And they that nowe neglecte to seke for god ▪ shall then be refus•d. And therfore my brethren let it not be molestyus nor greue you, vpon the sondayes,
And they that now neglect's to seek for god ▪ shall then be refus•d. And Therefore my brothers let it not be molestyus nor grieve you, upon the Sundays,
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For the Apostyles and men Apostolicall dyd therefore apoynte the Sondaye to be religiouslye obseruyd, because our redemer as vpon that daye, dyd ryse from deathe to lyfe, the whiche is therefore called the Sonday or the daye of our lorde, that absteining as vpon that day from earthelye workes,
For the Apostles and men Apostolical did Therefore appoint the Sunday to be religiously observed, Because our redeemer as upon that day, did rise from death to life, the which is Therefore called the Sunday or the day of our lord, that abstaining as upon that day from earthly works,
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and worldelye inticementes, we may onely serue and honour God, geuyng vnto this daye for the hope of oureresurrection, the whiche we haue in it, all honoure and reuerence for as our lorde Jesus Chryst and Sauioure hath rysyn from death ▪ soo we doo hope that at the latter day we shal ryse.
and worldly enticements, we may only serve and honour God, giving unto this day for the hope of oureresurrection, the which we have in it, all honour and Reverence for as our lord jesus Christ and Savior hath rysyn from death ▪ so we do hope that At the latter day we shall rise.
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and therefore the holy doctours of the churche haue decrede, that all the glory of the Jewes sabote, shuld be translate into the Sōday that we in veritie and truth, may celebrate that they celebratyd in figure:
and Therefore the holy Doctors of the Church have decreed, that all the glory of the Jews sabote, should be translate into the Sōday that we in verity and truth, may celebrate that they celebrated in figure:
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Let vs therefore obserue the Sondaye my brethren, and sanctifye it, as it was commaunded to our elders of ye sabbot day, the geuer and maker of the lawe sayinge vnto them.
Let us Therefore observe the Sunday my brothers, and sanctify it, as it was commanded to our Elders of the Sabbath day, the giver and maker of the law saying unto them.
Let vs therfore take hede, that our reste be not in vayne, but that we from Saterday at euyn vntyll Sonday at euyn, beyng sequestrated frō all rusticail and other busynesses, geue our selues oneli to the seruice and honour of God,
Let us Therefore take heed, that our rest be not in vain, but that we from Saterday At even until Sunday At even, being sequestrated from all rusticail and other businesses, give our selves oneli to the service and honour of God,
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Therfore let euery mā yf it be possyble come vnto Euynsonge, and Mattyns, and praye there in the assemble and congregation of the church vnto god for hys sinnes,
Therefore let every man if it be possible come unto Evening, and Matins, and pray there in the assemble and congregation of the Church unto god for his Sins,
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Lette no man vpon the Sondaye seperate hymselfe from the holy celebration of masses, nor no man all other commyng to the churche, shall tarye ydle at home:
Let no man upon the Sunday separate himself from the holy celebration of masses, nor no man all other coming to the Church, shall tarry idle At home:
And this principallye is done by those, the which beyng full of enuy, and hatred, the Deuyll beyng their gide, go vnto the Churche, not to helpe thē selues, but to hurte other.
And this principally is done by those, the which being full of envy, and hatred, the devil being their gide, go unto the Church, not to help them selves, but to hurt other.
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And yf such mē be murdered there, or preuentyd by soden deth, whether go they else but with hym into eternal torment, whose fotesteps they ensude and folowed.
And if such men be murdered there, or preuentyd by sudden death, whither go they Else but with him into Eternal torment, whose fotesteps they ensued and followed.
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There are many, and specially women, the which do so chatter, and in such wyse do braule in the churche that they nether here the diuine lessons them sefes,
There Are many, and specially women, the which do so chatter, and in such wise do braule in the Church that they neither Here the divine Lessons them sefes,
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Shuld there be such meting with such an order in gods house? or is it decent or comelye so to assyste and stand in the sight of god, and of his holy angells? And yet I wyl further complaine me with you, y• which thinge is generallye to be seruid and morenyd.
Should there be such meeting with such an order in God's house? or is it decent or comely so to assist and stand in the sighed of god, and of his holy Angels? And yet I will further complain me with you, y• which thing is generally to be served and morenyd.
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For why there are certayne, and specyallye the greate estates of thys world, the whyche commynge vnto the churche, are not deuoute and readye to laude & prayse God,
For why there Are certain, and specially the great estates of this world, the which coming unto the Church, Are not devout and ready to laud & praise God,
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And that ye through receuing and takynge of gyftes, subuerte not iust indgement, for accordyng to y• sentence and mynd of our lord, with what iudgment ye iudge other, ye shalbe iudged.
And that you through receiving and taking of Gifts, subvert not just judgement, for according to y• sentence and mind of our lord, with what judgement you judge other, you shall judged.
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Do ye not waye my brethrē, whose wyll and mynde these men doo ensue and folowe? Drunkerds, saith the apostle and murderers shall not possesse the kingdome of GOD.
Do you not Way my brothers, whose will and mind these men do ensue and follow? Drunkards, Says the apostle and murderers shall not possess the Kingdom of GOD.
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Year called the sōnes of god because the verye sonne of god deliuered you, giue your stodye and dyligence wyth good manersto please so gret a parent, that he deliuer you not as most wicked seruants to perpetuall payne:
Year called the Sons of god Because the very son of god Delivered you, give your stodye and diligence with good manersto please so great a parent, that he deliver you not as most wicked Servants to perpetual pain:
but lede and conducte you as most de rest chyldren vnto the supernall cuntrye, to be the heires of Jesu christ his sonne, with whome he lyueth and & reigneth god in the vnitie of the holy goste, worlde withoute •n•e. Amen.
but lede and conduct you as most the rest children unto the supernal country, to be the Heirs of Jesu Christ his son, with whom he liveth and & Reigneth god in the unity of the holy ghost, world without •n•e. Amen.
The sygne and crosse of Christe, is a thynge moste excellent, and therfore with this moste pretious signacle and seale, that thynge whiche is mooste precious, ought to be sealed.
The Signen and cross of Christ, is a thing most excellent, and Therefore with this most precious signacle and seal, that thing which is most precious, ought to be sealed.
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For I maruell very muche, howe they dare be so holde, as once to name them selues christians, that do dissimble to saye a fewe verses onelye of theyr crede, or of the lordes praier.
For I marvel very much, how they Dare be so hold, as once to name them selves Christians, that do dissimble to say a few Verses only of their crede, or of the Lords prayer.
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and therefore be circumspecte to correcte and chasten aswell those whiche ye do Christen, as your owne naturall chyldrē, that they maye liue chastly, soberly, and iustly.
and Therefore be circumspect to correct and chasten aswell those which you do christian, as your own natural children, that they may live chastely, soberly, and justly.
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For no man can gette vnlawfull gaine without laweful paine and damage, for where is luker, there is losse, luker in the cheste, and damage in cōscience.
For no man can get unlawful gain without lawful pain and damage, for where is luker, there is loss, luker in the chest, and damage in conscience.
Loke that ye come together to the churche vpon the sonday, for yf the wretched Jewes doe kepe and sanctifye theyr sabboth daye, with such deuotiō as one that day, they wyl do no earthly worke at all:
Look that you come together to the Church upon the Sunday, for if the wretched Jews doe keep and sanctify their Sabbath day, with such devotion as one that day, they will do no earthly work At all:
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how muche more shulde we christen men on the sundaye, geue & applye our mindes to gods seruyce & to come to yt church for the salute & saluatyon of our owne soules.
how much more should we christen men on the Sunday, give & apply our minds to God's service & to come to that Church for the salute & salvation of our own Souls.
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And let hym that was proude, waxe humble, that was lecherous, wax chast, that was wont to siele or to inuade other mens goodes, gyue his charitie to the poore.
And let him that was proud, wax humble, that was lecherous, wax chaste, that was wont to siele or to invade other men's goods, gyve his charity to the poor.
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As ofte as any infit mitie or sickenes doth chaūce amonge you, let him that is diseased receaue the holy cōmunion of the verye bodye and bloude of Chryst,
As oft as any infit mitie or sickness does chance among you, let him that is diseased receive the holy communion of the very body and blood of Christ,
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Seynge then that double goodnes and benefite mai be foūd and obteyned in the churche whi do these wretches labor by inchaunters, by fountaynes, by trees, by diuilysh philaters, be caracters, by dyuiners,
Sing then that double Goodness and benefit mai be found and obtained in the Church whi do these wretches labour by enchanters, by fountains, by trees, by diuilysh philaters, be characters, by dyuiners,
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lest that throughe detraction, or daunsynge vpon the holy dayes, or by babling and recitinge of luxurious & fylthye communication, they with theyr tounges (wherewith they shoulde laude and honour God) do wound and hurte thēselues.
lest that through detraction, or dancing upon the holy days, or by babbling and reciting of luxurious & filthy communication, they with their tongues (wherewith they should laud and honour God) do wound and hurt themselves.
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For yf these wretched and miserable persons, which are not ashamed to daunce before y• churches of holy saintes, come thether good christians, they depart from thence as infidels,
For if these wretched and miserable Persons, which Are not ashamed to dance before y• Churches of holy Saints, come thither good Christians, they depart from thence as Infidels,
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and forgettinge the same, is not ashamed to speake the sacrilegius wordes of paganes. Consyder my dearely beloued brethren, whether it be semynge or couenient:
and forgetting the same, is not ashamed to speak the sacrilegius words of Pagans. Consider my dearly Beloved brothers, whither it be seeming or convenient:
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that suche luxurious and lyghte wordes, ye very poyson of ye deuil, shulde procede or come forth of christen mens mouthes, into the whiche the sacrament of the very body and bloud of christ doth enter and is receyued.
that such luxurious and Light words, you very poison of you Devil, should proceed or come forth of christian men's mouths, into the which the sacrament of the very body and blood of Christ does enter and is received.
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& that ye woulde other menne should not do vnto you, that ye doe it not vnto theym, the whiche thinge yf ye woulde truelye & faythfullye obserue and fulfyll:
& that you would other men should not do unto you, that you do it not unto them, the which thing if you would truly & faithfully observe and fulfil:
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and y• harte, loke that ye so chasten, and so correcte them, that they may repente theim that euer they committed suche a sacrilegious, and so abhominable a dede.
and y• heart, look that you so chasten, and so correct them, that they may Repent them that ever they committed such a sacrilegious, and so abominable a deed.
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and shewe them, that thy synne and offende greuouslye, yf they doo truste, that throughe theyr clamours & sacrilegius boldnes, they may defende themselfes from the Moone (the whiche by Gods commaundement and ordinaūce at certayne and appoynted times doth waxe darke) or from any other sorcerye or wytchecrafte.
and show them, that thy sin and offend grievously, if they do trust, that through their clamours & sacrilegius boldness, they may defend themselves from the Moon (the which by God's Commandment and Ordinance At certain and appointed times does wax dark) or from any other sorcery or wytchecrafte.
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And yf they be belongynge vnto you, or of your familye, scourge them that they at the leaste, which remember not theyr soules health, maye feare the punyshment of their bodies.
And if they be belonging unto you, or of your family, scourge them that they At the jest, which Remember not their Souls health, may Fear the punishment of their bodies.
yf ye then willingelye doe herken vnto me, ye shal come to perpetuall ioye and lyfe euer lasting, the which he vouchsafe to graunt you, that with the father and the holy goste doth liue eternally. So be it.
if you then willingly do harken unto me, you shall come to perpetual joy and life ever lasting, the which he vouchsafe to grant you, that with the father and the holy ghost does live eternally. So be it.
