like as in one body be sundry uses of the parts and members of the same,
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For Mary making as it were holyday from al busynes of the house now at Christes comming, sat her downe at his fete, hearing his wordes, wherwith she was so rauished, that forgettinge all other thinges, she coulde not be plucked thens.
For Mary making as it were holiday from all business of the house now At Christ's coming, sat her down At his feet, hearing his words, wherewith she was so ravished, that forgetting all other things, she could not be plucked thence.
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Contrary wise, Martha being carefull for the purueaunce of the feast, ranne about hither & thether al busye, that nothing at al shuld lacke, that perteined to the welcōming & feasting of such a gest.
Contrary wise, Martha being careful for the purueaunce of the feast, ran about hither & thither all busy, that nothing At all should lack, that pertained to the welcoming & feasting of such a gest.
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& seing her suster vnoccupied sitting at Iesus fete, she thought it lost labour to chide her suster, whō she knew could not be plucked awey but she sūwhat blamed our sauiour whych held her wyth hys word { is } from the necessarie busynes as she thought.
& sing her sister unoccupied sitting At Iesus feet, she Thought it lost labour to chide her sister, whom she knew could not be plucked away but she somewhat blamed our Saviour which held her with his word { is } from the necessary business as she Thought.
neyther doth he chyde her for murmuring at her suster, but he gently excuseth Mary, saieng Martha Martha, veryly thou arte troubled & vexed about many thinges.
neither does he chide her for murmuring At her sister, but he gently excuseth Marry, saying Martha Martha, verily thou art troubled & vexed about many things.
But he goeth the nerest wey to worke which casting awey al such cares is altogither rauished vnto heuenly thinges, setling himself to one only thing,
But he Goes the nearest weigh to work which casting away all such Cares is altogether ravished unto heavenly things, settling himself to one only thing,
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Neither ought we to murmure againste them as though they were ydle personnes, which haue sequestred themselfes from corporal ministeries & do for the same purpose attend and giue themselues to heuenly doctrine folowing and ensuing the steppes of Christ, lerning the thing that they may teache others,
Neither ought we to murmur against them as though they were idle personnes, which have sequestered themselves from corporal ministeries & do for the same purpose attend and give themselves to heavenly Doctrine following and ensuing the steps of christ, learning the thing that they may teach Others,
& throughly transposing into the intrailes of the mynde the thinges that they may instructe their euen christen, to thintent they may profette the moo to the winning of euerlasting saluation.
& thoroughly transposing into the entrails of the mind the things that they may instruct their even christen, to intent they may profette the moo to the winning of everlasting salvation.
And yet in the meane season they shall not lacke their rewarde which with a godly zeale do releue (according to the exemple of this Martha) the bodily necessities of the preachers of gods word, whyche feade the hungry, clooth the naked, viset the sicke and prisoners, harbrough & receiue the nedy,
And yet in the mean season they shall not lack their reward which with a godly zeal do relieve (according to the exemple of this Martha) the bodily necessities of the Preachers of God's word, which feade the hungry, clooth the naked, viset the sick and Prisoners, harbrough & receive the needy,
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And he that geueth but a drawght of colde water to a prophet, y• is to say to a precher in y• name of a prophet, shal haue the same reward that the prophete hath.
And he that Giveth but a draught of cold water to a Prophet, y• is to say to a preacher in y• name of a Prophet, shall have the same reward that the Prophet hath.
but for thy •pfette it shalbe taken from the, to thintent the thing that is better might be giuen vnto the, labour shalbe taken from the, that rest might be giuen vnto the in the stede.
but for thy •pfette it shall taken from thee, to intent the thing that is better might be given unto thee, labour shall taken from thee, that rest might be given unto thee in the stead.
Let vs then folow the diuine contemplatiō & godly meditatiō of these Maries, that we maye also enioye that blesse that shall neuer be taken from vs through Christe oure lord.
Let us then follow the divine contemplation & godly meditation of these Mary's, that we may also enjoy that bless that shall never be taken from us through Christ our lord.
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STARTPAGExxix ¶ On saynt Bartilmews day. The Gospel. Luc. xxij. THere was a contention amonges the disciples of Iesus, whiche of them was thoughte to be greater. But Iesus said vnto them.
STARTPAGExxix ¶ On saint Bartholomew's day. The Gospel. Luke xxij. THere was a contention among the Disciples of Iesus, which of them was Thought to be greater. But Iesus said unto them.
FOrasmuch as our Sauiour Christ at his maūdy or supper before his passion had made mention of the kingdom of God, his disciples which were at that tyme sumwhat weake & not throughly spiritual,
FOrasmuch as our Saviour christ At his maundy or supper before his passion had made mention of the Kingdom of God, his Disciples which were At that time somewhat weak & not thoroughly spiritual,
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but smellyng yet a lytle of the fleshe, fel at contention and variaunce amonges themselfes, which of them shuld after his departure haue the primacie or hed rule in the kyngdō of god.
but smelling yet a little of the Flesh, fell At contention and variance among themselves, which of them should After his departure have the primacy or head Rule in the Kingdom of god.
For in the hole busynes of the blessed sacramēt & mystery of hys maūdy, he semed to take them al as egal not preferryng one aboue an other, sayng vnto thē. Take & deuide amonges you.
For in the hold business of the blessed sacrament & mystery of his maundy, he seemed to take them all as equal not preferring one above an other, saying unto them. Take & divide among you.
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<2+^PAGES^MISSING> reth to plucke it cleane from them, cōmaūding them that they shulde not ymagen any such thinge in the kyngdom of heauen as they sawe in worldly kyngdoms.
<2+^PAGES^MISSING> reth to pluck it clean from them, commanding them that they should not Image any such thing in the Kingdom of heaven as they saw in worldly kingdoms.
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For this is a farre other maner thing, it standeth in benefites and not in force, it is obteyned and also mainteyned we ghostly garrisons and not with violence,
For this is a Far other manner thing, it Stands in benefits and not in force, it is obtained and also maintained we ghostly garrisons and not with violence,
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But amonges the clergie, the disciples of Christ, & preachers of his gospell, to whom he bequethed hys spirituall kyngdom, ought to be an other fashion of liuyuge.
But among the Clergy, the Disciples of christ, & Preachers of his gospel, to whom he bequeathed his spiritual Kingdom, ought to be an other fashion of liuyuge.
For lyke as he whiche ministreth to many wounded persons and wypeth awey the fylth of euery wounde, taketh not this office vpō him to extolle and vawnte hym selfe therupon:
For like as he which Ministereth to many wounded Persons and wipeth away the filth of every wound, Takes not this office upon him to extol and vawnte him self thereupon:
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Let prestes therfore & the prelates of Christes churche not be ashamed to shewe that sobrenes and modestie to the worlde which Christ tawght hys Apostles to vse.
Let Priests Therefore & the Prelates of Christ's Church not be ashamed to show that soberness and modesty to the world which christ tawght his Apostles to use.
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but diabolical, no good herdmen, but false hyrelynges, no feaders of Christes flocke, but deuourers, no buylders but destroyers, no pyllers of his church but pollers.
but diabolical, no good Herdsmen, but false hirelings, no feaders of Christ's flock, but devourers, no Builders but destroyers, no pillars of his Church but pollers.
If they wol nedes be coūted for mē apostolical, let thē folow the exemple & steppes of Peter & Paule & resemble thē in dede of whom they woll be counted the vicares.
If they will needs be counted for men apostolical, let them follow the exemple & steps of Peter & Paul & resemble them in deed of whom they will be counted the Vicars.
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Let thē be irreprehenlible, sobre, chast, modest, louers of hospitalitie, ful of holsom doctrine, no drunkerdes, no warryours, no louers of fylthy marchandise, no bruers of gods word, but pure prechers.
Let them be irreprehenlible, Sobrium, chaste, modest, lovers of hospitality, full of holsom Doctrine, no drunkerdes, no warriors, no lovers of filthy merchandise, no bruers of God's word, but pure Preachers.
Let thē attende to y• hole flocke, & (as Peter cōmaūdeth) fede it as much as in thē•s, takinge charge of it, weout desire of fylthy lucre, vsinge thēselfes,
Let them attend to y• hold flock, & (as Peter commandeth) fede it as much as in then•s, taking charge of it, weout desire of filthy lucre, using themselves,
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neither was he a minister or seruaunt of other in name and tytle only, but in dede, he preached truely and syncerely not his owne cōstitutions and decrees,
neither was he a minister or servant of other in name and title only, but in deed, he preached truly and sincerely not his own constitutions and decrees,
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but Christes gospel, hym let vs folow, that we also may be made pertakers of that heuenly ioye by Christ our lorde ▪ To whom be rendred al thākes and prayses. Amen ▪
but Christ's gospel, him let us follow, that we also may be made partakers of that heavenly joy by christ our lord ▪ To whom be rendered all thanks and praises. Amen ▪
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NOt without great cause and consideration (good people) the churche hath appoynted a certaine daye in the yeare for the solemnization of saint Michael the Archangel and by him of al the angels of heuen,
NOt without great cause and consideration (good people) the Church hath appointed a certain day in the year for the solemnization of saint Michael the Archangel and by him of all the Angels of heaven,
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First therfore by the help of god we intende sum what to intreate of their nature and office, which done, we wil brefely declare the gospel of this day.
First Therefore by the help of god we intend sum what to entreat of their nature and office, which done, we will briefly declare the gospel of this day.
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They defende and protect I say al good folke from the assaultes and violence of the deuyll, they nourish concord, peace, vertues, good studies, artes, sciencies, polecie, cōmon welthes, discipline,
They defend and Pact I say all good folk from the assaults and violence of the Devil, they nourish concord, peace, Virtues, good studies, arts, sciencies, policy, Common wealths, discipline,
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That these be the properties and offices of good angells, appeareth very playnly by innumerable places of hooly writte, wheare the good fathers were holpen and be nefited of them,
That these be the properties and Offices of good Angels, appears very plainly by innumerable places of holy written, where the good Father's were helped and be nefited of them,
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as in the olde testament were Abraham, Iacob, Loth, Tobie, the children of Israel being in the wildernes, the three children whiche were cast into a hote furna•e, Eleas, Elizeus, and many others.
as in the old Testament were Abraham, Iacob, Loath, Tobie, the children of Israel being in the Wilderness, the three children which were cast into a hight furna•e, Eleas, Elisha, and many Others.
