THE PRECEP ENDITALICStes of the Gospell moste louynge bretherne, are none other thing, than diuine techinges, the foundacions of edifyenge hope, the sure groundes of fortifyenge faith, the nourysshmentes to cheryshe the harte, the stere to directe our iourney,
THE PRECEPT ENDITALICStes of the Gospel most loving brethren, Are none other thing, than divine techinges, the foundations of edifyenge hope, the sure grounds of fortifyenge faith, the nourysshmentes to cherish the heart, the steer to Direct our journey,
and the firme defences to opteyne saluation, whiche preceptes whyle they instructe in erthe the apte myndes of the beleuers, they bryng them to the kingdome of heuen.
and the firm defences to obtain salvation, which Precepts while they instruct in earth the apt minds of the believers, they bring them to the Kingdom of heaven.
but how farre greatter are those thynges, that the sonne speketh, which the word of god, that was in the prophetes, witnesseth with his owne voyce? not nowe commaunding, that the waye be made redy for hym commyng:
but how Far greater Are those things, that the son Speaketh, which the word of god, that was in the Prophets, Witnesseth with his own voice? not now commanding, that the Way be made ready for him coming:
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but commynge hym selfe, and openynge and shewing to vs the way, that we, that fyrste were blynd and wandryng in the darknes of deathe, beinge illumyned with the grace of his lyghte, and he beinge our leder and gide, may holde on our iourney to lyfe:
but coming him self, and opening and showing to us the Way, that we, that First were blind and wandering in the darkness of death, being illumyned with the grace of his Light, and he being our leder and gide, may hold on our journey to life:
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whiche among other his helthful monitiōs and diuine preceptes, with whiche he allureth his people to saluation, he also gaue a forme of prayer, he monyshed and instructed what we shulde pray.
which among other his healthful monitions and divine Precepts, with which he Allureth his people to salvation, he also gave a Form of prayer, he monished and instructed what we should pray.
He that made vs to lyue, taughte vs also to pray, this dyd he of his benignitie, whereby he vouchesaued to gyue and conferre other thynges, that whyle we in prayer and oryson, that the son taught vs, speke to the father, we may be the soner hard.
He that made us to live, taught us also to pray, this did he of his benignity, whereby he vouchsafed to gyve and confer other things, that while we in prayer and orison, that the son taught us, speak to the father, we may be the sooner heard.
and hath fulfylled that he before promysed, that we, which of his sancctification haue receyued spyrite and trouthe, of his tradition also shall truely and spiritually pray.
and hath fulfilled that he before promised, that we, which of his sancctification have received Spirit and truth, of his tradition also shall truly and spiritually pray.
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For what prayer can be more spiritual than that, that is gyuen vs of Christe, frome whome also the holy ghoste is sente to vs? What prayer maye do more with the father,
For what prayer can be more spiritual than that, that is given us of Christ, from whom also the holy ghost is sent to us? What prayer may do more with the father,
than that, that the son, whiche is the veritie spake with his owne mouthe? in soo moche that to praye otherwyse than he hathe taught, is not onely ignoraunce,
than that, that the son, which is the verity spoke with his own Mouth? in so much that to pray otherwise than he hath taught, is not only ignorance,
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Therfore dere brethern, let vs pray, as god our master hath taught vs. It is a frendly and familyar oryson, to praye god of his owne, the prayer of Christe to ascend to his eares, the father wyll acknowlege the wordes of his sonne.
Therefore dear brother, let us pray, as god our master hath taught us It is a friendly and familiar orison, to pray god of his own, the prayer of Christ to ascend to his ears, the father will acknowledge the words of his son.
than howe moch more effectually shall we obteyn that we axe in Christis name, if we craue it with his own prayer? But suche as woll praye, let their wordis & prayer be lowly quiete and honest.
than how much more effectually shall we obtain that we axe in Christis name, if we crave it with his own prayer? But such as will pray, let their words & prayer be lowly quiet and honest.