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and why he bereth the crosse of christ in his forehead. Ser. iii. I Do reioice mi moste derelye beloued brethren, and do thanke God, that I haue deserued to fynd you in good helth.
and why he beareth the cross of Christ in his forehead. Ser. iii. I Do rejoice mi most dearly Beloved brothers, and do thank God, that I have deserved to find you in good health.
then for the helth or saluation of our soules, I feare me that when good men shall be receyued with the aungelles vnto eternall lyfe, that we (that god forbyd) shalbe caste headlyng into hel fyer. Good brethren:
then for the health or salvation of our Souls, I Fear me that when good men shall be received with the Angels unto Eternal life, that we (that god forbid) shall cast headlyng into hell fire. Good brothers:
He is a ryghte good Christen man, that stealethe not, that beareth no false witnes, that lyeth not, that vsethe no periury, that committeth no adultery, that dothe frequente the churche, that doeth not taste of his fruytes,
He is a right good christian man, that stealeth not, that bears no false witness, that lies not, that useth no perjury, that Committeth no adultery, that doth frequent the Church, that doth not taste of his fruits,
He is a good christiane, that cōming to the churche, doth exhibite and offereth vp his offeringe and that after his possibilitie and substaunce, dothe geue a peny,
He is a good christian, that coming to the Church, does exhibit and Offereth up his offering and that After his possibility and substance, doth give a penny,
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that wassheth the pore mens fete, that doth not only make no debate, but reduceth such as are at discorde and stryfe, to vnitie and concorde, that doth shewe reuerence,
that Washeth the poor men's feet, that does not only make no debate, but reduceth such as Are At discord and strife, to unity and concord, that does show Reverence,
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He is a good Christen man, that as ofte as the holye and solemne feastes drawe nere, doth certayne dayes before, abstayne and keepe chastitie with his wyfe, that the more conueniently,
He is a good christian man, that as oft as the holy and solemn feasts draw never, does certain days before, abstain and keep chastity with his wife, that the more conveniently,
Nowe good brethren ye haue herde who be good christians, and therefore let vs wyth Gods ayde and helpe, doe the beste we can or may, that this christen name be not wrongfully and vaynely in vs,
Now good brothers you have herd who be good Christians, and Therefore let us with God's aid and help, do the best we can or may, that this christian name be not wrongfully and vainly in us,
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but to prate & bable, to cause stryfe and debate, or els to drynke, yf he may fynd a conuenient place, tyll he vomyt agayne? & after that he hathe well dronken, ryseth vp lyke a madde man, to leape and daunce,
but to prate & babble, to cause strife and debate, or Else to drink, if he may find a convenient place, till he vomyt again? & After that he hath well drunken, Riseth up like a mad man, to leap and dance,
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& chasten, chyde, and correcte those ye knowe to be nought yt through your owne vtilitie and theyr amendemente, ye maye haue and obteine doble rewarde.
& chasten, chide, and correct those you know to be nought that through your own utility and their amendment, you may have and obtain double reward.
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and with al vertue to stryue to come to the celestiall rewarde, But that must and oughte most specially to be done and fulfiled in this holy tyme and dayes of Lent:
and with all virtue to strive to come to the celestial reward, But that must and ought most specially to be done and fulfilled in this holy time and days of Lent:
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howe muche they diminishe of the voluptuous pleasure of the body. This a is lawful number of fasting dayes, the whiche are celebrated in holy examples.
how much they diminish of the voluptuous pleasure of the body. This a is lawful number of fasting days, the which Are celebrated in holy Examples.
Moyses when he shoulde receaue the lawe of God did fast forty daies and forty nyghts without eyther meate or drynke, by such abstinence and fasting, he was prepared and ordeyned to receaue the wyll and the commaundementes of god.
Moses when he should receive the law of God did fast forty days and forty nights without either meat or drink, by such abstinence and fasting, he was prepared and ordained to receive the will and the Commandments of god.
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Let vs therfore whiche do exchue and auoyde the thynge that is lawfull, flye and aboue all thynges auoyde synne, that can neuer be wel and lawfully vsed.
Let us Therefore which do Eschew and avoid the thing that is lawful, fly and above all things avoid sin, that can never be well and lawfully used.
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For what doth it auayle vs to absteine or to void the body of meate if we replenish the soule with vice and synne? What do the it profitte the to be pale and wanne with fastinge,
For what does it avail us to abstain or to void the body of meat if we replenish the soul with vice and sin? What do the it profit thee to be pale and won with fasting,
for they shalbe satisfyed, In trueth we oughte to choose this cōpensation, that is to geue & to distribute such meates as we do absteyne fro, to the poore & neadye. For it is written.
for they shall satisfied, In truth we ought to choose this compensation, that is to give & to distribute such Meats as we do abstain from, to the poor & needy. For it is written.
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O the gret be nignitie and goodnes of god the which to represse and asswage the couetousnesse of man saith that whatsoeuer is geuen to the least poore man that is, is geuen vnto hym selfe.
O the great be nignitie and Goodness of god the which to repress and assuage the covetousness of man Says that whatsoever is given to the least poor man that is, is given unto him self.
I Praye you, & in like maner I admonish you my derely beloued brethren, yt none of you do presume to dyne in this lawfull and moste holye tyme of Lent,
I Pray you, & in like manner I admonish you my dearly Beloved brothers, that none of you do presume to dine in this lawful and most holy time of Lent,
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Yf thou be not able to fast, almose dedes without fastyng shalbe sufficient, but to fast without doing of charitable and almose dedes, is not sufficiente.
If thou be not able to fast, almose Deeds without fasting shall sufficient, but to fast without doing of charitable and almose Deeds, is not sufficient.
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O my deare brethren, what shal we sai to these thinges, or what excuse shall we make, that haue gret & wyde houses? and yet scarely vouchesafe at any time to receaue the poore pilgrime, being ignoraunt,
O my deer brothers, what shall we sai to these things, or what excuse shall we make, that have great & wide houses? and yet scarely vouchsafe At any time to receive the poor pilgrim, being ignorant,
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HOly scripture doth often times exhorte vs to fiye to the remedye, and medecin of confessiō, not that because that God hath anye nede of our confession,
HOly scripture does often times exhort us to fiye to the remedy, and medecin of Confessi, not that Because that God hath any need of our Confessi,
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How cāsurgion heale the would, the which the paciēt is ashamed to shewe? God dothe desyre our confession, that there by he might haue a ful and a perfect knowledge of our misde des, He that is ashamed to di close and to confesse hys sinnes, shall haue God both his iudge, and hys punysher.
How cansurgion heal the would, the which the patient is ashamed to show? God doth desire our Confessi, that there by he might have a full and a perfect knowledge of our misde des, He that is ashamed to Die close and to confess his Sins, shall have God both his judge, and his punisher.
A man shall do best to iudg him selfe in this worlde, leste that God here after iudge him to perpetuall payne and tormēt Euerye sinfull man ought to haue double sorowe in penaunce, fyrste, that throughe his negligēce he did no good and agayne that throughe a certayne boldnes he committed yt thing which was euyll That he shuld not haue done he did,
A man shall do best to judge him self in this world, lest that God Here After judge him to perpetual pain and torment Every sinful man ought to have double sorrow in penance, First, that through his negligence he did no good and again that through a certain boldness he committed that thing which was evil That he should not have done he did,
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And notwithstanding a mans penaūce be but shorte, yet if it be done with ye inward bitternes of ye mind God the righteous iudg, cōsidering the secretnes of mās heart, will not despise it.
And notwithstanding a men penance be but short, yet if it be done with you inward bitterness of the mind God the righteous judge, considering the secretness of men heart, will not despise it.
He woulde that euerye man shulde be saued, and that no man shuld peryshe, saying by the Prophere, that whansoeuer a synner dothe conuerte hym selfe, that he shall lyue & not dye.
He would that every man should be saved, and that no man should perish, saying by the Prophet, that Whosoever a sinner doth convert him self, that he shall live & not die.
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that we be with oute synne, we deceaue oure selues, and the trueth is not in vs. We do al sinne, we are all borne in synne, we are all drowned in synne,
that we be with out sin, we deceive our selves, and the truth is not in us We do all sin, we Are all born in sin, we Are all drowned in sin,
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For after that we haue once wept, and be truelye confessed, he hathe not where withall, he maye any more accuse vs. Marcke and see then good brethren, Sathan wold that we shulde kepe scylence and holde oure peace.
For After that we have once wept, and be truly confessed, he hath not where withal, he may any more accuse us Mark and see then good brothers, Sathan would that we should keep silence and hold our peace.
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Lok• vpon the secrets of thi heart, and consider or euer thou go to confessyon, that thy herte hath synned, desiring and couetinge the thinge that was naughtes, thy eyes in beholdyng of vanyties, thy mouth by speakynge the thinge that was false, thy eares through hearyng of lyes, thy handes with smityng and cōmitting of murder,
Lok• upon the secrets of thy heart, and Consider or ever thou go to Confessi, that thy heart hath sinned, desiring and coveting the thing that was naughts, thy eyes in beholding of vanyties, thy Mouth by speaking the thing that was false, thy ears through hearing of lies, thy hands with smityng and committing of murder,
lette the eye wepe, lette the mouthe praye coutinuallye, lette the eare heare the worde of god, let the hands geue and be doing of charitable and almose dedes:
let the eye weep, let the Mouth pray coutinuallye, let the ear hear the word of god, let the hands give and be doing of charitable and almose Deeds:
so let ther be no membre without sufferaūce of semblabe and lyke payne, for god hath geuen vs oure mēbers to serue him withall and not to serue the world.
so let there be no member without sufferance of semblabe and like pain, for god hath given us our members to serve him withal and not to serve the world.
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But alas my brethren, the citezens of heauen, and gods familiare frendes, are made the seruauntes of the world, embrasyng & leanyng a grete deale more to earthly things then to eternal, to theyr own substaunce, then to them selues.
But alas my brothers, the Citizens of heaven, and God's familiar Friends, Are made the Servants of the world, embrasyng & leaning a great deal more to earthly things then to Eternal, to their own substance, then to them selves.
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and in opening of thē, so confesse to god, and to his minister the prieste the maner & circumstaunces of them, that we maye departe from theyr fete not burdened, but exone rated & lightened.
and in opening of them, so confess to god, and to his minister the priest the manner & Circumstances of them, that we may depart from their feet not burdened, but exone rated & lightened.
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And good brethren, looke ye prolongue not the time, to confesse your sinnes, for he that doeth prolongne or procrastinate the time vnto the last day of lent,
And good brothers, look you prolongue not the time, to confess your Sins, for he that doth prolongne or procrastinate the time unto the last day of lent,
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nor gratiouslye, nor with a pure hart, but against his will. Marke and cōsider howe such constrayned and vnwillynge seruyce doth please ether god or mā.
nor gratiouslye, nor with a pure heart, but against his will. Mark and Consider how such constrained and unwilling service does please either god or man.
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But how shal I confesse this and that? O thou man, as ofte as thou dost feele and perceaue that, doubte not but that it is the very temptation of the deuil, the whiche desireth so to inwrape & intangle thee, that thou beynge alredy in sinne, mighste do without any gret temptation, that shuld please him.
But how shall I confess this and that? O thou man, as oft as thou dost feel and perceive that, doubt not but that it is the very temptation of the Devil, the which Desires so to inwrape & entangle thee, that thou being already in sin, mighste do without any great temptation, that should please him.
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Why dost thou then thou sinfull man feare to confesse the to a synner? Choose what ye wyll but yf ye lurke vnconfessed, ye shalbe condemned withoute confession.
Why dost thou then thou sinful man Fear to confess thee to a sinner? Choose what you will but if you lurk unconfessed, you shall condemned without Confessi.
the obstacle of satan, the cote and garment of aungels, the hope of the churche, the helth the gyde, the light, the esperaunce and hope of al faythfull people;
the obstacle of satan, the coat and garment of Angels, the hope of the Church, the health the guide, the Light, the esperaunce and hope of all faithful people;
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and yet he that wyl be estemed iust, muste oftentimes visit the. Finally there shal nothing remayne in iudgement that was auoyded & disclosed by confession.
and yet he that will be esteemed just, must oftentimes visit thee. Finally there shall nothing remain in judgement that was avoided & disclosed by Confessi.
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Clene and pure confession is so pondered and wayde, and God doth set so muche and suche store thereby, that the theues confession hanging vpon the crosse, was aswel accepted as though he had died for gods cause:
Clean and pure Confessi is so pondered and Wayde, and God does Set so much and such store thereby, that the thieves Confessi hanging upon the cross, was aswell accepted as though he had died for God's cause:
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and with such mode ratiō watch to fasten y• word of feare, & of contrition in the heartes of synners, that we feare them not from confessiō and so to opē theyre heartes, that they not her shut vp,
and with such mode ration watch to fasten y• word of Fear, & of contrition in the hearts of Sinners, that we Fear them not from Confessi and so to open their hearts, that they not her shut up,
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Therefore it behouethe preistes to bee suche as doo knowe what maner of medycine and howe muche therof they should minister to euerye sycke manne, The Lorde which lyueth and reygnethe for euer, being hys ayde and comforte. Amen.
Therefore it behooveth Priests to be such as do know what manner of medicine and how much thereof they should minister to every sick man, The Lord which liveth and Reigneth for ever, being his aid and Comfort. Amen.
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I Praye you my dearely beloued brethren, that if anye of you after ye course and frailenesse of mā, be ouerthrowen through the subtill craftines of Satā,
I Pray you my dearly Beloved brothers, that if any of you After you course and frailenesse of man, be overthrown through the subtle craftiness of Satā,
And because no man shoulde mistrust the mercy of god, the Lorde by his prophete dothe comforte vs saying, I desire not the death of anye synner but that he shuld returne frō sinne and lyue.
And Because no man should mistrust the mercy of god, the Lord by his Prophet doth Comfort us saying, I desire not the death of any sinner but that he should return from sin and live.
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but yet if they breake twise or thrise, or oftener in one place, your charitie maye easely vnderstand and perceaue wyth what dolor and payne suche woundes and fractures are healed agayne:
but yet if they break twice or thrice, or oftener in one place, your charity may Easily understand and perceive with what dolour and pain such wounds and fractures Are healed again:
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des of the soule, throughe the clokyng and defending of iniquitie do rather putrify thē by confession and penance do heale and amende, it is to be fearde,
des of the soul, through the cloaking and defending of iniquity do rather putrify them by Confessi and penance do heal and amend, it is to be feared,
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Dost thou not knowe, that ye kindnes of god doth lead the to repentaunce, but thou after thine hard heart that cannot rēpente, dost hepe together the treasure of wrath agaynst the day of vengeaūce and reuelation of the tru iudgement of GOD.