In the newe testament saynte Peter whiche was led out of prison by an angel, also saint Paule whyche was certifyed of the shypwrake and of saluation, and diuerse other.
In the new Testament faint Peter which was led out of prison by an angel, also saint Paul which was certified of the shypwrake and of salvation, and diverse other.
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But lette vs marke how STARTPAGExxxiiij great their power and vertue is. One angell in one night strake all the firstbegotten of the countrie of Egipt. One angel in one night strake down the hole armie of Sennacherib as appeareth in the fourthe boke of the kinges. One angell in a plage of pestilence destroyed thousandes of men,
But let us mark how STARTPAGExxxiiij great their power and virtue is. One angel in one night strake all the firstbegotten of the country of Egypt. One angel in one night strake down the hold army of Sennacherib as appears in the Fourth book of the Kings. One angel in a plague of pestilence destroyed thousandes of men,
I let pas the visions of the prophetes Esaye, Elie, Elizeus, Ezechiel, Daniel and the rest, where the Lorde by hys angells dyd speake and teach thinges whiche were to be done & taught.
I let pass the visions of the Prophets Isaiah, Elijah, Elisha, Ezechiel, daniel and the rest, where the Lord by his Angels did speak and teach things which were to be done & taught.
and they haue distincte officies and seueral functions wherby god almyghty exerciseth hys wonders. The Apostell Paul therfore teacheth, that there be powers, dominatiōs, vertues.
and they have distinct Offices and several functions whereby god almighty Exerciseth his wonders. The Apostle Paul Therefore Teaches, that there be Powers, dominations, Virtues.
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For lyke as a king hath vnder him princes, dukes, capitans lieutenantes, cōstables and other officers to defend men from iniuries, to kepe the peace, to brydell and punishe ▪ •auenours and euil disposed persons,
For like as a King hath under him Princes, Dukes, capitans Lieutenants, constables and other Officers to defend men from injuries, to keep the peace, to bridle and Punish ▪ •auenours and evil disposed Persons,
The angels I say of god, whether they be sene or not ▪ sene be alweyes ready and assistent to good personnes and be theyr kepers, which thing the ladder that Iacob saw reaching vp to heauen, by whiche ladder the angels of god ascended & descended, doth manifestly declare.
The Angels I say of god, whither they be seen or not ▪ seen be always ready and assistent to good personnes and be their keepers, which thing the ladder that Iacob saw reaching up to heaven, by which ladder the Angels of god ascended & descended, does manifestly declare.
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as they did in old tyme? To this questiō the apostle maketh answere in the first chapter of the Epistle to the Hebrues, where he sayeth, that the lorde in times paste spake to y• fathers by his angels,
as they did in old time? To this question the apostle makes answer in the First chapter of the Epistle to the Hebrews, where he Saith, that the lord in times past spoke to y• Father's by his Angels,
but to vs he haue spoken by his only begotten sonne, whom the father cōmaundeth vs to heare, whose cōmaundementes and teachinges be set forth vnto vs by the foure Euangelistes, Mathew, Marke, Luke & Ihon. Howbeit an other cause also why the angels appeare not as often to vs,
but to us he have spoken by his only begotten son, whom the father commandeth us to hear, whose Commandments and teachings be Set forth unto us by the foure Evangelists, Matthew, Mark, Luke & John Howbeit an other cause also why the Angels appear not as often to us,
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as they did in olde time to the auncient fathers, may be very wel forbicause the world is now set all in naughtines & men be commonly nothinge so pure,
as they did in old time to the ancient Father's, may be very well For because the world is now Set all in naughtiness & men be commonly nothing so pure,
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Yet it is manifest & playne by Christes own wordes in the gospel of this day, that euery good person hath his angel whych beholdeth the face of god the father in heuen.
Yet it is manifest & plain by Christ's own words in the gospel of this day, that every good person hath his angel which beholdeth the face of god the father in heaven.
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Such peculiare angels had the good auncient fathers, and finally such angels haue al good men and women at this day appoynted vnto them of almyghty god.
Such peculiar Angels had the good ancient Father's, and finally such Angels have all good men and women At this day appointed unto them of almighty god.
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The noble clerke Drigen also sayth, there is at hand to euery one of vs yea euen to the least of vs al which be in the church of god, a good angell the lordes messanger, to direct vs, to rule vs, to monish vs, to gouerne vs, which seeth daily the face of the heuenly father for the correcting of our doinges and obteyning of mercie for vs. Neither doth saint Gregorie disagre from this, which writeth, that euery one of vs haue a propre and peculiar angell appoynted to the keping of him,
The noble clerk Dragon also say, there is At hand to every one of us yea even to the least of us all which be in the Church of god, a good angel the Lords Messenger, to Direct us, to Rule us, to monish us, to govern us, which sees daily the face of the heavenly father for the correcting of our doings and obtaining of mercy for us Neither does saint Gregory disagree from this, which Writeth, that every one of us have a proper and peculiar angel appointed to the keeping of him,
Now wol we intreate sumwhat of the euyll angels, to the intent we maye the bettre espye, what great cōmodities and benefites our lord doth giue vnto vs by his good angels,
Now will we entreat somewhat of the evil Angels, to the intent we may the better espy, what great commodities and benefits our lord does give unto us by his good Angels,
For how can a man so well knowe what a good thinge peace is, as when it is compared with batel which is the contra ry? They be therfore called badde angells,
For how can a man so well know what a good thing peace is, as when it is compared with batel which is the contra Rye? They be Therefore called bad Angels,
bycause they bring to pas nothing that is good, & they haue sundry names, otherwhile in scripture they be called euill spirites, Satan, Deui•les, cacodemones, and feendes.
Because they bring to pass nothing that is good, & they have sundry names, otherwhile in scripture they be called evil spirits, Satan, Deui•les, cacodemones, and fiends.
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Diabolus, that is to say, deuil betokeneth a sklaunderer and an accusour, forasmoch as he accuseth vs and doth euyil interprete al thinges be they done neuer so wel and godly.
Diabolus, that is to say, Devil Betokeneth a sklaunderer and an accuser, forasmuch as he Accuseth us and does euyil interpret all things be they done never so well and godly.
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They be also called by a resemblan̄ce of properties, roring lyons, dragons, serpentes, Leuiathan, wolues euill beastes, theues and such like, of their euil properties Also spirites of the ayer flyeng about, bounde wyth the chaynes of darknes vntyl the day of iugement condemned to euerlastinge damnation.
They be also called by a resemblance of properties, roaring lyons, dragons, Serpents, Leviathan, wolves evil beasts, thieves and such like, of their evil properties Also spirits of the air flying about, bound with the chains of darkness until the day of judgement condemned to everlasting damnation.
They caste suche men as be wythout the feare and thought of god into al kindes of vices, some into couetise, some into pride, lechery, intemperance, crafte, deceipt, infidelitie, contēpt of god, rechlesnes, dispayre, dissolute and loose liuing, dronkennes, glotony, surfettinges aduowtries, blasphemies, they raise dissentions, seditions, warres, debates, and all vnhappynes.
They cast such men as be without the Fear and Thought of god into all Kinds of vices, Some into covetise, Some into pride, lechery, intemperance, craft, deceit, infidelity, contempt of god, recklessness, despair, dissolute and lose living, Drunkenness, gluttony, surfeitings aduowtries, Blasphemies, they raise dissensions, seditions, wars, debates, and all unhappiness.
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Yea and vnder the visour of angels of lyght and vnder the clooke of religion and of godlines they induce STARTPAGExxxix idolatry, mens dreames, sectes, heresies and al false doctrines, they deuise and driue into mens heddes inchauntmentes, euil affections, nawghty opinions and wicked counsailes,
Yea and under the visor of Angels of Light and under the clooke of Religion and of godliness they induce STARTPAGExxxix idolatry, men's dreams, Sects, heresies and all false doctrines, they devise and driven into men's Heads enchantments, evil affections, naughty opinions and wicked Counsels,
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And this we se by open testimonies signes and deades, how myghtyly they reygne (as Paule saith) vpon the children of disobedience and vpon such as wol not beleue gods word nor feare the lorde.
And this we see by open testimonies Signs and deads, how mightily they Reign (as Paul Says) upon the children of disobedience and upon such as will not believe God's word nor Fear the lord.
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They confirme therfore the vngodly in theire vngodlynes wyth signes and wonders whiche they shew by their lymmes and ympes the false prophetes, as appeareth in the. xxiiij. chapter of Mathew, or by inchaunters and •uglers, for it is not impossible but the deuil may by art Magik and sorcery worke many wonders and maystres.
They confirm Therefore the ungodly in their ungodliness with Signs and wonders which they show by their limbs and imps the false Prophets, as appears in thee. xxiiij. chapter of Matthew, or by enchanters and •uglers, for it is not impossible but the Devil may by art Magic and sorcery work many wonders and masters.
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as appeareth by the parable of the sower of good sede and of the deuyll whyche soweth among it darnel, they wreste and allege holy scripture wronge, they transfigure themselfes into angells of lyght,
as appears by the parable of the sour of good seed and of the Devil which Soweth among it darnel, they wrest and allege holy scripture wrong, they transfigure themselves into Angels of Light,
And veryly good people y• the wycked spirites haue these effectes powers and operations, it is playne & manifest also by the witnes of holy doctours of the church.
And verily good people y• the wicked spirits have these effects Powers and operations, it is plain & manifest also by the witness of holy Doctors of the Church.
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Wher fore (good christen people) sith we stand in this state and condition, that yf we be euill and voyde of vertue and of the true feare of God, we be in daūger of these so noysom and wicked spirites,
Where before (good christian people) sith we stand in this state and condition, that if we be evil and void of virtue and of the true Fear of God, we be in danger of these so noisome and wicked spirits,
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lest by any meanes we might offend and displease him, and so through our fault it shulde come to pas that we myght be depriued of these good angelles & the euill shulde haue power vpon vs. But now let vs procede to the declaration of our gospell.
lest by any means we might offend and displease him, and so through our fault it should come to pass that we might be deprived of these good Angels & the evil should have power upon us But now let us proceed to the declaration of our gospel.
