A sermon no lesse frutefull then famous made in the yeare of oure lord god m.CCC.lxxxviii. In these our later dayes moost necessarye to be knowen. Neyther addynge to nor diminishynge fro. Saue the olde and rude englishe therof mended here [and] there.
Redde rtionem uillicationis tuae Luce. xvi. CHriste the authour and doctoure of all truth. in hys gospel, lykeneth the kyngedome of heauen, to a housholder, sayeng on this wyse.
Red rtionem uillicationis tuae Luce. xvi. Christ the author and Doctor of all truth. in his gospel, likeneth the Kingdom of heaven, to a householder, saying on this wise.
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And as he founde men standyng ydle, he sayed to them why stand ye here vnoccupied, Go ye into my vyneyarde and that, that is dewetye, I shall gyue you.
And as he found men standing idle, he said to them why stand you Here unoccupied, Go you into my vineyard and that, that is dewetye, I shall gyve you.
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As yf a mā haue corne as it commeth from the earth yet it is no meate accordynge to him vntyll it be by mās craft chaūged into breade And though he haue flesshe or fysshe,
As if a man have corn as it comes from the earth yet it is no meat according to him until it be by men craft changed into bread And though he have Flesh or Fish,
and chaunged, or it be able to cloth anye man And •rewlye a man by hym selfe shulde neuer do at those thinges• And therefore saith thys clerke, that it is nedefull, that some be husbande mē some mē of occupations, some marchauntes to fetche that.
and changed, or it be able to cloth any man And •rewlye a man by him self should never do At those thinges• And Therefore Says this clerk, that it is needful, that Some be husband men Some men of occupations, Some Merchants to fetch that.
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Thou beyng a iuge or a iustice go not to the righte hande for fauour, nor into the lyft hande to punyshe for hate, Thou that art a preste then. Instruct prayse, and reproue.
Thou being a judge or a Justice go not to the right hand for favour, nor into the lift hand to Punish for hate, Thou that art a pressed then. Instruct praise, and reprove.
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Christe the authoure of pitie, and louer of saluation of his people, in the proces of the gospell enfourmeth euerye man, that is his baylye, by the ensample of a baylye, that he monysshethe to prepare hym selfe to make his aunswere,
Christ the author of pity, and lover of salvation of his people, in the Process of the gospel enfourmeth every man, that is his baily, by the ensample of a baily, that he monisheth to prepare him self to make his answer,
and giue a rekeninge of suche goodes as he hath receiued of goddes hande when the daye of so strayte a rekenynge shall c•me, that is, the daye of dome,
and give a reckoning of such goods as he hath received of God's hand when the day of so strait a reckoning shall c•me, that is, the day of dome,
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And so I at this time, thorough the helpe of God, folowinge hym that is maister of so greate authoritie because I knowe nothyng, that shulde more drawe a waye mans vnreasonable loue, from the vayne,
And so I At this time, through the help of God, following him that is master of so great Authority Because I know nothing, that should more draw a Way men unreasonable love, from the vain,
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and transitory ioye of this worlde, then to haue in mynde, that dreadeful rekening so farre as god permytteth, I at this tyme, wyll shewe you howe you shall dyspose you, to auoyde then goddes yre:
and transitory joy of this world, then to have in mind, that dreadful reckoning so Far as god permytteth, I At this time, will show you how you shall dispose you, to avoid then God's ire:
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The seconde temporall lordes that haue the gouernaūce of people And the thyrde haylye shall accompte for hym selfe or at least haue moch lesse charge thē the other.
The seconde temporal Lords that have the governance of people And the Third haily shall accompt for him self or At least have much less charge them the other.
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Therfore the desyre of so great ioye and the dreade of so great payne thoughe the loue of god were not in thyne herte, shulde make the to thinke euermore.
Therefore the desire of so great joy and the dread of so great pain though the love of god were not in thine heart, should make thee to think evermore.
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that thou shalte gyue a reckenynge of the balywyke. Therfore as I sayde. The fyrste question, that shalbe proponed to the fyrste dayly (that is a prelate, or curate) is thus. Howe hast thou entred.
that thou shalt gyve a reckoning of the balywyke. Therefore as I said. The First question, that shall proponed to the First daily (that is a prelate, or curate) is thus. How hast thou entered.