Dost thou not know, that you kindness of god does led the to Repentance, but thou After thine hard heart that cannot rempente, dost hepe together the treasure of wrath against the day of vengeance and Revelation of the true judgement of GOD.
O thou mā that doth consider and waye the multitude of thy synnes, why in like maner doste thou not consider the great power of the celestial phisition? And considering that God of hys mere goodnes wyl haue mercy vpon vs,
O thou man that does Consider and Way the multitude of thy Sins, why in like manner dost thou not Consider the great power of the celestial Physician? And considering that God of his mere Goodness will have mercy upon us,
and that by hys myghtye power, he maye be mercifull vnto vs. He doe the cloose vp the gate of hys dyuyne mercy agaynst him selfe that doth beleue that GOD wyl not,
and that by his mighty power, he may be merciful unto us He do the close up the gate of his divine mercy against him self that does believe that GOD will not,
but make al the haste he can, that God with oute any stoppe or let may be merciful vnto him lest that ▪ he perchaunce do so accustome him self to sinne, that though he would, he can not be delyuered from the snares & craftye deceytes of the deuyl.
but make all the haste he can, that God with out any stop or let may be merciful unto him lest that ▪ he perchance do so accustom him self to sin, that though he would, he can not be Delivered from the snares & crafty Deceits of the Devil.
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but also murder, and yet he reserued not him selfe, nor protracted nor taried not to do penaunce in his old age ▪ but by and by, lyinge in a shurte of heare,
but also murder, and yet he reserved not him self, nor protracted nor tarried not to do penance in his old age ▪ but by and by, lying in a shirt of hear,
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And because that with mortiferous vncarefulnes he dyd not delaye to do frutefull penaūce, he immediatly so stird vp and reuoked the mercy of God, that alonely he lost not his kingdome,
And Because that with mortiferous vncarefulnes he did not Delay to do fruitful penance, he immediately so stirred up and revoked the mercy of God, that alonely he lost not his Kingdom,
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howe can I then do penaunce? As though that I (when I coūsel you to do penaunce) wold say, that ye shulde rather go aboute to plucke out the heares of your heades,
how can I then do penance? As though that I (when I counsel you to do penance) would say, that you should rather go about to pluck out the hears of your Heads,
Also the sacrilegius kyng Achab (of whome Scrypture sayth) that there was neuer none suche solde to do eutil against God) after yt Jezebell his wife had depraued him & had made him abhominable in the sight of God, Naboth being stoned to deth,
Also the sacrilegius King Ahab (of whom Scripture say) that there was never none such sold to do eutil against God) After that Jezebel his wife had depraved him & had made him abominable in the sighed of God, Naboth being stoned to death,
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Where vpon god said vnto Heli, hast thou not seene, how yt Achab hath humiliated him selfe vn to me? Forasmuch as he (saith the lorde) hath buxomed and bowde him selfe vnto me for my sake (I wil not as long as he shal liue) punyshe nor trouble the people Now consider good brethren, that although this Achab was sacrilegius & naughtes,
Where upon god said unto Heli, hast thou not seen, how that Ahab hath humiliated him self vn to me? Forasmuch as he (Says the lord) hath buxomed and bowde him self unto me for my sake (I will not as long as he shall live) Punish nor trouble the people Now Consider good brothers, that although this Ahab was sacrilegius & naughtes,
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yet he prolonged not the time to do penaunce, but incontynently offerd vnto GOO the sacryfice of an hūble and of a cōtrite heart, And if afterwards he hadde continued in his humylytye, the mercye of GOD, had neuer forsaken him.
yet he prolonged not the time to do penance, but incontynently offered unto GOO the sacrifice of an humble and of a contrite heart, And if afterwards he had continued in his humylytye, the mercy of GOD, had never forsaken him.
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that he replenished the whole citie of Hierusalem with al in iquitie, yet after yt he was taken & put in prison, he throgh greate penaunce and muche humilitie, dyd so obtayne the grace and fauour of god, that he merited to be numbred & accepted amōg the frendes & good louers of god,
that he replenished the Whole City of Jerusalem with all in iquitie, yet After that he was taken & put in prison, he through great penance and much humility, did so obtain the grace and favour of god, that he merited to be numbered & accepted among the Friends & good lovers of god,
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And after yt thesinneful Magdalene (the which wasshed Christes fete with her teares, & wype them with her heare knewe that the heauenlye Phisition was come, she went into Simons house vndesired,
And After that thesinneful Magdalene (the which washed Christ's feet with her tears, & wipe them with her hear knew that the heavenly physician was come, she went into Simons house undesired,
We might find manye mo in holy scripture, the which through doinge of penaunce after their infinite & innumerable crymes, prouoked and caused god to be mercifull and gratious Lord vnto them, the which did not only returne to their first estate and condition, but to a much better.
We might find many more in holy scripture, the which through doing of penance After their infinite & innumerable crimes, provoked and caused god to be merciful and gracious Lord unto them, the which did not only return to their First estate and condition, but to a much better.
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But forasmuch as it were a very longe thinge to speake of al, these fowre whiche we haue recited & spoken of, al sufficient to know that the lorde (the which forgaue Dauid after so great a sinne,
But forasmuch as it were a very long thing to speak of all, these fowre which we have recited & spoken of, all sufficient to know that the lord (the which forgave David After so great a sin,
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and forgaue the sinful Magdalen, which did wash his fete with her teares, and did wipe thē with her heare al her sinnes is ready not only to forgeue vs oure mysdedes and trespasses,
and forgave the sinful Magdalen, which did wash his feet with her tears, and did wipe them with her hear all her Sins is ready not only to forgive us our misdeeds and Trespasses,
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as much as we maye possible, yt no deadly sin crepe in amōge vs, but yf so be there be any, yt througe yt deceytfulnes of the deuil are ouerthrowē or east into this euill, let him or euer any such crimes by a cōtynual custome do encrease, seke for remedy,
as much as we may possible, that not deadly since creep in among us, but if so be there be any, that througe that deceitfulness of the Devil Are overthrown or east into this evil, let him or ever any such crimes by a continual custom do increase, seek for remedy,
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〈 ◊ 〉 My most derly beloued brethrē haue monished you & presumed too geue you coūsell to do and to geue almose And although my admonition hath (God willing) profyted manye a one,
〈 ◊ 〉 My most derly Beloved brothers have monished you & presumed too give you counsel to do and to give almose And although my admonition hath (God willing) profited many a one,
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But I pray the exactly to examen thy conscience, whether that at tymes peraduenture thou haste not lost through superfluous drinking, thatthou mightest haue geuē in almose,
But I pray the exactly to examen thy conscience, whither that At times Peradventure thou haste not lost through superfluous drinking, thatthou Mightest have given in almose,
or lest by preparynge of delycate welfare, and byinge of superfluous araye and apparell, thou hast not nowe the thing that thou sholdest haue to geue vn to the poore for the saluation and redemptyon of thy soule.
or lest by preparing of delicate welfare, and buying of superfluous array and apparel, thou hast not now the thing that thou Shouldst have to give vn to the poor for the salvation and redemption of thy soul.
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And notwithstandynge our galaunte and pretious araye is wont to be consumed and mothe eaten, yet the neadye can not obtayne nor get the thinge that is moost vyleste.
And notwithstanding our galaunte and precious array is wont to be consumed and moth eaten, yet the needy can not obtain nor get the thing that is most vyleste.
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Yf all these impediments thē do not aggrauat nor burden our soules, or yf we haue the thinge, whiche onelye suffysethe vs and oures, we shall not then appere to be in faut and guty,
If all these impediments them do not aggrauat nor burden our Souls, or if we have the thing, which only suffysethe us and ours, we shall not then appear to be in fault and guty,
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although we geue nothing to the poorer but yf luxuriousnes and super fluitie (as I haue sayde) doo deuoure and consume, that charitye and mercy myghe haue tresured vp in heauen, let vs then whyle tyme is amende oure selues,
although we give nothing to the Poorer but if luxuriousness and super fluitie (as I have said) do devour and consume, that charity and mercy myghe have treasured up in heaven, let us then while time is amend our selves,
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Therefore yf thou wylte open thy hande to the poore, Chryste shall open hys gates vnto the, that as a possessioner of heuen thou maist enter & come in.
Therefore if thou wilt open thy hand to the poor, Christ shall open his gates unto thee, that as a possessioner of heaven thou Mayest enter & come in.
Therefore take counsel whilest that thou hast thy redemption in thyne owne hande, geue and distribute vnto thy selfe that is thyne, whyleste it is thyne.
Therefore take counsel whilst that thou hast thy redemption in thine own hand, give and distribute unto thy self that is thine, whyleste it is thine.
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Lette the• therefore that be ryche and aboundannte, (the whych• wyll not helpe nor redem• them selues with their ow•• goodes and substaūte) think vpon these thinges,
Let the• Therefore that be rich and aboundannte, (the whych• will not help nor redem• them selves with their ow•• goods and substaunte) think upon these things,
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The tonge which wold not counsell him to geue the poore manne his almose, is mooste greuouslye burnte and punyshed wyth the fire and flames of hell ▪ He cryde out and sayde:
The tongue which would not counsel him to give the poor man his almose, is most grievously burnt and punished with the fire and flames of hell ▪ He cried out and said:
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O thou ryche man, with what audacitie & boldnesse dareste thou require a droppe of water, that wouldeste not profer a crome of breade? Thou shouldest now euen of ryghte haue demaunded and asked it, yf thou haddest gyuen it.
O thou rich man, with what audacity & boldness Darest thou require a drop of water, that Wouldst not proffer a crome of bread? Thou Shouldst now even of right have demanded and asked it, if thou Hadst given it.
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What shall I do vn to the? Thou dyddest no almose dedes, the which might haue quenched the tormentes & paines, that thou doest nowe abyde and suffer for thy synnes and iniquytyes.
What shall I do vn to thee? Thou didst not almose Deeds, the which might have quenched the torments & pains, that thou dost now abide and suffer for thy Sins and iniquities.
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And the reward of the righteouse was promysed thee, but thou trustynge and hauing affiaunce in these world lye goodes and possessyons, dyddest reiect and contemne Gods precepts and statutes as tryfling and vayne fables
And the reward of the righteous was promised thee, but thou trusting and having affiance in these world lie goods and possessions, didst reject and contemn God's Precepts and statutes as trifling and vain fables
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Why shoulde he not take parte of thy substaunce that hathe prepared for thee rewardes euerlasting? Why shoulde he not haue the tenth of thy goodes, that hathe geuen the all,
Why should he not take part of thy substance that hath prepared for thee rewards everlasting? Why should he not have the tenth of thy goods, that hath given the all,
I praye you good brethren to remember these thinges, and that it maye so profite the poore and neady, that I for my gentle admonition maye obtayne forgeuenesse before the seate of the eternal iudge,
I pray you good brothers to Remember these things, and that it may so profit the poor and needy, that I for my gentle admonition may obtain forgiveness before the seat of the Eternal judge,
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and ye for your liberal contribution and almose dedes, eternall glory, our Sauiour Jesus Chryst, graunting the same, to who me with the father and the holy gooste be honor for euer and euer. Amen.
and you for your liberal contribution and almose Deeds, Eternal glory, our Saviour jesus Christ, granting the same, to who me with the father and the holy ghost be honour for ever and ever. Amen.
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¶ Of the chastitie that oughte and shulde be betwene man and wyfe. Ser. x. WHENsoeuer my welbeloued brethren we do commend chastitie as it ought and is expedient it shuld be commended, younge men and such as are in the floure of their age do saye thus.
¶ Of the chastity that ought and should be between man and wife. Ser. x. Whensoever my well-beloved brothers we do commend chastity as it ought and is expedient it should be commended, young men and such as Are in the flower of their age do say thus.
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yea and desire that their wyues shulde kepe with thē? And seing that a man called uir, doth take his name of thys worde uirtus, and a woman called muli cr, of thys worde mollities, that is, of softenesse and frayltye,
yea and desire that their wives should keep with them? And sing that a man called uir, does take his name of this word uirtus, and a woman called muli cr, of this word mollities, that is, of softenesse and frailty,
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why would manne, that his wife shoulde ouercome thys moost cruell letchery, when that he himselfe at the fyrste stroke & motion therof, dothe yelde and fall? But here perchaunce al suche as be vnmaried shal saye vnto me, that they maye be well excused,
why would man, that his wife should overcome this most cruel lechery, when that he himself At the First stroke & motion thereof, doth yield and fallen? But Here perchance all such as be unmarried shall say unto me, that they may be well excused,
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To these that pretende thys false and wretched excuse, a manne may and ought to make this iust aunswere ▪ Noo manne oughte more to auoyde vnlawefull thynges,
To these that pretend this false and wretched excuse, a man may and ought to make this just answer ▪ No man ought more to avoid unlawful things,
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They are called to one faythe, & are gathered together in one mistical body of the church, they receaue the sacrament of baptime together, they come together vnto the aulter to receaue the holy communion of the body and bloud of chryst,
They Are called to one faith, & Are gathered together in one mystical body of the Church, they receive the sacrament of baptise together, they come together unto the alter to receive the holy communion of the body and blood of Christ,
Seinge then that it is so, with what boldnes, or cōscience do men beleue yt they onely may do that thing vnpunished, the which is nether lawfull for man to do, nor yet for womā.
