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¶ The Sermon of Iohn Longland Bishop of Lincolne, on good Friday, before the king at Grenewich. an. 1538. THe wordes of the Apostle are these:
¶ The Sermon of John Longland Bishop of Lincoln, on good Friday, before the King At Greenwich. nias. 1538. THe words of the Apostle Are these:
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Habemus altare de quo edere non habent potestaté qui tabernaculo deseruiunt. Quorum enim animalium infertur sanguis pro peccato in sancta per pontificē: horum corpora cremantur extra castra.
Habemus altar de quo Eat non habent potestaté qui tabernaculo deseruiunt. Quorum enim Animals infertur sanguis Pro Peccato in sancta per pontificē: horum corpora cremantur extra Castles.
fw-la n1 fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la fw-la. fw-la fw-la fw-la fw-la fw-la fw-la n1 p-acp fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la.
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Propter quod, & Iesus extra portam passus est. Exeamus igitur ad eum extra castra, improperium eius portantes.
Propter quod, & Iesus extra portam passus est. Exeamus igitur ad Eum extra Castles, improperium eius portantes.
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These are the wordes of the Apostle. Many things conteined in few wordes, and the English thereof is this:
These Are the words of the Apostle. Many things contained in few words, and the English thereof is this:
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We haue an aulter, we haue an aulter (sayth the Apostle) an aulter, and a sacrifice vpon this aulter.
We have an alter, we have an alter (say the Apostle) an alter, and a sacrifice upon this alter.
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And they that serueth the Tabernacle, may not eat of this aulter, may not eat of the Sacrifice that is offred vpon this aulter.
And they that serveth the Tabernacle, may not eat of this alter, may not eat of the Sacrifice that is offered upon this alter.
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For the Apostle here (Per metonymiam) doth put the aulter for that that is sacrificed vpon the aulter.
For the Apostle Here (Per metonymiam) does put the alter for that that is sacrificed upon the alter.
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The bloud of those beastes that were slayne for the sacrifice, was brought into the holy secret high place of the temple where the Arke was, betwene the high aultar (as ye will say) and the veile by the bishop,
The blood of those beasts that were slain for the sacrifice, was brought into the holy secret high place of the temple where the Ark was, between the high altar (as you will say) and the veil by the bishop,
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& there offered vp for the sinne of the people.
& there offered up for the sin of the people.
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The bodies of the beastes that were burned without the pauilions or tentes for the which, Propter quod,
The bodies of the beasts that were burned without the pavilions or tents for the which, Propter quod,
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for which what? for the fulfilling of which mistery.
for which what? for the fulfilling of which mystery.
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Also to verifie and fulfill the figure, and that the thing figured, might be correspondent to the figure.
Also to verify and fulfil the figure, and that the thing figured, might be correspondent to the figure.
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Iesus suffered without the gate, to sanctify the people by his bloud. Let vs go out therefore and suffer with Christ bearing his opprobries and rebukes.
Iesus suffered without the gate, to sanctify the people by his blood. Let us go out Therefore and suffer with christ bearing his opprobries and rebukes.
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These be the wordes of the Apostle now taken.
These be the words of the Apostle now taken.
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I will by the helpe of our Lord God, declare these wordes in order, euē as they do stād.
I will by the help of our Lord God, declare these words in order, even as they do stand.
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Here is an aultar, here is a Sacrifice, here is a Byshop which did offer this Sacrifice, here is a Tabernacle, a seruing of the Tabernacle, the bloud of the sacrifice which was offered by the Byshop for the sinnes of the people, in the moste holy place of the temple,
Here is an altar, Here is a Sacrifice, Here is a Bishop which did offer this Sacrifice, Here is a Tabernacle, a serving of the Tabernacle, the blood of the sacrifice which was offered by the Bishop for the Sins of the people, in the most holy place of the temple,
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and the bodies of the beastes (whose bloud was offered) were burned without the tentes.
and the bodies of the beasts (whose blood was offered) were burned without the tents.
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And this was done the x. day of the vij. moneth. Ye heare now the words of the Apostle.
And this was done the x. day of the vij. Monn. You hear now the words of the Apostle.
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Wherin appeareth the manifest figure of the Passion of our sauior Iesus Christ, which we this day do honor.
Wherein appears the manifest figure of the Passion of our Saviour Iesus christ, which we this day do honour.
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In these wordes the Apostle toucheth the figure of the lawe. And bringeth it to a spirituall vnderstanding.
In these words the Apostle touches the figure of the law. And brings it to a spiritual understanding.
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For it was commaunded in the law, in the booke of Numbers, that the x. day of the vij.
For it was commanded in the law, in the book of Numbers, that the x. day of the vij.
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moneth, in the feast that was called the feast of the propitiation, of mercy, of remission,
Monn, in the feast that was called the feast of the propitiation, of mercy, of remission,
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or the feast of purgation, when the people were purged. At which time, they should take a calfe and a kidde, and slay them:
or the feast of purgation, when the people were purged. At which time, they should take a calf and a kid, and slay them:
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whose bloud the onely Bishop should bring, In sancta sanctorum, into the most holy, solemne, and secret place of the temple:
whose blood the only Bishop should bring, In sancta sanctorum, into the most holy, solemn, and secret place of the temple:
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wherein the bishop neuer came, vnlesse he brought with him bloud, to offer in Sacrifice.
wherein the bishop never Come, unless he brought with him blood, to offer in Sacrifice.
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Quia omnia ferè in sanguine secundum legem mundabuntur, & sine sanguinis effunone non sit remissio, sayth the Apostle.
Quia omnia ferè in sanguine secundum legem mundabuntur, & sine Blood effunone non sit Remission, say the Apostle.
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Almost al thinges after the law, or in the law, were cleansed in bloud, and by bloud:
Almost all things After the law, or in the law, were cleansed in blood, and by blood:
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& without the effusion of bloud, was no remission.
& without the effusion of blood, was no remission.
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And in that place of the temple called Sancta Sanctorum, the Bishop prayed and offered for the people.
And in that place of the temple called Sancta Sanctorum, the Bishop prayed and offered for the people.
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The flesh and corps of the sacrifice was burned without the tentes, without theyr pauilions.
The Flesh and corpse of the sacrifice was burned without the tents, without their pavilions.
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And it was not law full to any that did serue the tabernacle, to eat of the flesh of that sacrifice.
And it was not law full to any that did serve the tabernacle, to eat of the Flesh of that sacrifice.
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Here is a manifest figure (as I sayd) of the Passion of our Sauiour Christ.
Here is a manifest figure (as I said) of the Passion of our Saviour christ.
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The aultar that was consecrate and halowed in this solemnity of the bloud of the eternall.
The altar that was consecrate and hallowed in this solemnity of the blood of the Eternal.
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Testament, was that holye crosse that Christ suffered on.
Testament, was that holy cross that christ suffered on.
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Which as on this day, he did consecrate, hallow, dignifie and dedicate, and did adourne and decke the same with the members of his most precious body, more gloriously then if it had bene embrodered and insert with precious stones.
Which as on this day, he did consecrate, hallow, dignify and dedicate, and did adorn and deck the same with the members of his most precious body, more gloriously then if it had be embroidered and insert with precious stones.
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For as golde which is the most precious metall, is made more precious when it is set with precious stones, and is dignified therwith,
For as gold which is the most precious metal, is made more precious when it is Set with precious stones, and is dignified therewith,
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whether it be aulter, Image, crowne, ring or owch• so was the aulter the holy Crosse, beautified, dignified, adourned & made precious with the members of that most precious stone Christ, which is as Peter sayth:
whither it be alter, Image, crown, ring or owch• so was the alter the holy Cross, beautified, dignified, adjourned & made precious with the members of that most precious stone christ, which is as Peter say:
cs pn31 vbb n1, n1, n1, n1 cc n1 av vbds dt n1 dt j n1, vvn, vvn, vvn cc vvn j p-acp dt n2 pp-f d av-ds j n1 np1, r-crq vbz p-acp np1 vvz:
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Lapis viuus, ab hominibus reprobatus, a deo electus: probatus, angularis & praeciosus.
Lapis viuus, ab hominibus reprobatus, a God Electus: probatus, angularis & praeciosus.
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This Christ is (he sayth) the liuely stone, which men did reproue, which God did elect for the approued stone,
This christ is (he say) the lively stone, which men did reprove, which God did elect for the approved stone,
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for a corner stone, for the chiefe stone in the building of his church, for the stone that ioyneth the walles of the Church together,
for a corner stone, for the chief stone in the building of his Church, for the stone that Joineth the walls of the Church together,
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for the stone wherupon the fayth of Christ and his Church is builded.
for the stone whereupon the faith of christ and his Church is built.
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A precious stone, a stone of price, a stone of high value, far passing in the estimation of a good Christen man, all other precious stones in the world.
A precious stone, a stone of price, a stone of high valve, Far passing in the estimation of a good christian man, all other precious stones in the world.
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This precious stone Christ, with the members of his most precious body, did decke, adourne,
This precious stone christ, with the members of his most precious body, did deck, adorn,
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and made precious this aulter of the Crosse, when his body was by the •ewes, with violency, extremely strayned vpon the same, that all his bones (as testifieth the Prophet) mought be numbred.
and made precious this alter of the Cross, when his body was by the •ewes, with violency, extremely strained upon the same, that all his bones (as Testifieth the Prophet) might be numbered.
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Vpon this aultar was the great Sacrifice of the world offered, Christ himselfe. He was the Sacrifice, & he was the Priest.
Upon this altar was the great Sacrifice of the world offered, christ himself. He was the Sacrifice, & he was the Priest.
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He offered vp himselfe to God his father, for the sinne of man. Obtulit semetipsum immaculatum deo, vt sanctificaret iniquinatos, sayth the Apostle.
He offered up himself to God his father, for the sin of man. Obtulit semetipsum immaculatum God, vt sanctificaret iniquinatos, say the Apostle.
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He offered himselfe a pure, cleane, immaculate hoste to God, to redeeme the world, to sanctify sinners, to iustify man.
He offered himself a pure, clean, immaculate host to God, to Redeem the world, to sanctify Sinners, to justify man.
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This Christ the Bishop of good thinges to come (as the Apostle witnesseth) entred once into the place called Sancta Sanctorum, not onely of the temple,
This christ the Bishop of good things to come (as the Apostle Witnesseth) entered once into the place called Sancta Sanctorum, not only of the temple,
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but in Sancta sanctorum, into that holy place of places, into heauē. He entred with sacrificed bloud like a Bishop.
but in Sancta sanctorum, into that holy place of places, into heaven. He entered with sacrificed blood like a Bishop.
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Not with the bloud of goates or calues, not with the bloud of rammes or buls:
Not with the blood of Goats or calves, not with the blood of rams or Bulls:
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but with his owne precious bloud.
but with his own precious blood.
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For if the bloud of goates and bulles, and the ashes of the burned calfe sprinckled abroad, were sufficient to the making cleane of flesh:
For if the blood of Goats and Bulls, and the Ashes of the burned calf sprinkled abroad, were sufficient to the making clean of Flesh:
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how much more then, the bloud of Christ (who by the holy Ghost, did offer vp himselfe to God, a most pure, most cleane,
how much more then, the blood of christ (who by the holy Ghost, did offer up himself to God, a most pure, most clean,
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& immaculate sacrifice) is able to purge, clense and make fayre our cōsciences frō the works of death,
& immaculate sacrifice) is able to purge, cleanse and make fair our Consciences from the works of death,
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and to liue in the liuing God?
and to live in the living God?
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This is our great bishop, as the Apostle sayth, Habemus pontificem magnum qui penetrauit coelos, Iesum filium dei.
This is our great bishop, as the Apostle say, Habemus Pontifex magnum qui penetrauit Coelos, Jesus Son dei.
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We haue a great bishop, which did penitrate the heauens whose name is Iesus the sonne of God.
We have a great bishop, which did penitrate the heavens whose name is Iesus the son of God.
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This is our great Byshop, our high Byshop, our vniuersall Byshop.
This is our great Bishop, our high Bishop, our universal Bishop.
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This is the head byshop of all Bishops and of all the worlde, named God (as the Apostle sayth) to be our great bishop, properly called Summus pontifex, the highest Bishop, the Bishop of bishops.
This is the head bishop of all Bishops and of all the world, nam God (as the Apostle say) to be our great bishop, properly called Summus pontifex, the highest Bishop, the Bishop of Bishops.
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For thys is he onely that is Summus, maximus & vniuersalis pontifex.
For this is he only that is Summus, Maximus & Universalis pontifex.
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The bishop of Rome therefore ought herein to be abashed, ashamed, and to abhorre his owne pride.
The bishop of Room Therefore ought herein to be abashed, ashamed, and to abhor his own pride.
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For in this he outragiously doth offend God and blasphemeth him, in that he presumeth to take this high name from our byshop Christ:
For in this he outrageously does offend God and Blasphemeth him, in that he Presumeth to take this high name from our bishop christ:
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In that, he taketh away (as much as lyeth in him) the glory of God, the maiesty appertayning vnto Christ:
In that, he Takes away (as much as lies in him) the glory of God, the majesty aPPERTAINING unto christ:
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In that he taketh vpon him these names onely appropriate vnto Christ, Summus pontifex, maximus pontifex, vniuersalis pontifex:
In that he Takes upon him these names only Appropriate unto christ, Summus pontifex, Maximus pontifex, Universalis pontifex:
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the highest Byshoppe, the greatest Byshop, the vniuersall Byshop, the Byshop of all the world.
the highest Bishop, the greatest Bishop, the universal Bishop, the Bishop of all the world.
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I much maruell how he dare be so bolde to vsurpe and take these great names vpon him.
I much marvel how he Dare be so bold to usurp and take these great names upon him.