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First therfore STARTPAGExxxvij ye shall vnderstande that an exemple of the naturall ignoraunce blindnes and infirmitie of mankind is here set forth in the disciples of Christ, which as yet measured the kingdom of heuen after the fashon of the kyngdome of the worlde.
First Therefore STARTPAGExxxvij you shall understand that an exemple of the natural ignorance blindness and infirmity of mankind is Here Set forth in the Disciples of christ, which as yet measured the Kingdom of heaven After the fashion of the Kingdom of the world.
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The disciples come therfore to Christ & aske him, who is the greater man in the kyngdō of heuen? Surely according to the mynde of auncient doctours, thys was a certayne humane affection, whiche crept into the Apostles mindes and as it were a pricke of enuie and of ambition.
The Disciples come Therefore to christ & ask him, who is the greater man in the Kingdom of heaven? Surely according to the mind of ancient Doctors, this was a certain humane affection, which crept into the Apostles minds and as it were a prick of envy and of ambition.
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Blessed art thou Simon the sonne of Iona, and I say to the, thou art Peter and vpō this rocke wol I buylde my churche, they espyed Peter also to talke more familiarly & more boldly wyth the lorde, & lately also they sawe hym preferred before the rest of the Apostles in paynge of the tribute and in maner matched with Christ.
Blessed art thou Simon the son of Iona, and I say to thee, thou art Peter and upon this rock will I build my Church, they espied Peter also to talk more familiarly & more boldly with the lord, & lately also they saw him preferred before the rest of the Apostles in paynge of the tribute and in manner matched with christ.
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For these and suche other thynges whiche as yet they dyd no perfectly vnderstande, they had a lytle preuye grudge and enuie at Peter syth to hym as they thought the principalitie of the kingdō of heuen was appointed wher neuertheles they perceiued he was yonger in yeares then they.
For these and such other things which as yet they did not perfectly understand, they had a little preuye grudge and envy At Peter sith to him as they Thought the principality of the Kingdom of heaven was appointed where nevertheless they perceived he was younger in Years then they.
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Our sauiour Christ therfore, to thintent he wold cleane banish this carnal affection and vtterly expel the same out of their myndes, calleth a certayne chyld vnto him, whō he setteth in the myddes of his disciples, the chyld being yet very tendre of age and •ut a babe, voyde of all affections ether of ambition or of enuie, simple, pure, innocent,
Our Saviour christ Therefore, to intent he would clean banish this carnal affection and utterly expel the same out of their minds, calls a certain child unto him, whom he sets in the mids of his Disciples, the child being yet very tendre of age and •ut a babe, void of all affections either of ambition or of envy, simple, pure, innocent,
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For declaration of thys texte, ye shall vnderstande, that Christ did not here cōmaūde the Apostles, that they shulde haue the age of chyldrē but the innocencie,
For declaration of this text, you shall understand, that christ did not Here command the Apostles, that they should have the age of children but the innocence,
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Wherfore my frendes by Christes owne wordes here we may be right wel assured, that onles we cease frō all malice and rancour towardes our Christē brothern and susters and become Christen mē not in name only,
Wherefore my Friends by Christ's own words Here we may be right well assured, that unless we cease from all malice and rancour towards our Christian brothern and susters and become christian men not in name only,
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but also in dede & worke, beyng made as it were new men and newly regenerate not fleshly but spiritually, vtterly casting awey as muche as maye be al carnal and worldly affections, STARTPAGExxxviij and be trāsformed into the hauour and simplicitie of yong chyldern, we shall neuer be receyued in to the kyngdom of heauen.
but also in deed & work, being made as it were new men and newly regenerate not fleshly but spiritually, utterly casting away as much as may be all carnal and worldly affections, STARTPAGExxxviij and be transformed into the hauour and simplicity of young children, we shall never be received in to the Kingdom of heaven.
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Christe in semblable wyse delyteth in such persons as resemble him, who what tyme he was here conuersant amonges vs in earth humbled hymselfe and became obedient vnto the death,
Christ in semblable wise delighteth in such Persons as resemble him, who what time he was Here conversant among us in earth humbled himself and became obedient unto the death,
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Wherfore for his humilitie he hath receiued auaunment and most high exaltation, for his obedience he hath receiued most highe honour to haue a name aboue al names,
Wherefore for his humility he hath received auaunment and most high exaltation, for his Obedience he hath received most high honour to have a name above all names,
for his pacience & sufferinge he hath receyued power ouer all, for hys infinite charitie he hath receiued praise glorie and thākes of al. Let vs lerne therfore of Christ to be meke & humble in hart Let vs remēbre what y• prophete Dauid sayth.
for his patience & suffering he hath received power over all, for his infinite charity he hath received praise glory and thanks of all Let us Learn Therefore of christ to be meek & humble in heart Let us Remember what y• Prophet David say.
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For (as saynte Iames sayth) hath not god chosen the pore? Certaynly the pore in spirite & lowly persons be they, whom God hath in his special fauour & grace.
For (as faint James say) hath not god chosen the poor? Certainly the poor in Spirit & lowly Persons be they, whom God hath in his special favour & grace.
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when it is bestowed vpon them, euen so the great king of kinges & lord of lordes god almyghty doth so tendre & loue his hūble and meke seruauntes though in the face of the world they seme as persons despised and not regarded, that who so euer receyueth one of thē in Christes name he coūteth the thing done to himself,
when it is bestowed upon them, even so the great King of Kings & lord of Lords god almighty does so tendre & love his humble and meek Servants though in the face of the world they seem as Persons despised and not regarded, that who so ever receiveth one of them in Christ's name he counteth the thing done to himself,
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And on the other side, he that offendeth any one of these simple and base persons which truste vpon the lord & which depend hole vpon him, shalbe more greuously punished,
And on the other side, he that offends any one of these simple and base Persons which trust upon the lord & which depend hold upon him, shall more grievously punished,
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For what a more shameful & wicked parte can be shewed, than to greue and hurt them which wil noman no hurte, which enuye noman, which preferre themselfes before noman, whiche loue al persones indifferently?
For what a more shameful & wicked part can be showed, than to grieve and hurt them which will Roman no hurt, which envy Roman, which prefer themselves before Roman, which love all Persons indifferently?
thā with hole mēbres to be cast into hel fyer? But sayng this he ment not, that any membre of the body shuld be cut awey but he wolde haue the affections cut of, whiche calle vs awey from the studie of eternal saluation.
than with hold members to be cast into hell fire? But saying this he meant not, that any member of the body should be Cut away but he would have the affections Cut of, which call us away from the study of Eternal salvation.
Let vs then offend none of those litle ones, namely sith there angelles which haue charge ouer thē do cōtinually beholde the face of almighty god in heuen,
Let us then offend none of those little ones, namely sith there Angels which have charge over them do continually behold the face of almighty god in heaven,
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Let vs thā endeuour our self• to be suche lowly & hūble persons as our Sauiour Christ here speaketh of, yt we may haue such aūgels to cōducte, leade, defend,
Let us than endeavour our self• to be such lowly & humble Persons as our Saviour christ Here speaks of, that we may have such Angels to conduct, lead, defend,
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THe Lord appoynted also other seuētye, and he sent them two & two before hys face in to euerie citie and place whether he hymself wolde come, and he sayd vnto them.
THe Lord appointed also other seuētye, and he sent them two & two before his face in to every City and place whither he himself would come, and he said unto them.
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SAint Luke (god people) whose memory y• church doth this day solemnize, though he was none of the.xii. Aposteles of Christ nor of the coūtrey of the Iues but a Grecian, borne at Antioche,
SAint Lycia (god people) whose memory y• Church does this day solemnize, though he was none of the xii Apostles of christ nor of the country of the Iues but a Grecian, born At Antioch,
and gaue hym selfe holly to the preachinge & setting forth of Christes Gospel, in so much that diuerse of the auncient fathers be in opinion that he was one of the seuentie Apostes which oure Sauiour Christ sent forth into the coūtres to preache.
and gave him self holly to the preaching & setting forth of Christ's Gospel, in so much that diverse of the ancient Father's be in opinion that he was one of the seuentie Apostles which our Saviour christ sent forth into the countries to preach.
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By reason wherof he hath inerited to be called an Euāgelist STARTPAGExl of Christ in more excellent wise then the most parte of his felawes be, consideryng that he hath so much holpē the Christē feith not only wyth his prething { is },
By reason whereof he hath inerited to be called an Euāgelist STARTPAGExl of christ in more excellent wise then the most part of his Fellows be, considering that he hath so much helped the Christian faith not only with his prething { is },
In the chapter before thys gospel it is writen, that our Lorde sent forth.xij. Apostles into Galilee to preach the glad tydynges of the kyngdome of God,
In the chapter before this gospel it is written, that our Lord sent forth xij Apostles into Galilee to preach the glad tidings of the Kingdom of God,
But now whē he cam out of Galilee into Iewry and perceyued the greate desyre of the people to heare the gospel, beside the.xii. apostles he chase out of al the nūbre of his disciples threscore and.x. more whom he sendeth forth to preach.
But now when he cam out of Galilee into Iewry and perceived the great desire of the people to hear the gospel, beside the xii Apostles he chase out of all the numbered of his Disciples threscore and x more whom he sends forth to preach.
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Truely in the election of the numbre both of the Apostles, and also of the seuentie preachers Christ obserued the solēpe vsage of his coūtrey people.
Truly in the election of the numbered both of the Apostles, and also of the seuentie Preachers christ observed the solempe usage of his country people.
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For amōges the Iues not only the numbre of.xii. but also the nūbre of seuentie was as who shuld say halowed appropred & consecrate to a publike authoritie, which thyng had his cōmencement and original beginnyng either of that, that Iacob wyth seuentie sowles (as the scripture speaketh) went into Egypte,
For among the Iues not only the numbered of xii but also the numbered of seuentie was as who should say hallowed appropred & consecrate to a public Authority, which thing had his commencement and original beginning either of that, that Iacob with seuentie Souls (as the scripture speaks) went into Egypt,
Praye therfore the Lorde of the haruest to send forth laborers into his haruest. Certainly these be few wordes, but many thinges in them com here to be marked.
Pray Therefore the Lord of the harvest to send forth laborers into his harvest. Certainly these be few words, but many things in them come Here to be marked.