Sing then that it is so, with what boldness, or conscience do men believe that they only may do that thing unpunished, the which is neither lawful for man to do, nor yet for woman.
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But what a thinge is this, for many therbe, whiche are not ashamed, or euer they be maryed too kepe concubynes, the whiche they forsake wythin feawe yeares after and be maryed Fyrst they do muse and caste with them selues,
But what a thing is this, for many therbe, which Are not ashamed, or ever they be married too keep concubines, the which they forsake within few Years After and be married Fyrst they do muse and cast with them selves,
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howe that throughe deceytfulnesse and thefte, they maye come to ryches and vnlawful againe, & afterwardes agaynst all reason, they do marye wemen of more nobilitie and substance thē they thē selues be.
how that through deceitfulness and theft, they may come to riches and unlawful again, & afterwards against all reason, they do mary women of more Nobilt and substance them they them selves be.
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but also to couetousnes do intangle thēselues wt al. Therfore I do cōtest & de here before God and his aungels, yt he hath alwayes forboden these crimes,
but also to covetousness do entangle themselves with all Therefore I do contest & de Here before God and his Angels, that he hath always forboden these crimes,
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When the Apostle sayeth to those that be maried, that the time which remaineth is but short and that they whyche haue wyues, should be althoughe they had none.
When the Apostle Saith to those that be married, that the time which remains is but short and that they which have wives, should be although they had none.
And therfore I agayne and agayne doo saye vnto you, that he, the whiche before he be lawfully maried doth presume to kepe a concubyne, doth gretely synne and trespasse,
And Therefore I again and again do say unto you, that he, the which before he be lawfully married does presume to keep a concubine, does greatly sin and trespass,
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and fereth, and is ashamed to do it openly, but he that kepeth a concubyne openlye, dothe thynke that withoute shame he maye do in the presence of al the worlde, suche an execrable thynge moste lawfully But they peraduēture whyche are not defyled nor be spotted with thys synne, doo saye,
and fereth, and is ashamed to do it openly, but he that Keepeth a concubine openly, doth think that without shame he may do in the presence of all the world, such an execrable thing most lawfully But they Peradventure which Are not defiled nor be spotted with this sin, do say,
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because that many men do vse them, but if a feawe in number woulde presume to do suche euil they might and ought not onelye to be remoned from Godes boorde,
Because that many men do use them, but if a few in number would presume to do such evil they might and ought not only to be remoned from God's board,
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althoughe good preystes doo what thei may or can, & with continuall and perfect charitye do both syghe and praye, that at the least wayes, they myght by their admonicions and prayers prouoke and induce them to penaunce, the whyche,
although good preystes do what they may or can, & with continual and perfect charity do both syghe and pray, that At the least ways, they might by their admonitions and Prayers provoke and induce them to penance, the which,
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And therefore I praye you agayne and agayne, yea and lykewyse I desire you, that as he whych woulde be maryed, doth couet and desire to fynde hys spouse a vyrgine,
And Therefore I pray you again and again, yea and likewise I desire you, that as he which would be married, does covet and desire to find his spouse a vyrgine,
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so in like maner, let him vntyll he be maried, kepe hys virginitie, for yf he doo not he shall not accepte nor receaue the benediction wyth his spouse.
so in like manner, let him until he be married, keep his virginity, for if he do not he shall not accept nor receive the benediction with his spouse.
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Nowe then yf penaunce do not helpe, what shall become of thys manne? Or what shalbe hys iudgement in tyme to come, that in thys worlde was not worthy to receaue the benediction,
Now then if penance do not help, what shall become of this man? Or what shall his judgement in time to come, that in this world was not worthy to receive the benediction,
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For thys is withoute peraduenture, that he beleuethe not, y• there is a God, whych secretlye dothe those thynges in gods syghte and presence, the which he feareth to do in the presence and sight of manne.
For this is without Peradventure, that he beleuethe not, y• there is a God, which secretly doth those things in God's sight and presence, the which he fears to do in the presence and sighed of man.
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But perchaunce some do saye thus, howe can I that throughe my greate busynesse, or by the kynges commaundement am absent from my wyfe so manye monethes or yeares kepe chastitie? Unto thys I maye geue thys aunswere, that he retourne home vnto hys wyfe.
But perchance Some do say thus, how can I that through my great business, or by the Kings Commandment am absent from my wife so many months or Years keep chastity? Unto this I may give this answer, that he return home unto his wife.
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But vnto these a manne may saye, that yf he feare the kynge and vpon that occasyon retournethe not home to his owne wyfe, he oughte soo to feare God, that he touche nor cōpany with none other mans,
But unto these a man may say, that if he Fear the King and upon that occasion retournethe not home to his own wife, he ought so to Fear God, that he touch nor company with none other men,
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and the loue and precepte of God shall not perswade thee to touche none other mans? but I woulde that all they, yt whiche for lucre sake onelye and ryches,
and the love and precept of God shall not persuade thee to touch none other men? but I would that all they, that which for lucre sake only and riches,
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and at the kings commaundement do obserue and kepe these thynges, and dyssemble to kepe them for Gods sake, shoulde knowe yt yf penaunce do not ayde and helpe them, that they (when they shal stande in iudgemēt before GOD) can not escape frō hearing of heauye & dolorous wordes,
and At the Kings Commandment do observe and keep these things, and dyssemble to keep them for God's sake, should know that if penance do not aid and help them, that they (when they shall stand in judgement before GOD) can not escape from hearing of heavy & dolorous words,
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and committynge of adultery with some mayd taken in warfare, doth murder his owne soule with the sworde of synne? Consyder howe great an euyll it is that man should be more cruell to hym selfe, murderynge hys owne soule throughe letcherye,
and committing of adultery with Some maid taken in warfare, does murder his own soul with the sword of sin? Consider how great an evil it is that man should be more cruel to him self, murdering his own soul through lechery,
Forsothe, it is a dolorous and a lamentable thinge, that he (as I haue sayde) who hathe victoriouslye ouerthrowen ten of hys enemyes, shoulde be ouercome by a woman:
Forsooth, it is a dolorous and a lamentable thing, that he (as I have said) who hath victoriously overthrown ten of his enemies, should be overcome by a woman:
or that swete and pleasaunte wordes shoulde ouerturne hym, whome no hardnes could ouerturne, or that he which disdayned to be the bondman of man, shoulde me rite to be the bondemanne of synne,
or that sweet and pleasant words should overturn him, whom no hardness could overturn, or that he which disdained to be the bondman of man, should me rite to be the bondemanne of sin,
But I beleue, that the mercy of god shall so inspire euerye neglygente person, that they shall be muche more worthe and angrye with them selues, thē with the preistes good medeeynes and admonytyons And as the sycke and weake persons doo require bodelye helth of the carnall phisition so shall they require and demaūde soule helth of the spy: rituall and goostlye Phisityon.
But I believe, that the mercy of god shall so inspire every neglygente person, that they shall be much more worth and angry with them selves, them with the Priests good medeeynes and admonytyons And as the sick and weak Persons do require bodily health of the carnal Physician so shall they require and demand soul health of the spy: ritual and ghostly Physician.
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But I do hope and trust that throughe the mercye of God, they shall soo studye to comforte & chere vs by theyr good amendement, that they shall come moste prosperouslye, God willinge, to the eternall rewarde, and lyfe euerlastynge. Amen.
But I do hope and trust that through the mercy of God, they shall so study to Comfort & cheer us by their good amendment, that they shall come most prosperously, God willing, to the Eternal reward, and life everlasting. Amen.
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WE haue herd my derely be loued brothrē the Apostle, saying in the apostolicaliesson, that no man cā laye anye other fundatiō then yt which is laid, which is Jesus christ,
WE have heard my dearly be loved brethren the Apostle, saying in the apostolicaliesson, that no man can say any other Foundation then that which is laid, which is jesus Christ,
Ther ar many that misse vnderstādinge this lessō, are thrugh a certen false securitie deceuyd ▪ beleuinge yt yf they bild vpō the fundatiō of christ criminal & mortal sinns:
There Are many that miss understanding this Lesson, Are through a certain false security deceuyd ▪ believing that if they bild upon the Foundation of Christ criminal & Mortal Sins:
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For criminall synnes are not purgid by that trāsitorye fyre where of the Apostle dothe speke, he shalbe safe him selfe, neuerthelesse yet as it were thorow fire,
For criminal Sins Are not purged by that transitory fire where of the Apostle doth speak, he shall safe him self, nevertheless yet as it were thorough fire,
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And not withstandynge the Apostle hath rehersed manye of the capitall and criminal sinnes, yet lest we shold be semed to cause desperation, we shall truely & shortly declare and shewe you what they are.
And not withstanding the Apostle hath rehearsed many of the capital and criminal Sins, yet lest we should be seemed to cause desperation, we shall truly & shortly declare and show you what they Are.
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except he worthely amende him selfe, and hauing time & space, do longe & continuall penaunce and distribute large almous and abstayne from those sinnes, he cannot be pourgyd with that transitorye fyre wher of the Apostle speketh but the eternal flame of fyre, shall torment him withoute remedy.
except he worthily amend him self, and having time & Molle, do long & continual penance and distribute large almous and abstain from those Sins, he cannot be pourgyd with that transitory fire where of the Apostle Speaketh but the Eternal flame of fire, shall torment him without remedy.
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As ofte as he beyng hole of body, al other geuen to abstinence and fastinge, wyll dine & geuē to slepe & sluggishnes, doth slothfullye aryse to come vnto the church.
As oft as he being hold of body, all other given to abstinence and fasting, will dine & given to sleep & sluggishness, does slothfully arise to come unto the Church.
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It is not to be doubtyd but that these thinges and the like, do pertaine vnto the smale & venial synnes, the whiche (as I haue sayde already) can scarcely be numbred,
It is not to be doubted but that these things and the like, do pertain unto the small & venial Sins, the which (as I have said already) can scarcely be numbered,
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nor scarselye or else with great confusion, to com vnto hym, where of it is written, he hathe prepared and made the churche vnto hym self, with out spot,
nor scarcely or Else with great confusion, to come unto him, where of it is written, he hath prepared and made the Church unto him self, with out spot,
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or our child, doth dye, or if oure substaūce (the whyche we loue more thē it behoueth vsto do) be takē frō vs. And although we loue christ more then our substaunce,
or our child, does die, or if our substance (the which we love more them it behooves vsto do) be taken from us And although we love Christ more then our substance,
nother liuynge nor dying, with out gret heuines & sorow, & yet yf we as good children geue thankes vnto god, the which as a good father doth permitte and suffer those things to be takē from vs. & with tru humiliteprofes our selues to suffer lesse then we haue merited & deserued.
neither living nor dying, with out great heaviness & sorrow, & yet if we as good children give thanks unto god, the which as a good father does permit and suffer those things to be taken from us & with true humiliteprofes our selves to suffer less then we have merited & deserved.
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These fin̄es ar so punished in this world, that y• fire of purgatory in the worlde yt is to come, shal not find or truly very litle, that it shal cōsume & burne.
These fines Are so punished in this world, that y• fire of purgatory in the world that is to come, shall not find or truly very little, that it shall consume & burn.
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Let no man sai so my derely beloued brethren, for y• fire of purgatory, shalbe more painful thē anypaine y• in this worlde may be sene thought, or felt.
Let no man sai so my dearly Beloved brothers, for y• fire of purgatory, shall more painful them anypaine y• in this world may be seen Thought, or felt.
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& a thousand yeres as one day, howe canne any mā knowe, whether he shal passe thorow yt fier, by dais, mōths or parauenture by yers? And he yt wil not nowe put one of hys fyngers into ye fire, shuld euen thē of necessytye fere, to be tormēted there,
& a thousand Years as one day, how can any man know, whither he shall pass thorough that fire, by dais, months or paraventure by Years? And he that will not now put one of his fingers into you fire, should even them of necessytye fere, to be tormented there,
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But if they whiche cōmit these capitall & mortall crimes, redeme thē not whylest they lyue ▪ with the medycynes of penaunce, they cannot come (as it is al redy told you) to that fire, that ye apostle speakethe of, he shalbe saued yet as it were thrugh fire,
But if they which commit these capital & Mortal crimes, Redeem them not whilst they live ▪ with the medicines of penance, they cannot come (as it is all ready told you) to that fire, that you apostle Speaketh of, he shall saved yet as it were through fire,
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And therfore they y• desire to be deliuered from this perpetual payne & from yt fire of purgatori, shuld not cōmit these criminal and mortal sin̄es,
And Therefore they y• desire to be Delivered from this perpetual pain & from that fire of purgatori, should not commit these criminal and Mortal sines,
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and forgeue our enemies, as oftas they shall require: & aske forgeuenes. With these workes & other lyke vnto these, those smal & venyalsin̄es are dayly redemed,
and forgive our enemies, as oftas they shall require: & ask forgiveness. With these works & other like unto these, those small & venyalsines Are daily redeemed,
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& sorow, cōtinual fastinge, leberal & large almes, remouyng our self frō the communion of ye churche, cōtinuyng for a long tyme in heuines & sorowe, & doynge open penaūce:
& sorrow, continual fasting, leberal & large alms, removing our self from the communion of the Church, Continuing for a long time in heaviness & sorrow, & doing open penance:
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For it is iust, yt he which lost & destroid hym selfe wyth the destruction & losse of many, shulde redeme hymselfe wt the edyfication & amendement of manye.