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Greater blasphemy cannot be ▪ then to take frō God, that that naturally belongeth vnto him: Greater blasphemy cannot be ▪ then to take from God, that that naturally belongeth unto him:
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then to take from God, his glory and honor:
then to take from God, his glory and honour:
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then to vendicate and take vpon him such high names, as beseemeth no Christen man to vsurpe. God sayd by his Prophet: Non dabo gloriam meam alteri:
then to vendicate and take upon him such high names, as beseems no christian man to usurp. God said by his Prophet: Non Dabo gloriam meam Alteri:
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I will not geue my glory awai to any other, to any creature.
I will not give my glory Away to any other, to any creature.
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He doth reserue the glory, that laud & honor that belongeth onely vnto him, vnto himselfe:
He does reserve the glory, that laud & honour that belongeth only unto him, unto himself:
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no mā to attēpt so far, no man to take so much vpō him. Peter, Peter, thou wast once Byshop of Rome, and the first bishop of Rome: no man to attempt so Far, no man to take so much upon him. Peter, Peter, thou wast once Bishop of Room, and the First bishop of Rome:
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Diddest thou euer take this name vpon thee, Sūmus, Maximus, Vniuersalis? No, no, no. And why? For the holy ghost was in thee.
Didst thou ever take this name upon thee, Sūmus, Maximus, Universalis? No, no, no. And why? For the holy ghost was in thee.
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Thou wouldest take no more vppon thee then God gaue thee. Thou wast not desirous of worldly fame and glory.
Thou Wouldst take no more upon thee then God gave thee. Thou wast not desirous of worldly fame and glory.
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All that thou soughtest for, was for the glory of God: as all that will read thy Sermons, thy Epistles, and thy life, shall soone perceiue.
All that thou soughtest for, was for the glory of God: as all that will read thy Sermons, thy Epistles, and thy life, shall soon perceive.
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Looke a great number of Byshops that next folowed Peter in the same See: what were they? holy Martyrs, holye Liuers, which neuer attempted thus farre.
Look a great number of Bishops that next followed Peter in the same See: what were they? holy Martyrs, holy Livers, which never attempted thus Far.
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Let the Byshop of Rome therefore knowledge his great fault, his high foly, his vnlawfull vsurpation, his vnpriestly presumption,
Let the Bishop of Room Therefore knowledge his great fault, his high folly, his unlawful usurpation, his unpriestly presumption,
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and humble himselfe to Christ and God his great Byshop. Would God he would reforme himselfe.
and humble himself to christ and God his great Bishop. Would God he would reform himself.
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Would God he would keepe himselfe within that compasse of his authority, and no more to encroch vpon other mens iurisdictions,
Would God he would keep himself within that compass of his Authority, and no more to encroach upon other men's jurisdictions,
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but diligently keepe and ouerloke his owne dioces and be content with that, would God he would looke vpon hys predecessor S. Gregory in his Register, which was a Byshoppe of Rome, a holy man.
but diligently keep and ouerloke his own diocese and be content with that, would God he would look upon his predecessor S. Gregory in his Register, which was a Bishop of Rome, a holy man.
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Let him learne there how he did rebuke Iohn, that time the Bishop of Constantinople, for taking on him so highly, in such names vniuersall Bishop, highest Byshop, greatest Byshop:
Let him Learn there how he did rebuke John, that time the Bishop of Constantinople, for taking on him so highly, in such names universal Bishop, highest Bishop, greatest Bishop:
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and how he proued it to be agaynst the lawe of God.
and how he proved it to be against the law of God.
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Hee sayth there in one place to this proud Bishop Iohn, what answere shalt thou make in that strait examination at that last iudgement, to Ch•ist the head of the vniuersal holy Chur that goest about to haue subiecte vnto thee all the members of Christ, by taking on thee the name of vniuersall Bishop.
He say there in one place to this proud Bishop John, what answer shalt thou make in that strait examination At that last judgement, to Ch•ist the head of the universal holy Church that goest about to have Subject unto thee all the members of christ, by taking on thee the name of universal Bishop.
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In an other place agayne in the same booke he sayth vnto him, who art thou that doest presume to vsurpe a new name vpon thee, of vniuersall Byshop ▪ contrary to the statutes of the gospell and decrees.
In an other place again in the same book he say unto him, who art thou that dost presume to usurp a new name upon thee, of universal Bishop ▪ contrary to the statutes of the gospel and decrees.
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God forbid that euer this blasphemy should come in the hartes of Christen people, in the which the honor of all priesthoode is taken away,
God forbid that ever this blasphemy should come in the hearts of christian people, in the which the honour of all priesthood is taken away,
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when a man shall rashly and arrogantly take that name vpon him.
when a man shall rashly and arrogantly take that name upon him.
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Let this Bishop of Rome therefore humble himselfe vnto our great vniuersall Byshop Christ, humble himselfe vnder the mighty hand of God,
Let this Bishop of Rome Therefore humble himself unto our great universal Bishop christ, humble himself under the mighty hand of God,
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and know what the Apostle doth write of the honour and power of this Christ our great high Byshop.
and know what the Apostle does write of the honour and power of this christ our great high Bishop.
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He is (he sayth) Pontifex misericors, fidelis, potens, magnus, humilis, penetrans coelum, compatiens infirmitatibus nostris, offerens dona & sacrificia pro peccatis nostris, condolens ijs qui ignorant & errant:
He is (he say) Pontifex misericors, Fidelis, potens, magnus, Humilis, penetrans coelum, Sympathetic infirmitatibus nostris, offerens dona & Sacrifice Pro peccatis nostris, condolens ijs qui ignorant & errant:
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Qui potest saluum facere a morte, offerens preces & supplicationes cum clamore valido & lachrymis & exauditus est pro reuerentia sua: Pontifex appellatus a deo.
Qui potest saluum facere a morte, offerens preces & supplicationes cum Noise valido & Lachrymis & exauditus est Pro Reverence sua: Pontifex appellatus a God.
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Pontifex sanctus, innocens, impollutus, segregatus a peccatoribus, excelsior coelis:
Pontifex Sanctus, Innocent, impollutus, segregatus a peccatoribus, excelsior Coelis:
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Non habens necessitatem (quemadmodum alij) prius pro suis delectis hostias offerre, deinde pro populo:
Non habens necessitatem (quemadmodum alij) prius Pro suis delectis Hostias offer, Deinde Pro populo:
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Pōtifex sedens in dextris dei interpellans pro nobis, emūdans cōscientias nostras ab operibus mortuis, intrans sancta sanctorum per proprium sanguinem. Hic est pontifex confessionis nostrae.
Pōtifex sedens in dextris dei interpellans Pro nobis, emūdans cōscientias nostras ab operibus mortuis, intrans sancta sanctorum per proprium sanguinem. Hic est pontifex confessionis Nostrae.
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Let all earthly Byshops learne of this heauenly bishop Christ. Some of these properties are appropriate and belongeth onelye to God and not to man.
Let all earthly Bishops Learn of this heavenly bishop christ. some of these properties Are Appropriate and belongeth only to God and not to man.
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In some we ought to follow him. In some we can not, ne ought to do. In Some we ought to follow him. In Some we can not, ne ought to do.
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This our high and great Bishop is Misericors (sayth the Apostle) mercifull. A mercifull Bishop, readye to forgeue, ready to remitte those that haue offended him.
This our high and great Bishop is Misericors (say the Apostle) merciful. A merciful Bishop, ready to forgive, ready to remit those that have offended him.
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He ie not cruell, not vengeable, but full of pity, full of mercy. And in this we ought to folow him.
He ie not cruel, not vengeable, but full of pity, full of mercy. And in this we ought to follow him.
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He is Pontifex potens, a mighty Bishop, mighty and full of power. He is Pontifex potens, a mighty Bishop, mighty and full of power.
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We be but weake and feeble bishops, not able to doe any thing but by his permission and helpe.
We be but weak and feeble Bishops, not able to do any thing but by his permission and help.
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He is able to make sick, to make whole: to make rich, to make poore: to set vp, to put down.
He is able to make sick, to make Whole: to make rich, to make poor: to Set up, to put down.
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Potens, a mighty byshop, mighty and able to remit sinne, to forgeue, to saue both body & soule from damnation.
Potens, a mighty bishop, mighty and able to remit sin, to forgive, to save both body & soul from damnation.
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Potens, a mighty bishop and full of power. No power in this world but of him.
Potens, a mighty bishop and full of power. No power in this world but of him.
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Omnis potestas a domino deo est. All power is of him. And as he himselfe witnesseth:
Omnis potestas a domino God est. All power is of him. And as he himself Witnesseth:
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Data est mihi omnis potestas in coelo, & in terra. All power is geuen vnto me in heauen and in earth. Potens saluare a morte.
Data est mihi omnis potestas in coelo, & in terra. All power is given unto me in heaven and in earth. Potens saluare a morte.
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He can saue the body, and saue the soule. He can deliuer the one, and deliuer the other from euerlasting death.
He can save the body, and save the soul. He can deliver the one, and deliver the other from everlasting death.
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Who can forgeue sinne but he? Quis potest dimittere peccatum nisi solus deus? Est potens. He is a mighty Byshop.
Who can forgive sin but he? Quis potest Dimittere peccatum nisi solus deus? Est potens. He is a mighty Bishop.
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Of him & by him, Emperours, Kinges, Magistrates and Potestates, Byshops, Priestes, with al other that haue power, haue theyr power and authority.
Of him & by him, emperors, Kings, Magistrates and Potestates, Bishops, Priests, with all other that have power, have their power and Authority.
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Who is able to turne the winde? to make the winde blow or cease but he.
Who is able to turn the wind? to make the wind blow or cease but he.
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Who is able to say and proue, I will now haue it vayne, now cleare:
Who is able to say and prove, I will now have it vain, now clear:
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the sunne to shine, the water to flow, to ebbe, with such other, but onely he.
the sun to shine, the water to flow, to ebb, with such other, but only he.
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This is our mighty bish ▪ Pontifex potens, mighty, yea Omnipotēs, almighty. He can do all. Nothing is to him impossible.
This is our mighty bish ▪ Pontifex potens, mighty, yea Omnipotens, almighty. He can do all. Nothing is to him impossible.
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Ipse dixit & facta sunt omnia. Mandauit & creata sunt vniuersa. Potens ergo est. He is a mighty bishop. Wee are not so. Fidelis Pontifex. He is a faythfull bishop: faythfull.
Ipse dixit & facta sunt omnia. Mandauit & Created sunt vniuersa. Potens ergo est. He is a mighty bishop. we Are not so. Fidelis Pontifex. He is a faithful bishop: faithful.
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He is a faythfull bishop to God referring all laudes, all honour and glory to his father.
He is a faithful bishop to God referring all laudes, all honour and glory to his father.
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In all thinges that he did; miracles or other, he tooke neuer the more vpon himselfe.
In all things that he did; Miracles or other, he took never the more upon himself.
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He was also a faythfull Bishop to the world: For he did all that belonged to the office of a good Byshop.
He was also a faithful Bishop to the world: For he did all that belonged to the office of a good Bishop.
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The very office of a byshop is, praedicare, orare & sacricare, siue offerre. To preach, to pray, to do sacrifice or to offer. He preached to his people:
The very office of a bishop is, praedicare, orare & sacricare, siue offer. To preach, to pray, to do sacrifice or to offer. He preached to his people:
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He taught the worlde most wholesome doctrine, whereby he called the people to God: he conuerted sinners, he called them to penaunce.
He taught the world most wholesome Doctrine, whereby he called the people to God: he converted Sinners, he called them to penance.
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He made them weepe and lamēt their sinnes. They folowed his person, they folowed his word they folowed his ensample.
He made them weep and lament their Sins. They followed his person, they followed his word they followed his ensample.
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They came out of all costs to see him, to heare him, to learne of him.
They Come out of all costs to see him, to hear him, to Learn of him.
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They forsooke meat and drinke, house and home, and folowed him wheresoeuer he went, as well in wildernes, as els where.
They forsook meat and drink, house and home, and followed him wheresoever he went, as well in Wilderness, as Else where.
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In so much that after they had folowed him three dayes, he being moued with pity least they shoulde perish for lacke of food being in wildernesse farre from succour, he fed them twise miraculously.
In so much that After they had followed him three days, he being moved with pity lest they should perish for lack of food being in Wilderness Far from succour, he fed them twice miraculously.
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Once in the desert with fiue loaues and two fishes ▪ he fed v. M. men, besides women and children, and there were left xij. great baskets, xij. maundes full of the brokelets, and offals at that meale.
Once in the desert with fiue loaves and two Fish ▪ he fed v. M. men, beside women and children, and there were left xij. great baskets, xij. maundes full of the brokelets, and offals At that meal.
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At another time he fed in wildernesse to the number of 4. M. men besides women and children, with seuen loues and a few litle fishes, At Another time he fed in Wilderness to the number of 4. M. men beside women and children, with seuen loves and a few little Fish,
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and there was left of fragmentes, 7 maundes full. The second office of a byshop he fulfilled also: For he prayed.
and there was left of fragments, 7 maundes full. The second office of a bishop he fulfilled also: For he prayed.
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He was most deuout in prayer, so to teach all byshops and Preachers not to presume in theyr witte or learning, He was most devout in prayer, so to teach all Bishops and Preachers not to presume in their wit or learning,
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neither in their capacity, memory, fayre tongue or vtteraunce:
neither in their capacity, memory, fair tongue or utterance:
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but that the Preacher do studiously apply his booke with all diligence to studye how to speake, what to speake: afore whom he shall speake:
but that the Preacher do studiously apply his book with all diligence to study how to speak, what to speak: afore whom he shall speak:
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and to shape his sermon after the audience. The preacher ought also besides his study & preaching to pray.
and to shape his sermon After the audience. The preacher ought also beside his study & preaching to pray.
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For by deuout prayer, he shal attein percase as much or more, as by study or learning.
For by devout prayer, he shall attain percase as much or more, as by study or learning.
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For with out prayer the wordes will litle preuayle.
For with out prayer the words will little prevail.