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For in case thou be called thus or it be nyght, and thē for the stāde dombe for lacke of knowledge and for cōfusion, of thin owne conscience, thou shalte fal into the sentence that here ensueth.
For in case thou be called thus or it be night, and them for the stand dumb for lack of knowledge and for confusion, of thin own conscience, thou shalt fall into the sentence that Here ensueth.
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Thou that hast taken the order of presthode on the whether thou be curate, or two, who styrred the to take so hyghe an estate vpon they whether because thou woldest lyue in goddes contemplacion and studye of goddes worde, to instructe the people,
Thou that hast taken the order of priesthood on the whither thou be curate, or two, who stirred thee to take so high an estate upon they whither Because thou Wouldst live in God's contemplation and study of God's word, to instruct the people,
And nowe to speake again of prestes, yf we take hede truly we shall perceyue greate abhominatiōs that ben scattered in the church nowe a dayes, by and amongest preestes, we shall well perce•ue I saye that they come not into Christes fo•lde by Christes callynge for to profytte but by other meanes and wayes, to gette theym selfe worldlye welthe.
And now to speak again of Priests, if we take heed truly we shall perceive great abominations that ben scattered in the Church now a days, by and amongst Priests, we shall well perce•ue I say that they come not into Christ's fo•lde by Christ's calling for to profit but by other means and ways, to get them self worldly wealth.
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For that he hathe seene a certayne people lawles entrynge into the sanctuarye, of whiche thou haddest commaūded that they shulde not entre that is to saye: into the churche.
For that he hath seen a certain people lawless entering into the sanctuary, of which thou Hadst commanded that they should not enter that is to say: into the Church.
For what synne myghte the fende, by all his crafte or engyn, haue sowed amonge men, that is not nowe a dayes vsed whenne were they so greate in halfe, as they be nowe.
For what sin might the fend, by all his craft or engine, have sowed among men, that is not now a days used when were they so great in half, as they be now.
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There shal be hard a greuous accusyng of fatheries chyldren and a strey• alledgynge of al the flocke that thou hast take of them thy lyuynge, through their laboure & swete and do nothing therfore But let them go astraye, wandrynge for pasture & water,
There shall be hard a grievous accusing of fatheries children and a strey• alleging of all the flock that thou hast take of them thy living, through their labour & sweet and do nothing Therefore But let them go astray, wandering for pasture & water,
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Dyrectly gyue thy rekenynge, how haste thou ruled and spended the goods of these pore mē Howe shalt thou trimble with horryble feare, then thinkeste thou, heare what saynte Barnarde saith, threttenynge Cle•kes,
Directly gyve thy reckoning, how haste thou ruled and spended the goods of these poor men How shalt thou trimble with horrible Fear, then Thinkest thou, hear what faint Barnard Says, threttenynge Cle•kes,
but the ouerplus, that nedye shulde be sustayned by, they be not ashamed to waste in the howses of theyr pryde and lechery witholdynge to them selfe wyckedlye,
but the overplus, that needy should be sustained by, they be not ashamed to waste in the houses of their pride and lechery withholding to them self wickedly,
God in all maner of pointes of euyll lyuinge, in feadinge of fatte palfreys, of hoū••s and haukes (and yf so be that is worste of all) on lecherous women.
God in all manner of points of evil living, in feadinge of fat Palfries, of houn••s and hawks (and if so be that is worst of all) on lecherous women.
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or as a lewde person as a mā or best, it is to wōder truelye to se howe the lyfe of preestes is chaunged, They be clothed lyke lordes & knyghtes they speake as vnhonestlye as any rybaulde or harlot,
or as a lewd person as a man or best, it is to wonder truly to see how the life of Priests is changed, They be clothed like Lords & Knights they speak as unhonestly as any Rybaulde or harlot,
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and superfluous aboundaunce of all thynges, that with dyuers payntures, coulour they theyr chābers, and with dyuers sylkes & clothinges in sōdrye colours make theyr ymages gaye,
and superfluous abundance of all things, that with Diverse payntures, colour they their chambers, and with Diverse sylkes & clothings in sundry colours make their Images gay,
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but howe as Iudas was amongeste the apostles Symon Magus amōgest the disciples, as a candell, newly quenched, that fewmeth ouer all the house, in stede of a lyght lanterne,
but how as Iudas was amongst the Apostles Symon Magus amongst the Disciples, as a candle, newly quenched, that fewmeth over all the house, in stead of a Light lantern,
and as a smoke that blyndeth mens eyen in stede of a cleare fyre, yf thou contrary thus the maner of lyuynge that Christe and his apostles left to preestes. Therefore sayeth the Prophet Ieremye.
and as a smoke that blinds men's eyes in stead of a clear fire, if thou contrary thus the manner of living that Christ and his Apostles left to Priests. Therefore Saith the Prophet Jeremiah.