For it is just, that he which lost & destroyed him self with the destruction & loss of many, should Redeem himself with the edyfication & amendment of many.
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For yf other my wife, my son, or my husband be departyd and deade, menne fal downe vpon the earthe, they teare and plucke themselfes by the heare, they knocke thē selfes vppon the breste,
For if other my wife, my son, or my husband be departed and dead, men fall down upon the earth, they tear and pluck themselves by the hear, they knock them selves upon the breast,
We lament the fleshe, the whiche we cannot cal to life again, but our deed soules we be wayle not, yt which by penaūce we maye reuoke to theyr olde state againe.
We lament the Flesh, the which we cannot call to life again, but our deed Souls we be wail not, that which by penance we may revoke to their old state again.
And ther fore let vs begin clene cōtrary to loue ye lord more thē the seruaūt, that is the creator & maker of the body, more then the body, more the ladye thē yt mayde, that is more the soule made lyke vnto the image of god,
And there before let us begin clean contrary to love you lord more them the servant, that is the creator & maker of the body, more then the body, more the lady them that maid, that is more the soul made like unto the image of god,
than the fleshe formyd & and made of the slyme of the earth, that when ourflesh at the later dai shal begin to putrify and be deuoured by wormes in the graue, yt soule by y• handes of the aungels maye be lifted vp into Abrahams bosom,
than the Flesh formed & and made of the slime of the earth, that when ourflesh At the later day shall begin to putrify and be devoured by worms in the graven, that soul by y• hands of the Angels may be lifted up into Abrahams bosom,
because they beleuyd in chryste & comitted no criminal syn̄es yet they must fyrst (as I haue sayde) by the iustice or mercy of god thrugh bytter tribulations be troubled & scourgid or els through the mercye of God be delyuered by greate and manifold almes and specially when they mekely perdon and forgeue theyr enemies,
Because they believed in Christ & committed not criminal Sins yet they must fyrst (as I have said) by the Justice or mercy of god through bitter tribulations be troubled & scourgid or Else through the mercy of God be Delivered by great and manifold alms and specially when they meekly pardon and forgive their enemies,
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or els they shalbe longe troublyd & tormentid in that fyre wher of the apostle doth speke, that so they may come wtout spot or wryncle to eternal lyfe.
or Else they shall long troubled & tormented in that fire where of the apostle does speak, that so they may come without spot or wrinkle to Eternal life.
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But they truely whiche haue committed murder sacrilege, adulterye, or other lyke vnto these, yf worthy penaunce (as it is sayde) do not helpe them, shal notmerite to passe vnto lyfe by the fyre of purgatory,
But they truly which have committed murder sacrilege, adultery, or other like unto these, if worthy penance (as it is said) do not help them, shall notmerite to pass unto life by the fire of purgatory,
And therefore as oftē as ye shal here in the apostolical lesson, yf any man bild vpon the fūdation of christ gold syluer, precious stons, vnderstande that of saintes & perfect christē mē, the which shal merite as it were purgyd & pure gold, to come to the eternal reward.
And Therefore as often as you shall Here in the apostolical Lesson, if any man bild upon the Foundation of Christ gold silver, precious stones, understand that of Saints & perfect christian men, the which shall merit as it were purged & pure gold, to come to the Eternal reward.
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nor noman rede meth thē with liberal almes, dedes, the thing yt the apostle doth say, shal not be fulfylled, in thē, without gret doloure & heuines,
nor Roman rede meth them with liberal alms, Deeds, the thing that the apostle does say, shall not be fulfilled, in them, without great dolour & heaviness,
Of chastitie and clene lyuyng. Ser. xii. CHastitye and clene liuynge my most dere brethrē, doth holde and obtayne a glorious and an excellent place among other vertues:
Of chastity and clean living. Ser. xii. CHastitye and clean living my most dear brothers, does hold and obtain a glorious and an excellent place among other Virtues:
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Chastite is a lyfe angely call ▪ chastitie wyth humylytye shal meryte and deserue the habytacyon of the holye Goste, the whych the immundicitie and vnclennes of fylthye lustes doth expell:
Chastity is a life angely call ▪ chastity with humylytye shall merit and deserve the habytacyon of the holy Ghost, the which the immundicitie and uncleanness of filthy lusts does expel:
scripture sayinge The holy spirite shal fly from the body subiecte vnto synne. Oure members should be dedicate & geuen vnto god, and not to fornication.
scripture saying The holy Spirit shall fly from the body Subject unto sin. Oure members should be dedicate & given unto god, and not to fornication.
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For wher is vnclennes of body, there is the habytation of the spyryt of yt deuyl, the whyche reioysethe most in the inquination and fylthynes of our fleshe.
For where is uncleanness of body, there is the habytation of the Spirit of that Devil, the which reioysethe most in the inquination and filthiness of our Flesh.
Furthermore he that before dyd forbyd the cohabitacion and dwellyng with women, doth say vnto yong mē, maye a man take fyre in hys bosome and hys clothes not be burnte.
Furthermore he that before did forbid the cohabitation and Dwelling with women, does say unto young men, may a man take fire in his bosom and his clothes not be burnt.
They that lyne in chastytye doo leade and haue vppon earth an angelical cōuersation, Chastite doth iowne a man to heuen and maketh hym a citezens with aungells, he that hathe a laweful wyfe let hym lawfully vse her at times conuenlent yt she mai after the minde of the Apostle geue her selfe to prayer,
They that line in chastytye do lead and have upon earth an angelical Conversation, Chastity does iowne a man to heaven and makes him a Citizens with Angels, he that hath a lawful wife let him lawfully use her At times conuenlent that she mai After the mind of the Apostle give her self to prayer,
& a continual predication of saluation, for semelye & decent it is that oure Lorde should haue such mynysters, that ar not corruptid with no cōtagiusnes of ye flesh,
& a continual predication of salvation, for seemly & decent it is that our Lord should have such Ministers, that Are not corrupted with no contagiusnes of the Flesh,
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And let vs stodye to please hym that hathe called vs to his eternal glory, to thintent we maye hapely reigne with him for euer, our lorde Jesu Chryst graunting the same, that lyueth and reyneth with the father and the holye Ghost. Amen
And let us stodye to please him that hath called us to his Eternal glory, to intent we may haply Reign with him for ever, our lord Jesu Christ granting the same, that liveth and reineth with the father and the holy Ghost. Amen
and shewe vnto hys dyscyples, hys departure oute of thys worlde vnto hys father, amōg other wordes whyche he for the comemoration and remembraunce of hym selfe, spake vnto hys welbe loued companye, he chefelye commendyd vnto them,
and show unto his Disciples, his departure out of this world unto his father, among other words which he for the commemoration and remembrance of him self, spoke unto his welbe loved company, he chiefly commended unto them,
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And therefore my brethren, yf we wyll and intende to be chrystes heyres, we muste be and contynue in his peace, Christ (as ye haue hearde) hath geuen vs hys peace,
And Therefore my brothers, if we will and intend to be Christ's Heirs, we must be and continue in his peace, christ (as you have heard) hath given us his peace,
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and hathe commaunded vs to be in concorde and of one mynde, and hathe commaunded the bandes of dilection and charytye, to be vncorrupte and inuyolable.
and hath commanded us to be in concord and of one mind, and hath commanded the bands of dilection and Charity, to be uncorrupt and inuyolable.
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And in another place he dothe maruelously sette forth the ornaornamentes of this peace, sayng blyssyd be the pesable for they shalbe called the chyldren of god:
And in Another place he doth marvelously Set forth the ornaornamentes of this peace, saying blyssyd be the pesable for they shall called the children of god:
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And yfhe y• whiche hath begoune now to be peasable, doth begynne to be called the sonne of God, he wyl not be said nor called the sonne of god that wil not embrace peace and vnitte, he de nieth god to be hys father, y• contēneth to be pesable,
And yfhe y• which hath begoune now to be peasable, does begin to be called the son of God, he will not be said nor called the son of god that will not embrace peace and vnitte, he de nieth god to be his father, y• contemneth to be pesable,
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then it be•ouethe the chyldren of GOD, to be peasable, meke of harte, of wordes symple of one acord in affection and cleuing faithfulli together with the bondes of vnanimite,
then it be•ouethe the children of GOD, to be peasable, meek of heart, of words simple of one acord in affection and cleuing faithfulli together with the bonds of vnanimite,
Yf we wil then that god shall quyckely heare vs, and that thankefully he may receaue our gyftes, we must be conuersaunt and lyue in peace, of the which the truth it selfe hath vouchsaued to in structe vs,
If we will then that god shall quyckely hear us, and that thankfully he may receive our Gifts, we must be conversant and live in peace, of the which the truth it self hath vouchsafed to in structe us,
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For he sayethe, yf thou offreste thy gyfte at the altare, and ther remembreste that thy brother hath oughte agaynst thee, leaue there thyne offerynge before the aulter,
For he Saith, if thou offreste thy gift At the altar, and their remembreste that thy brother hath ought against thee, leave there thine offering before the alter,
All they that beleued were of one wyl and mynde And agayne they all contynued with one accord in pra er with the women and marye the mother of Jesu, and with his brethren:
All they that believed were of one will and mind And again they all continued with one accord in pra er with the women and mary the mother of Jesu, and with his brothers:
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And therefore our lorde consyderynge oure tyme, dothe saye in the gospel whan the sonne of man shall come, thynkste thou that he shal fynde faythe vpon the earth? we see it done that he fore tolde.
And Therefore our lord considering our time, doth say in the gospel when the son of man shall come, thynkste thou that he shall find faith upon the earth? we see it done that he before told.
nor the paynes that shall come vpon the vnfaithful, nor the eternal tormentes apointed for mysbeleuers, the whyche thynges our conscience wold feare yf it beleuyd them,
nor the pains that shall come upon the unfaithful, nor the Eternal torments appointed for mysbeleuers, the which things our conscience would Fear if it believed them,
& brekyng the slepe of our olde slothfulnes, watch to obserue & fulfyl gods commaundemēts. And lette vs be suche, as he hath commaunded vs to be, saying.
& break the sleep of our old slothfulness, watch to observe & fulfil God's Commandments. And let us be such, as he hath commanded us to be, saying.
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when he wyll returne from a weddynge, that assone as he commeth and knocketh, they maye open vnto hym, happy are those seruauntes whyche our lorde when he cometh shalfynd watchyng, we muste be redy therefore,
when he will return from a wedding, that As soon as he comes and knocketh, they may open unto him, happy Are those Servants which our lord when he comes shalfynd watching, we must be ready Therefore,
Let our lyght gyue lyghte and shyne in good workes, that ye light it selfe may bring vs from the obscuritie and darkenes of thys worlde, to the lyght of eternal clerenes, that we may haue the fruition of the eternall peace,
Let our Light gyve Light and shine in good works, that you Light it self may bring us from the obscurity and darkness of this world, to the Light of Eternal clearness, that we may have the fruition of the Eternal peace,
and perpetual felicitie with christ whiche is ye auctor of the true peace, and with his holy angels, our Lorde Jesu Chryste grauntyng the same, whiche with the father,
and perpetual felicity with Christ which is the auctor of the true peace, and with his holy Angels, our Lord Jesu Christ granting the same, which with the father,
yet among manye it is throughout al the world so customably and commēly vsed that they which wil not know gods commaundemētes thinke and beleue it to be no synne.
yet among many it is throughout all the world so customably and commonly used that they which will not know God's Commandments think and believe it to be no sin.
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lest that by the superfluitie and aboūdaunce of drynke, the earthe of the body beyng reduced & broughte as into a plashe of myre, be more apte to brynge forth the wormes and serpētes of vyce,
lest that by the superfluity and abundance of drink, the earth of the body being reduced & brought as into a plash of mire, be more apt to bring forth the worms and Serpents of vice,
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than the fruytes of good workes, Aldrunkardes are lykened vnto fennes and plashes, for youre charytie doth knowe, that all suche thinges as growe in maras groundes, do bryng forth no fruite,
than the fruits of good works, Drunkenness Are likened unto fens and Plashes, for your charity does know, that all such things as grow in maras grounds, do bring forth no fruit,
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For al such her bes and crees as do grow in fennes and plashes, or about the bankes of suche places, seme to haue no maner of vtilitie or profyt in them, insomuche that euery yeare once men do burne them.