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Looke in Christ his life and thou shalt find, that in euery thing he wēt about, he prayd, to shew the valiancy, the vertue and strength of prayer:
Look in christ his life and thou shalt find, that in every thing he went about, he prayed, to show the valiancy, the virtue and strength of prayer:
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to shew our necessities, our weakenes & feblenes of nature.
to show our necessities, our weakness & feebleness of nature.
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He prayd for his people (as Luke witnesseth) the space of one whole night.
He prayed for his people (as Luke Witnesseth) the Molle of one Whole night.
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And what a maruailous deuout prayer made he for his people in the Mount the night afore his passion, whē the Chalice of death was represēted vnto him:
And what a marvelous devout prayer made he for his people in the Mount the night afore his passion, when the Chalice of death was represented unto him:
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when he swet water & bloud? when he cried thrise, Transeat à me Calix iste:
when he sweated water & blood? when he cried thrice, Transit à me Calix iste:
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let this Chalice, let this passion & bloud, let the vertue therof passe from me vnto all mankinde.
let this Chalice, let this passion & blood, let the virtue thereof pass from me unto all mankind.
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Let euery man haue the vertue and merite thereof: let it worke in all folkes: let euery faythfull man and woman he perteyner thereof:
Let every man have the virtue and merit thereof: let it work in all folks: let every faithful man and woman he perteyner thereof:
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let it not be lost, but worke to the worldes end. This was a maruellous deuoute mercifull prayer.
let it not be lost, but work to the world's end. This was a marvelous devout merciful prayer.
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And agayne he suffering and hanging on the crosse, offered vp for his people, Preces & supplicationes cum clamore valido & lachrymis.
And again he suffering and hanging on the cross, offered up for his people, Preces & supplicationes cum Noise valido & Lachrymis.
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He offred vp his praiers and supplications with a huge cry, with a piteous voyce, with a lamentable and deadly shrich,
He offered up his Prayers and supplications with a huge cry, with a piteous voice, with a lamentable and deadly shrich,
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and with weeping teares to God his father, he hanging on the crosse, euen when the spirit shoulde departe the body, not then forgetting his people at the houre when all the people forgetteth both the worlde and themselues.
and with weeping tears to God his father, he hanging on the cross, even when the Spirit should depart the body, not then forgetting his people At the hour when all the people forgetteth both the world and themselves.
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Which cry was so huge and great, so maruelous and of that effect that the heauens trembled thereat, the Angels mourned for pity, the Sunne lost his light, the vaile in the temple riued in two, the earth quaued, the stones rent asonder and brast in gobbetes, the graues opened, the dead bodies rose to life. & appeared in the City.
Which cry was so huge and great, so marvelous and of that Effect that the heavens trembled thereat, the Angels mourned for pity, the Sun lost his Light, the veil in the temple rived in two, the earth quaved, the stones rend asunder and braced in gobbetes, the graves opened, the dead bodies rose to life. & appeared in the city.
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Centurio & those that kept Christ to see the execution done, cried: Verè, filius Dei erat iste:
Centurion & those that kept christ to see the execution done, cried: Vere, filius Dei erat iste:
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This was the vndoubted sonne of God. His prayer and weeping teares were so pleasaunt vnto the father, that it was heard: Exauditus est pro reuerentia sua:
This was the undoubted son of God. His prayer and weeping tears were so pleasant unto the father, that it was herd: Exauditus est Pro Reverence sua:
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He was heard & why? For it was so entire, so deuout, so reuerently done, in such a maner and fashion, with such a zeale grounded vpō such a charity, suffering for our guilt, and not for his owne.
He was herd & why? For it was so entire, so devout, so reverently done, in such a manner and fashion, with such a zeal grounded upon such a charity, suffering for our guilt, and not for his own.
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And for that he did the very office of a byshop, so entyrely to pray,
And for that he did the very office of a bishop, so entirely to pray,
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and so reuerently to offer vp himselfe in sacrifice for his people, he was heard, he was heard, his prayer was heard of God.
and so reverently to offer up himself in sacrifice for his people, he was herd, he was herd, his prayer was herd of God.
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And that is the third property of a good Bishop, to offer sacrifice for his people.
And that is the third property of a good Bishop, to offer sacrifice for his people.
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Euery Bishop, euery Bishoppe for his Diocesanes and for the whole vniuersall Church. In these three we ought as much as we may to folow Christ.
Every Bishop, every Bishop for his Diocesans and for the Whole universal Church. In these three we ought as much as we may to follow christ.
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Thus this Christ was and is Pontifex fidelis, a faythfull Byshop. Faythfull, faythfull, in his word, true in his promise, deceyuing no man, but profiting all. Thus this christ was and is Pontifex Fidelis, a faithful Bishop. Faithful, faithful, in his word, true in his promise, deceiving no man, but profiting all.
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•n al that he did or spake, he sought nothing his own glory, but the glory of God:
•n all that he did or spoke, he sought nothing his own glory, but the glory of God:
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teaching therby all Byshops of the world in all that go about, to doe it to the laude, prayse and glory of God.
teaching thereby all Bishops of the world in all that go about, to do it to the laud, praise and glory of God.
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And herein we ought also to followe hym. Magnus Pontifex.
And herein we ought also to follow him. Magnus Pontifex.
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He is the great Bishop, the high Byshoppe the supreme Byshop, the vniuersall Bishop ouer all the world. No great bishop but he.
He is the great Bishop, the high Bishop the supreme Bishop, the universal Bishop over all the world. No great bishop but he.
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None high, none supreme nor vniuersall Byshop, but he. None high, none supreme nor universal Bishop, but he.
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And herein the byshop of Rome outragiously vsurpeth vpon God, as he doth vpon the world, to take the honor and names (onely to God appropriate) to himselfe, and doth greuously blaspheme and offend God therein.
And herein the bishop of Rome outrageously usurpeth upon God, as he does upon the world, to take the honour and names (only to God Appropriate) to himself, and does grievously Blaspheme and offend God therein.
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Greater blasphemy can not be, then to ascribe to God, that that no wayes belongeth vnto him,
Greater blasphemy can not be, then to ascribe to God, that that no ways belongeth unto him,
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or to take frō God, that that is vnto him appropriate.
or to take from God, that that is unto him Appropriate.
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It is meete therefore he do betimes and in season, leaue his vniust encrochmentes both agaynst his Lord God,
It is meet Therefore he do betimes and in season, leave his unjust encrochmentes both against his Lord God,
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and also agaynst the world, least he do prouoke God to poure out all his vialles of wrath vpon him:
and also against the world, lest he do provoke God to pour out all his vialles of wrath upon him:
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the Vaees, I meane, the maledictions and vengeaunce that Iohn speaketh of in the Apocalips. the Vaees, I mean, the maledictions and vengeance that John speaks of in the Apocalypse.
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I woulde aduise hym to cease the iniuries which he hath & dayly doth agaynst the Christ our great high vniuersall Byshop, I would advise him to cease the injuries which he hath & daily does against the christ our great high universal Bishop,
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least thou excommunicate and strike him, least thou shew thy wrath and iudgement agaynst him and vtterly extinct his pride and ambitious pretensed authority.
lest thou excommunicate and strike him, lest thou show thy wrath and judgement against him and utterly extinct his pride and ambitious pretenced Authority.
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For thou wilt be knowne, thou wilt be knowne to be God.
For thou wilt be known, thou wilt be known to be God.
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And thou art and wilt be our great vniuersall and supreme Byshop, what so euer the bishop of Rome shall attempt to the contrary:
And thou art and wilt be our great universal and supreme Bishop, what so ever the bishop of Room shall attempt to the contrary:
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and thou wilt punishe his worldly arrogancy, and strike when thou seest thy time. and thou wilt Punish his worldly arrogance, and strike when thou See thy time.
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And though it be long ere thou strike, yet let him beware, for strike thou wilt if thou be vtterly prouoked:
And though it be long ere thou strike, yet let him beware, for strike thou wilt if thou be utterly provoked:
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And when thou doest strike, thy stroke is great, thy stroke is dreadfull and sore. It vanquisheth the body, it slayeth the soule, it damneth both.
And when thou dost strike, thy stroke is great, thy stroke is dreadful and soar. It vanquisheth the body, it slays the soul, it damneth both.
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Beware therfore thou Bishop of Rome, and be cōtent with thine owne dioces, with thine owne charge,
Beware Therefore thou Bishop of Rome, and be content with thine own diocese, with thine own charge,
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as other Byshops are with theyrs: For further then thine owne dioces, thy iurisdiction doth not stretch.
as other Bishops Are with theirs: For further then thine own diocese, thy jurisdiction does not stretch.
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A maruellous blindness in thee therefore, to take vpon thee to aunswere for all the world,
A marvelous blindness in thee Therefore, to take upon thee to answer for all the world,
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and art not able to aunswere our great Bishop Christ, for thy selfe at the dreadfull day of iudgemēt,
and art not able to answer our great Bishop christ, for thy self At the dreadful day of judgement,
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when he shall aske but these few questions of thee Quomodo intrasti? Quomodo rexisti? Quomodo vixisti? Quomodo pauisti? Quae & qualia exempla dedisti? Quid ad meam gloriam fecisti & huiusmodi.
when he shall ask but these few questions of thee Quomodo intrasti? Quomodo rexisti? Quomodo vixisti? Quomodo pauisti? Quae & Galatia exempla dedisti? Quid ad meam gloriam fecisti & huiusmodi.
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How diddest thou enter into the Bishopricke? by me or by the world? vnlawfully, How didst thou enter into the Bishopric? by me or by the world? unlawfully,
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or lawfully? by Symony, or freely by labour, by paction, or called God? Howe diddest thou rule thy cure thy dioces? Diddest thou pray for thy people? Diddest thou preach me to thy diocesans? diddest thou geue them ghostly and bodely foode? diddest thou minister spirituall and ghostly salues (the Sacramentes I meane) to heale the sores of theyr soules? How didst thou liue? Didst thou cast away the care, the glory & pōpe of the world? Didst thou folow me in humility, in charity in cōpassion, in pouerty, in cleanes, & in chast liuing?
or lawfully? by Simony, or freely by labour, by paction, or called God? Howe didst thou Rule thy cure thy diocese? Didst thou pray for thy people? Didst thou preach me to thy diocesans? didst thou give them ghostly and bodily food? didst thou minister spiritual and ghostly Salves (the Sacraments I mean) to heal the sores of their Souls? How didst thou live? Didst thou cast away the care, the glory & pomp of the world? Didst thou follow me in humility, in charity in compassion, in poverty, in cleans, & in chaste living?
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How diddest thou gouerne thy diocesans? Diddest not thou make of all things that thou diddest meddle with a money matter in selling that which was not in thee to sel nor geue, which thou calledst thy pardons, thy commissions, thy breeues, thy delegacies reseruations, exemptions, appellations, bulles,
How didst thou govern thy diocesans? Didst not thou make of all things that thou didst meddle with a money matter in selling that which was not in thee to sell nor give, which thou calledest thy Pardons, thy commissions, thy breeues, thy delegacies reservations, exemptions, appellations, Bulls,
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and dispēsations? Diddest not thou vnder these pretenses and like other doings, deceiue the world? What answere shalt thou make to this at that day, to our and thy great Byshop Christ,
and dispensations? Didst not thou under these pretences and like other doings, deceive the world? What answer shalt thou make to this At that day, to our and thy great Bishop christ,
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when he shall visite thee and all thy dioces, me and all my dioces, yea when he shall visite all the world? What aunswere shalt thou then make? I think verely thou shalt then haue enough to do,
when he shall visit thee and all thy diocese, me and all my diocese, yea when he shall visit all the world? What answer shalt thou then make? I think verily thou shalt then have enough to do,
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yea and more thē thou canst winde thy selfe out of, to make aunswere for thy selfe,
yea and more them thou Canst wind thy self out of, to make answer for thy self,
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for thine owne dioces, and for thine owne diocesans, though thou vsurpe not vpon other mens as thou doest.
for thine own diocese, and for thine own diocesans, though thou usurp not upon other men's as thou dost.
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The Apostle writeth of Christ humbly, & calleth him, Magnum pontificem, the great bishop.
The Apostle Writeth of christ humbly, & calls him, Magnum Pontifex, the great bishop.
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And he of Rome is not with this word contented, but wil haue a higher word for him selfe, in the superlatiue degree, Maximum pontificem Magnum. The greatest Bishop.
And he of Room is not with this word contented, but will have a higher word for him self, in the superlative degree, Maximum Pontifex Magnum. The greatest Bishop.
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Oh, where is the humblenesse and meekenesse that should be in him? Alas, he that taketh on him to teach all the world,
O, where is the humbleness and meekness that should be in him? Alas, he that Takes on him to teach all the world,
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how can he for shame suffer such blasphemous words to passe in his name, to his great shame and rebuke:
how can he for shame suffer such blasphemous words to pass in his name, to his great shame and rebuke:
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to the great daunger of his soule: to the great danger of his soul:
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and to the perilous ensample vnto other? Oh, sie vpon pride ▪ it is a common prouerb pride will haue a fall.
and to the perilous ensample unto other? O, sie upon pride ▪ it is a Common proverb pride will have a fallen.
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Our bishop Christ was Humilis, meeke, lowly, & humble in hart.
Our bishop christ was Humilis, meek, lowly, & humble in heart.
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He rode not vpon any palfray nor couragious horse, but vp on an Asse and that but once. He road not upon any palfrey nor courageous horse, but up on an Ass and that but once.
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He neuer was borne pompously abroad in a chayre, vppō mens shoulders. He neuer profered hys foote to any body to kisse.
He never was born pompously abroad in a chair, upon men's shoulders. He never proffered his foot to any body to kiss.
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We read that he washed the feete of his Disciples and wyped thē.
We read that he washed the feet of his Disciples and wiped them.
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We read that Mary Magdalene profered to haue kissed his feete, but he did prohibite her, sayi•g: Noli me tangere: Touch me not. We read that Marry Magdalene proffered to have kissed his feet, but he did prohibit her, sayi•g: Noli me tangere: Touch me not.
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He would not suffer the woman thē to touch him. He neuer had garde to defend him.