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yf thou take suche an office more for thyne owne worldely profyt, then for to helye the commune welthe, thou arte none of the perfecte mēbers of the churche, but arte a tiraunt.
if thou take such an office more for thine own worldly profit, then for to Elijah the commune wealth, thou art none of thee perfect members of the Church, but art a tyrant.
And many such, when they be so high in offyce, thynk not that they be poore mens sōnes bretherne and seruauntes to the defence of the comēs but thynke them selfe to be of a hygher kynde of nature,
And many such, when they be so high in office, think not that they be poor men's Sons brethren and Servants to the defence of the comens but think them self to be of a higher kind of nature,
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when he was fyrst kynge, auaunced in his h•rte, when the people of Israell came to hym and sayde, Thy father in hy• last a dayes, putte vpon v• a greate charge.
when he was fyrst King, advanced in his h•rte, when the people of Israel Come to him and said, Thy father in hy• last a days, put upon v• a great charge.
yf a great mā pleat with a pore mā to haue ought, that he holdeth, euerye officer shalbe ready, to further al that he may the rich mā in his cause that he maye haue the ende that he desyreth.
if a great man pleat with a poor man to have ought, that he holds, every officer shall ready, to further all that he may the rich man in his cause that he may have the end that he desireth.
But yf a poore mā pleat with a riche, then shal there be so many delayes, that thoughe the poore mans ryghte be open to all the countrey for pure defaute of spendyng, he shalbe cōstrayned to let his cause falle.
But if a poor man pleat with a rich, then shall there be so many delays, that though the poor men right be open to all the country for pure default of spending, he shall constrained to let his cause fall.
And yet I heare say, of men that haue proued both courtes, that the court that is called more spiritual or christen, is more cursed. Therfore it is truely sayd.
And yet I hear say, of men that have proved both Courts, that the court that is called more spiritual or christian, is more cursed. Therefore it is truly said.
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For yf thy selfe do vnlawfully iudginge other thou condemnest thy selfe, sith thou doest• that thinge that thou damnest Paule saith, why teachest thou not thy selfe that teachest other why ••ealest thou that teachest other men nor to steale.
For if thy self do unlawfully judging other thou Condemnest thy self, sith thou doest• that thing that thou damnest Paul Says, why Teachest thou not thy self that Teachest other why ••ealest thou that Teachest other men nor to steal.
And whē any mā stādeth before him in iudgement, he muste take hede before what iudge he shal stande hym selfe, to take his iudgement after his dedes.
And when any man Stands before him in judgement, he must take heed before what judge he shall stand him self, to take his judgement After his Deeds.
But it is to be fered that many, fare, as the two false preestes, that wolde haue dāned to deth holy Susan, for that she wolde not cōsent vnto theyr lechery.
But it is to be feared that many, fare, as the two false Priests, that would have damned to death holy Susan, for that she would not consent unto their lechery.
For as saint Austen saith, if he be cast into the fyer, that hath not gyuen of his owne goodes ryghteously gotten• where thinkest• thou, that he shalbe cast, that hath stolē other mens goods• And yf he shal bren with the fende, that hath not clothed the naked, wher iudgest thou that he shal brenne, that hath made naked thē that were clothed.
For as saint Austen Says, if he be cast into the fire, that hath not given of his own goods ryghteously gotten• where thinkest• thou, that he shall cast, that hath stolen other men's goods• And if he shall bren with the fend, that hath not clothed the naked, where Judges thou that he shall bren, that hath made naked them that were clothed.
But two thīges, make mē thus to lyue by rape of other mens goodes, that is desire of honour & dread of pouertie And what vēgeaūce falleth on this sin of couetous, ye mayse by a figure of scripture whē the angel said to the prophet zachary, lift vp thin eyen & se what is that tha• goeth out.
But two things, make men thus to live by rape of other men's goods, that is desire of honour & dread of poverty And what vengeance falls on this since of covetous, you mayse by a figure of scripture when the angel said to the Prophet Zachary, lift up thin eyes & see what is that tha• Goes out.