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after that the sede springeth vp into grasse, and shoteth vp into blades & stalkes, and at last the frute ripeth, is cut downe, & brought into the barne.
After that the seed springs up into grass, and shooteth up into blades & stalks, and At last the fruit ripeth, is Cut down, & brought into the bairn.
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Wherfore syth the tyme that the gospell of Iesu Chryste is preached is the tyme of harueste, it must be seen, what the corne is that is brought into the barne of god.
Wherefore sith the time that the gospel of Iesu Christ is preached is the time of harvest, it must be seen, what the corn is that is brought into the bairn of god.
The corne therfore is partely the men thēselfes which by the preaching of the gospel be gathered into y• barne of Christ { is } churche, partely it is the riches which men by feyth do gather of the gospel.
The corn Therefore is partly the men themselves which by the preaching of the gospel be gathered into y• bairn of christ { is } Church, partly it is the riches which men by faith do gather of the gospel.
It is first of al, rightuousnes before god and mā, wherof the one is wrought by feith in Christ (for the rightuouse man liueth through feith) the other is gotten by obedience and the frutes of feyth.
It is First of all, righteousness before god and man, whereof the one is wrought by faith in christ (for the righteous man lives through faith) the other is got by Obedience and the fruits of faith.
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but yet it was a word necessary to be spo ken vnto the apostles & disciples to monish them of the troubles & persecutiōs that they shuld suffre, lest they shulde dreame;
but yet it was a word necessary to be spo ken unto the Apostles & Disciples to monish them of the Troubles & persecutions that they should suffer, lest they should dream;
For they also muste entre into the kyngdom of god by many STARTPAGExlij afflictions. Let vs goe then eueryone in his calling armed with the only protection of Christ.
For they also must enter into the Kingdom of god by many STARTPAGExlij afflictions. Let us go then everyone in his calling armed with the only protection of christ.
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He commaundeth his preachers and disciples not to seke succours of men to defende them against the violence of wicked persōs nor yet to be carefull for their lyuynge.
He commandeth his Preachers and Disciples not to seek succours of men to defend them against the violence of wicked Persons nor yet to be careful for their living.
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He byddeth them goe light and vncombred to the office of preaching, bearing with them neither wallet nor scrippe that is, nothynge that perteyneth to the necessitie of nature,
He biddeth them go Light and uncumbered to the office of preaching, bearing with them neither wallet nor scrip that is, nothing that pertaineth to the necessity of nature,
But here ye wil aske, why Christ cōmaunded his disciples to salute noman in the way? Ye shall vnderstand, that in the fourthe boke of kynges, the prophete Elizeus gaue lyke commaundement to his seruaunte Giezi sending hym on an hasty message.
But Here you will ask, why christ commanded his Disciples to salute Roman in the Way? You shall understand, that in the Fourth book of Kings, the Prophet Elisha gave like Commandment to his servant Gehazi sending him on an hasty message.
Christe therfore meaneth by thys, that he wolde not that hys preachers shuld vnder pretence of greting and interteining of their carnal freendes, be by any meanes hindered from the executing of their office.
Christ Therefore means by this, that he would not that his Preachers should under pretence of greeting and entertaining of their carnal Friends, be by any means hindered from the executing of their office.
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If I had not com and spake to them: they shuld haue had no synne. But now haue they no clooke for their sinne. He that hateth me: hateth also my father.
If I had not come and spoke to them: they should have had no sin. But now have they no clooke for their sin. He that hates me: hates also my father.
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But now haue they seen & also hated both me and my father. But this cōmeth, that the word might be fulfylled which is writen in theire law. They hated me wtout cause. The sermon vpon this Gospel.
But now have they seen & also hated both me and my father. But this comes, that the word might be fulfilled which is written in their law. They hated me without cause. The sermon upon this Gospel.
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but rather the world woll surely hate vs. And why woll the world hate vs? bicause the veritie of the gospell is brought vnto vs out of an other world into thys world by Christe,
but rather the world will surely hate us And why will the world hate us? Because the verity of the gospel is brought unto us out of an other world into this world by Christ,
The worldly men therfore not abydyng their thinges to be eyther repreued or reiected do hate Christe, they persecutel his gospel and stampe against his word.
The worldly men Therefore not abiding their things to be either reproved or rejected do hate Christ, they persecutel his gospel and stamp against his word.
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wherfor how shuld they not but hate you also? Uerely al that be the true folowers of Christe be not of the worlde first bycause Christe hath plucked them aweye by feyth from the ma•ers of this worlde and hath clothed them wyth the newe heauenly man,
Wherefore how should they not but hate you also? Verily all that be the true followers of Christ be not of the world First Because Christ hath plucked them away by faith from the ma•ers of this world and hath clothed them with the new heavenly man,
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But what is thys to say, for my names sake? Surely sayth saynt Austine, Christe here meaneth, that they woll hate hym in hys disciples and true folowers, they woll persecute him in them,
But what is this to say, for my names sake? Surely say saint Augustine, Christ Here means, that they will hate him in his Disciples and true followers, they will persecute him in them,
And why wol they do these thinges in spite of Christes name? Ueryly (saith Christ) bicause they haue not knowne god the father of heuen whyche sente me.
And why will they do these things in spite of Christ's name? Verily (Says christ) Because they have not known god the father of heaven which sent me.
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For if they had knowne God th• father which sent Christ, they shuld haue known Christ to haue preached by the cōmaundement and authoritie of hys father a farre other iustice then was preached or practysed of the world.
For if they had known God th• father which sent christ, they should have known christ to have preached by the Commandment and Authority of his father a Far other Justice then was preached or practised of the world.
We know god, and yet we do not glorifie ne worship him as god, we be not thankfull vnto hym for the great & inestimable benefites which from time to time we haue receiued at his handes.
We know god, and yet we do not Glorify ne worship him as god, we be not thankful unto him for the great & inestimable benefits which from time to time we have received At his hands.
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We haue seen his great benefites, we haue hard of his wonderful dedes, & yet I feare lest there be many worldly persons amonges vs which do hate Christ & hys word in very dede thoughe they pretende neuer so muche to loue hym,
We have seen his great benefits, we have hard of his wondered Deeds, & yet I Fear lest there be many worldly Persons among us which do hate christ & his word in very deed though they pretend never so much to love him,
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And verily who so euer hateth Christ and hys preachers or his word, doth hate also in very dede god the father by whose authoritie and speciall cōmaundemēt al is doon.
And verily who so ever hates christ and his Preachers or his word, does hate also in very deed god the father by whose Authority and special Commandment all is done.
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Wherfore thys very thynge doth heape damnation vpō such worldly persons bycause they abuse so lewdly and so stubbernly the offred & open goodnes of God.
Wherefore this very thing does heap damnation upon such worldly Persons Because they abuse so lewdly and so stubbernly the offered & open Goodness of God.
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But nowe haue they both herde and seen the trouth, and STARTPAGExlv the more they haue herde & seen, the more they haue hated both it and the preachers therof.
But now have they both herd and seen the troth, and STARTPAGExlv the more they have herd & seen, the more they have hated both it and the Preachers thereof.
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but how can it be borne, that one shulde hate hym whom he knoweth and which studyeth to do him all the good he can for hys sauegarde and soule health? In thys sort did our sauiour Christ eōforte his Apostles and by them vs all, to suffre tribulation and hatred for hys sake.
but how can it be born, that one should hate him whom he Knoweth and which studieth to do him all the good he can for his safeguard and soul health? In this sort did our Saviour christ eonforte his Apostles and by them us all, to suffer tribulation and hatred for his sake.
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Let vs then folowe them and namely the blessed Apostles Simon and Iude whose memorye we do thys daye celebrate, whiche had experience of these counfortes in their crosse whiche they bare for Christes sake,
Let us then follow them and namely the blessed Apostles Simon and Iude whose memory we do this day celebrate, which had experience of these counfortes in their cross which they bore for Christ's sake,
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neyther wolde they suffre themselfes to be plucked awey from the trouth of Gods worde for al the hatred malice and trouble that the worlde could practise against them.
neither would they suffer themselves to be plucked away from the troth of God's word for all the hatred malice and trouble that the world could practise against them.
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If by their exemple we do the same, we shal vndoubtedly with thē be crowned eternally by Iesus Christ our Lorde whiche togither with the father and holy ghost is world with out ende to be praysed. Amen.
If by their exemple we do the same, we shall undoubtedly with them be crowned eternally by Iesus christ our Lord which together with the father and holy ghost is world with out end to be praised. Amen.
THis daye (good people) is called all halowe daye & is instituted of the Church of Christ, that there myght be some certayne tyme to celebrate the memorye of all holy persones or sayntes, whiche in this life liued a godly and perfecte life,
THis day (good people) is called all hallow day & is instituted of the Church of christ, that there might be Some certain time to celebrate the memory of all holy Persons or Saints, which in this life lived a godly and perfect life,
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and therfore do nowe enioye eternall blysse in heauen, accordyng as in this Gospell is promised vnto them and vnto vs al which wol do the same by our sauiour Christ.
and Therefore do now enjoy Eternal bliss in heaven, according as in this Gospel is promised unto them and unto us all which will do the same by our Saviour christ.
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and goyng vp to an high hylle, beganne there to sette abroche hys heauenly doctrine, declarynge by the very heigth of the place that he wolde teache no low ne cōmon thyng but al highe and heuenly thynges.
and going up to an high hill, began there to Set abroche his heavenly Doctrine, declaring by the very heighth of the place that he would teach no low ne Common thing but all high and heavenly things.
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When he was come to the toppe of the hylle, he satte him down not as wery but as goyng about to teache high & seriouse thynges, which wolde requyre diligent hearers.
When he was come to the top of the hill, he sat him down not as weary but as going about to teach high & serious things, which would require diligent hearers.