He would not suffer the woman them to touch him. He never had guard to defend him.
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He neuer followed the pōpe of the world. He disdained not to go vpon the groūd with his bare feet. He never followed the pomp of the world. He disdained not to go upon the ground with his bore feet.
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What shall I say? He gaue ensamples enough to the Bishop of Rome, to me and all Bishops, to be meek and humble:
What shall I say? He gave ensamples enough to the Bishop of Rome, to me and all Bishops, to be meek and humble:
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he to know himselfe, and we our selues, as if he and we diligently looke in scripture, we shall finde.
he to know himself, and we our selves, as if he and we diligently look in scripture, we shall find.
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And herein, in meeknes we are bound to folow him. Compatiens infirmitatibus This Byshop Christ, had compassion of our infirmities of our fraylties.
And herein, in meekness we Are bound to follow him. Sympathetic infirmitatibus This Bishop christ, had compassion of our infirmities of our frailties.
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It is impossible for a man to know the afflictions of the miserable person, that neuer suffered him selfe affliction, that neuer had experience of paynes, that neuer felt what payne men•.
It is impossible for a man to know the afflictions of the miserable person, that never suffered him self affliction, that never had experience of pains, that never felt what pain men•.
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But this byshop Christ had experiēce of our nature: how weake, how feeble the nature of man is:
But this bishop christ had experience of our nature: how weak, how feeble the nature of man is:
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howe weake of himselfe to doe any good worke without the helpe of God: how weak of himself to doe any good work without the help of God:
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how feeble to resiste temptations Hee suffered and felte the infirmities and paynes of this naturall body.
how feeble to resist temptations He suffered and felt the infirmities and pains of this natural body.
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He hath therefore compassion vpon man, when he doth see him fall.
He hath Therefore compassion upon man, when he does see him fallen.
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He sorroweth his ruine, teaching Bishops in especial afore all other, to haue copassion and pity vpon the sinner, to helpe him spiritually, to cōfort him ghostly, to helpe him to arise from sinne, to allure him to penance, to draw him to vertue, to make him know God, to feare his iustice, to loue his lawes,
He sorroweth his ruin, teaching Bishops in especial afore all other, to have copassion and pity upon the sinner, to help him spiritually, to Comfort him ghostly, to help him to arise from sin, to allure him to penance, to draw him to virtue, to make him know God, to Fear his Justice, to love his laws,
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and thus to seeke all the wayes he and we can:
and thus to seek all the ways he and we can:
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to saue the sinners soule for whom he shall make aunswere to God for his owne diocesans:
to save the Sinners soul for whom he shall make answer to God for his own diocesans:
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soule for soule, bloud for bloud, payne for payne, hell for hell, damnation for damnation.
soul for soul, blood for blood, pain for pain, hell for hell, damnation for damnation.
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For which soule, our great Bishop Christ (as the Apostle doth witnesse) did offer giftes and sacrifice himselfe, hauing compassi•n of thē that by ignorance and by errour, did sin & offend God.
For which soul, our great Bishop christ (as the Apostle does witness) did offer Gifts and sacrifice himself, having compassi•n of them that by ignorance and by error, did sin & offend God.
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Euen when he was his greatest agony vpon the crosse, he cryed to his father:
Eve when he was his greatest agony upon the cross, he cried to his father:
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forgeue them father, forgeue thē, they know not what they do, they are ignoraunt people, they know not what is what,
forgive them father, forgive them, they know not what they do, they Are ignorant people, they know not what is what,
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nor what danger they runne into by this entreating me. They know not theyr offences: forgeue them Father, forgeue them.
nor what danger they run into by this entreating me. They know not their offences: forgive them Father, forgive them.
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In this compassion we ought also to follow our great Byshoppe Christ. It followeth in the former letter:
In this compassion we ought also to follow our great Bishop christ. It follows in the former Letter:
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Est Pontifex appellatus à Deo. He is a Byshop, and so named of God He is the very Byshop.
Est Pontifex appellatus à God He is a Bishop, and so nam of God He is the very Bishop.
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He offered vppe the very sacrifice, the sacrifice of his owne most blessed body and bloud, whereby the sinne of the world was put away.
He offered up the very sacrifice, the sacrifice of his own most blessed body and blood, whereby the sin of the world was put away.
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Euery Byshop of the world is not named a Byshop by God.
Every Bishop of the world is not nam a Bishop by God.
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For some commeth into that office, not by the holy ghost, not elect of God (as Iohn sayeth) not entring in ouile ou•um per ostium, sed ascendens aliundè.
For Some comes into that office, not by the holy ghost, not elect of God (as John Saith) not entering in ovile ou•um per ostium, sed ascendens aliundè.
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Some there are that entreth into the folde of the sheep of GOD, not by the dore Some there be that entreth in, hauing charge and cure of soule, not by God: some there Are that entereth into the fold of the sheep of GOD, not by the door some there be that entereth in, having charge and cure of soul, not by God:
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but by worldly meanes, by worldly labour, by importune sutes and intercession of frendes, or by theyr owne vnlawfull labour, by simony, and such other wayes.
but by worldly means, by worldly labour, by importune suits and Intercession of Friends, or by their own unlawful labour, by simony, and such other ways.
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Such are not named Byshops by God. Such entreth not by the dore, not by him that sayth: Ego sum ostium.
Such Are not nam Bishops by God. Such entereth not by the door, not by him that say: Ego sum ostium.
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Ego sum via, veritas, & vita.
Ego sum via, veritas, & vita.
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I am the dore, I am the way, I am the life, I am trueth, I am pastor bonus, the very true and good Byshop that entred by God.
I am the door, I am the Way, I am the life, I am truth, I am pastor bonus, the very true and good Bishop that entered by God.
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And all that entreth otherwise then by God, Christ calleth them fures & latrones, theues spoylers, raueners, deuourers, and deceiuers of the sheepe. And all that entereth otherwise then by God, christ calls them fures & Latrones, thieves spoilers, raveners, devourers, and deceivers of the sheep.
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Theyr liuing shall declare the same. For such as so wilfully do enter, do study theyr owne profites and commodities.
Their living shall declare the same. For such as so wilfully do enter, do study their own profits and commodities.
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Such receiueth the fruites and do nothing for them ▪ Such suffereth theyr sheepe to perish for lacke of bodily and ghostly foode and susteynaunce for lacke of preaching,
Such receiveth the fruits and do nothing for them ▪ Such suffers their sheep to perish for lack of bodily and ghostly food and susteynaunce for lack of preaching,
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for lacke or geuing good counsell, for lacke of good liuing, for lacke of good ensample.
for lack or giving good counsel, for lack of good living, for lack of good ensample.
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And suche, for the most part, liueth naughtily, carnally, fleshly, viciously, popously, worldly, & not bishoply nor priestly.
And such, for the most part, lives naughtily, carnally, fleshly, viciously, popously, worldly, & not bishoply nor priestly.
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For they came not in by God, nor by grace. Christ sayth: Qui intrat per me, saluabitur, & ingredietur, & egredietur, & pascua inueniet.
For they Come not in by God, nor by grace. christ say: Qui intrat per me, saluabitur, & ingredietur, & egredietur, & pascua inveniet.
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He that entreth by me, shalbe saued. Et ingredietur, & egredietur. And he shall go in, and he shall go out. What is that to say:
He that entereth by me, shall saved. Et ingredietur, & egredietur. And he shall go in, and he shall go out. What is that to say:
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he shall goe in, and he shall goe out? • thinke he meaneth by going in, that he shall haue grace to enter studiously into the holy Scripture, daily and nightly to meditate, to study,
he shall go in, and he shall go out? • think he means by going in, that he shall have grace to enter studiously into the holy Scripture, daily and nightly to meditate, to study,
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and to profite in the lawes of God. Et egredietur.
and to profit in the laws of God. Et egredietur.
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And he shall explayne and truely interpretate and publish it vnto the people Et pascua inueniet.
And he shall explain and truly interpretate and publish it unto the people Et pascua inveniet.
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And he shall finde there plenty of spirituall food for himselfe & for his people, to edify their soules, to instruct and call thē to the knowledge of God to feed thē pletifully, that they shall not lack necessaryes to their soules.
And he shall find there plenty of spiritual food for himself & for his people, to edify their Souls, to instruct and call them to the knowledge of God to feed them pletifully, that they shall not lack necessaries to their Souls.
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Let vs therfore so liue, that we may be called Pōtifices appellati a Deo. This our great Byshop Christ is also:
Let us Therefore so live, that we may be called Pōtifices appellati a God This our great Bishop christ is also:
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Pontifex, sanctus, innocens, impollu•us, segregatus à peccatoribus, excelsior coelis, sedens à dextris Dei, emundans conscientias nostras à peccatis, intrans sancta sanctorum per proprium sanguinem He is Sanctus A holy Bishop,
Pontifex, Sanctus, Innocent, impollu•us, segregatus à peccatoribus, excelsior Coelis, sedens à dextris Dei, emundans Conscientias nostras à peccatis, intrans sancta sanctorum per proprium sanguinem He is Sanctus A holy Bishop,
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and willeth vs to be holy in our conuersation, applyeng our selues vnto godlynesse to the seruice of God, to lyue like byshops,
and wills us to be holy in our Conversation, applying our selves unto godliness to the service of God, to live like Bishops,
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like priestes ▪ pure, cleane, chaste, deuout, studious, faythfully labouring in his word, praying, doing sacrifice,
like Priests ▪ pure, clean, chaste, devout, studious, faithfully labouring in his word, praying, doing sacrifice,
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and euer to be godly and vertuously occupyed.
and ever to be godly and virtuously ocupied.
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He is Innocēs, an innocēt, He neuer sinned, he neuer offēded in word, thought, no• deed, Innocens, noying no creature profiting all folkes, meekely suffering aduersities, opprobries, rages, rebukes,
He is Innocent, an innocent, He never sinned, he never offended in word, Thought, no• deed, Innocent, noying no creature profiting all folks, meekly suffering adversities, opprobries, rages, rebukes,
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and reproches, without grudge or contradiction. Innocens & simplex: simplex sine plica.
and Reproaches, without grudge or contradiction. Innocent & simplex: simplex sine plica.
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An innocēt, without pleit or wrincle ▪ without error or doublenes, without hipocrisy or dissimulation, without flattering or glosing, without fraud or deceite:
an innocent, without pleit or wrinkle ▪ without error or doubleness, without hypocrisy or dissimulation, without flattering or glossing, without fraud or deceit:
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not seruing the body nor the world, but God. In this we ought also to follow our heauenly Bishop. Impollutus. He was vndefiled.
not serving the body nor the world, but God. In this we ought also to follow our heavenly Bishop. Impollutus. He was undefiled.
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He liued cleane without spot or blot, without wemme or strayne. No immūdicity in him, no vncleannesse, nor filthinesse:
He lived clean without spot or blot, without wemme or strain. No immundicity in him, no uncleanness, nor filthiness:
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but all pure and cleane, chaste and immaculate, all bright and shining in grace and godlinesse:
but all pure and clean, chaste and immaculate, all bright and shining in grace and godliness:
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In so m•ch that he was Segregatus à peccatoribus, cleane segregate from all kinde of vncleanesse, from all maner of sinnes, and from sinners.
In so m•ch that he was Segregatus à peccatoribus, clean segregate from all kind of uncleanness, from all manner of Sins, and from Sinners.
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Segregate from them, not from theyr company: For as Mathew writeth:
Segregate from them, not from their company: For as Matthew Writeth:
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Publicans and sinners came and eate and drank with him and his disciples in the house of Leui. And he also came as a Phisition, to heale the sinner. Publicans and Sinners Come and eat and drank with him and his Disciples in the house of Levi And he also Come as a physician, to heal the sinner.
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And yet he was segregate from them, quantum ad participationem cum eis in peccato: as touching theyr ill liuinges, not being participant with them in sinne:
And yet he was segregate from them, quantum ad participationem cum eis in Peccato: as touching their ill livings, not being participant with them in sin:
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but came onely to heale them, and to ridde them from sinne and sore of the soule.
but Come only to heal them, and to rid them from sin and soar of the soul.
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He entred the heauens, not with the bloud of kidde nor Goate, but with his owne proper bloud.
He entered the heavens, not with the blood of kid nor Goat, but with his own proper blood.
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For which and for his holynesse and perfectnes, Excelsior coelis factus est. He is extolled and exalted aboue all the Aungels and beatitudes:
For which and for his holiness and perfectness, Excelsior Coelis factus est. He is extolled and exalted above all the Angels and Beatitudes:
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aboue all the heauens sitting on the right hand of the father.
above all the heavens sitting on the right hand of the father.
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Whō all the heauenly creatures doe worship, honor and do reuerence vnto Where he prayeth for his people,
Whom all the heavenly creatures do worship, honour and do Reverence unto Where he Prayeth for his people,
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and is Mediatour in hys manhead to his father for vs. This our Bishop purgeth our consciences (as witnesseth the Apostle) he clenseth our soules, he maketh vs inwardly beautious and fayre.
and is Mediator in his manhead to his father for us This our Bishop Purgeth our Consciences (as Witnesseth the Apostle) he Cleanseth our Souls, he makes us inwardly beauteous and fair.
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The Bishop of Rome lacketh manye of these notable vertues. He hath few or none of these properties, few or none of these qualities.
The Bishop of Rome lacketh many of these notable Virtues. He hath few or none of these properties, few or none of these qualities.
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He is (as we all are sinners) a sinner.
He is (as we all Are Sinners) a sinner.
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To whom this word Magnus, great, is not conuenient, nor can be in him any wayes verified.
To whom this word Magnus, great, is not convenient, nor can be in him any ways verified.
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For he cannot forgeue sinne as our Byshop doth, nor iustify as he doth, neither enter in Sancta Sanctorum, with his owne bloud, as he did. For he cannot forgive sin as our Bishop does, nor justify as he does, neither enter in Sancta Sanctorum, with his own blood, as he did.