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And also thei lose the pitie, that they shulde haue to theyr bodies, puttynge them selfe so many great parels and leoperdies of their bodies both by se & by lande,
And also they loose the pity, that they should have to their bodies, putting them self so many great parels and leoperdies of their bodies both by se & by land,
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The pot is stopped with this gobbet of led whē vnpietie is closed thus by synne of obstination, by couetousnes that it may not go out of the kepers hart by repētaūce As Iob saieth when he is fulfylled he shall be stopped. The ii. womē that bare vp the pot, were pryde & luste of fleshe that ī the scripture be called the two doughters of the water leche, cryeng:
The pot is stopped with this gobbet of led when unpiety is closed thus by sin of obstination, by covetousness that it may not go out of the keepers heart by Repentance As Job Saith when he is fulfilled he shall be stopped. The ii. women that bore up the pot, were pride & lust of Flesh that in the scripture be called the two daughters of the water leech, crying:
The wynges of the seconde womā be fleshly desires, & they be glotony, & slouth Of glotony speaketh the holye doctour saint Gregory, sayeng whē the bellye is fulfilled, the prickes of lechery be stirred.
The wings of the seconde woman be fleshly Desires, & they be gluttony, & sloth Of gluttony speaks the holy Doctor saint Gregory, saying when the belly is fulfilled, the pricks of lechery be stirred.
with hys brother accordethe he not, nor wyth hys frende kepeth he trouth, he oppresseth widowes and harmeth motherlesse chyldren, fre men he maketh bonde,
with his brother accordethe he not, nor with his friend Keepeth he troth, he Oppresses Widows and harmeth motherless children, from men he makes bond,
aud lose heauen And therefore sayeth the prophete, vnhappines shall compasse them rounde aboute, trauayle and vnrighteousnes in the myddes amonge them.
and loose heaven And Therefore Saith the Prophet, unhappiness shall compass them round about, travail and unrighteousness in the mids among them.
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For couetousnes of rewarde of gyftes that the kyng Balac promysed Balaam he wolde haue cursed the people of god, notwithstandynge his owne Asse reproued him ī his own cōsciēce,
For covetousness of reward of Gifts that the King Balaam promised balaam he would have cursed the people of god, notwithstanding his own Ass reproved him in his own conscience,
or yf a rych man haue a hole strete saue one house that same poore brother of his oweth he neuer ceasethe tyl that he haue gottē that on• of the poore mans hand, other by prayenge or entreatynge or pursuynge,
or if a rich man have a hold street save one house that same poor brother of his owes he never cease till that he have got that on• of the poor men hand, other by praying or entreating or pursuing,
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Thus fareth it by kynge Achab that by the procurement of his false Quene I•sabel, slew the pore mā naboth for that he wolde not sell hym his vyneyarde lyeng by his palayse, where vpon saith sainte Ambrose.
Thus fareth it by King Ahab that by the procurement of his false Queen I•sabel, slew the poor man naboth for that he would not fell him his vineyard lying by his palayse, where upon Says saint Ambrose.
Naked bryngeth vs nature & kynde into this world both nedy of meat and drynke. Naked the earth taketh vs agayne, as naked euen as she bringeth vs hither.
Naked bringeth us nature & kind into this world both needy of meat and drink. Naked the earth Takes us again, as naked even as she brings us hither.
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Kynde maketh no dyfferēce betwene pore and riche, neither in cōmyng hither neither in goinge hence, al after one maner bringeth she forth, all after one maner closeth she the graue.
Kind makes no difference between poor and rich, neither in coming hither neither in going hence, all After one manner brings she forth, all After one manner closeth she the graven.
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& with her vertues they haue ben made ryche, whose dānation is written in the books of reuelations of saint Iohn by these wordes In one daye shall her plages come, Death sorowe,
& with her Virtues they have been made rich, whose damnation is written in the books of revelations of saint John by these words In one day shall her plagues come, Death sorrow,
but the waye of truthe we know not, what hath pride profited vs for the beste of our ryches, what hath it broughte vnto vs? All is gone as a shadowe of deathe & we can now shewe no maner of holynes to our kynred.
but the Way of truth we know not, what hath pride profited us for the best of our riches, what hath it brought unto us? All is gone as a shadow of death & we can now show no manner of holiness to our kindred.