Begynnyng then to teache hys diuine and most holsom lernyng, not out of the proud pulpit of the philosophers neyther out of the arrogāt chaire of y• phar•sees,
Beginning then to teach his divine and most holsom learning, not out of the proud pulpit of the Philosophers neither out of the arrogant chair of y• phar•sees,
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but out of a seate of grasse he did cast his eyen vpon his disciples, and opening hys moost holy mouth, vttred the Euangelical doctrine cōcerning the felicitie of mā,
but out of a seat of grass he did cast his eyes upon his Disciples, and opening his most holy Mouth, uttered the Evangelical Doctrine Concerning the felicity of man,
All the synnes of the lyfe do sprynge of false opinions and persuasions. Aboue all thinges therfore we must studye to plucke these out by the harde •ootes,
All the Sins of the life do spring of false opinions and persuasions. Above all things Therefore we must study to pluck these out by the harden •ootes,
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Ye woll say, how can these men raigne which take nothinge vpon them, which giue place to al, which set nought by themselues, which suffre themselues to be troden vnder fote,
You will say, how can these men Reign which take nothing upon them, which give place to all, which Set nought by themselves, which suffer themselves to be trodden under foot,
& finally whom noman setteth by, but al men despice? I answere, that it is yet true that the selfe trouthe hath spoken, the kyngdom perteyneth only to them, the kingdō I say of heuen.
& finally whom Roman sets by, but all men despice? I answer, that it is yet true that the self truth hath spoken, the Kingdom pertaineth only to them, the Kingdom I say of heaven.
For thinke ye y• these wilde fyerse & cruel personnes do raigne? Nay they serue a seruitude, they be very villaines & bondmen, they suffre many lordes & tyrantes ouer them.
For think you y• these wild fyerse & cruel personnes do Reign? Nay they serve a servitude, they be very villains & bondmen, they suffer many Lords & Tyrants over them.
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then is the reygne of tyrantes? He is not vnder the cōmaundemēt and rule of the lust nor of couetise neither of none of the other moost noysom pestilencies of the mynde.
then is the Reign of Tyrants? He is not under the Commandment and Rule of the lust nor of covetise neither of none of the other most noisome pestilences of the mind.
But this holy person being armed with feith, as oftē as the case requireth, doth lay his cōmaundement vpō diseases and they flee awey, he cōmaūdeth the sees,
But this holy person being armed with faith, as often as the case requires, does lay his Commandment upon diseases and they flee away, he commandeth thee sees,
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Of thys force and power is the kyngdome of that harte whiche is godly and setteth nought by it selfe, distrusting al humane helpes and socours, & depending holly of God.
Of this force and power is the Kingdom of that heart which is godly and sets nought by it self, distrusting all humane helps and succours, & depending holly of God.
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Who be meke? whiche inforce noman, which beyng wronged do easely pardon the wrong, whiche had rather loose a thynge then stryue for it, which set more by cōcorde & quietnes of mynd,
Who be meek? which enforce Roman, which being wronged do Easily pardon the wrong, which had rather lose a thing then strive for it, which Set more by concord & quietness of mind,
The death of frendes is miserable to the cōmon sorte of people in so moch that some when they haue been depriued of their wifes, fathers, mothers, husbandes, chyldren haue kylled thēselfes.
The death of Friends is miserable to the Common sort of people in so much that Some when they have been deprived of their wives, Father's, mother's, Husbands, children have killed themselves.
But blessed be they which mourne for the loue of the Gospell, whiche be also plucked awey from their affections, whiche se their moost dearly beloued troubled for the iustice of the gospel, which despising the pleasures of this world passe their life in weping, watching, fasting, giuing almoise, prayng, visiting the poore, & in such like occupations.
But blessed be they which mourn for the love of the Gospel, which be also plucked away from their affections, which see their most dearly Beloved troubled for the Justice of the gospel, which despising the pleasures of this world pass their life in weeping, watching, fasting, giving almoise, praying, visiting the poor, & in such like occupations.
neyther is there any man but coūteth them happy which haue augmented their liuyng & so established their thynges as they may now liue in hygh welth and abundaunce.
neither is there any man but counteth them happy which have augmented their living & so established their things as they may now live in high wealth and abundance.
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But the godly { per } sons which be contented with litle & seke not carefully for thinges, lacke nothing, God so { pro } uideth for them which fedeth also the sparows & the lylies.
But the godly { per } Sons which be contented with little & seek not carefully for things, lack nothing, God so { Pro } videth for them which feedeth also the sparrows & the lilies.
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Happy be they then which translate thys bodily hungre and thurst to the hungryng and thurstynge after the iustice of the Gospell, where they shall euer fynde sumwhat to be hungrye,
Happy be they then which translate this bodily hunger and thirst to the hungering and thirsting After the Justice of the Gospel, where they shall ever find somewhat to be hungry,
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and thursty of, where is a blessed fyllynge and satisfyeng, yea and it is a greate parte of the Christian mans blesse and felicitie is to hungre after that breade of the mynd wherof the eater shall lyue euerlastynglye,
and thirsty of, where is a blessed filling and satisfying, yea and it is a great part of the Christian men bless and felicity is to hunger After that bread of the mind whereof the eater shall live everlastingly,
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The people also estemeth thē happy whych be promoted and holpē by other mens liberalitie and they reioyse rather at them that be holpen, then at them that helpe.
The people also esteemeth them happy which be promoted and helped by other men's liberality and they rejoice rather At them that be helped, then At them that help.
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But I (sayth Christ) do pronounce them happy which be merciful, and whiche of a Christian charitie do thinke an other mans miserye to be their miserye, whiche be sorowfull for the hurtes of their neighbour, which wepe for other mens myshappes, whiche of their owne cost do fede the hungrie, cloth the naked, monish the straper, teach the ignorāt, pardon the offender,
But I (say christ) do pronounce them happy which be merciful, and which of a Christian charity do think an other men misery to be their misery, which be sorrowful for the hurts of their neighbour, which weep for other men's mishaps, which of their own cost do fede the hungry, cloth the naked, monish the straper, teach the ignorant, pardon the offender,
For they that thus do, be no loosers but gayners, for asmuch as who so euer is merciful and beneficial to hys neighbour, shall fele god much more mercifull & much more beneficial to him agayne.
For they that thus do, be no Losers' but gainers, for as as who so ever is merciful and beneficial to his neighbour, shall feel god much more merciful & much more beneficial to him again.
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howe moch more blessed is it, with the eyen of the mynde to beholde God the maker of the Sunne and of all thynges? We se how ioyful they be whiche haue been in daunger of losing their sight and haue recouered it agayne, we se how highly they reioyse euē as though they were returned out of hel.
how much more blessed is it, with the eyes of the mind to behold God the maker of the Sun and of all things? We see how joyful they be which have been in danger of losing their sighed and have recovered it again, we see how highly they rejoice even as though they were returned out of hell.
But moch more happy be they, frō whom the blindnes of the mynde is taken awey and haue nowe the grace inwardly to se God welle of al ioye, whom to se is moost highe welth and felicitie.
But much more happy be they, from whom the blindness of the mind is taken away and have now the grace inwardly to see God well of all joy, whom to see is most high wealth and felicity.
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The worlde iugeth them happy, which setting all their thynges in a stey accordynge to their mynde, do liue in •uyet and rest hauing noman to put them to trouble and busynes.
The world Judgeth them happy, which setting all their things in a stey according to their mind, do live in •uyet and rest having Roman to put them to trouble and business.
whē any man dothe them displeasures, but also of their owne swynge and mere motion sturring and exhortyng other men to peace, of whom they haue susteyned displeasures.
when any man doth them displeasures, but also of their own swing and mere motion stirring and exhorting other men to peace, of whom they have sustained displeasures.
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But the vnlykenes of maners and conditions doth vtter and bewrey a bastarde chylde, and on the contrary syde, resemblaunce of manners and of conditions doth declare the true naturall sonne.
But the unlikeness of manners and conditions does utter and bewrey a bastard child, and on the contrary side, resemblance of manners and of conditions does declare the true natural son.
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It is the parte of them that be good, to apply themselfes by all the meanes STARTPAGEl they can possible, that they haue variaunce wyth no maner personnes whether they be good or bad,
It is the part of them that be good, to apply themselves by all the means STARTPAGEl they can possible, that they have variance with no manner personnes whither they be good or bad,
For thoughe a man suffre persecution (as the holy Doctour Chrysostō sayth) of he retikes or of mē of power whiche seme and be called christians, he is blessed wt saint Thō Baptist & with innumerable other holy martyres.
For though a man suffer persecution (as the holy Doctor Chrysoston say) of he retikes or of men of power which seem and be called Christians, he is blessed with saint Thō Baptist & with innumerable other holy Martyrs.
Let vs call to mynde (my frendes) the valiant martyrs and holy both mē women & children which haue been before our time, the memorie of all whom, the church doth this daye solemnize,
Let us call to mind (my Friends) the valiant Martyrs and holy both men women & children which have been before our time, the memory of all whom, the Church does this day solemnize,
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how cōstantly how paciently they suffred al vilanouse wordes, al mockes, skornes, vnworthy punishementes yea and many of them death for the trouthes sake.
how constantly how patiently they suffered all vilanouse words, all mocks, skornes, unworthy punishments yea and many of them death for the truths sake.
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The crimes and vpbraydynges whych men brought falsly against them, he turned into the titles and triumphes of true godlines, mens cursinges he turned into prayses and reioysinges, not only afore God (whom to please they thought it ynough ▪ though they displeased the hole worlde besides forth) but also afore men.
The crimes and upbraidings which men brought falsely against them, he turned into the titles and Triumphos of true godliness, men's cursings he turned into praises and reioysinges, not only afore God (whom to please they Thought it enough ▪ though they displeased the hold world beside forth) but also afore men.
Let vs therfore (dearly beloued frcendes) folow them in liuing that we may also folow them thither, where they now be in perpetual ioy, with the father sonne and holy gost three persons and one god, who be praysed foreuer Amen.
Let us Therefore (dearly Beloved frcendes) follow them in living that we may also follow them thither, where they now be in perpetual joy, with the father son and holy ghost three Persons and one god, who be praised forever Amen.