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How can he then be called a great Bishop that is (as we be all sinners) a sinner, a breaker of the lawes of God,
How can he then be called a great Bishop that is (as we be all Sinners) a sinner, a breaker of the laws of God,
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and dayly doth or may fall and sinne? And for that cause the law commaunded that euery bishop and Priest shoulde first offer hostes and sacrifice for his owne sinnes and afterward,
and daily does or may fallen and sin? And for that cause the law commanded that every bishop and Priest should First offer hosts and sacrifice for his own Sins and afterwards,
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for the sinnes of the people How can he therfore be called a great Bishop or Priest?
for the Sins of the people How can he Therefore be called a great Bishop or Priest?
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Our Bishop we speake of, is the very great bishop. No dole, no fraude, no guile, was euer founde in his mouth.
Our Bishop we speak of, is the very great bishop. No dole, no fraud, no guile, was ever found in his Mouth.
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And when the Prince of the worlde the deuill, came to him, he coulde finde no poynt of sinne in him.
And when the Prince of the world the Devil, Come to him, he could find no point of sin in him.
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Wherefore Gabriell the Archaungell shewing his natiuity vnto Mary his mother, sayd: Hic erit magnus, & fil•us alti•simi vocabitur.
Wherefore Gabriel the Archangel showing his Nativity unto Marry his mother, said: Hic erit magnus, & fil•us alti•simi vocabitur.
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He shalbe great and shalbe called the sonne of God. And agayne it is written of him: Propheta magnus surrexit inter nos. He shall great and shall called the son of God. And again it is written of him: Propheta magnus surrexit inter nos.
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A great Prophet is risen among vs. Sinne maketh a man small and litle: litle in reputation before God and man. A great Prophet is risen among us Sin makes a man small and little: little in reputation before God and man.
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Vertue maketh man great and of high reputation.
Virtue makes man great and of high reputation.
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Shew me one place in Scripture where you haue reedde, that a sinner was called great? I trow it shall not be founde.
Show me one place in Scripture where you have reedde, that a sinner was called great? I trow it shall not be found.
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Will you heare who were called great in scripture? It is written of Isaac, quod proficiebat valde, & factus est magnus valde.
Will you hear who were called great in scripture? It is written of Isaac, quod proficiebat Valde, & factus est magnus Valde.
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He profited greatly in vertue, and was made great, great in reputation of the world. Moyses was called Magnus, great for his vertue. Abraham and Iohn Baptist likewise.
He profited greatly in virtue, and was made great, great in reputation of the world. Moses was called Magnus, great for his virtue. Abraham and John Baptist likewise.
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Now Iesus our Bishop is called magnus Episcopus, magnus Sacerdos. Now Iesus our Bishop is called magnus Episcopus, magnus Sacerdos.
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And after him neuer Byshop called Magnus in all Scripture, neither in the reputation of man vnlesse it be in comparison one of an other (and so Sayntes and holy Lyuers are called great in respect of sinners,
And After him never Bishop called Magnus in all Scripture, neither in the reputation of man unless it be in comparison one of an other (and so Saints and holy Livers Are called great in respect of Sinners,
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or other meane Liuers) but where Christ our Byshop commeth: there he, not in comparison of other, but simpliciter, by his owne magnitude and greatnesse,
or other mean Livers) but where christ our Bishop comes: there he, not in comparison of other, but simpliciter, by his own magnitude and greatness,
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and of himselfe, euer was and is great, of whom it is written: A summo coelo egressio eius:
and of himself, ever was and is great, of whom it is written: A Summo coelo egressio eius:
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& occursus eius vsque ad sūmum eius. And as the apostle also proueth in many places by expresse words.
& occursus eius vsque ad sūmum eius. And as the apostle also Proves in many places by express words.
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But now there is no Bishop or Priest in this world, that may worthely of himselfe be called great,
But now there is no Bishop or Priest in this world, that may worthily of himself be called great,
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nor ought to take this name Magnus vpon him ▪ This is he therefore of whom it is written: Magnus Sacerdos ex fr•tribus suis.
nor ought to take this name Magnus upon him ▪ This is he Therefore of whom it is written: Magnus Sacerdos ex fr•tribus suis.
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The great Byshoppe aboue all other.
The great Bishop above all other.
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And as he is called and in very deed is, Pastor pastorum, Pontifex pontificum, Propheta prophetarum, Sanctus sanctorum, Dominus dominantium, Rex regum: Ita & magnus magnorum est.
And as he is called and in very deed is, Pastor Pastorum, Pontifex Pontificum, Propheta prophetarum, Sanctus sanctorum, Dominus Dominant, Rex regum: Ita & magnus magnorum est.
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And he is called the Heardesman of heardesmen, the Byshop of Byshoppes, the Prophet of prophetes, the Holy of holyest, the Lord of lordes, the King of kinges:
And he is called the Heardesman of heardesmen, the Bishop of Bishops, the Prophet of Prophets, the Holy of Holiest, the Lord of Lords, the King of Kings:
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euen so is he called, and verely is Episcopus magnus. Therefore the Prophet did adde, Magnus Sacerdos ex fratribus suis, the great Byshop or priest:
even so is he called, and verily is Episcopus magnus. Therefore the Prophet did add, Magnus Sacerdos ex fratribus suis, the great Bishop or priest:
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great of himselfe, great in vertue and power, great of himselfe, and great in comparison afore all other. And therfore the Apostle sayd:
great of himself, great in virtue and power, great of himself, and great in comparison afore all other. And Therefore the Apostle said:
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Habemus Pontificē magnum, qui penetrauit coelos IESVM filium DEI. We haue a great Byshop, which did penetrate the heauens, Iesus the sonne of God.
Habemus Pontificē magnum, qui penetrauit Coelos IESVM Son DEI. We have a great Bishop, which did penetrate the heavens, Iesus the son of God.
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Here may ye now see how the Byshop of Rome doth wrongfully encroch vpon our great Byshop Iesus Christ, to take from him, not onely this name Magnus,
Here may you now see how the Bishop of Room does wrongfully encroach upon our great Bishop Iesus christ, to take from him, not only this name Magnus,
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and is not with that name yet contented, but addeth more, Videlicet, Maximus, Summus, Sanctus, Beatissimus, Vniuersalis, and such other.
and is not with that name yet contented, but adds more, Videlicet, Maximus, Summus, Sanctus, Beatissimus, Universalis, and such other.
cc vbz xx p-acp d n1 av vvn, cc-acp vvz av-dc, fw-la, fw-la, np1, np1, fw-la, fw-la, cc d j-jn.
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The greater, the highest, the holyest, the blessedst, and vniuersall in the superlatiue degrees and yet there is no great Byshop but Christ onely no supreme Byshop,
The greater, the highest, the Holiest, the blessedest, and universal in the superlative Degrees and yet there is no great Bishop but christ only no supreme Bishop,
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but he onely, none holy, none blessed, none vniuersall Bishop but only he.
but he only, none holy, none blessed, none universal Bishop but only he.
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The B. of Rome, & all other bishops are but vnderlinges & vnworthy suffragans vnto this Bishop Christ.
The B. of Rome, & all other Bishops Are but underlings & unworthy suffragans unto this Bishop christ.
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This our Christ (as witnesseth the Apostle) is Pontifex nostrae confessionis, the Bishop whom we do confesse to be our great bishop, our high bishop, our supreme Bishop, our holy, blessed and vniuersall Bishop.
This our christ (as Witnesseth the Apostle) is Pontifex Nostrae confessionis, the Bishop whom we do confess to be our great bishop, our high bishop, our supreme Bishop, our holy, blessed and universal Bishop.
d po12 np1 (c-acp vvz dt n1) vbz np1 fw-la fw-la, dt n1 ro-crq pns12 vdb vvi pc-acp vbi po12 j n1, po12 j n1, po12 j n1, po12 j, j-vvn cc j n1.
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Which names are reserued onely vnto Christ, and to no earthly Bishop:
Which names Are reserved only unto christ, and to no earthly Bishop:
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Not to the Bishop of Rome, not to the Bishop of Ierusalem, not to the Bishop of Antioch,
Not to the Bishop of Rome, not to the Bishop of Ierusalem, not to the Bishop of Antioch,
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nor of Constantinople, nor to any other Bishop.
nor of Constantinople, nor to any other Bishop.
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No earthly byshop to presume to take vpon him these high and holy names onely to God apropriate.
No earthly bishop to presume to take upon him these high and holy names only to God apropriate.
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God of thy goodnes thou mayest and I trust wilt once make this vayneglorious bishop of Rome,
God of thy Goodness thou Mayest and I trust wilt once make this vainglorious bishop of Room,
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first to know and knowledge thy sonne Christ to be the onely supreme and vniuersal bishop of the world.
First to know and knowledge thy son christ to be the only supreme and universal bishop of the world.
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Secondarily to know himselfe, his weakenesse, his frailty and his presumption. To know his office and bounden dutye vnto thee.
Secondarily to know himself, his weakness, his frailty and his presumption. To know his office and bounden duty unto thee.
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To knowe his owne Dioces, and to vsurpe no further. Thirdly to haue a low, hūble, meek hart and stomacke:
To know his own Diocese, and to usurp no further. Thirdly to have a low, humble, meek heart and stomach:
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to feare thee God and thy iudgementes, to knowledge his owne faultes, and vsurpations, and to redresse the same.
to Fear thee God and thy Judgments, to knowledge his own Faults, and usurpations, and to redress the same.
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Now to returne vnto our matter, it foloweth in ye letter first taken: Now to return unto our matter, it Followeth in you Letter First taken:
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De quo edere non habent potestatem qui tabernaculo deseruiunt. &c. And thus much out of Iohn Longlandes Sermon agaynst the Pope.
De quo Eat non habent potestatem qui tabernaculo deseruiunt. etc. And thus much out of John Longlandes Sermon against the Pope.
fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la. av cc av av-d av pp-f np1 npg1 n1 p-acp dt n1.
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You heard before by the kings Iniunctions aboue expressed, and directed out. an. You herd before by the Kings Injunctions above expressed, and directed out. an.
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1538. how all such Images & pictures, which were abused with pilgrimage of offrings of any Idolatry, where abolished:
1538. how all such Images & pictures, which were abused with pilgrimage of offerings of any Idolatry, where abolished:
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by vertue of which Iniunction, diuers Idols & especially ye most notable stockes of Idolatry, were taken downe the same yere. by virtue of which Injunction, diverse Idols & especially the most notable stocks of Idolatry, were taken down the same year.
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1538. as the Images of Walsingham, Ipswich, Worcester, Images and Pilgrimages destroyed i• England.
1538. as the Images of Walsingham, Ipswich, Worcester, Images and Pilgrimages destroyed i• England.
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the lady of Wilsdon, Tho. Becket, with many moe, hauing engines to make their eies to open and role about,
the lady of Wilsdon, Tho. Becket, with many more, having Engines to make their eyes to open and role about,
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and other parts of theyr body to styrre, and many other false iugglings, as the bloud of hayles,
and other parts of their body to stir, and many other false jugglings, as the blood of hayles,
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& such like, wherewith the simple people a long time had bene deceiued. All which were espyed out, and destroyed. & such like, wherewith the simple people a long time had be deceived. All which were espied out, and destroyed.
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Among diuers other of these foule Idols, there went also in the same reckoning, a certayne olde Idolatrous Image in Wales named Daruell Gatheren: Among diverse other of these foul Idols, there went also in the same reckoning, a certain old Idolatrous Image in Wales nam Daruell Gatheren:
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whiche in the moneth of May, in the yere aboue mētioned was brought vp to London and burnt in smithfield.
which in the Monn of May, in the year above mentioned was brought up to London and burned in smithfield.
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With the which Idol also was burnt the same time, and hanged for treason, Fryer Forrest, of whom some mētion was partly touched before in the story of Cardinal Wolsey. With the which Idol also was burned the same time, and hanged for treason, Fryer Forest, of whom Some mention was partly touched before in the story of Cardinal wolsey.
p-acp dt r-crq n1 av vbds vvn dt d n1, cc vvn p-acp n1, n1 n1, pp-f ro-crq d n1 vbds av vvn a-acp p-acp dt n1 pp-f n1 np1.
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¶ A Sermon translated out of Latin into the Saxon tongue by Aelfricus, against Transubstantiation. An. 996. In die Sanctae Pascae.
¶ A Sermon translated out of Latin into the Saxon tongue by Aelfricus, against Transubstantiation. Nias 996. In die Sanctae Pascae.
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¶ The Alphabet of the Saxon tongue. ¶ a. b. c. d. e. f. ʒ. h. i. l. m. n. o. p. r. s. t. u. ƿ. x. y. z. Abbreuiations. AE. Þ. Þ. S. ƿ. &. ð. þ.
¶ The Alphabet of the Saxon tongue. ¶ a. b. c. worser. e. f. ʒ. h. i. l. m. n. oh. p. r. s. tO. u. ƿ. x. y. z. Abbreviations. AE. Þ. Þ. S. ƿ. &. ð. þ.
¶ dt n1 pp-f dt jp n1. ¶ n1 sy. sy. sy. fw-la. sy. n1. zz. sy. n1 zz. sy. sy. n1 zz. zz. sy. sy. n1. crd. n1. sy. n2. np1. np1. np1. np1 n1. cc. n1. n1.
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This Sermon was vsuall to be read in the Church here in England in the Saxons time. An. 366. This Sermon was usual to be read in the Church Here in England in the Saxons time. Nias 366.
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NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET The same in English. A Sermon on Easter day.
The same in English. A Sermon on Easter day.
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MEn beloued, it hathe bene often sayde vnto you about our Sauiours resurrection, howe hee on this present day,
MEn Beloved, it hath be often said unto you about our Saviour's resurrection, how he on this present day,
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after his suffering mightely rose from deathe.
After his suffering mightily rose from death.