HEre shulde be asked how haste thou gouerned, thy wyfe, thy chyldrē & seruauntes haste thou brought thē vp aft•r the lawes of god & cōtinued thē there in asmoch as lyeth in thy powe• but yf thou hast brough thē vp after an other waye,
Here should be asked how haste thou governed, thy wife, thy children & Servants haste thou brought them up aft•r the laws of god & continued them there in as as lies in thy powe• but if thou hast borough them up After an other Way,
I coūcell the what soeuer thou be, to fal & cleaue vnto the mercye and goodnes of god throughe Christes demerites, with a lyuely faith & repenting her•e of thyne iniquities.
I council the what soever thou be, to fall & cleave unto the mercy and Goodness of god through Christ's demerits, with a lively faith & repenting her•e of thine iniquities.
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Finally what punishmēt shalbe to the that be foūd false seruan̄tes & wicked & what reward shalbe giuē thē that be foūde faithfull & true seruaūtes.
Finally what punishment shall to the that be found false seruanntes & wicked & what reward shall given them that be found faithful & true Servants.
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For the fyrstlye shal know that ther be two iugemētes, the fyrste anone after the departing of the body & the soule which is ap••culer dome wherof speake•h •uke ī his gospel.
For the fyrstlye shall know that there be two Judgments, the First anon After the departing of the body & the soul which is ap••culer dome whereof speake•h •uke in his gospel.
The second dome shalbe anone after the generall resurrection, & that shalbe vniuersal & of this speaketh saīt mathew To the first shall euery man be called one after another, as the worlde passeth.
The second dome shall anon After the general resurrection, & that shall universal & of this speaks saint matthew To the First shall every man be called one After Another, as the world passes.
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for some is wythin, in the myddest of the soule & som is without in the feblenesse of the bodye, that nedes muste be destroyed, in whom cōtinuance of tyme, himselfe, is cause of corruptiō.
for Some is within, in the midst of the soul & Some is without in the feebleness of the body, that needs must be destroyed, in whom Continuance of time, himself, is cause of corruption.
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Now may a mā se here by that though a mā shut out of his house, (that is hys hert) all maner of worldlye and fleshlye thoughts yet with al that euer he cā do shal he skātly suffice to thīke onelys on God, the space of a pr̄ n• whyle.
Now may a man se Here by that though a man shut out of his house, (that is his heart) all manner of worldly and fleshly thoughts yet with all that ever he can do shall he skantly suffice to think onelys on God, the Molle of a Pr n• while.
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Of this syckenes spake, S. Paule whē he sayd, I se an other law in my mēbres, rebellīge against the law of my spirite & takyng me to the law of sine.
Of this sickness spoke, S. Paul when he said, I see an other law in my members, rebelling against the law of my Spirit & taking me to the law of sine.
But yf thou kepe cōmaūdementes, that be writtē in the booke of lyfe, I shall encr•ace thy sorowes & the syckenes of thy seede, great syckenes & lōge abydyng, most euyls, & alwaye cōtinuinge.
But if thou keep Commandments, that be written in the book of life, I shall encr•ace thy sorrows & the sickness of thy seed, great sickness & long abiding, most evils, & alway Continuing.
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Lest the greatnes of reuelation, lyft or extol me vp into pride to me is gyuen the prycke of my flesh thaūgel of Sathanas to smite me on the neck wherfore I haue thrise prayed god that if shuld go fro me,
Lest the greatness of Revelation, lift or extol me up into pride to me is given the prick of my Flesh thaungel of Sathanas to smite me on the neck Wherefore I have thrice prayed god that if should go from me,
& he aūswered vnto me my grace is sufficient, for the vertue is fulfylled ī sicknes withī thus saith the glose The fēd axyng Iob, to be tēpted, was hard,
& he answered unto me my grace is sufficient, for the virtue is fulfilled in sickness within thus Says the gloze The fend axing Job, to be tempted, was hard,
For yf he shuld suffre his saintes to haue suche tribulation in thys world, & thāke hī therof muche more we wretches, that god hath send to, not a hundreth part of their sorow, shuld bere it mekely.
For if he should suffer his Saints to have such tribulation in this world, & thank hī thereof much more we wretches, that god hath send to, not a Hundredth part of their sorrow, should bear it meekly.