For all such her bes and crees as do grow in fens and Plashes, or about the banks of such places, seem to have no manner of utility or profit in them, insomuch that every year once men do burn them.
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theyr syghte waxethe dimme, they are pained with the swymmyng of the heade and with the heade ach, their countenaūce is drousye, their members quake & tremble, they are astonied and dulle, both in soule and bodye.
their sight waxeth dim, they Are pained with the swimming of the head and with the head Ach, their countenance is drousye, their members quake & tremble, they Are astonished and dull, both in soul and body.
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Where is wo? where is stryfe and debate? where are snares and deceitfulnes? Where are woūdes without cause? where be these blouddye eies? Are not these amōg those y• be cuppy,
Where is woe? where is strife and debate? where Are snares and deceitfulness? Where Are wounds without cause? where be these bloody eyes? are not these among those y• be cuppy,
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& that study to drinke all oute? But yet they that wyll be suche, go aboute to excuse them selues ful wretchedly saying, I loue not my frende (sayeth he) yf I as ofte as I doo call hym to dynner do not geue hym as much as he lusle•h to drinke.
& that study to drink all out? But yet they that will be such, go about to excuse them selves full wretchedly saying, I love not my friend (Saith he) if I as oft as I do call him to dinner do not give him as much as he lusle•h to drink.
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I praye you derely beloued brethren diligently to take hede & marke that after that the brute beastes, beynge ledde and broughte to the water, haue once satisfyed and quenched theyr thyrste, stande they neuer so longe in the water,
I pray you dearly Beloved brothers diligently to take heed & mark that After that the brutus beasts, being led and brought to the water, have once satisfied and quenched their thirst, stand they never so long in the water,
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O what euil is in ebrietie and drunkennes? Kyng Pharao other vpon enuy, or elles thorowe ebrietie, caused his maister baker to be trust vp, and hanged.
O what evil is in ebriety and Drunkenness? King Pharaoh other upon envy, or Else thorough ebriety, caused his master baker to be trust up, and hanged.
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lest that they through drunkennes forget iudgmēt executyng the lawe vniustly vpon the pore. Also he sayth, That a drunken workeman shal neuer be ryche. And agayne.
lest that they through Drunkenness forget judgement executing the law unjustly upon the poor. Also he say, That a drunken workman shall never be rich. And again.
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Wyne so berly receaued and taken, is the pleasure both of bodye & soule, but wine vnmesurably vsed and taken, is the setting forthe of drunkennes the offentyon and hurte of wyse men,
Wine so berly received and taken, is the pleasure both of body & soul, but wine unmeasurably used and taken, is the setting forth of Drunkenness the offentyon and hurt of wise men,
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yet God wyllynge, there be that here and receaue this good counsell, & yt shal through gods mercye, be deliuered from thys horible & wycked synne of ebryetye.
yet God willing, there be that Here and receive this good counsel, & that shall through God's mercy, be Delivered from this horrible & wicked sin of ebryetye.
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Yet suche as be moued with vs speakynge agaynste theyr familiare frende drunkennes, shall heare thys one thing of vs, that whosoeuer he be that penitentlye doeth not be wayle his ebrietie,
Yet such as be moved with us speaking against their familiar friend Drunkenness, shall hear this one thing of us, that whosoever he be that penitently doth not be wail his ebriety,
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For whosoeuer that drunkennes, the verye pytte of hell ▪ doth once receaue and embrace, dothe soo chalenge them, that without penaunce and good amendement do ensue and folowe, it shall neuer suffer them to returne from the obscurite and darkenes thereof,
For whosoever that Drunkenness, the very pit of hell ▪ does once receive and embrace, doth so challenge them, that without penance and good amendment do ensue and follow, it shall never suffer them to return from the obscurite and darkness thereof,
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and vice therof throughe the encrecement of drinke, so by the diminition of the same he may by litle & litle returne to the light, and vertue of sobernes.
and vice thereof through the encrecement of drink, so by the diminition of the same he may by little & little return to the Light, and virtue of soberness.
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For yf he shuld with drawe at once hys excesse of drinkīg, he euē with heuines whan he is most feruently athrist, woulde crye out & saye that he had rather be deade,
For if he should with draw At once his excess of drinking, he even with heaviness when he is most fervently athrist, would cry out & say that he had rather be dead,
And because there be certeine preistes (the, which shuld prohibit and forbydde suche thynges) that enforce and compel men to drinke more than nedeth, let them from henceforth begyn to correct and to amend themselues,
And Because there be certain Priests (the, which should prohibit and forbid such things) that enforce and compel men to drink more than needeth, let them from henceforth begin to correct and to amend themselves,
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And of this I do desire you aboue al thinges, yea & adiure you by the feareful day of iudgement, yt ye as ofte as ye do bankette one another, auoyde and flye as poyson that haynous and fylthy custome, by the which ye other willingly,
And of this I do desire you above all things, yea & adjure you by the fearful day of judgement, that you as oft as you do banquet one Another, avoid and fly as poison that heinous and filthy custom, by the which the other willingly,
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By the which bibbing and quafting, the soule of mā doth not onelye peryshe, but also the body is gretelye and much feblished wyth al. But I hope that God of hys tender mercy shall voucesafe soo to inspire you with grace:
By the which bibbing and quafting, the soul of man does not only perish, but also the body is greatly and much feblished with all But I hope that God of his tender mercy shall voucesafe so to inspire you with grace:
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but that all suche thynges as shoulde be spente in such drunken superfluitie, shalbe spent and go to the releyfe and refreshynge of the pore, our Lord Chryste Jesu graunting the same the which dothe lyue and reigne with the father and the holy gost for euermore. Amen.
but that all such things as should be spent in such drunken superfluity, shall spent and go to the relief and refreshing of the poor, our Lord Christ Jesu granting the same the which doth live and Reign with the father and the holy ghost for evermore. Amen.
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¶ Of sorcery & witchcrafte. Ser. xv. IT is not knowen vnto you good brethren, that I haue oftentimes prayed you, and with al fatherlye solicitude admonyshe you, y• in no maner of wise ye shulde obserue & kepe these sacrylegious customes of paganes.
¶ Of sorcery & witchcraft. Ser. xv. IT is not known unto you good brothers, that I have oftentimes prayed you, and with all fatherly solicitude admonish you, y• in no manner of wise you should observe & keep these sacrylegious customs of Pagans.
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as Satan hath deceaued you wythall, then shal he take it greuously perceauing y• ye depart from his familiarytye and felowshyppe and shall worke you some dyspleasure.
as Satan hath deceived you withal, then shall he take it grievously perceiving y• you depart from his familiarytye and felowshyppe and shall work you Some displeasure.
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But if ye would with heart & perfecte faythe, once or twyse despyse suche wickednes & misfortunes as Satā doth trouble you with al, god would vouchsafe so to repel & withdraw hym from troubling & vexing of you, yt he wt al his craft and subtilite shuld neuer deceiue you.
But if you would with heart & perfect faith, once or twice despise such wickedness & misfortunes as Satā does trouble you with all, god would vouchsafe so to repel & withdraw him from troubling & vexing of you, that he with all his craft and subtilite should never deceive you.
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& returne faith fully agayne vnto the Lorde your god, & whatsoeuer satā doth send you, beare it paciētly & strōly, y• ye may say with the blessed mā Job, god gaue it,
& return faith Fully again unto the Lord your god, & whatsoever satan does send you, bear it patiently & stronly, y• you may say with the blessed man Job, god gave it,
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But perchaūce sōe yf you wil sai, what shal we do, cōsiderīg y• such calkers throughe their knowlege, do oftē times tel & shew vs y• truth? Of this thīg scripture dothe monishe and warne vs sayng,
But perchance soon if you will sai, what shall we do, considering y• such calkers through their knowledge, do often times tell & show us y• truth? Of this thing scripture doth monish and warn us saying,
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for god as I haue said before doth suffer the Deuyll to do suche thinges, to proue good christē men withal, yt if at any time or seasō they do by suche sorcerye and witchecrafte a mende of their infirmities & diseses or come to the knowledg of anitruth, theimai ther by ye soner geue credēce, & be leue the deuil.
for god as I have said before does suffer the devil to do such things, to prove good christian men withal, that if At any time or season they do by such sorcery and witchecrafte a mend of their infirmities & diseases or come to the knowledge of anitruth, theimai there by you sooner give credence, & be leave the Devil.
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But he yt doth desire to obserue & kepe christes religiō, must nedes with his whole heart & minde dispise al those thinges, fearyng the saying of the Apostle chiding vs:
But he that does desire to observe & keep Christ's Religion, must needs with his Whole heart & mind despise all those things, fearing the saying of the Apostle chiding us:
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Ye obserue (sayeth he) y• daies moneths, times, & yeares, I fere me lest I haue bestowed on you laboure in vayne, Se nowe, the apostle saith y• whoso hath vsed witch crafte, shall receaue hys doctryne in vaine.
You observe (Saith he) y• days months, times, & Years, I fere me lest I have bestowed on you labour in vain, See now, the apostle Says y• whoso hath used witch craft, shall receive his Doctrine in vain.
And we reade, that when the euyl spirites & deuylles were expulst and cast out of men, that they besought Christ that he wold suffer them to enter into the heard of swyne.
And we read, that when the evil spirits & Devils were expulst and cast out of men, that they besought christ that he would suffer them to enter into the herd of Swine.
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Yf the company of deuylls durst not enter into the swyne without y• leue and sufferaunce of God, who wyll be so vnfaithfull to beleue that they can or maye hurte good Christians, with oute his dispensation and sufferaunce.
If the company of deuylls durst not enter into the Swine without y• leave and sufferance of God, who will be so unfaithful to believe that they can or may hurt good Christians, with out his Dispensation and sufferance.
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For the blessed man wuld not ascribe ne geue no suche glorye nor power to Sathan, that he coulde take any thynge from man, that God suffered hym not to take.
For the blessed man would not ascribe ne give no such glory nor power to Sathan, that he could take any thing from man, that God suffered him not to take.
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then that the deuyne powre by his godly & secrete iudgement doeth suffer hym to doe? And therefore let vs surely beleue, that we cā lose no more then god doeth suffer to be taken from vs. Let vs with al our heartes therfore go vnto his mercye,
then that the divine pour by his godly & secret judgement doth suffer him to do? And Therefore let us surely believe, that we can loose no more then god doth suffer to be taken from us Let us with all our hearts Therefore go unto his mercy,
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for he that beleueth in these foresayde euylles, that is in diuinations, sorsaries, philaters, or in anye other maner of wytchecrafte, notwithstāding he falt, praye go continually to the church, geue large almose,
for he that Believeth in these foresaid evils, that is in divinations, sorsaries, philaters, or in any other manner of wytchecrafte, notwithstanding he fault, pray go continually to the Church, give large almose,
And what a thinge is thys, that whan anye suche tree, vnto y• which they were wonte and accustomed to do sacrifice, do fall, that no man dare gether it, to make them fier wythal? I pray you to behold & mark the wretchednes,
And what a thing is this, that when any such tree, unto y• which they were wont and accustomed to do sacrifice, do fallen, that no man Dare gether it, to make them fire withal? I pray you to behold & mark the wretchedness,
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But let him that hetherto hath delyuered hym selfe vp to be entangled and taken with suche deuelyshe & enorme fashions, let hym (I say) do penaūce, fly,
But let him that hitherto hath Delivered him self up to be entangled and taken with such deuelyshe & enorm fashions, let him (I say) doe penance, fly,
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& withal feare despyse those foresayde witchcraftes, that god maye forgeue hym, and for the glorye of hys name, cause him to come to the euerlasting blesse of heauen.
& withal Fear despise those foresaid witchcrafts, that god may forgive him, and for the glory of his name, cause him to come to the everlasting bless of heaven.
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nor are not ashamed to eate of suche sacrilegius meates as are yet after the vse & custom of Paganes offered vp & bewitched, I denunce and streightly cōmaund you before god & hys aungels, y• ye haunt nor com no more to no such diabolical dinners made in any temple,
nor Are not ashamed to eat of such sacrilegius Meats as Are yet After the use & custom of Pagans offered up & bewitched, I denounce and streightly command you before god & his Angels, y• you haunt nor come no more to not such diabolical dinners made in any temple,
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For how doth he that eateth of suche sacrilegius and wicked meates blesse his mouth, that put teth a sworde to hys owne hearte? For as the bodye is slayne with the sworde,
For how does he that Eateth of such sacrilegius and wicked Meats bless his Mouth, that put teth a sword to his own heart? For as the body is slain with the sword,
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nether in other thinges, nor yet in these sacrilegyus obseruations and sorceryes, shal not come among you but that ye shall fasten and set all your hope in God,
neither in other things, nor yet in these sacrilegyus observations and sorceries, shall not come among you but that you shall fasten and Set all your hope in God,
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¶ Of the true paymente of tythes. Ser. xvi. GOd my derely be loued brethrē, being merciful vnto vs, the time aprocheth & draweth on, to gather in our haruest.