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Forasmoch as (welbiloued audiēce in our Sauiour Iesu Christ) we be assembled at this present tune for the solemnizatiō of matrimonie betwen these two persōs in the face of the churche, accordinge to the laudable custome and rites of the same:
Forasmuch as (welbiloued audience in our Saviour Iesu christ) we be assembled At this present tune for the solemnization of matrimony between these two Persons in the face of the Church, according to the laudable custom and Rites of the same:
I intēd with your fauours first ere I expownd this gospel brefely to declare y• first institutiō & ordinaūce of matrimonie, to thintēt not only these two { per } sōs here cou pled togither,
I intend with your favours First ere I expownd this gospel briefly to declare y• First Institution & Ordinance of matrimony, to intent not only these two { per } Sons Here cou pleaded together,
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and for the multiplicatiō STARTPAGElij and meyntenaunce of mankinde in lawful successiō and also to thintent that therby generation of issue might after mans fall be continually from tyme to time maynteined vntyll the ende of the world without synne or offêse towardes god:
and for the multiplication STARTPAGElij and meyntenaunce of mankind in lawful succession and also to intent that thereby generation of issue might After men fallen be continually from time to time maintained until the end of the world without sin or offêse towards god:
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By which wordes it is ment, that by the strength and vertue of maryage ryghtly made, the man and wyfe whiche before were two bodies, be now made one bodye, durynge their liues,
By which words it is meant, that by the strength and virtue of marriage rightly made, the man and wife which before were two bodies, be now made one body, during their lives,
but it is hys wiues, neyther hath the wyfe power of her owne bodye, but her body is her husbandes body and wyth hym only may she vse the acte of matrimony.
but it is his wives, neither hath the wife power of her own body, but her body is her Husbands body and with him only may she use the act of matrimony.
Secondly deare frendes, ye shall vnderstande that god renewed his sayd ordinaūce of matrimony and sanctifyed it wyth hys holy worde immediatly after Noes floude.
Secondly deer Friends, you shall understand that god renewed his said Ordinance of matrimony and sanctified it with his holy word immediately After Noes flood.
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At which tyme being al y• people of the world destroyed with the said floude (except Noe his childrē and their wifes) god callyng them out of the arke said vnto them.
At which time being all y• people of the world destroyed with the said flood (except Noah his children and their wives) god calling them out of the Ark said unto them.
And albeit this law and cōmaundement of matrimonie giuen agayne to Noe and to his chyldren was a sufficient instruction vnto them and to all their ofspring how to vse it in all clennes and puritie:
And albeit this law and Commandment of matrimony given again to Noah and to his children was a sufficient instruction unto them and to all their offspring how to use it in all cleanness and purity:
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yet god { per } ceiuing mans naturall inclination to synne and malice, dyd afterwarde further stablish and declare the same by hys other lawes written more at large shewyng the degrees of cōsanguinitie and of affinitie which nature abhorred to marie in,
yet god { per } ceiuing men natural inclination to sin and malice, did afterward further establish and declare the same by his other laws written more At large show the Degrees of consanguinity and of affinity which nature abhorred to marry in,
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And on the contrary syde all mariages made betwene kynsfolke or alyes that be not wythin the degrees whiche be in that boke forbydden of God (though the bishoppe of Rome hath neuer so moch forbiddē them) be without any dispēsation of man good, holy, godly,
And on the contrary side all marriages made between kynsfolke or allies that be not within the Degrees which be in that book forbidden of God (though the bishop of Rome hath never so much forbidden them) be without any Dispensation of man good, holy, godly,
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and approued not only of God, but also authorized by acte of parlimēt STARTPAGEliii made in the.xxxij. yeare of the reigne of oure mooste drad Soueraigne lorde the kyng that now is Henry the eight.
and approved not only of God, but also authorized by act of parliament STARTPAGEliii made in the xxxij year of the Reign of our most dread Sovereign lord the King that now is Henry the eight.
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Thyrdly ye shall vnderstand, that this coniunction betwene mā and wife in matrimonie was ordeined, that therby also myghte be represented vnto vs not only the perfecte & indissoluble vnion of the nature of God with the nature of man (whiche was fulfylled,
Thirdly you shall understand, that this conjunction between man and wife in matrimony was ordained, that thereby also might be represented unto us not only the perfect & indissoluble Union of the nature of God with the nature of man (which was fulfilled,
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when the second person in trin•tie toke vpō him the fourme and substāce of oure nature) but also the lyke cōiunction in perfecte loue betwene Christ and his churche,
when the second person in trin•tie took upon him the Form and substance of our nature) but also the like conjunction in perfect love between christ and his Church,
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as the holy apostle Paule witnesseth in his epistle to the Ephesians, where goyng about to proue, that al womē which be maried, ought to loue and to be subiecte vnto their husbandes in all thynges,
as the holy apostle Paul Witnesseth in his epistle to the Ephesians, where going about to prove, that all women which be married, ought to love and to be Subject unto their Husbands in all things,
as it was ordeyned by god in paradice, and the wordes before rehersed, wheruppon he inferreth & sayth, that thys cō•unction of man and woman in mariage wherby they are knitte and made one flesh and one bodye is the sacrament, that is to saye, the figure, the significatiō, the mysterye,
as it was ordained by god in paradise, and the words before rehearsed, whereupon he infers & say, that this con•unction of man and woman in marriage whereby they Are knit and made one Flesh and one body is the sacrament, that is to say, the figure, the signification, the mystery,
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euen so the excedinge loue of Christe towardes hys spouse the church knytteth and maketh Christe and hys church to be but one bodie, wherof Christ is the hedde.
even so the exceeding love of Christ towards his spouse the Church knytteth and makes Christ and his Church to be but one body, whereof christ is the head.
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Wherfore we be called the membres of one bodie of hys flesh & of hys bones, mēbres I say, not accordyng to the nature of the euerlasting diuinitie, but accordinge to that he vouchsaued to take, mans nature vpon hym.
Wherefore we be called the members of one body of his Flesh & of his bones, members I say, not according to the nature of the everlasting divinity, but according to that he vouchsafed to take, men nature upon him.
And verely this is a greate sacrament, mysterie, and secrecie, which if it be rightly pōdered, plucketh vp our mindes into moost highe and heauenly ioyes.
And verily this is a great sacrament, mystery, and secrecy, which if it be rightly pondered, plucketh up our minds into most high and heavenly Joys.
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and therfore ought best to haue magnified Christ and his doctrine, were euer moost STARTPAGEliiij busye agaynst him, inuēting al they could, to trippe hym in his wordes, that they myght haue some pretence to accuse hym, & put him downe.
and Therefore ought best to have magnified christ and his Doctrine, were ever most STARTPAGEliiij busy against him, inventing all they could, to trip him in his words, that they might have Some pretence to accuse him, & put him down.
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They cam therfore on a time and craftely did set vpon him, taking occasiō of the wordes he had spoken cōcerning that a mā ought not to put awey his wife.
They cam Therefore on a time and craftily did Set upon him, taking occasion of the words he had spoken Concerning that a man ought not to put away his wife.
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If he shulde denye it, he shuld seme to be against Moses law, which suffreth a man for any maner cause to gyue her a libel of diuorcement and to let her goe.
If he should deny it, he should seem to be against Moses law, which suffers a man for any manner cause to gyve her a libel of divorcement and to let her go.
Haue ye not redde (sayth Chryste) that when God created the worlde he formed the man and women, that by there cōioynyng, mankynd shuld be cōtynued? And forthwith expressing the vnpartable couple of them added.
Have you not red (say Christ) that when God created the world he formed the man and women, that by there conjoining, mankind should be continued? And forthwith expressing the unpartable couple of them added.
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Moses dyd not permitte ne licence this thing vnto you, bicause the thing of the owne nature was honest and rightfulle but forasmoch as he knew the stubbornenes & hardnes of your hartes:
Moses did not permit ne licence this thing unto you, Because the thing of the own nature was honest and rightful but forasmuch as he knew the stubbornenes & hardness of your hearts:
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Neither did the libel of diuorcement amōges the croked Iues whyche Moses theire lawmaker inacted that it shuld be giuen to the womā, make the diuorce good and lawful,
Neither did the libel of divorcement among the crooked Iues which Moses their lawmaker enacted that it should be given to the woman, make the divorce good and lawful,
but rather that same libel was a witnes and testimonie of the hard harte of the Iues, which for euery light cause and tri•le, wold put away their wiues,
but rather that same libel was a witness and testimony of the hard heart of the Iues, which for every Light cause and tri•le, would put away their wives,
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& for this cause the law of moses gaue commaundement, that such stubburne & hard husband { is } whyche wolde nedes for such light occasions put awey their wyues or els do worse & committe further inconuenience, to gyue them the sayde libelle of diuorcement for a certayne recorde & witnesse that she is nowe free from his yoke and at her libertie.
& for this cause the law of moses gave Commandment, that such stubborn & hard husband { is } which would needs for such Light occasions put away their wives or Else do Worse & commit further inconvenience, to gyve them the said libel of divorcement for a certain record & witness that she is now free from his yoke and At her liberty.
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nor as yet mās nature was not infected with so many vices (for the hatred was not so feruent, that either poysoning or murdering was feared) there was no such licence of diuorces.
nor as yet men nature was not infected with so many vices (for the hatred was not so fervent, that either poisoning or murdering was feared) there was no such licence of divorces.
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Wherfore neither now is the same licence to be suffred amonges christen men, after that the doctrine of the gospell hath brought agayn the christen man to his former state and perfection of nature by regeneration or new byrth.
Wherefore neither now is the same licence to be suffered among christian men, After that the Doctrine of the gospel hath brought again the christian man to his former state and perfection of nature by regeneration or new birth.
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And no doubt (my freendes) Moses amonges the Iues wished in his hart the same perfecte loue and fast knot in wedlocke to be obserued and kept, that our sauiour Christ hath tawght vs,
And no doubt (my Friends) Moses among the Iues wished in his heart the same perfect love and fast knot in wedlock to be observed and kept, that our Saviour christ hath tawght us,
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but (as I haue declared) the corrupt & nawghty maners of the Iues, whyche for euery lyght grefe were ready to cōmitte murder and all mischief, feared him that he durst not requyre that of them.
but (as I have declared) the corrupt & naughty manners of the Iues, which for every Light grief were ready to commit murder and all mischief, feared him that he durst not require that of them.
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So that our sauiour Christ did not abrogate the auncient lawe of Moses, but he made it more clere & perfect, declaring vnto the froward Iues, that it was vnlawful both for them & for al other and againste the minde of god and the wille of Moses their lawmaker, that they shuld for euery lyght occasion put away their wiues whom they ought to loue & to imbrace as their own bodies and their owne flesh.
So that our Saviour christ did not abrogate the ancient law of Moses, but he made it more clear & perfect, declaring unto the froward Iues, that it was unlawful both for them & for all other and against the mind of god and the will of Moses their lawmaker, that they should for every Light occasion put away their wives whom they ought to love & to embrace as their own bodies and their own Flesh.