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Furthermore the lorde commandeth vs secretely to pray in priuie, secrete, or out places, ye in oure bedde chaumbers, whiche thynge dothe greately agree with our fayth, to thende that we shuld knowe God to be presente euerye where, to here and see vs all,
Furthermore the lord commands us secretly to pray in privy, secret, or out places, you in our Bed chambers, which thing doth greatly agree with our faith, to The end that we should know God to be present every where, to Here and see us all,
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If a man were hid in priuie and secrete places, ergo shall nat I see hym? Do not I fyl both heuen and erth? And ageyn, The eies of god do beholde in euery place bothe the good & bad.
If a man were hid in privy and secret places, ergo shall nat I see him? Do not I fyl both heaven and earth? And again, The eyes of god do behold in every place both the good & bad.
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Whan we com togyther with our brethern, and do celebrate diuine sacrifyces with goddis mynister, the prieste, we must be myndefull of shamefastnesse and dyscipline, not to blaste abrode our prayers, with vnordered voyces,
When we come together with our brother, and do celebrate divine Sacrifices with God's minister, the priest, we must be mindful of shamefastness and dyscipline, not to blast abroad our Prayers, with unordered voices,
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Nor we shoulde crye out to hym, whyche seeth oure thoughtes, the lord prouokyng and saying, what thynke you wyckednesse in youre hartis? and in an other place.
Nor we should cry out to him, which sees our thoughts, the lord provoking and saying, what think you wickedness in your hearts? and in an other place.
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But yet well beloued brethern, he that dothe pray, shuld not forget, after what maner in the temple the publycane prayed with the pharisee, his eies not vnsemely lifted vp to heuen,
But yet well Beloved brother, he that doth pray, should not forget, After what manner in the temple the Publican prayed with the Pharisee, his eyes not unseemly lifted up to heaven,
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nor his handes insolently stratched out, knocking his brest, and acknowlegynge his secrete & hydden synnes, lamentably desyred succour of goddis meecy.
nor his hands insolently stretched out, knocking his breast, and acknowledging his secret & hidden Sins, lamentably desired succour of God's meecy.
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But seinge the Pharisee stoode in his owne conceite, this man deserued more to be sāctified, which so praied, that he had no hope of saluation in his innocēcy,
But sing the Pharisee stood in his own conceit, this man deserved more to be sanctified, which so prayed, that he had no hope of salvation in his innocency,
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Whiche thynges dere bretherne, we lerning of the diuine lesson, after that we knowe how we ought to { pro } cede to praier, we must know alsoo, the lorde instructynge vs, what we shulde pray, thus saythe he, praye ye.
Which things dear brethren, we learning of the divine Lesson, After that we know how we ought to { Pro } cede to prayer, we must know also, the lord instructing us, what we should pray, thus say he, pray you.
Aboue all thynges, the teacher of peace, and mayster of vnitie, wyl not singular & priuate prayer to be made, that whā any prayeth yt he shuld not onely pray for hym selfe, We say nat, My father, whiche art in heuen,
Above all things, the teacher of peace, and master of unity, will not singular & private prayer to be made, that when any Prayeth that he should not only pray for him self, We say nat, My father, which art in heaven,
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Nor there is no man that desyreth to haue his synnes forgyuen hym aloone, or prayeth for hym selfe alone, that he shulde nat be led into temptation, and delyuered from euyl.
Nor there is no man that desireth to have his Sins forgiven him alone, or Prayeth for him self alone, that he should nat be led into temptation, and Delivered from evil.
Whiche thynge the trouthe of diuine scripture declareth, & whan it teacheth howe they prayd, it giueth example, whiche in our praiers, we ought to folowe, that we may be suche as they were.
Which thing the truth of divine scripture Declareth, & when it Teaches how they prayed, it gives Exampl, which in our Prayers, we ought to follow, that we may be such as they were.
how brefely gathered togither, but in vertue spirituall, howe copious and abundant? that there is nothing omittid, that is not in our praiers and orysons, comprysed in this compendiouse heauenly doctrine.
how briefly gathered together, but in virtue spiritual, how copious and abundant? that there is nothing omitted, that is not in our Prayers and orisons, comprised in this compendious heavenly Doctrine.
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They that say to the father and mother, I knowe the not, & they acknowleged not their children, they haue kepte thy preceptes, and haue obserued thy testamēt.