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Nowe will we open vnto you through Gods grace, of the holye housell, which ye should nowe go vnto,
Now will we open unto you through God's grace, of the holy housell, which you should now go unto,
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and instruct your vnderstanding about this mysterie, both after the olde couenaunt, and also after the newe, that no doubting maye trouble you about thys liuely foode.
and instruct your understanding about this mystery, both After the old Covenant, and also After the new, that not doubting may trouble you about this lively food.
cc vvb po22 n1 p-acp d n1, av-d p-acp dt j n1, cc av p-acp dt j, cst xx vvg vmb vvi pn22 p-acp d j n1.
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The almightye God bad Moses hys Captaine in the Lande of Egypt, to commaund the people of Israel to take to euery family a lamb of one yere old, the night they departed out of the countrey to the land of promise,
The almighty God bade Moses his Captain in the Land of Egypt, to command the people of Israel to take to every family a lamb of one year old, the night they departed out of the country to the land of promise,
dt j-jn np1 vvd np1 po31 n1 p-acp dt n1 pp-f np1, pc-acp vvi dt n1 pp-f np1 pc-acp vvi p-acp d n1 dt n1 pp-f crd n1 j, dt n1 pns32 vvd av pp-f dt n1 p-acp dt n1 pp-f n1,
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and to offer that lambe to God, and after to cutte it, and to make the signe of the Crosse wyth the lambes bloud vpon the side postes,
and to offer that lamb to God, and After to Cut it, and to make the Signen of the Cross with the Lambs blood upon the side posts,
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and the vpper post of theyr doore, and afterwarde to eate the Lambes flesh rosted, and vnleauened bread with wilde lettisse, God sayeth vnto Moyses:
and the upper post of their door, and afterward to eat the Lambs Flesh roasted, and unleavened bred with wild lettisse, God Saith unto Moses:
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Eate of the Lambe nothing rawe, nor sodden in water but rosted at the fire. Eat of the Lamb nothing raw, nor sodden in water but roasted At the fire.
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Eate the heade, the feete, and the inwardes, and lette nothing of it be left vntill the morning,
Eat the head, the feet, and the inwards, and let nothing of it be left until the morning,
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if anye thing therof remaine ▪ that shall you burne with fire. Eate it in this wise:
if any thing thereof remain ▪ that shall you burn with fire. Eat it in this wise:
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Girde your loynes ▪ and doe your shoes on your feete ▪ haue you staues in your handes, and eate it in haste.
Gird your loins ▪ and do your shoes on your feet ▪ have you staves in your hands, and eat it in haste.
vvb po22 n2 ▪ cc vdb po22 n2 p-acp po22 n2 ▪ vhb pn22 n2 p-acp po22 n2, cc vvi pn31 p-acp n1.
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The tyme is the Lordes Passeouer. The time is the lords Passover.
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And there was slaine on that night in euery house through oute Pharaos raigne, the firste borne childe:
And there was slain on that night in every house through out Pharaohs Reign, the First born child:
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and Gods people of Israel were deliuered frō that sodaine death through the Lambes offering & his bloudes marking. Then sayde God vnto Moyses.
and God's people of Israel were Delivered from that sudden death through the Lambs offering & his bloods marking. Then said God unto Moses.
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Keepe this day in your remembraunce, and holde it a great feaste in your kindredes wyth a perpetuall obseruation, Keep this day in your remembrance, and hold it a great feast in your kindreds with a perpetual observation,
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and eate vnleauened breade alwayes seuen dayes at this feaste. and eat unleavened bread always seuen days At this feast.
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After thys deede, God led the people of Israel ouer the red Sea with drye foote, After this deed, God led the people of Israel over the read Sea with dry foot,
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& drowned therein Pharao and all his army together with theyr possessions, and fedde afterward the Israelites 40. yeares, wyth heauenly foode, and gaue them water out of the hard rocke,
& drowned therein Pharaoh and all his army together with their possessions, and fed afterwards the Israelites 40. Years, with heavenly food, and gave them water out of the hard rock,
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vntill they came to the promised land.
until they Come to the promised land.
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Parte of thys storie we haue treated off in an other place, partly we shall nowe declare, to witte, that which belongeth to the holye housell, Christen men may not nowe keepe that olde lawe bodely,
Parte of this story we have treated off in an other place, partly we shall now declare, to wit, that which belongeth to the holy housell, christian men may not now keep that old law bodily,
fw-la pp-f d n1 pns12 vhb vvn a-acp p-acp dt j-jn n1, av pns12 vmb av vvi, p-acp n1, cst r-crq vvz p-acp dt j zz, jp n2 vmb xx av vvi d j n1 j,
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but it behooueth them to knowe what it Ghostlye signifieth.
but it behooveth them to know what it Ghostly signifies.
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That innocent Lambe which the old Israelites did then kil, had signification after Ghostly vnderstanding, of Christes suffering, who vnguiltie shedde his holy bloud for our redemption.
That innocent Lamb which the old Israelites did then kill, had signification After Ghostly understanding, of Christ's suffering, who unguilty shed his holy blood for our redemption.
cst j-jn n1 r-crq dt j np1 vdd av vvi, vhd n1 p-acp j n1, pp-f npg1 n1, r-crq j vvi po31 j n1 p-acp po12 n1.
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Hereof sing Gods seruaunts at euery Masse, Agnus Dei qui tollis peccata mundi, miserere nobis. That is in our speach:
Hereof sing God's Servants At every Mass, Agnus Dei qui tollis Peccata mundi, Miserere nobis. That is in our speech:
av vvg npg1 n2 p-acp d n1, np1 fw-la fw-la fw-la n1 fw-la, fw-la fw-la. cst vbz p-acp po12 n1:
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Thou Lambe of God that takest away the sinnes of the world, haue mercy vppon vs. Those Israelites were deliuered from that sodaine deathe,
Thou Lamb of God that Takest away the Sins of the world, have mercy upon us Those Israelites were Delivered from that sudden death,
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and from Pharaos bondage by the lambes offeryng, which signified Christes suffering:
and from Pharaohs bondage by the Lambs offering, which signified Christ's suffering:
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through which we be deliuered from euerlasting death, and from the deuils cruell raigne, if we rightly beleue in the true redemer of the whole world Christ the Sauiour.
through which we be Delivered from everlasting death, and from the Devils cruel Reign, if we rightly believe in the true redeemer of the Whole world christ the Saviour.
p-acp r-crq pns12 vbb vvn p-acp j n1, cc p-acp dt ng1 j n1, cs pns12 av-jn vvi p-acp dt j n1 pp-f dt j-jn n1 np1 dt n1.
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That Lambe was offered in the euening: and our sauiour suffered in the sixt age of this world.
That Lamb was offered in the evening: and our Saviour suffered in the sixt age of this world.
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This age of this corruptible worlde is reckened vnto the euening.
This age of this corruptible world is reckoned unto the evening.
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They marked with the lambes bloud vppon the doores, and the vpper postes Thau, that is the signe of the crosse,
They marked with the Lambs blood upon the doors, and the upper posts Thau, that is the Signen of the cross,
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and wer so defended from the Angels that killed the Egyptians first borne childe.
and were so defended from the Angels that killed the egyptians First born child.
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And wee ought to marke our foreheades and our bodies with the token of Christes roode, yt we may be also deliuered from destruction,
And we ought to mark our foreheads and our bodies with the token of Christ's rood, that we may be also Delivered from destruction,
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when we shalbe marked both on forehead, and also in heart with the bloude of oure Lordes suffering.
when we shall marked both on forehead, and also in heart with the blood of our lords suffering.
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Those Israelites dyd eate the lambes flesh at their Easter time, when they were deliuered,
Those Israelites did eat the Lambs Flesh At their Easter time, when they were Delivered,
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and we receiue ghostly Christes body, & drynke his bloude, when we receiue with true beliefe, that holye housell.
and we receive ghostly Christ's body, & drink his blood, when we receive with true belief, that holy housell.
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That time they kept with them at Easter 7. daies with great worship, when they were deliuered from Pharao, and went from that land.
That time they kept with them At Easter 7. days with great worship, when they were Delivered from Pharaoh, and went from that land.
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So also Christen men keepe Christes resurrection at the time of Easter these 7. dayes,
So also christian men keep Christ's resurrection At the time of Easter these 7. days,
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because throughe his suffering and rising we be deliuered, and be made cleane by going to this holy housel,
Because through his suffering and rising we be Delivered, and be made clean by going to this holy housel,
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as Christ sayeth in hys Gospell:
as christ Saith in his Gospel:
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Verely, verely I say vnto you ye haue no life in you excepte yee eate my flesh and drinke my bloud. Verily, verily I say unto you you have no life in you except ye eat my Flesh and drink my blood.
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He that eateth my flesh and drinketh my bloude, abideth in mee, and I in him,
He that Eateth my Flesh and Drinketh my blood, Abideth in me, and I in him,
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and hath that euerlasting life, and I shall raise him vp in the last day. I am the liuely bread that came downe from heauen:
and hath that everlasting life, and I shall raise him up in the last day. I am the lively bred that Come down from heaven:
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not so as your forefathers did eate that heauenly breade in the wildernesse, and afterwarde died.
not so as your Forefathers did eat that heavenly bread in the Wilderness, and afterward died.
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Hee that eateth this breade, liueth for euer. Hee blessed breade before his suffering, and deuided it to hys Disciples, thus sayinge:He that Eateth this bread, lives for ever. He blessed bread before his suffering, and divided it to his Disciples, thus saying:
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Eate of thys breade, it is my body, and doe this in my remembraunce. Also hee blessed wyne in one cuppe, and sayd: Drinke ye all of this: Eat of this bread, it is my body, and do this in my remembrance. Also he blessed wine in one cup, and said: Drink you all of this:
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This is my bloude that is shedde for manye, in forgeuenesse of sinnes. This is my blood that is shed for many, in forgiveness of Sins.
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The Apostles did as Christ commanded, that is, they blessed breade and wine to housel againe afterward in his remembrance.
The Apostles did as christ commanded, that is, they blessed bread and wine to housel again afterwards in his remembrance.
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Euen so also their successours and all priestes by Christes commaundement do blesse bread and wine to housel in his name wyth the Apostolicke blessing.
Eve so also their Successors and all Priests by Christ's Commandment do bless bred and wine to housel in his name with the Apostolic blessing.
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Nowe menne haue often searched and doe yet often search, how bread that is gathered of corne,
Now men have often searched and do yet often search, how bred that is gathered of corn,
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and through fires heate baked, may be turned to Christes body:
and through fires heat baked, may be turned to Christ's body:
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or howe wine that is pressed out of many grapes is turned through one blessing, to ye Lords bloud.
or how wine that is pressed out of many grapes is turned through one blessing, to you lords blood.
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Now say we to such men, that some thinges be spoken of Christ by signification ▪ and some be thinges certayne.
Now say we to such men, that Some things be spoken of christ by signification ▪ and Some be things certain.
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True this is and certayne that Christ was borne of a mayd, and suffered death of his owne accord,
True this is and certain that christ was born of a maid, and suffered death of his own accord,
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and was buryed, and on this day rose from death.
and was buried, and on this day rose from death.
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He is sayde to be bread by signification, and a Lambe, & a Lyon, & a mountayne.
He is said to be bred by signification, and a Lamb, & a lion, & a mountain.
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He is called bread, because he is our life and angels lyfe. He is sayd to be a Lambe for his innocencie:
He is called bred, Because he is our life and Angels life. He is said to be a Lamb for his innocence:
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a Lyon for strength wherewith he ouercame the strong deuil.
a lion for strength wherewith he overcame the strong Devil.
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But Christ is not so notwithstanding after true nature, neither bread, nor a lambe, nor a lyon.
But christ is not so notwithstanding After true nature, neither bred, nor a lamb, nor a Lion.
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Why is then the holy house called Christes body, or his bloud, if it be not truely that it is called? Truely the bread and the wine which in the supper by the priest is hallowed, shewe one thing without to humaine vnderstanding,
Why is then the holy house called Christ's body, or his blood, if it be not truly that it is called? Truly the bred and the wine which in the supper by the priest is hallowed, show one thing without to human understanding,
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and an other thing within to beleuing mindes.
and an other thing within to believing minds.
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Without they be seene bread and wine both in figure & in taste, & they be truely after theyr hallowing Christes body and his bloud through ghostly mistery.
Without they be seen bred and wine both in figure & in taste, & they be truly After their hallowing Christ's body and his blood through ghostly mystery.
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An heathen childe is christened, yet hee altereth not his shape without, though he be chaunged within.
an heathen child is christened, yet he altereth not his shape without, though he be changed within.
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He is brought to ye fontstone sinfull through Adams disobedience:
He is brought to you fontstone sinful through Adams disobedience:
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howbeit he is washed frō all sinne within, though he hath not chāged his shape without.
howbeit he is washed from all sin within, though he hath not changed his shape without.
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Euen so the holy font water that is called the welspring of life, is like in shape to other waters, Even so the holy font water that is called the wellspring of life, is like in shape to other waters,
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and is subiect to corruption, but ye holy ghostes might commeth to the corruptible water through the priests blessing,
and is Subject to corruption, but you holy Ghosts might comes to the corruptible water through the Priests blessing,
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and it may after wash the body and soule from al sin, through ghostly might. Behold now we see two things in this one creature:
and it may After wash the body and soul from all since, through ghostly might. Behold now we see two things in this one creature:
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after true nature, yt water is corruptible moysture, and after ghostly mistery, hath wholsom vertue.
After true nature, that water is corruptible moisture, and After ghostly mystery, hath wholesome virtue.
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So also i• we behold the holy housell ▪ after bodily vnderstanding, then we see that it is a creature corruptible and mutable.
So also i• we behold the holy housell ▪ After bodily understanding, then we see that it is a creature corruptible and mutable.
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If we knowledge therein ghostly might, thē vnderstand we that life is therein, and that it geueth immortalitie to thē that eate it with beliefe.
If we knowledge therein ghostly might, them understand we that life is therein, and that it Giveth immortality to them that eat it with belief.
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Muche is betwixt the inuisible might of the holy housel, and the visible shape of proper nature.
Much is betwixt the invisible might of the holy housel, and the visible shape of proper nature.