¶ Of the true paymente of Tithes. Ser. xvi. GOd my dearly be loved brothers, being merciful unto us, the time aprocheth & draws on, to gather in our harvest.
and proue me sayth the Lorde in these thynges, whether I shal not open vnto you, the caractes and the cloudes of the skye, & geue you frute aboundantlye.
and prove me say the Lord in these things, whither I shall not open unto you, the caracts and the Clouds of the sky, & give you fruit abundantly.
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O ye imprudente and vnwise people, what euil thing doth God commaunde that he should not be worthy to be hearde? he sayeth thus Thou shalte not delay to offer vp vnto me the tythes of thy barne, and of thy wynepresse.
O you imprudente and unwise people, what evil thing does God command that he should not be worthy to be heard? he Saith thus Thou shalt not Delay to offer up unto me the Tithes of thy bairn, and of thy wynepresse.
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how great a trespasse is it, to offer none at all? He sayeth againe Honor and worshyp thy lord God, with the frute & gayne of thy true and iuste laboure.
how great a trespass is it, to offer none At all? He Saith again Honour and worship thy lord God, with the fruit & gain of thy true and just labour.
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Thou doste not geue that thing frely, nor yet without gayne, that sone after thou shalte receaue a gayne with great lucre. Per aduēture thou dost demaūd.
Thou dost not give that thing freely, nor yet without gain, that soon After thou shalt receive a gain with great lucre. Per adventure thou dost demand.
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Thus thou hast in holye scripture, Gods owne wrytinge, wherwith he doth promise y• y• yf y• pay thy tythes, yu shalte not onely haue aboundāce of frute & corne,
Thus thou hast in holy scripture, God's own writing, wherewith he does promise y• y• if y• pay thy Tithes, thou shalt not only have abundance of fruit & corn,
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Thou knoweste well, that al that thou doeste receaue, is Gods, and wylte thou then not lende the maker and geuer of all thynges part of his owne? The Lord hath no neade, he doeth aske no rewarde,
Thou Knowest well, that all that thou dost receive, is God's, and wilt thou then not lend the maker and giver of all things part of his own? The Lord hath no neade, he doth ask no reward,
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This is gods mooste ryghte ous custome and vse, y• if thou do not paye hym hys tenthe, thou shalt be reuoked and reduced to the tenthe. For it is written:
This is God's most right ous custom and use, y• if thou do not pay him his tenthe, thou shalt be revoked and reduced to the tenthe. For it is written:
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The Lorde sayth, I sawe it, and ye thought to be gile me, but youre treasure & youre houses shalbe spoyled thou shalte geue the wycked souldier, that thou wouldeste not geue the preiste.
The Lord say, I saw it, and you Thought to be gile me, but your treasure & your houses shall spoiled thou shalt give the wicked soldier, that thou Wouldst not give the Priest.
Man whome I created and made is mine, the earth y• thou dost inhabite, is mine, the seede that thou dost sowe is mine, the beastes whyche thou doest wery, are mine, y• dewes,
Man whom I created and made is mine, the earth y• thou dost inhabit, is mine, the seed that thou dost sow is mine, the beasts which thou dost weary, Are mine, y• dews,
And loke how many pooremen die and perishe there for hūger, wher he y• wil not paye hys tythes doth dwel, he before the seat of the eternall iudge, shal appeare gyltye of all theyr deathes,
And look how many pooremen die and perish there for hunger, where he y• will not pay his Tithes does dwell, he before the seat of the Eternal judge, shall appear guilty of all their deaths,
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Therfore who so coueteth to obtayne a rewarde or the forgeuenes of hys synnes, let hym paye hys tythes & geue of the other nine partes his charitie to the poore,
Therefore who so covets to obtain a reward or the forgiveness of his Sins, let him pay his Tithes & give of the other nine parts his charity to the poor,
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but in the maiestie of the spirituall sēces to be very secundius, & plentiful. And principallye it is your parte aboue other, to here that we propound vnto you,
but in the majesty of the spiritual Senses to be very secundius, & plentiful. And principally it is your part above other, to Here that we propound unto you,
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Blessed Dauyd the most excellent of all the Prophetes, and verye dere vnto the liuyng god, rauyshed in spirite before hym that doth sit in the trone, had red in a certen promptuary of misteries, what & how great thinges our lord wuld mekely exhibit by youre misterye vnto the world y• perisheth, y• which being made an enterpreter of the celestial counsel, sung ioifully.
Blessed David the most excellent of all the prophets, and very dear unto the living god, ravished in Spirit before him that does fit in the throne, had read in a certain promptuary of Mysteres, what & how great things our lord would meekly exhibit by your mystery unto the world y• Perishes, y• which being made an enterpreter of the celestial counsel, sung joyfully.
Man hath eten the brede and fode of angells wher out to expresse the certent of so fruteful a thing, he clerely assignid the pretertēce for the further, sayinge.
Man hath eaten the breed and food of Angels where out to express the Certain of so fruitful a thing, he clearly assigned the pretertence for the further, saying.
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and apoynted a cetezen of the supernal Iherusalē, and was made one of the housholde of God by whose loue and knoledge he is enryched & made the companion of angelles & brother and cohayre of heuenly vertues.
and appointed a cetezen of the supernal Iherusalē, and was made one of the household of God by whose love and knowledge he is enriched & made the Companion of Angels & brother and cohayre of heavenly Virtues.
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Why art thou prowde one earth & asshes Therefore wt a soden conuertion and turne, man through his infirmitie and wekenes, founde him selfe lieng in a stable.
Why art thou proved one earth & Ashes Therefore with a sudden conuertion and turn, man through his infirmity and weakens, found him self lying in a stable.
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The sonne of GOD that he might be made hay, was hydden in the virgin, the sonne in the starre, the workeman in the worke, the holy incarnation of the sonne of God, hath fyrst of a liberall excellencye deliuered vnto vs this gifte,
The son of GOD that he might be made hay, was hidden in the Virgae, the son in the star, the workman in the work, the holy incarnation of the son of God, hath fyrst of a liberal excellency Delivered unto us this gift,
Heuen, ouer thys your power, ouer so noble a spectakle ouer so solemne a priuelege of your dignite, is astonid, the earth doth maruel, man doth quake & trēble,
Heaven, over this your power, over so noble a spectakle over so solemn a priuelege of your dignity, is astonid, the earth does marvel, man does quake & tremble,
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But o moste mekest Jesu, how & wher of chaūseth this vnto vs, yt we worms creping vpō the face of the erth, yt we (I saye) whiche are but dust & asshes, deserue & merit to haue the presēt before oure handes,
But o most mekest Jesu, how & where of chaunseth this unto us, that we worms creeping upon the face of the earth, that we (I say) which Are but dust & Ashes, deserve & merit to have the present before our hands,
before our eyes, the which doth sit intire & whole on the right hād of the father The which also in a moment of an houre frō the rysinge of the sōne to the setting therof,
before our eyes, the which does fit entire & Whole on the right hand of the father The which also in a moment of an hour from the rising of the son to the setting thereof,
Truely this is a celestial indulgēce, this is a hepid vp grace, this is truely a glori most excellēt a preist to hold his lorde god and delyuerynge hym to reche hym to other.
Truly this is a celestial indulgence, this is a hepid up grace, this is truly a glori most excellent a priest to hold his lord god and delivering him to reche him to other.
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For Christe for the saluation of the worlde was made once a salutiferus host, a generall reconcil•ation, he gaue to all sacrifices aswell to those that were before,
For Christ for the salvation of the world was made once a salutiferus host, a general reconcil•ation, he gave to all Sacrifices aswell to those that were before,
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as to those that came after, vertue and efficacy, yt by so great & so excellent an host, al that shuld be deliuered by it, shuld be sacrifised, wherof it is •ed For whi y• lambe is slaine frō the beginning of the world, that is to those that were frō the beginning,
as to those that Come After, virtue and efficacy, that by so great & so excellent an host, all that should be Delivered by it, should be sacrificed, whereof it is •ed For whi y• lamb is slain from the beginning of the world, that is to those that were from the beginning,
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O most beninge Jesu, thou hast graūted vnto thy most noble spouse a dowry that thy doue at the lest shuld hold & haue a most swete remēbraūce of her welbeloued, Christ the dai before he should suffer, prestrybid the forme of this sacramēt vuto hig discyples,
O most beninge Jesu, thou hast granted unto thy most noble spouse a dowry that thy dove At the lest should hold & have a most sweet remembrance of her well-beloved, christ the day before he should suffer, prestrybid the Form of this sacrament vuto hig Disciples,
whā they were yet at supper, he rose vp the lord of al thinges wasshid his disciples feete, thē returninge againe vnto the table, he ordened ye sacrifice of hys body & bloud, deliueringe the brede apart,
when they were yet At supper, he rose up the lord of all things washed his Disciples feet, them returning again unto the table, he ordened you sacrifice of his body & blood, delivering the breed apart,
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& fete wt nayles, and the opening of hys syde wt a warlye speare thrustyng it out strōgly, they vnwordly poured it out in a maner, of a running water,
& feet with nails, and the opening of his side with a warlye spear thrusting it out strongly, they unwordly poured it out in a manner, of a running water,
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and at our lords supper Peter, and Judas receyued of one brede consecrated, the good vntolife, the euil vnto paine, The good as abenefit, the euill vnto witnesse, The good vnto saluation, the euyll vnto death.
and At our Lords supper Peter, and Judas received of one breed consecrated, the good vntolife, the evil unto pain, The good as abenefit, the evil unto witness, The good unto salvation, the evil unto death.
and fettered with the cheine of vices do wander after carnalitie do receue poison with, Judas the traytor and runne to the corde of ispiritual suspection greuously to be dāmed,
and fettered with the cheine of vices do wander After carnality do receive poison with, Judas the traitor and run to the cord of ispiritual suspection grievously to be dammed,
The memoriall of thyne abundant kyndnes or swetenes, shalbe shewed, O hygh meke, and swete memoryall truely, to shew forth the deth of our Lord, vntyll he come.
The memorial of thine abundant kindness or sweetness, shall showed, Oh high meek, and sweet memorial truly, to show forth the death of our Lord, until he come.
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For vs he woulde take thys deathe vpon hym, that bare our synnes vpō wodde that is the payne of oure tresspaces vppon hys crosse, by whose strypes we are helyd.
For us he would take this death upon him, that bore our Sins upon wood that is the pain of our tresspaces upon his cross, by whose stripes we Are helyd.
What dost yu, O vnworthy mā? what doest thou, O vnkynd man? Adore it more deuoutly, remember more oftener yt in the sacramēt of the aulter the salnation of y• worlde hath suffered for the, that lyfe dyd for the,
What dost thou, Oh unworthy man? what dost thou, Oh kind man? Adore it more devoutly, Remember more oftener that in the sacrament of the alter the salvation of y• world hath suffered for thee, that life did for thee,
Yf thou be a mēber of Chryst, haue compassion of thy head, yf thou be the brother of Chryste, contynue with thy brother, wayle, be heuye wyth gronynges and teeres, vpon the pretyous deathe of the onelye sonne of GOD.
If thou be a member of Christ, have compassion of thy head, if thou be the brother of Christ, continue with thy brother, wail, be heavy with groanings and tears, upon the pretyous death of the only son of GOD.
For yf thou be not heauy, yf thou wepe not, yf thou haue not, compassycompassion vpon him yu doest erre, thou gost out of kynde, thou art bestly furyus,
For if thou be not heavy, if thou weep not, if thou have not, compassycompassion upon him thou dost err, thou ghost out of kind, thou art beastly furyus,
But because yu shouldest be more moued, yea and more feruent in the loue of thi redemer, Christ would yt he shnlde be continually worshyped in ministery, which was once offered vp in price.
But Because thou Shouldst be more moved, yea and more fervent in the love of thy redeemer, christ would that he shnlde be continually worshipped in Ministry, which was once offered up in price.
The whiche thing is so, for notwtstādyng that synne in manye doth renew, agayne yet the generalitie of origiual fyne, is vtterly so takē away, the poisoned worme.
The which thing is so, for notwtstandyng that sin in many does renew, again yet the generality of origival fine, is utterly so taken away, the poisoned worm.
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Leuiathan beynge thorow smittē in the vertu of ye glittering spere of Christes death, that it shal not nede, yt Christe for the purgatyon of synnes as dayly ar cōmitted be crncified agayne ▪ but ye it is a sufficient medecine of al,
Leviathan being thorough smitten in the virtue of the glittering spear of Christ's death, that it shall not need, that Christ for the purgation of Sins as daily Are committed be crncified again ▪ but you it is a sufficient medicine of all,
as it were swete redolent, frankencence insōmer, as it were a region aromatike, ye which the hete of y• sōne doth purge as the flowers of roses, in the time of vere,
as it were sweet redolent, frankencence insommer, as it were a region aromatic, you which the hete of y• son does purge as the flowers of roses, in the time of vere,
Be glad o spouse, reioise incōperable, yu hast a presidēc, a ruler, & a bryde grome, in y• warfare of this present exile, Thou hast a pledge and dost hold an ernest peny, wher wt thou shalt be happelye ioyned to thy brydegrome in heuen.