They that say to the father and mother, I know thee not, & they acknowledged not their children, they have kept thy Precepts, and have observed thy Testament.
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I haue begottē chyldren, and exalted them, but they haue despised me. The oxe knowith is lord, & the asse his masters stable, but Israell knoweth not,
I have begotten children, and exalted them, but they have despised me. The ox Knoweth is lord, & the Ass his Masters stable, but Israel Knoweth not,
But howe greate is the gentylnesse of the lorde? howe plentiful is his fauour & goodnes towarde vs? That so wolde haue vs celebrate our prayer in goddis sight, that we shuld cal god, fader and that as Christ is the sonne of god,
But how great is the gentleness of the lord? how plentiful is his favour & Goodness toward us? That so would have us celebrate our prayer in God's sighed, that we should call god, fader and that as christ is the son of god,
Therfore deere bretherne, we ought to remēbre and knowe, that whan we cal god, father, we oughte to behaue vs as children of god, that as we take a pleasure to haue god our father,
Therefore deer brethren, we ought to Remember and know, that when we call god, father, we ought to behave us as children of god, that as we take a pleasure to have god our father,
we shoulde behaue vs as the temples of god, that it myght appere, that god dwelleth in vs. Ne our dedes shoulde not vary from the spirit, that we that haue begunne to be heuenly and spirituall, shulde thynke nor doo but heuenly and spiritualle thynges. For god hym selfe saythe:
we should behave us as the Temples of god, that it might appear, that god dwells in us Ne our Deeds should not vary from the Spirit, that we that have begun to be heavenly and spiritual, should think nor do but heavenly and spiritual things. For god him self say:
but we aske of him, that his name maye be halowed in vs. For of whome is god sanctified, whiche hym selfe sanctifieth other? but bicause he saith Be ye holy, for I am holy,
but we ask of him, that his name may be hallowed in us For of whom is god sanctified, which him self Sanctifieth other? but Because he Says Be the holy, for I am holy,
and bycause god our iudge menasseth the healed and the relyued of hym, to sinne no more now leste he shulde be worse handled, we make this continuall prayer, this we craue bothe daye & night, that the sanctification and viuificatiō, that is goten by the grace of god, might be kept by his protection.
and Because god our judge menasseth the healed and the relyued of him, to sin no more now lest he should be Worse handled, we make this continual prayer, this we crave both day & night, that the sanctification and vivification, that is goten by the grace of god, might be kept by his protection.
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But after the name of the father ceassed amonge them, theyr kyngedome ceassed withall. And therfore we christians, whiche in our prayer haue begonne to call god, father:
But After the name of the father ceased among them, their Kingdom ceased withal. And Therefore we Christians, which in our prayer have begun to call god, father:
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and in euery act obeyeth nat god, we praye and desyre that the wylle of god maye be done in vs, whiche to the ende it may be done in vs, we haue nede of Goddes wyll, that is, of goddis helpe and protection:
and in every act Obeyeth nat god, we pray and desire that the will of god may be done in us, which to the end it may be done in us, we have need of Goddess will, that is, of God's help and protection:
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humilitie in conuersation, stablenesse in feyth, myldnes in wordes, ryghtousenesse in dedes, mercy in workes, discipline in maners, not to knowe to do iniurie,
humility in Conversation, stableness in faith, myldnes in words, ryghtousenesse in Deeds, mercy in works, discipline in manners, not to know to do injury,
and to suffre wronge done, to lyue quietly amonge brethern, to loue god with all the harte, to loue hym bycause he is the father to feare hym bycause he is god, to esteme nothynge aboue Chryste,
and to suffer wrong done, to live quietly among brother, to love god with all the heart, to love him Because he is the father to Fear him Because he is god, to esteem nothing above Christ,
pacience in dethe, wherto we contende, this is to wylle to be heire wyth Chryste, this is to do goddis commaundement, this is to fulfyll the wyll of the father.
patience in death, whereto we contend, this is to will to be heir with Christ, this is to do God's Commandment, this is to fulfil the will of the father.