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It is naturally corruptible bread, and corruptible wine, & is by might of Gods word truely christes body and bloud, not so notwithstāding bodily, but ghostly.
It is naturally corruptible bred, and corruptible wine, & is by might of God's word truly Christ's body and blood, not so notwithstanding bodily, but ghostly.
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Much is betwixt the body of Christ which he suffered in, and the body that is hallowed to housel.
Much is betwixt the body of christ which he suffered in, and the body that is hallowed to housel.
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The body truly that Christ suffered in, was borne of the flesh of Marie wt bloude and with bone, with skin and with sinewes, in humaine lims, with a reasonable soule liuing,
The body truly that christ suffered in, was born of the Flesh of Marie with blood and with bone, with skin and with sinews, in human limbs, with a reasonable soul living,
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and his ghostly body, which we call the housel, is gathered of many cornes, without bloud and bone, without limme, wtout soule, and therefore nothing is to be vnderstand therein bodely,
and his ghostly body, which we call the housel, is gathered of many corns, without blood and bone, without limb, without soul, and Therefore nothing is to be understand therein bodily,
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but all is ghostly to be vnderstande.
but all is ghostly to be understand.
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Whatsoeuer is in that housel, which geueth substaunce of life that is of the ghostly might, and inuisible doing.
Whatsoever is in that housel, which Giveth substance of life that is of the ghostly might, and invisible doing.
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Therefore is that holy housell, called a mysterie, because there is one thing in it seene, and an other thing vnderstanded.
Therefore is that holy housell, called a mystery, Because there is one thing in it seen, and an other thing understanded.
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That which is there seene, hath bodely shape: and that we do there vnderstande, hath ghostly might.
That which is there seen, hath bodily shape: and that we do there understand, hath ghostly might.
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Certainely Christes body whyche suffered death and rose from death neuer dieth hencefoorth, but is eternal and vnpassible.
Certainly Christ's body which suffered death and rose from death never Dieth henceforth, but is Eternal and passable.
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That housel is temporal, not eternal, corruptible and dealed into sundrye partes chewed betweene teeth and sent into the belly:
That housel is temporal, not Eternal, corruptible and dealed into sundry parts chewed between teeth and sent into the belly:
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howbeit neuerthelesse after ghostly myght it is all in euery parte. Many receiue that holy body:
howbeit nevertheless After ghostly might it is all in every part. Many receive that holy body:
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and yet notwithstandinge, it is so all in euery part after ghostly mysterie.
and yet notwithstanding, it is so all in every part After ghostly mystery.
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Though some chewe the lesse, yet is there no more might notwithstāding in the more parte,
Though Some chew the less, yet is there no more might notwithstanding in the more part,
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then in the lesse, because it is whole in all men after the inuisible might. This mysterie is a pledge and a figure:
then in the less, Because it is Whole in all men After the invisible might. This mystery is a pledge and a figure:
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Christes body is truth it selfe.
Christ's body is truth it self.
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Thys pledge we doe kepe mystically, vntill that we be come to the truth it selfe,
This pledge we do keep mystically, until that we be come to the truth it self,
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and then is this pledge ended. Truely it is so as we before haue sayde, Christes body and his bloude: not bodily, but ghostly.
and then is this pledge ended. Truly it is so as we before have said, Christ's body and his blood: not bodily, but ghostly.
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But now here the Apostles words about this misterie.
But now Here the Apostles words about this mystery.
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Paul the Apostle speaketh of the old Israelites thus writing in his epistle to faithful men:
Paul the Apostle speaks of the old Israelites thus writing in his epistle to faithful men:
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Al our forefathers were baptised in the cloud and in the sea, and all they did eate the same ghostly meat, All our Forefathers were baptised in the cloud and in the sea, and all they did eat the same ghostly meat,
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& dranke the same ghostly drinke.
& drank the same ghostly drink.
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They drank truly of the stone that followed them, and that stone was Christ Neither was that stone then from which the water ran bodily Christe, They drank truly of the stone that followed them, and that stone was christ Neither was that stone then from which the water ran bodily Christ,
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but it signified Christe, that calleth thus to all beleuing and faithful men:
but it signified Christ, that calls thus to all believing and faithful men:
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Who soeuer thirsteth, let hym come to mee and drinke, and from his bowelles shall flowe liuely water. Who soever Thirsteth, let him come to me and drink, and from his bowels shall flow lively water.
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This he sayd of the holy Ghost, whych they receiued who beleeued on him. The Apostle Paul sayth:
This he said of the holy Ghost, which they received who believed on him. The Apostle Paul say:
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that the Israelites did eate the same ghostly meat, & dranke the same ghostly drinke, because that heauenly meate that fed them 40. yeares,that the Israelites did eat the same ghostly meat, & drank the same ghostly drink, Because that heavenly meat that fed them 40. Years,
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and that water which from the stone did flowe, had signification of Christes body and hys bloud, that now be offred daily in Gods Church.
and that water which from the stone did flow, had signification of Christ's body and his blood, that now be offered daily in God's Church.
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It was the same which we now offer, not bodely, but ghostly.
It was the same which we now offer, not bodily, but ghostly.
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We said vnto you ere while, that Christ halowed bread and wine to housell before his suffering, and sayde:
We said unto you ere while, that christ hallowed bred and wine to housell before his suffering, and said:
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Thys is my body and my bloud, Yet he had not then suffered: but so notwithstanding he turned through inuisible mighte, the bread to his owne bodye: This is my body and my blood, Yet he had not then suffered: but so notwithstanding he turned through invisible might, the bred to his own body:
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and that wine to his bloud:
and that wine to his blood:
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as he before did in the wildernes, before that he was borne to be a man,
as he before did in the Wilderness, before that he was born to be a man,
c-acp pns31 a-acp vdd p-acp dt n1, c-acp cst pns31 vbds vvn pc-acp vbi dt n1,
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when he turned ye heauenly meate to his flesh, and the flowing water from that stone to his owne bloud.
when he turned you heavenly meat to his Flesh, and the flowing water from that stone to his own blood.
c-crq pns31 vvd pn22 j n1 p-acp po31 n1, cc dt j-vvg n1 p-acp d n1 p-acp po31 d n1.
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Uery many did eate of that heauenly meat in the wildernes, and drinke the ghostly drinke:
Very many did eat of that heavenly meat in the Wilderness, and drink the ghostly drink:
j d vdd vvi pp-f cst j n1 p-acp dt n1, cc vvi dt j n1:
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and were neuerthelesse dead, as Christ sayd.
and were nevertheless dead, as christ said.
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And Christ meant not ye death whych none can escape, but that euerlasting death which some of that folke deserued for theyr vnbelief.
And christ meant not you death which none can escape, but that everlasting death which Some of that folk deserved for their unbelief.
cc np1 vvd xx pn22 n1 r-crq pix vmb vvi, cc-acp cst j n1 r-crq d pp-f d n1 vvd p-acp po32 n1.
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Moyses and Aaron, and many other of that people which pleased God, did eate that heauenly bread:
Moses and Aaron, and many other of that people which pleased God, did eat that heavenly bred:
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and they died not y• euerlasting death, though they died the common death.
and they died not y• everlasting death, though they died the Common death.
cc pns32 vvd xx n1 j n1, cs pns32 vvd dt j n1.
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They sawe that the heauenly meate was visible and corruptible, & they ghostly vnderstood by that visible thing, and ghostly receiued it. The Sauiour sayeth:
They saw that the heavenly meat was visible and corruptible, & they ghostly understood by that visible thing, and ghostly received it. The Saviour Saith:
pns32 vvd cst dt j n1 vbds j cc j, cc pns32 j vvd p-acp d j n1, cc j vvd pn31. dt n1 vvz:
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Hee that eateth my flesh, and drinketh my bloud ▪ hath euerlasting life. He that Eateth my Flesh, and Drinketh my blood ▪ hath everlasting life.
pns31 cst vvz po11 n1, cc vvz po11 n1 ▪ vhz j n1.
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And he bad them not eate that body wherewith hee was enclosed, nor to drinke that bloude which he shed for vs:
And he bade them not eat that body wherewith he was enclosed, nor to drink that blood which he shed for us:
cc pns31 vvd pno32 xx vvi d n1 c-crq pns31 vbds vvn, ccx pc-acp vvi d n1 r-crq pns31 vvd p-acp pno12:
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but he meant with those wordes that holy housell, which ghostly is his body and his bloud, but he meant with those words that holy housell, which ghostly is his body and his blood,
cc-acp pns31 vvd p-acp d n2 cst j zz, r-crq j vbz po31 n1 cc po31 n1,
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and hee that tasteth it with beleeuing heart, hathe that eternall life.
and he that tasteth it with believing heart, hath that Eternal life.
cc pns31 cst vvz pn31 p-acp vvg n1, vhz d j n1.
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In the olde lawe faithfull men offred to God diuers Sacrifices, that had foresignification of Christes bodye, which for our sinnes he himselfe to his heauēly father hath since offered to sacrifice.
In the old law faithful men offered to God diverse Sacrifices, that had foresignification of Christ's body, which for our Sins he himself to his heavenly father hath since offered to sacrifice.
p-acp dt j n1 j n2 vvn p-acp np1 j n2, cst vhd n1 pp-f npg1 n1, r-crq p-acp po12 n2 pns31 px31 p-acp po31 j n1 vhz p-acp vvd pc-acp vvi.
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Certainly this housell which we do now halow at Gods alter, is a remembrance of Christes body which he offered for vs:
Certainly this housell which we do now hallow At God's altar, is a remembrance of Christ's body which he offered for us:
av-j d zz r-crq pns12 vdb av vvi p-acp n2 vvi, vbz dt n1 pp-f npg1 n1 r-crq pns31 vvd p-acp pno12:
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and of hys bloud whych he shed for vs: So he himselfe commaunded: Doe thys in my remembraunce.
and of his blood which he shed for us: So he himself commanded: Do this in my remembrance.
cc pp-f po31 n1 r-crq pns31 vvd p-acp pno12: av pns31 px31 vvn: vdb d p-acp po11 n1.
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Once suffered Christe by hym selfe, but yet neuerthelesse hys suffering is daily renued at thys supper, through mysterie of the holy housell.
Once suffered Christ by him self, but yet nevertheless his suffering is daily renewed At this supper, through mystery of the holy housell.
a-acp vvd np1 p-acp pno31 n1, cc-acp av av po31 n1 vbz av-j vvd p-acp d n1, p-acp n1 pp-f dt j zz.
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Therefore we ought to consider diligently:
Therefore we ought to Consider diligently:
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howe that this holy housell is both Christes bodye, and the bodye of all faithfull menne, after ghostly mysterie.
how that this holy housell is both Christ's body, and the body of all faithful men, After ghostly mystery.
c-crq d d j zz vbz d npg1 n1, cc dt n1 pp-f d j n2, p-acp j n1.
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As wise Augustine sayeth of it: If ye wil vnderstand of Christes body, here the Apostle Paule thus speaking.
As wise Augustine Saith of it: If you will understand of Christ's body, Here the Apostle Paul thus speaking.
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Yee truely be Christes body and his members. Ye truly be Christ's body and his members.
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Nowe is your mysterie sette on Gods table, and ye receiue youre mysterie, which mysterie ye your selues be.
Now is your mystery Set on God's table, and you receive your mystery, which mystery you your selves be.
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Be that which ye see on the altare, and receiue that which yee your selues be.
Be that which you see on the altar, and receive that which ye your selves be.
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Againe the Apostle Paule sayeth by it: We manye be one bread, and one bodye. Understande nowe and reioyce, many be one bread, and one body in Christ.
Again the Apostle Paul Saith by it: We many be one bred, and one body. Understand now and rejoice, many be one bred, and one body in christ.
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He is our heade, and we be his limmes: and the bread is not of one corne, but of many:
He is our head, and we be his limbs: and the bred is not of one corn, but of many:
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nor the wine of one grape, but of many.
nor the wine of one grape, but of many.
ccx dt n1 pp-f crd n1, cc-acp pp-f d.
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So also we all shoulde haue one vnitie in our Lorde, as it is wrytten of the faithfull armie,
So also we all should have one unity in our Lord, as it is written of the faithful army,
av av pns12 d vmd vhi crd n1 p-acp po12 n1, c-acp pn31 vbz vvn pp-f dt j n1,
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how that they were in so great an vnitie, as though al of them were one soule, and one heart.
how that they were in so great an unity, as though all of them were one soul, and one heart.
c-crq cst pns32 vbdr p-acp av j dt n1, c-acp cs d pp-f pno32 vbdr crd n1, cc crd n1.
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Christe hallowed on hys table the mysterie of oure peace and of our vnitie.
Christ hallowed on his table the mystery of our peace and of our unity.
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He which receiueth that mysterie of vnitie, & keepeth not the bonde of true peace, receiueth no mysterie for himselfe, but a witnesse against himselfe.
He which receiveth that mystery of unity, & Keepeth not the bond of true peace, receiveth no mystery for himself, but a witness against himself.
pns31 r-crq vvz d n1 pp-f n1, cc vvz xx dt n1 pp-f j n1, vvz dx n1 p-acp px31, cc-acp dt n1 p-acp px31.
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It is very good for Christen men, that they goe often to howsell, if they bring with them to the alter, vngiltines and innocēcy of hart:
It is very good for christian men, that they go often to howsell, if they bring with them to the alter, ungiltiness and innocency of heart:
pn31 vbz av j c-acp jp n2, cst pns32 vvb av p-acp n1, cs pns32 vvb p-acp pno32 p-acp dt zz, n1 cc n1 pp-f n1:
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if they be not oppressed with sinne.
if they be not oppressed with sin.
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To an euil man it turneth to no good, but to destruction, if hee receyue vnworthely that holy housell.
To an evil man it turns to no good, but to destruction, if he receive unworthily that holy housell.
p-acp dt j-jn n1 pn31 vvz p-acp dx j, cc-acp p-acp n1, cs pns31 vvb av-j cst j zz.