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Likewise saint Peter in his first epistle cōmaundeth christen wiues to be in subiectiō to their husband { is }, to thintent that euen they which obey not gods worde, maye without the worde be wonne by the conuersation of the wyues,
Likewise saint Peter in his First epistle commandeth christian wives to be in subjection to their husband { is }, to intent that even they which obey not God's word, may without the word be won by the Conversation of the wives,
when they behold their chaste conuersation ioyned with reuerence. Whose outward apparell he wolde not shuld be gorgeouse nor moch glysteringe to the eye,
when they behold their chaste Conversation joined with Reverence. Whose outward apparel he would not should be gorgeous nor much glistering to the eye,
but rather he wold haue them inwardly garnished in the hart, being there ful of al clēnes & wtout corruption, in such sort as they may haue a gentle & quyet spirite, which spirite he sayth in gods eye is a thing most gorgeouse & sumptuouse.
but rather he would have them inwardly garnished in the heart, being there full of all cleanness & without corruption, in such sort as they may have a gentle & quiet Spirit, which Spirit he say in God's eye is a thing most gorgeous & sumptuous.
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lest they be greuous•ly punyshed for their intemperauncie, as it chaū•ed to y• seuen husbād { is } of Sara before she maried wt Thobie the yonger & to innumerable other.
lest they be greuous•ly punished for their intemperancy, as it chaun•ed to y• seuen husband { is } of Sarah before she married with Tobie the younger & to innumerable other.
So doinge, they shalbe blessed of gods holy hande, they shal increase and multiplye, they shal replenish the erth and haue it subiecte vnto them, accordinge to the saynge of scripture.
So doing, they shall blessed of God's holy hand, they shall increase and multiply, they shall replenish the earth and have it Subject unto them, according to the saying of scripture.
ye shalbe sure after thys frayle lyfe perpetually to raygne wyth Christe oure lorde, whyche wyth the father and holy goost thre per sons and one god is to be glorifyed and praised worlde without ende Amen.
you shall sure After this frail life perpetually to Reign with Christ our lord, which with the father and holy ghost Three per Sons and one god is to be glorified and praised world without end Amen.
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But nowe also I know, y• whatsoeuer thou askest of god, god wol giue it the. Iesus sayde vnto her. Thy brother shal rise againe. Martha sayde vnto him.
But now also I know, y• whatsoever thou askest of god, god will give it the. Iesus said unto her. Thy brother shall rise again. Martha said unto him.
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and be founde cladde and adourned wyth the wedding garment at the day of the great Solempnitie, that is to say, at the generall resurrectiō of the chosen people of god when Christ the sonne of God shalbe in full & most perfite wise knitte & conioyned in mariage to his louing espouse the church or congregation of the feithful persons.
and be found clad and adjourned with the wedding garment At the day of the great Solemnity, that is to say, At the general resurrection of the chosen people of god when christ the son of God shall in full & most perfect wise knit & conjoined in marriage to his loving espouse the Church or congregation of the faithful Persons.
and yet neuertheles ye gyue them not the thynges necessarye for the body, what wol this helpe? So also feith if it hath not deades it is of it self dead.
and yet nevertheless you gyve them not the things necessary for the body, what will this help? So also faith if it hath not deads it is of it self dead.
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or if ye wol nedes haue it feyth, let it be that liuely f•yth which is garnished wyth this charitie, that is to wit, wyth suche zeale loue and affection whiche ye beare to god that for his sake ye freely aide & releue your euen christē accordinge to youre power.
or if you will needs have it faith, let it be that lively f•yth which is garnished with this charity, that is to wit, with such zeal love and affection which you bear to god that for his sake you freely aid & relieve your even christian according to your power.
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And verely these be the workes that almyghty God requyreth of vs, if we wol be counted his children and the inheritours of STARTPAGElviij euerlasting blesse.
And verily these be the works that almighty God requireth of us, if we will be counted his children and the inheritors of STARTPAGElviij everlasting bless.
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Neither doth the most excellent clerke saint Hierom disagree from this interpretation, saynge, that the wedding garment may very wel be called the commaundementes of the lorde and the workes whiche be accomplyshed and fulfilled at the bidding of the law and gospell,
Neither does the most excellent clerk saint Hieronymus disagree from this Interpretation, saying, that the wedding garment may very well be called the Commandments of the lord and the works which be accomplished and fulfilled At the bidding of the law and gospel,
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and he sayth that these workes do in a christen persone make the garment of the newe man, whych garment verily who soeuer in the drad full day of iugement, shalbe found vnder a christen name not to haue, shalbe forthwith taken and caste into vtter •arknes, where according to the sentence of Christ shalbe weping & gnashing of teethe.
and he say that these works do in a christian person make the garment of the new man, which garment verily who soever in the dread full day of judgement, shall found under a christian name not to have, shall forthwith taken and cast into utter •arknes, where according to the sentence of christ shall weeping & gnashing of teeth.
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This by occasiō (deare freēdes) haue I spoken of the weddyng garment, wher wt must that sowle be cladde & adourned, which at ye general resurrectiō & vprising again of al mankinde in flesh according to y• article of our beleue shal by Christ liue euerlastingly.
This by occasion (deer Friends) have I spoken of the wedding garment, where with must that soul be clad & adjourned, which At you general resurrection & uprising again of all mankind in Flesh according to y• article of our believe shall by christ live everlastingly.
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But yet for the better & more cleare vnderstāding of this gospel, I thinke it very expediēt to repete & declare vnto you the very begynning of the historie whiche is red in this gospel, accordyng as saynte Ihon the Euangelist doth report it in the begynninge of the xi. chapter namely sith in it is conteined the most cōfortable & chefest article of the christen mans beleue. The historie is this.
But yet for the better & more clear understanding of this gospel, I think it very expedient to repete & declare unto you the very beginning of the history which is read in this gospel, according as faint John the Evangelist does report it in the beginning of the xi. chapter namely sith in it is contained the most comfortable & chiefest article of the christian men believe. The history is this.
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Uerely this Mary was she, which wyth a notable record of loue towardes our sauiour Christ had annoynted hys hed as he sate at meate wyth a right preciouse oyntment & with her heare had wyped hys feete whyche she had washed with the very teares that ranne downe from her eyen.
Verily this Marry was she, which with a notable record of love towards our Saviour christ had anointed his head as he sat At meat with a right precious ointment & with her hear had wiped his feet which she had washed with the very tears that ran down from her eyes.
By reason wherof we may very wel vnderstāde, that there was a singular and a right special amitie and frendship betwene this familie and our sauiour Christ.
By reason whereof we may very well understand, that there was a singular and a right special amity and friendship between this family and our Saviour christ.
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how his freend Lazarus was sore sycke, they nothing doubting, but that he of his wonderful humanitie whyche he bare towardes al men, wold helpe his freend being in such daūger.
how his friend Lazarus was soar sick, they nothing doubting, but that he of his wondered humanity which he bore towards all men, would help his friend being in such danger.
Ueryly this syckenes is not deadly, but it is therfore chaūced vnto him, that by occasiō therof gods glory might be set out, to the intēt that whā by his vertue the disease shal be driue awey, the sōne of god might also be glorified.
Verily this sickness is not deadly, but it is Therefore chanced unto him, that by occasion thereof God's glory might be Set out, to the intent that when by his virtue the disease shall be driven away, the son of god might also be glorified.
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STARTPAGElix Certes our sauiour Christ loued very entierly Mar tha and Mary, and their brother Lazarus & yet not withstāding his great loue, he suffred him to fal into sicknes yea and into death, to thintent we shulde not counte it an vnworthy and heuye case i• •• any time the vertuouse and good persons & s••••••s be imbracers of true godlines & the freendess 〈 ◊ 〉 be otherwhyle assaulted wyth the troubles & 〈 ◊ 〉s of this worlde, god wynking at the mater, e••••er bicause it is so expedient for them that suffre the same or bycause it is so auaylable to the settinge forth of gods glorie, not that god with mans euilles procureth his owne glorie,
STARTPAGElix Certes our Saviour christ loved very entirely Mar tha and Marry, and their brother Lazarus & yet not withstanding his great love, he suffered him to fall into sickness yea and into death, to intent we should not count it an unworthy and heavy case i• •• any time the virtuous and good Persons & s••••••s be embracers of true godliness & the freendess 〈 ◊ 〉 be otherwhile assaulted with the Troubles & 〈 ◊ 〉s of this world, god winking At the mater, e••••er Because it is so expedient for them that suffer the same or Because it is so available to the setting forth of God's glory, not that god with men evils procureth his own glory,
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but bicause he awayted a more conuenient and plentifull occasion of vtteringe the miracle, and also that he himself whose time was almost comme to dye for mankynde, myght herby rayse vp the myndes of his disciples whiche as yet were but weake to the hope of the rysyng againe herafter.
but Because he awaited a more convenient and plentiful occasion of uttering the miracle, and also that he himself whose time was almost comme to die for mankind, might hereby raise up the minds of his Disciples which as yet were but weak to the hope of the rising again hereafter.
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But his disciples for feare, holding their peace, bycause their maister Christ had but a litle before esca ped out of the Iues handes and therfore thinkinge hym to be in more sauetye in wyldernes, where he now was, Iesus sayd vnto them.
But his Disciples for Fear, holding their peace, Because their master christ had but a little before Esca ped out of the Iues hands and Therefore thinking him to be in more sauetye in Wilderness, where he now was, Iesus said unto them.
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For they had not as yet receiued y• holy ghost and they folowed Iesus yet but with a certaine humane affection, themselfes also abhorring death bicause of their frayltie and weaknes.
For they had not as yet received y• holy ghost and they followed Iesus yet but with a certain humane affection, themselves also abhorring death Because of their frailty and weakness.