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Trewely there is a wrastlyng betwene the fleshe and the spirite, and stryuinge oone ageynste the other, they dayly contende together, that we canne not doo the thynges that we wolde:
Truly there is a wrestling between the Flesh and the Spirit, and striving one against the other, they daily contend together, that we can not do the things that we would:
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And therfore we ernestly desyre, that betweene these two, by the ayde and helpe of god, agreement may be made, that whan the wylle of god is fulfylled bothe of the spirite and the fleshe, the soule whiche by hym is borne agayne, may be saued.
And Therefore we earnestly desire, that between these two, by the aid and help of god, agreement may be made, that when the will of god is fulfilled both of the Spirit and the Flesh, the soul which by him is born again, may be saved.
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that bycause god commandeth, ye and monyssheth vs to loue our ennemies, and also to pray for them that { per } secute vs, we shulde praye for them that be as yet erthy,
that Because god commands, you and monisheth us to love our enemies, and also to pray for them that { per } secute us, we should pray for them that be as yet erthy,
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For sythen he called his disciples not erthy, but the salte of the erth, and the apostell calleth the fyrste man of slyme of the erthe, erthy, the seconde of heauen, heauenly:
For sythen he called his Disciples not erthy, but the salt of the earth, and the apostle calls the First man of slime of the earth, erthy, the seconde of heaven, heavenly:
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with good cause we, whiche oughte to be lyke god the father, that maketh his sonne to ryse vppon the good and bad, and sendeth rayne vpon the iuste and vniuste, shulde so praye and desyre (god admonishynge) that we myghte make prayer for the helthe of all men.
with good cause we, which ought to be like god the father, that makes his son to rise upon the good and bad, and sends rain upon the just and unjust, should so pray and desire (god admonishing) that we might make prayer for the health of all men.
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so euē in erth, that is in them beleuynge, the wyll of god maye be done, that they, whiche as yet of theyr fyrste byrthe, be erthye, borne of water and the holy goost may begynne to be heuenly.
so even in earth, that is in them believing, the will of god may be done, that they, which as yet of their First birth, be erthye, born of water and the holy ghost may begin to be heavenly.
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& not communicating, shulde be prohybited from that heuenly breadde, and shulde be separated from the body of Christe, hym selfe before shewyng and monysshynge:
& not communicating, should be prohybited from that heavenly bread, and should be separated from the body of Christ, him self before show and monishing:
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soo contrarywyse it is to be feared and prayed for, leste while one accursed out of the churche, is separated from the body of Christ he remayne farre from saluation, hym self thretnynge and saying,
so contrariwise it is to be feared and prayed for, lest while one accursed out of the Church, is separated from the body of christ he remain Far from salvation, him self threatening and saying,
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And therfore we aske daily our breade, that is, Chryst to be gyuen to vs, that we, that abyde and lyue in Chryste, shulde not departe from his sanctification and body.
And Therefore we ask daily our bread, that is, Christ to be given to us, that we, that abide and live in Christ, should not depart from his sanctification and body.
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It may also be thus vnderstād, that we, whiche haue forsaken the wolde, and by grace of spirituall feythe, haue caste away the riches and pompe therof, woll desyre onlye oure meate and foode, seinge Chryst woll vouchsafe to instruct vs and saye:
It may also be thus understand, that we, which have forsaken the would, and by grace of spiritual faith, have cast away the riches and pomp thereof, will desire only our meat and food, sing Christ will vouchsafe to instruct us and say:
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For it is bothe contrarye and repugnant in it selfe, that we shuld desyre to lyue longe in this worlde, whiche prayer, that the kingedome of god may quickly come.
For it is both contrary and repugnant in it self, that we should desire to live long in this world, which prayer, that the Kingdom of god may quickly come.
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Thou foole, this nyghte shall they require thy soule frome the, than whose shall those thynges be that thou haste prepared? The fole that shuld dye the same nyght, reioysed in his fruites,
Thou fool, this night shall they require thy soul from thee, than whose shall those things be that thou haste prepared? The sole that should die the same night, rejoiced in his fruits,
This man (saith Christ) foloweth him, and the glorie of his passion, whiche is expedite and lyght apparayled, not wrapped and loded with householde stuffe,
This man (Says christ) Followeth him, and the glory of his passion, which is expedite and Light appareled, not wrapped and loaded with household stuff,
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O detestable crueltie of mans malyce, the wylde beastes forbeare to doo hurte, the byrdes bryng fode to nourishe, men practise wyles, and cruellye demeane them selfes.