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Holy bookes commaund that water be mingled to that wine which shall be for housell,
Holy books command that water be mingled to that wine which shall be for housell,
j n2 vvb d n1 vbi vvn p-acp d n1 r-crq vmb vbi p-acp zz,
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because the water signifieth the people, & the wine Christes bloud, and therefore shall neither the one wythout the other be offered at the holy masse, that Christ may be wyth vs,
Because the water signifies the people, & the wine Christ's blood, and Therefore shall neither the one without the other be offered At the holy mass, that christ may be with us,
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and we with Christ, the head with the limmes, and the limmes with the head.
and we with christ, the head with the limbs, and the limbs with the head.
cc pns12 p-acp np1, dt n1 p-acp dt n2, cc dt n2 p-acp dt n1.
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Wee woulde before haue intreated of the Lambe whyche the olde Israelites offered at theyr Easter time,
we would before have entreated of the Lamb which the old Israelites offered At their Easter time,
pns12 vmd a-acp vhi vvn pp-f dt n1 r-crq dt j np2 vvn p-acp po32 n1 n1,
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but that we desired first to declare vnto you of this mysterie, and after how we should receiue it.
but that we desired First to declare unto you of this mystery, and After how we should receive it.
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That signifying lambe was offered at the Easter, And the Apostle Paule sayeth in the Epistle of this present day, that Christ is our Easter who was offred for vs,
That signifying lamb was offered At the Easter, And the Apostle Paul Saith in the Epistle of this present day, that christ is our Easter who was offered for us,
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and on this day rose from death.
and on this day rose from death.
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The Israelites did eate the Lambes fleshe as God commaunded, with vnleauened bread and wilde lettisse:
The Israelites did eat the Lambs Flesh as God commanded, with unleavened bred and wild lettisse:
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so wee shoulde receiue that holy housell of Christes body and bloud without the leauen of sinne, and iniquitie. so we should receive that holy housell of Christ's body and blood without the leaven of sin, and iniquity.
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As leauen turneth the creatures from their nature: so doth sinne also chaunge the nature of manne from innocencie to vncleannesse.
As leaven turns the creatures from their nature: so does sin also change the nature of man from innocence to uncleanness.
p-acp n1 vvz dt n2 p-acp po32 n1: av vdz n1 av vvi dt n1 pp-f n1 p-acp n1 p-acp n1.
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The Apostle hath taught howe we shoulde feast, not in the leauen of the euilnesse, but in the sweete doughe of puritie and truth.
The Apostle hath taught how we should feast, not in the leaven of the evilness, but in the sweet doughe of purity and truth.
dt n1 vhz vvn c-crq pns12 vmd vvi, xx p-acp dt n1 pp-f dt n1, cc-acp p-acp dt j n1 pp-f n1 cc n1.
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The herbe which they should eate with the vnleauened bread is called lettisse, and is bitter in taste.
The herb which they should eat with the unleavened bred is called lettisse, and is bitter in taste.
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So we should with bitternesse of vnfained repentaunce purifie oure minde, if wee will eate Christes bodye.
So we should with bitterness of unfeigned Repentance purify our mind, if we will eat Christ's body.
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Those Israelites were not woonte to eate rawe fleshe, and therefore God badde them to eate it neyther raw nor sodden in water, but rosted with fire.
Those Israelites were not wont to eat raw Flesh, and Therefore God bad them to eat it neither raw nor sodden in water, but roasted with fire.
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He shal receiue the body of God rawe, that shal thinke without reason, that Christ was onely manlike vnto vs, and was not God.
He shall receive the body of God raw, that shall think without reason, that christ was only manlike unto us, and was not God.
pns31 vmb vvi dt n1 pp-f np1 j, cst vmb vvi p-acp n1, cst np1 vbds av-j j p-acp pno12, cc vbds xx np1.
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And he that will after mans wisedome search ye mystery of Christs incarnation, doth like vnto him that doth seeth lambes fleshe in water,
And he that will After men Wisdom search you mystery of Christ incarnation, does like unto him that does sees Lambs Flesh in water,
cc pns31 cst vmb p-acp ng1 n1 vvb pn22 n1 pp-f npg1 n1, vdz vvi p-acp pno31 cst vdz vvz n2 n1 p-acp n1,
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because that water in this same place signifieth mans vnderstanding:
Because that water in this same place signifies men understanding:
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but we should vnderstand, that all the mistery of Christes humanitie was ordered by the power of the holy Ghost:
but we should understand, that all the mystery of Christ's humanity was ordered by the power of the holy Ghost:
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and then eate we his body rosted with fire because the holy ghost came in fyry lykenes to the Apostles in diuers tonges.
and then eat we his body roasted with fire Because the holy ghost Come in fyry likeness to the Apostles in diverse tongues.
cc av vvb pns12 po31 n1 vvn p-acp n1 c-acp dt j n1 vvd p-acp j n1 p-acp dt n2 p-acp j n2.
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The Israelites should eate the lambs head, and the feete: and the purtenaunce, and nothing therof must be le•te ouer night.
The Israelites should eat the Lambs head, and the feet: and the purtenance, and nothing thereof must be le•te over night.
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If any thing thereof were left, they did burne that in the fire: and they breake not the bones.
If any thing thereof were left, they did burn that in the fire: and they break not the bones.
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After Ghostly vnderstanding we doe eate the lambes head, when wee take holde of Christes diuinitie in our beliefe.
After Ghostly understanding we do eat the Lambs head, when we take hold of Christ's divinity in our belief.
p-acp j n1 pns12 vdb vvi dt n2 n1, c-crq pns12 vvb n1 pp-f npg1 n1 p-acp po12 n1.
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Agayne when we take holde of his humanitie with loue, then eate we the lambs feete,
Again when we take hold of his humanity with love, then eat we the Lambs feet,
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because that Christe is the beginning and end, God before all worlde, and man in the end of this worlde.
Because that Christ is the beginning and end, God before all world, and man in the end of this world.
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What bee the lambes purtenaunce but Christes secrete precepts, and these we eate when we receiue with the greedines the word of life.
What be the Lambs purtenance but Christ's secret Precepts, and these we eat when we receive with the greediness the word of life.
q-crq vbb dt n2 n1 p-acp npg1 j-jn n2, cc d pns12 vvb c-crq pns12 vvb p-acp dt n1 dt n1 pp-f n1.
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There must nothing of the lambe be left vnto the mornig, because that all Gods sayings are to bee searched with great carefulnesse:
There must nothing of the lamb be left unto the mornig, Because that all God's sayings Are to be searched with great carefulness:
pc-acp vmb pix pp-f dt n1 vbb vvn p-acp dt n-jn, c-acp cst d ng1 n2-vvg vbr pc-acp vbi vvn p-acp j n1:
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so that all his precepts may be knowen in vnderstanding and deede in the nyght of this present life,
so that all his Precepts may be known in understanding and deed in the night of this present life,
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before that the last day of the vniuersall resurrection doe appeare.
before that the last day of the universal resurrection do appear.
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If wee cannot searche out throughly all the mysterie of Christes incarnation, then ought we to betake the rest vnto ye might of the holy ghost with true humilitie,
If we cannot search out thoroughly all the mystery of Christ's incarnation, then ought we to betake the rest unto you might of the holy ghost with true humility,
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and not to search rashly of that deepe secretenes aboue the measure of our vnderstanding. They did eate the Lambes flesh wyth theyr loynes girte.
and not to search rashly of that deep secretenes above the measure of our understanding. They did eat the Lambs Flesh with their loins girt.
cc xx pc-acp vvi av-j pp-f d j-jn n1 p-acp dt n1 pp-f po12 n1. pns32 vdd vvi dt ng1 n1 p-acp po32 n2 vvn.
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In the loynes is the lust of the bodye, and he whiche will receyue that housell, shall couer or wrap in that concupiscence,
In the loins is the lust of the body, and he which will receive that housell, shall cover or wrap in that concupiscence,
p-acp dt n2 vbz dt n1 pp-f dt n1, cc pns31 r-crq vmb vvi cst zz, vmb vvi cc vvi p-acp d n1,
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and take with chastitie that holy receite. They were also shod.
and take with chastity that holy receit. They were also shod.
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What be shoes but of the hides of dead beasts? We be truely shod if we match in our steppes and dedes, the life of mē departed this life, which please God with keeping of hys commandements.
What be shoes but of the hides of dead beasts? We be truly shod if we match in our steps and Deeds, the life of men departed this life, which please God with keeping of his Commandments.
q-crq vbb n2 p-acp pp-f dt n2 pp-f j n2? pns12 vbb av-j j cs pns12 vvb p-acp po12 n2 cc n2, dt n1 pp-f n2 vvd d n1, r-crq vvb np1 p-acp vvg pp-f po31 n2.
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477
They had staues in their handes when they did eate. This staffe signifieth a carefulnes & diligent ouerseeing.
They had staves in their hands when they did eat. This staff signifies a carefulness & diligent overseeing.
pns32 vhd n2 p-acp po32 n2 c-crq pns32 vdd vvi. d n1 vvz dt n1 cc j vvg.
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478
And all they, that best knowe and can, shoulde take care of other men, and stay them vp with theyr helpe.
And all they, that best know and can, should take care of other men, and stay them up with their help.
cc d pns32, cst js vvi cc vmb, vmd vvi n1 pp-f j-jn n2, cc vvi pno32 a-acp p-acp po32 n1.
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479
It was inioyned to the eaters yt they should eat the lambe in haste, for God abhoreth slouthfulnesse in his seruaunts,
It was enjoined to the eaters that they should eat the lamb in haste, for God abhorreth slothfulness in his Servants,
pn31 vbds vvn p-acp dt n2 pn31 pns32 vmd vvi dt n1 p-acp n1, c-acp np1 vvz n1 p-acp po31 n2,
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and those hee loueth, that seeke the ioye of euerlasting lyfe with quickenes, and hast of minde. It is written:
and those he loves, that seek the joy of everlasting life with quickens, and haste of mind. It is written:
cc d pns31 vvz, cst vvb dt n1 pp-f j n1 p-acp vvz, cc n1 pp-f n1. pn31 vbz vvn:
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Prolong not to turne vnto God, least the time passe away throughe thy slow tarrying. The eaters mought not breake the lābs bones.
Prolong not to turn unto God, lest the time pass away through thy slow tarrying. The eaters might not break the Lambs bones.
vvi xx pc-acp vvi p-acp np1, cs dt n1 vvb av p-acp po21 j n-vvg. dt n2 vmd xx vvi dt ng1 n2.
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482
No more mought ye souldiers that did hang Christ, breake his holy legges, as they did of the two theeues that hanged on either side of him.
No more might you Soldiers that did hang christ, break his holy legs, as they did of the two thieves that hanged on either side of him.
av-dx dc vmd pn22 n2 cst vdd vvi np1, vvb po31 j n2, c-acp pns32 vdd pp-f dt crd n2 cst vvd p-acp d n1 pp-f pno31.
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483
And the Lord rose from death sounde without all corruption:
And the Lord rose from death sound without all corruption:
cc dt n1 vvd p-acp n1 av-j p-acp d n1:
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484
and at the last iudgement they shall see him, whom they did most cruelly wounde on the crosse.
and At the last judgement they shall see him, whom they did most cruelly wound on the cross.
cc p-acp dt ord n1 pns32 vmb vvi pno31, ro-crq pns32 vdd av-ds av-j n1 p-acp dt n1.
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485
This time is called in the Ebrue tongue Pasca, & in Latine Transitus, and in English a Passeouer, because that on this day the people of Israel passed from the land of Egypt ouer the red sea:
This time is called in the Hebrew tongue Pascha, & in Latin Transitus, and in English a Passover, Because that on this day the people of Israel passed from the land of Egypt over the read sea:
d n1 vbz vvn p-acp dt njp n1 np1, cc p-acp jp np1, cc p-acp jp dt np1, c-acp d p-acp d n1 dt n1 pp-f np1 vvd p-acp dt n1 pp-f np1 p-acp dt j-jn n1:
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from bondage to the lād of promise.
from bondage to the land of promise.
p-acp n1 p-acp dt n1 pp-f n1.
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487
So also did our Lorde at this time departe as sayeth Iohn the Euangeliste, from thys world to hys heauenly father.
So also did our Lord At this time depart as Saith John the Evangelist, from this world to his heavenly father.
av av vdd po12 n1 p-acp d n1 vvi a-acp vvz np1 dt np1, p-acp d n1 p-acp po31 j n1.
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488
Euen so we ought to folow our head, and to goe from the deuill to Christe:
Eve so we ought to follow our head, and to go from the Devil to Christ:
np1 av pns12 vmd pc-acp vvi po12 n1, cc pc-acp vvi p-acp dt n1 p-acp np1:
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from thys vnstable worlde, to hys stable kingdome. Howbeit we shoulde firste in this presente lyfe departe from vice to holy vertue:
from this unstable world, to his stable Kingdom. Howbeit we should First in this present life depart from vice to holy virtue:
p-acp d j n1, p-acp po31 j n1. a-acp pns12 vmd ord p-acp d j n1 vvi p-acp n1 p-acp j n1:
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from euill manners to good manners, if we wil after this our lente life goe to that eternall life,
from evil manners to good manners, if we will After this our lent life go to that Eternal life,
p-acp j-jn n2 p-acp j n2, cs pns12 vmb p-acp d po12 vvd n1 vvi p-acp d j n1,
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and after our resurrection, to Christ. He bring vs to hys euerlastinge father, who gaue hym to deathe for our sinnes.
and After our resurrection, to christ. He bring us to his everlasting father, who gave him to death for our Sins.
cc p-acp po12 n1, p-acp np1. pns31 vvb pno12 p-acp po31 j n1, r-crq vvd pno31 p-acp n1 p-acp po12 n2.
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To hym be honour and praise of well doynge world wythout ende. Amen.
To him be honour and praise of well doing world without end. Amen.
p-acp pno31 vbi n1 cc n1 pp-f av vdg n1 p-acp n1. uh-n.
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