Be glad oh spouse, rejoice incomparable, thou hast a presidenc, a ruler, & a bride grome, in y• warfare of this present exile, Thou hast a pledge and dost hold an earnest penny, where with thou shalt be happily joined to thy bridegroom in heaven.
and a blessed con iunctiō whā we shal go from feyth, to forme frō moneth to moneth, frō sabbot to sabbot, from the he ate of bred, to the hete of the eternall fest & banket.
and a blessed con junction when we shall go from faith, to Form from Monn to Monn, from Sabbath to Sabbath, from the he ate of bred, to the hete of the Eternal fist & banquet.
For Jesus ye whiche is swete in voyce, swete in face, swete in name, swete in operation & worke, shall apeare sweter in ye vision of his diete & godhed.
For jesus you which is sweet in voice, sweet in face, sweet in name, sweet in operation & work, shall appear sweter in you vision of his diet & godhead.
Truelye he is swete in name, for ye name of Jesus is cōsecrat frō ye beginning, shewd forth by the Angel, prophetised by yt oracle of Salomon, the which sayeth.
Truly he is sweet in name, for you name of jesus is consecrate from you beginning, showed forth by the Angel, prophetised by that oracle of Solomon, the which Saith.
Thys name is a swete smellīg ointmēt, for there is no other name wherin is any sal uatiō for he is yt helpe yt shall saue & deiiuer his peple from their sinnes.
This name is a sweet smelling ointment, for there is no other name wherein is any sal uation for he is that help that shall save & deiiuer his people from their Sins.
He is swete in ye celebration of his myracles, in the tonuersyon of synners, in the sacrament of his precious death, the whiche dothe fawne vpon the infirmitie of mankynde.
He is sweet in you celebration of his Miracles, in the tonuersyon of Sinners, in the sacrament of his precious death, the which doth fawn upon the infirmity of mankind.
But he shalbemuchmore swe ter in the vision & syght of his godhed, whan that he sitting vpō an highe seate, far aboue al other, shal manifestly shew him selfe.
But he shalbemuchmore swe ter in the vision & sight of his godhead, when that he sitting upon an high seat, Far above all other, shall manifestly show him self.
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In the mene while we oghte to delite & reioice in the sacramēt of the aulter, in the cōfession & confection there of, a faythfull ministre, doth finde him felfe in the midst of the father,
In the mean while we oghte to delight & rejoice in the sacrament of the alter, in the Confessi & confection there of, a faithful ministre, does find him self in the midst of the father,
& the sonne, & the holye gost, the supreme order standing on euery side about him The sacramēt a moste noble mistery of ye high excellēt glory, doth gretly affectate & de sire, the festiual celebrite of fo noble persons.
& the son, & the holy ghost, the supreme order standing on every side about him The sacrament a most noble mystery of the high excellent glory, does greatly affectate & the sire, the festival celebrite of foe noble Persons.
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and the higher he is lifted vp, so much ye more he is extenuatid so that this mā being al spirituall auoiding al ye clondes of erthly cōcupiscēce, consumeth mā in mā,
and the higher he is lifted up, so much you more he is extenuatid so that this man being all spiritual avoiding all the clondes of earthly concupiscence, consumeth man in man,
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Therfore the holye minister doth se, & sele god spiritually, the which by rreatiō is father of al mē but most specyallye hys father by dignation & fauoure:
Therefore the holy minister does see, & sele god spiritually, the which by rreation is father of all men but most specially his father by dignation & favour:
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Also he saythe & felyth that the soune of god, is hys welbeloued brother, yt which being made a lytle one for vs, is verely made the brother of lytle once, that is of the meke & humble.
Also he say & feeleth that the soune of god, is his well-beloved brother, that which being made a little one for us, is verily made the brother of little once, that is of the meek & humble.
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& fermely to desire that he may deferue to be written & apointed as one of their cytezens, verely thys church is a prom tuary of these which are writen in heuen.
& firmly to desire that he may deserve to be written & appointed as one of their Citizens, verily this Church is a prom tuary of these which Are written in heaven.
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Of suche a mynister the fat calfe being hole and perfecte, the lambe of a yere olde, full & vnbespot tyd, is wt all swetenes swete tast & most ioyfull iocunditie receyued, and receuyd, is not consumed.
Of such a minister the fat calf being hold and perfect, the lamb of a year old, full & vnbespot tied, is with all sweetness sweet taste & most joyful jocundity received, and received, is not consumed.
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And therefore they come oftentimes to the table of the aulter, at al times makynge theyr garmentes white, that is, ther bodys aswell as they can or may.
And Therefore they come oftentimes to the table of the alter, At all times making their garments white, that is, their bodies aswell as they can or may.
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But withoute doute it shall geue ioye & gladnes to the heringe, yf it be perceuid wt the sober eare of y• hert, Our lord saith here Israel & be styll, A faythful frende & a faithefull struaūt with the boldenes of 〈 ◊ 〉 meke familiaritie doth answere,
But without doubt it shall give joy & gladness to the hearing, if it be perceived with the Sobrium ear of y• heart, Our lord Says Here Israel & be still, A faithful friend & a faithful struaunt with the bolden of 〈 ◊ 〉 meek familiarity does answer,
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Truely Christe dothe there speake with his minysters he saith, ponder it cōtynually, laye it vp faithfullye embrase it swetelye that thou dooest see, that thou dooest that thou holdest, embrace it I say wyth the affectyon of pitefull remembraūce with y• effect of meke imitation, knoing y• such thinges thou must prepare.
Truly Christ doth there speak with his Ministers he Says, ponder it continually, say it up faithfully embrace it sweetly that thou dost see, that thou dost that thou holdest, embrace it I say with the affection of pitefull remembrance with y• Effect of meek imitation, knowing y• such things thou must prepare.
The Aulter that thou dost stande at, doth represent the crosse and passion that I suffered for the & the chalice, the sepulchre in the which beyng dede I rested.
The Aulter that thou dost stand At, does represent the cross and passion that I suffered for thee & the chalice, the Sepulchre in the which being deed I rested.
The patten, the stone y• was layd vpon it, the corporas, the sundary, the aulter cloth, the winding shete The hoste which y• dost se, is no we no bred,
The patten, the stone y• was laid upon it, the corporas, the sundary, the alter cloth, the winding xx The host which y• dost see, is no we no bred,
Like wyse this lyquor y• which yu se ist is nowe no wine, but my blud, y• which I haue shed for y• in price reseruing a cuppe of drinke for y•, in the aulter, a helpe in thy perigrination in thy going out of Egipt a gide & iu heauen a prouisityon, I a cluster of fleshe am brought for thy saluatiō to the presse, of the crosse, wher out is pressed the ioist of thy redemtion.
Like wise this liquour y• which thou se is't is now no wine, but my blood, y• which I have shed for y• in price reserving a cup of drink for y•, in the alter, a help in thy peregrination in thy going out of Egypt a gide & ju heaven a prouisityon, I a cluster of Flesh am brought for thy salvation to the press, of the cross, where out is pressed the joist of thy redemption.
My bloud is verely drynke, There ar wōderfull thynges brethrē y• are spokē of thys sacrament, Fayth is necessary, the knowledge of reason is clene voyde.
My blood is verily drink, There Are wonderful things brothers y• Are spoken of this sacrament, Faith is necessary, the knowledge of reason is clean void.
And thou o y• chrystian shalt think and iudg the same, of y• wine & honor the same in the wine He is the creator & the maker of the wine, y• doth brynge & alter the wine into Chrystes bloud, It is the doctor of the gentyls, that assuryth hym to drynke hys death, y• vnworthely drinketh the bloude of chryst.
And thou oh y• christian shalt think and judge the same, of y• wine & honour the same in the wine He is the creator & the maker of the wine, y• does bring & altar the wine into Christ's blood, It is the Doctor of the Gentiles, that assuryth him to drink his death, y• unworthily Drinketh the blood of Christ.
The body of christ is the vniuersall churche, y• is the hed with themēbers, and ther are found in this bodias it ▪ were three partes, of the which the whole body doth confesse.
The body of Christ is the universal Church, y• is the head with themembers, and there Are found in this bodias it ▪ were three parts, of the which the Whole body does confess.
The other parte of the body is in these members the whych do now rest in y• soule wyth the heade as it were in the sabbote, possessynge one stole of immortalytye as concernyng the soules in heuen.
The other part of the body is in these members the which do now rest in y• soul with the head as it were in the Sabbath, possessing one stole of immortalytye as Concerning the Souls in heaven.
Therfore these two partes are together, the head that is christ, & the otherpart of the bodi, y• is y• good which are deade and buryed, whose bodyes do rest in theyr graue and theyrsoules wyth chryst, And therfore two partes are reseruyd without the chalice vpon the aulter,
Therefore these two parts Are together, the head that is Christ, & the otherpart of the body, y• is y• good which Are dead and buried, whose bodies do rest in their graven and theyrsoules with Christ, And Therefore two parts Are reserved without the chalice upon the alter,
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The thyrd part whych we do put into the bloud doth sygnyfye that part of the church which doth drinke our lordes chalyce, that is which doth en•ue & follow the passion of christ,
The Third part which we do put into the blood does signify that part of the Church which does drink our Lords chalice, that is which does en•ue & follow the passion of Christ,
For lest humaine infyrmitie should abhore the eating of the fieshe, and drinkyng of the bloud in the takyng therof, Chryst would y• those thynges shuld be coueryd & hyddē vnder the forms of brede & wyne, the whyche amōg al other fode of mākind are pryncipall & chefest.
For lest human infyrmitie should abhor the eating of the fieshe, and drinking of the blood in the taking thereof, Christ would y• those things should be covered & hidden under the forms of breed & wine, the which among all other food of mankind Are principal & chiefest.
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The litle mouse doth at sūtimes gnaw y• forme, & an 〈 ◊ 〉 dog doth also receue it but y• only predestinate doth receue ye vertu of y• spiritual grace.
The little mouse does At suntimes gnaw y• Form, & an 〈 ◊ 〉 dog does also receive it but y• only predestinate does receive you virtue of y• spiritual grace.
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Therfore the sacramētal, eating & receuyng, as cōcernyng the vysyble forme and the verite of the body of chryst is comenly cōuenient, both vnto the good and euil.
Therefore the sacramental, eating & receiving, as Concerning the visible Form and the verity of the body of Christ is commonly convenient, both unto the good and evil.
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But ther is (as I alredy haue said) a nother eting of good mē only, y• which ye merit of life doth cause ye grace of god & faith working affectyon of the mynd in the hartes of the receuers or of y• minysters a certē spiritual & subtile vnyon of the hed and the mēbers cōming betwene where vpon is thys.
But there is (as I already have said) a neither eating of good men only, y• which you merit of life does cause you grace of god & faith working affection of the mind in the hearts of the receuers or of y• Ministers a certain spiritual & subtle Union of the head and the members coming between where upon is this.
For why al that receue the body of our lorde, by thys pertytypation of the alter, ar not spiritualy replenished with y• heuenly grace and benediction.
For why all that receive the body of our lord, by this pertytypation of the altar, Are not spiritually replenished with y• heavenly grace and benediction.
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& cōmited to yoursolicitude, is to be folowyd wt dew thākes. O your holy and celestiall mistery, O laudable desyre, O noble spectakle, O solēne miraclc:
& committed to yoursolicitude, is to be followed with due thanks. O your holy and celestial mystery, Oh laudable desire, Oh noble spectakle, Oh solemn miraclc:
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God which in al things is wūderful is shewed as cōcernīg you more maruelous thā hun self, whilst yt by you he workethe things of more marnel, what shal I sai sore.
God which in all things is wunderful is showed as Concerning you more marvelous than hun self, while that by you he worketh things of more marnel, what shall I sai soar.
This degre certenly is a casual degre, it is a iudicial degre thys anointid dignite, is not clarifide but by merits, by no bilife of maners, exercyse of vertu,
This degree Certainly is a casual degree, it is a judicial degree this anointed dignity, is not clarifide but by merits, by no bilife of manners, exercise of virtue,
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Therfore my derelye belouid, dig vp your housold wals, yt is, set your herts vpō your wais, go about asmuch ye may quickly to redeme the thinges wherin ye haue offēded for the dai of our lord shal come euen lyke a thefe,
Therefore my dearly Beloved, dig up your housold walls, that is, Set your herts upon your ways, go about as you may quickly to Redeem the things wherein you have offended for the day of our lord shall come even like a thief,
And as there is no thing more cer ten, than death, so ther is nothyng more vncerten thā the houre of death, vpon the whiche thynk ye as it is worthy to be thought vpon,
And as there is no thing more cer ten, than death, so there is nothing more uncertain than the hour of death, upon the which think you as it is worthy to be Thought upon,