O detestable cruelty of men malice, the wild beasts forbear to do hurt, the Birds bring food to nourish, men practise wiles, and cruelly demean them selves.
And forgyue vs our trespaces, as we forgyue them that trespas agaynst vs. After helpe of fode, forgyuenesse of synne is desyred, that he that is fedde of god, may lyue in god, hauynge respecte not only to this present and temporal,
And forgive us our Trespasses, as we forgive them that trespass against us After help of food, forgiveness of sin is desired, that he that is fed of god, may live in god, having respect not only to this present and temporal,
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But howe nedefully, howe prouidently, and howe holsomly be we admonyshed, that we be synners, whiche be compelled to praye for our synnes, that while forgiuenes is craued of god, the mynde maye remember his conscience.
But how nedefully, how providently, and how holsomly be we admonished, that we be Sinners, which be compelled to pray for our Sins, that while forgiveness is craved of god, the mind may Remember his conscience.
and extollynge hym selfe, shuld peryshe the more he is instructed & taughte, that he synneth dayely, sythen he is commaunded dayely to praye for his synnes.
and extolling him self, should perish the more he is instructed & taught, that he Sinneth daily, sythen he is commanded daily to pray for his Sins.
If we saye that we haue no synne, we deceyue our selues, and the truth is not in vs. But if we woll confesse oure synnes, the lorde is faithfull and iuste, whiche wol forgyue vs our sinnes.
If we say that we have no sin, we deceive our selves, and the truth is not in us But if we will confess our Sins, the lord is faithful and just, which will forgive us our Sins.
He hath ioyned and added therto a lawe, constraynynge vs with a certayn condition and promise, that we shulde so desyre our synnes to be forgiuen vs euen as we forgiue theym that trespas ageynste vs:
He hath joined and added thereto a law, constraining us with a certain condition and promise, that we should so desire our Sins to be forgiven us even as we forgive them that trespass against us:
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Knowynge well, that it canne nat be obteyned, that we aske for our sinnes, rxcept we wol doo the lyke to them that trespas agaynste vs. And therfore in an other place he saithe:
Knowing well, that it can nat be obtained, that we ask for our Sins, rxcept we will do the like to them that trespass against us And Therefore in an other place he Saith:
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And whan ye stande to praye (sayth he) forgiue, yf ye haue ought against any mā, that your father also whiche is in heuen, may forgiue you your trespasses:
And when you stand to pray (say he) forgive, if you have ought against any man, that your father also which is in heaven, may forgive you your Trespasses:
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He commaundethe the stryuer, retournyng from the altare, fyst to reconcile hym to his brother, that with prayers commynge from an harte, that loueth peace, god may be pacified.
He commandeth the striver, returning from the altar, fist to reconcile him to his brother, that with Prayers coming from an heart, that loves peace, god may be pacified.
But he that is at debate and strife, and lyueth not in peace with his bretherne (lyke as the blessed apostle & holy scripure witnesse) though he shuld be slayne for the name of Chryst,
But he that is At debate and strife, and liveth not in peace with his brethren (like as the blessed apostle & holy Scripture witness) though he should be slain for the name of Christ,
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What maner synne is it, that can nat with the baptisme of bloudde be washed awaye? What faute or offence is it, that can nat be purged with martyrdome?
What manner sin is it, that can nat with the Baptism of blood be washed away? What fault or offence is it, that can nat be purged with martyrdom?