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Lord hast thou forgottē how that a few dayes passed, the Iues thy mortal enemyes wold haue stoned y• to death if thou haddest not the soner wythdrawen thy selfe from their fury? And again wolt thou now goe thither,
Lord hast thou forgotten how that a few days passed, the Iues thy Mortal enemies would have stoned y• to death if thou Hadst not the sooner wythdrawen thy self from their fury? And again wolt thou now go thither,
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and cast thy selfe in an open daunger? But Iesus counforted them, putting away their feare with a certaine diffuse parable signifieng, that such persons ought nothinge to feare, whyche cleaue fast to Christe, who is the lyght of the worlde.
and cast thy self in an open danger? But Iesus counforted them, putting away their Fear with a certain diffuse parable signifying, that such Persons ought nothing to Fear, which cleave fast to Christ, who is the Light of the world.
This dyd our sauiour Christe speak meaninge, that he is the lyght of the world (as saynt Ihon in the begynning of his gospel doth testifie) & therfore it behoued hys disciples to folow his guiding,
This did our Saviour Christ speak meaning, that he is the Light of the world (as saint John in the beginning of his gospel does testify) & Therefore it behooved his Disciples to follow his guiding,
Ye nede not to feare my going into Iurye now at this present tyme, for I certifie you, that the tyme of my death and passion for mankynde is not yet comme.
the need not to Fear my going into Jury now At this present time, for I certify you, that the time of my death and passion for mankind is not yet comme.
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so I also haue my time prescribed & appointed vnto me of my heuēly father, wherin I must accōplish the busynes, y• I com for, which is to redeme the world.
so I also have my time prescribed & appointed unto me of my heavenly father, wherein I must accomplish the business, y• I come for, which is to Redeem the world.
This time cā not be shortned, ne yet preu•ted by the malice of y• Iues. Wherforye haue no cause to feare my goynge at this tyme into the partes of Iewry.
This time can not be shortened, ne yet preu•ted by the malice of y• Iues Wherefore have no cause to Fear my going At this time into the parts of Iewry.
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For without doubt by the goodnes and benefite of Christ death is nowe made but a slepe to al feithful Christen men and women ▪ for Christ our redemer by his death hath va•nquyshed death and made it but a slepe vnto vs. And if it be but a slepe,
For without doubt by the Goodness and benefit of christ death is now made but a sleep to all faithful christian men and women ▪ for christ our redeemer by his death hath va•nquyshed death and made it but a sleep unto us And if it be but a sleep,
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why do we thus bewayle the slepe of oure deare frēdes? why do we feare it our selues? Nay why do we not rather desire it for the quyetnes therin? Why do we not count them happy & wel at ease whiche haue gotten it? And with this Gospel, do also the wordes of saynt Paule whiche be redde in the epistle of this day agree whiche he wrote to hys Christen brethern the Thessalonians, sayng.
why do we thus bewail thee sleep of our deer Friends? why do we Fear it our selves? Nay why do we not rather desire it for the quietness therein? Why do we not count them happy & well At ease which have got it? And with this Gospel, do also the words of saint Paul which be red in the epistle of this day agree which he wrote to his christian brother the Thessalonians, saying.
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But Christes disciples beyng troubled with feare & suspecting that Iesus spake not of the bodily death in dede which after a new maner of speaking he called a slepe,
But Christ's Disciples being troubled with Fear & suspecting that Iesus spoke not of the bodily death in deed which After a new manner of speaking he called a sleep,
The disciples therfore not vnderstandyng that he spake of slepe and of wakynge agayne, to thintent they myght perceiue yt he knewe al thinges, said openly vnto them after the cōmon maner of speakyng ▪ Lazarus is dead,
The Disciples Therefore not understanding that he spoke of sleep and of waking again, to intent they might perceive that he knew all things, said openly unto them After the Common manner of speaking ▪ Lazarus is dead,
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Why so? For if he had been present at hys freendes departure and had forthwyth retorned hym to lyfe, the pharisees and other whiche were euer ready to sklaunder al that Christe did, wolde haue sayd that he was not dead in dede,
Why so? For if he had been present At his Friends departure and had forthwith returned him to life, the Pharisees and other which were ever ready to Slander all that Christ did, would have said that he was not dead in deed,
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Thomas therfore which in the Greke is called didymus & in Englishe a twyn, one of Christ• Apostles { per } ceyuing that Christ wold nedes goe into Iurye agayn amonges his enemyes, sayd to hys felawes.
Thomas Therefore which in the Greek is called didymus & in English a twyn, one of Christ• Apostles { per } ceyuing that christ would needs go into Jury again among his enemies, said to his Fellows.
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Let vs goe to, that we may dye with him, as who shuld say, sith our maister woll nedes •eopard himselfe amonges the pharisees which seke his death, let it not be said, that we wol leaue our maister, let vs dye wyth him.
Let us go to, that we may die with him, as who should say, sith our master will needs •eopard himself among the Pharisees which seek his death, let it not be said, that we will leave our master, let us die with him.
But afterwarde both saynt Thomas and also saint Peter were two of the strōgest and surest af all their felawes in their feith, as appeareth by their actes.
But afterward both saint Thomas and also saint Peter were two of the Strongest and Surest of all their Fellows in their faith, as appears by their acts.
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And Bethanye, where Lazarus & his susters dwelt, was nighe vnto Hierusalem, about. xv. furlōges of, and many of the Iues cam to Martha & Marye, to cōfort thē ouer their brother.
And Bethany, where Lazarus & his susters dwelled, was High unto Jerusalem, about. xv. furlongs of, and many of the Iues cam to Martha & Marye, to Comfort them over their brother.
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and for thys cause is the holy ghost called in scripture a coūforter, bycause in aduersitie he cōforteth the beleuers & feithful christen { per } sons.
and for this cause is the holy ghost called in scripture a counforter, Because in adversity he comforts the believers & faithful christian { per } Sons.
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Fr• thermore we do se here, that many Iues cam to cōfort these two susters not without the great { pro } uidēce of god, yt many might be witnesses of the great mira cle of raising Lazarus frō deth.
Fr• thermore we do see Here, that many Iues cam to Comfort these two susters not without the great { Pro } uidence of god, that many might be Witnesses of the great mira cle of raising Lazarus from death.
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Many of y• Iues were gathered to cōforte these susters, & loo beside their loking for, they be made witnesses of Lazarus resurrectiō, Martha assone as she herde that Iesus was commyng, went and met him,
Many of y• Iues were gathered to Comfort these susters, & loo beside their looking for, they be made Witnesses of Lazarus resurrection, Martha As soon as she herd that Iesus was coming, went and met him,
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Ueryly my freendes this is the gospel ▪ this is the Euangel, this is the glad & ioyful tydinges most pleasaunt & cōfortable to al Christen men and women.
Verily my Friends this is the gospel ▪ this is the Evangel, this is the glad & joyful tidings most pleasant & comfortable to all christian men and women.
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In this word Christ openeth himselfe STARTPAGElxiij vnto vs, & giueth vs resurrection & life which be the greatest & best gyftes that cā be giuen to mākynd.
In this word christ Openeth himself STARTPAGElxiij unto us, & gives us resurrection & life which be the greatest & best Gifts that can be given to mankind.
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But who so euer he be that beleueth, and hath the lyuely & vnfeyned feith in Christ which in the begynnyng of this sermon ▪ I spake of, he shall neuer dye,
But who so ever he be that Believeth, and hath the lively & unfeigned faith in christ which in the beginning of this sermon ▪ I spoke of, he shall never die,
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This I say is the Gospell, wherwith in the straightes of deth ours cōsciencies must be fensed and made stronge agaynst al the gates of hell and of death.
This I say is the Gospel, wherewith in the straights of death ours Consciences must be fenced and made strong against all the gates of hell and of death.
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And to thintent we shulde beleue this the better that Christe is oure resurrection, he confirmed it with the raisyng of Lazarus frō death to life, he cōfirmed it also with hys owne resurrection.
And to intent we should believe this the better that Christ is our resurrection, he confirmed it with the raising of Lazarus from death to life, he confirmed it also with his own resurrection.
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forasmuch as they declare moost high vertue and power to be in Christe ▪ that is to witte, that by hym chaunceth to mākind the vertue and power to rise againe into euerlastyng lyfe.
forasmuch as they declare most high virtue and power to be in Christ ▪ that is to wit, that by him chanceth to mankind the virtue and power to rise again into everlasting life.
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Both the good and bad shall ryse againe, but not a like, for the good shal rise vnto life ▪ and the badde shal rise vnto iugement and euerlasting death,
Both the good and bad shall rise again, but not a like, for the good shall rise unto life ▪ and the bad shall rise unto judgement and everlasting death,
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when we •e renewed into a new life, and be regenerate by Christ as it is declared in the thyrde chapter of Ihon. And who soeuer after thys sorte doth ryse agayne out of synne here in thys lyfe ▪ shall neuer tast of the second death, which is euerlastyng damnation,
when we •e renewed into a new life, and be regenerate by christ as it is declared in the Third chapter of John And who soever After this sort does rise again out of sin Here in this life ▪ shall never taste of the second death, which is everlasting damnation,
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Thys in effecte were Christes wordes to Martha, and after he had thus opened hymself vnto her, he asked her whether she beleued this? Wherunto she answered and said.
This in Effect were Christ's words to Martha, and After he had thus opened himself unto her, he asked her whither she believed this? Whereunto she answered and said.
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Uerily thys confession of feith that this blessed woman Martha maketh here of Christe, semeth to be lyke vnto that, whiche saynt Peter and the rest of thapostles made,
Verily this Confessi of faith that this blessed woman Martha makes Here of Christ, Seemeth to be like unto that, which saint Peter and the rest of Apostles made,
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Thou art Christ the sonne of the liuyng god, that is to say, thou arte the Messias or Sauiour of the worlde whiche was so long before promised by the prophetes and loked for of the fathers.
Thou art christ the son of the living god, that is to say, thou art the Messias or Saviour of the world which was so long before promised by the Prophets and looked for of the Father's.
but of the holy ghost But what do these wordes betokē, thou art Christ? Uerily to be Christ, is to be the lorde and cōquerour ouer synne, afflictions, death and helle.
but of the holy ghost But what do these words betoken, thou art christ? Verily to be christ, is to be the lord and conqueror over sin, afflictions, death and hell.
And on the contrary, as often as we fall into synne, let vs by due repentaunce, rise againe here in thys lyfe, let vs beleue stedfastly, that Christe is our resurrection and lyfe,
And on the contrary, as often as we fallen into sin, let us by due Repentance, rise again Here in this life, let us believe steadfastly, that Christ is our resurrection and life,
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