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and wolde nat walke in his ways, nor here his lawes, therfore hathe he brought on them the wrath of his displeasure? And agayne, of Salomon synnynge and leauyng the commandementes and wayes of the lorde, thus it is wrytten:
and would nat walk in his ways, nor Here his laws, Therefore hath he brought on them the wrath of his displeasure? And again, of Solomon sinning and leaving the Commandments and ways of the lord, thus it is written:
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Thou shuldest haue no power on me, yf it were not gyuen the from aboue Whā we pray, that we fal not into temptation, we be admonished of our infirmitie and weakenes,
Thou Shouldst have no power on me, if it were not given thee from above When we pray, that we fall not into temptation, we be admonished of our infirmity and weakness,
while we so pray, to thend no man shuld extolle hym selfe, that noo man shuld proudely & arrogantly take any thing vpon him, that no man shuld repute it his owne glorie, eyther of confessyon,
while we so pray, to The end no man should extol him self, that no man should proudly & arrogantly take any thing upon him, that no man should repute it his own glory, either of Confessi,
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Delyuer vs from euyll, there remaynethe nothynge nowe that ought to be farther asked, whan we shall haue oones desyred the Protection of god agaynst yuell:
Deliver us from evil, there remaineth nothing now that ought to be farther asked, when we shall have oones desired the Protection of god against evil:
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For wat dreede of the worlde is to hym, to whom in the worlde god is the defendour? What meruail is it, dere brethern if the prayer be suche, whiche god taught, whiche as a maister most worthye, hath abreuiate all oure peace with his helthefull worde? Nowe this thing was before told by the prophete Esaye,
For what dread of the world is to him, to whom in the world god is the defendor? What marvel is it, dear brother if the prayer be such, which god taught, which as a master most worthy, hath abreuiate all our peace with his helthefull word? Now this thing was before told by the Prophet Isaiah,
For whan the worde of god, our lorde Iesus Christe, came to all men, gatherynge togyther bothe the lerned and vnlerned, to euery kynde and aege, he gaue preceptes of saluation:
For when the word of god, our lord Iesus Christ, Come to all men, gathering together both the learned and unlearned, to every kind and aege, he gave Precepts of salvation:
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he made a compendyous worke of his preceptes, bycause the memorie of the lerners shoulde not be greued in the heuēly discipline but shulde quickly lerne that that shuld be necessary to the pure and symple faith.
he made a compendyous work of his Precepts, Because the memory of the learners should not be grieved in the heavenly discipline but should quickly Learn that that should be necessary to the pure and simple faith.
lyke as thou father art in me, and I in the, that they also may be one in vs. Great is the benignitie and mercy of the lorde for our saluation, that was not contented to redeme vs with his bloud,
like as thou father art in me, and I in thee, that they also may be one in us Great is the benignity and mercy of the lord for our salvation, that was not contented to Redeem us with his blood,
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soo we also shuld remayne in that Vnitie, wherby we maye well perceyue, howe gretly he offendeth, that breaketh that vnitie and peace, seinge the lorde prayed for it, wyllynge to haue his people knytte to gether in one:
so we also should remain in that Unity, whereby we may well perceive, how greatly he offends, that breaks that unity and peace, sing the lord prayed for it, willing to have his people knit to gether in one:
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And therfore the priest before he prayeth, with a preface prepareth the mindes of his bretherne, sayeng, Sursum corda, vp the hartes: that whan the people answereth.
And Therefore the priest before he Prayeth, with a preface Prepareth the minds of his brethren, saying, Sursum Corda, up the hearts: that when the people Answers.
Continue in prayer, watchynge in the same, teachyng and shewyng vs, that they maye optein that that they aske of god, whome god seeth watchefulle in prayer.
Continue in prayer, watching in the same, teaching and show us, that they may optein that that they ask of god, whom god sees watchefulle in prayer.
But prayenge, we ought not to comme vnto god with vnfruytefull and naked prayers. The petition is of none affecte, whan bareyn prayer is offred vnto god.
But praying, we ought not to comme unto god with vnfruytefull and naked Prayers. The petition is of none affect, when bareyn prayer is offered unto god.
For he that at the day of Iudgement shall rewarde vs for our workes and almes dedes, wolle also dayely here that prayer benygnely, whiche commeth to hym with good warkes,
For he that At the day of Judgement shall reward us for our works and alms Deeds, wool also daily Here that prayer benygnely, which comes to him with good works,
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So Cornelius the Centurian, whan he prayed, deserued to be herde: he dyd greatte almes dedes amonge the people, aud was alwayes in prayer to god, before whom prayinge about. ix. of the clocke, stode an angell, yeldyng witnesse of his worke, and sayinge:
So Cornelius the Centurion, when he prayed, deserved to be herd: he did great alms Deeds among the people, and was always in prayer to god, before whom praying about. ix. of the clock, stood an angel, yielding witness of his work, and saying:
So the aungelle Raphaell was alway to Tobie praying and workynge a continuall wytnesse, sayenge: To reuele and aknowlege the warkes of god is moche honourable.
So the angel Raphael was always to Tobie praying and working a continual witness, saying: To reveal and acknowledge the works of god is much honourable.
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and do almes dedes amonge the housholde seruauntes of god, accordyng to his p̄ceptes, whyle they here that god cōmaundeth to be done, they also meryte to be harde of god.
and do alms Deeds among the household Servants of god, according to his pceptes, while they Here that god commandeth to be done, they also merit to be harden of god.
and victours in captiuitie, obseruyd the thyrde, the syxte, and nynthe howre, as a sacramente of the Trinite, whyche shoulde be opened in the laste dayes.
and victor's in captivity, observed the Third, the Sixth, and nynthe hour, as a sacrament of the Trinity, which should be opened in the laste days.
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For the fyrste houre commynge into the thyrde, shewethe the perfecte nūber of the Trinite. Also from the fourthe, procedyng to the syxte houre, declareth an other Trinite. And whan from the vii. the. ix. houre is accomplished, by thyrde houres the perfecte tryuitie is numbred:
For the First hour coming into the Third, Showeth the perfect number of the Trinity. Also from the Fourth, proceeding to the Sixth hour, Declareth an other Trinity. And when from the vii. the. ix. hour is accomplished, by Third hours the perfect tryuitie is numbered:
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whiche spacys of houres, the true worshyppers of god, dyd lōge sence spiritually determine, that they seruid to praier at certayne lauful and appointed tymes,
which spacys of hours, the true worshippers of god, did long sense spiritually determine, that they served to prayer At certain lawful and appointed times,
houre ascendynge vp into the howse aboue, was instructed bothe with sygne and voyce of God, monysshynge hym, that he shulde admyt al men to the grace of saluation,
hour ascending up into the house above, was instructed both with Signen and voice of God, monishing him, that he should admit all men to the grace of salvation,
when he before doubted, whether he shuld admyt and clense the gentyles or no. And the lorde being crucified at the howre of. vi. at. ix. of the clocke, with his bloud dyd washe away our synnes:
when he before doubted, whither he should admit and cleanse the Gentiles or no. And the lord being Crucified At the hour of. vi. At. ix. of the clock, with his blood did wash away our Sins:
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whan we pray and desyre, that lyght maye come ouer vs ageyne, we craue the commyng ageyne of Christe, the grace of eternal light, to be giuen vs. That Christe is called the day, the holy ghooste declareth in the psalmes, sayenge:
when we pray and desire, that Light may come over us again, we crave the coming again of Christ, the grace of Eternal Light, to be given us That Christ is called the day, the holy Ghost Declareth in the psalms, saying:
and whan the day is gone, and the nyght by alteration and course is come, it is noo dammage to them, that woll praye in the darke season of the nyghte.
and when the day is gone, and the night by alteration and course is come, it is no damage to them, that will pray in the dark season of the night.
For whan is he without lyght, in whose harte is lyghte? Or howe dothe the sonne and the day fayle hym, with whome the sonne and the day Christe, is? We that be alway in Christ, that is, in the light, shulde not in the night cesse from prayer.
For when is he without Light, in whose heart is Light? Or how doth the son and the day fail him, with whom the son and the day Christ, is? We that be always in christ, that is, in the Light, should not in the night cease from prayer.
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We dere brethern, which be alway in the light of the lorde, whyche remember and vnderstand, what we haue begun to be sens we receyued grace, shulde recken the nyght for daye.
We dear brother, which be always in the Light of the lord, which Remember and understand, what we have begun to be since we received grace, should reckon the night for day.
We, that by the mercy and goodnes of god, are spiritually newe made and borne ageyne, shoulde folowe that that we shall haue in the kyngdome of heauen, oonely day without any night.
We, that by the mercy and Goodness of god, Are spiritually new made and born again, should follow that that we shall have in the Kingdom of heaven, oonely day without any night.
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