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Sithēs we haue deserued a thousāde tymes so moche as they haue, wherfore as we rede of Thobi, that on a daye as he was wery of buryenge of pore men, the whiche shulde els haue ben vnburied,
Since we have deserved a thousāde times so much as they have, Wherefore as we rede of Tobit, that on a day as he was weary of buryenge of poor men, the which should Else have been unburied,
as he for wearynes was layed to reste (thorowe the sufferaunce of God) the swallowes that bredde aboue in the house made ordure and donged in his eyen, where by he wared blynde.
as he for weariness was laid to rest (thorough the sufferance of God) the Swallows that bred above in the house made ordure and donged in his eyes, where by he wared blind.
And also sometyme god sendeth syckenes & tribulatiō to wycked mē, & that for, ii. causes, Fyrste for that they shulde loue God, and leaue theyr synne, as it is written.
And also sometime god sends sickness & tribulation to wicked men, & that for, ii. Causes, First for that they should love God, and leave their sin, as it is written.
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that shall call to this peculyer iudgemēt is age and feblenes, whose propertye is, althoughe hetary with the, he wil not leue the, tyll he hath broughte the to the endetthat is deth.
that shall call to this peculyer judgement is age and feebleness, whose property is, although hetary with thee, he will not leave thee, till he hath brought thee to the endetthat is death.
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But there be many though they haue this sōner with thē, yet they take no hede, He seth how his heed horeth, his back croketh, his breth stiketh, his teeth fallē his syght failes, his eares ware heuye to here, what meaneth al this,
But there be many though they have this sonner with them, yet they take no heed, He seth how his heed horeth, his back croaketh, his breath stiketh, his teeth fallen his sight fails, his ears beware heavy to Here, what means all this,
but that age sōpneth the to the dōe but what more madnes can be thē a mā beynge called & drawē to so dredfull a rekenīg where except he answere well, he forfaiteth both body & soule to dāpnatiō for euer,
but that age sompneth thee to the done but what more madness can be them a man being called & drawn to so dreadful a reckoning where except he answer well, he forfaiteth both body & soul to damnation for ever,
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for he thinketh not of his oute goinge of thys worlde nor of hys passyng into the lyfe to come, he heareth thre messengers of deth but he beleueth thē not,
for he Thinketh not of his out going of this world nor of his passing into the life to come, he hears Three messengers of death but he Believeth them not,
& the cause is, for the thre fold cord, that such an olde mā is boūd with, is harde to breke this corde is costom, that is of the plattes, which be ydle youth, vnhonest speache, & wicked dede.
& the cause is, for the Three fold cord, that such an old man is bound with, is harden to break this cord is costom, that is of the plots, which be idle youth, unhonest speech, & wicked deed.
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and his conditiō is that, come he first or come he last, he spareth neither pore nor rych, aged nor yong nor he feareth no threatnynge, he takethe heede to no prayer,
and his condition is that, come he First or come he last, he spares neither poor nor rich, aged nor young nor he fears no threatening, he taketh heed to no prayer,
Therfor sayeth D. Austen well ought euery mā to drede the daye of deth For I what estate soeuer mans last day fīdeth hī whē he goth out of this world ī the same estate it bringeth hī to his iudgemēt,
Therefore Saith D. Austen well ought every man to dread the day of death For I what estate soever men last day finds hī when he Goes out of this world in the same estate it brings hī to his judgement,
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I said also, that there was an other daye of iudgemēt to the which all mē shall come togyther ī the swynklyng of an eye, and this shalbe vniuersall.
I said also, that there was an other day of judgement to the which all men shall come together in the swynklyng of an eye, and this shall universal.
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And lyke as to the other, euerymā shalbe called with thre sōners, so to this iudgemēt all the worlde shalbe called with thre general sōners & right as other thre messengers shewe a mans ende,
And like as to the other, everyman shall called with Three sonners, so to this judgement all the world shall called with Three general sonners & right as other Three messengers show a men end,
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And thus saieth saynt• Paule, wit thou well, that in the last dayes shall come perillous tymes, & there shalbe men l•uynge them selues (that is to saye) theyr bodyes,
And thus Saith saynt• Paul, wit thou well, that in the last days shall come perilous times, & there shall men l•uynge them selves (that is to say) their bodies,
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& all thinges belongynge thereto, couetousnes borne vp wt pryde, vnobediente to ye father & mother, felowes wt oute affectiō, wt out peace, blamers, vncontinēt, vnmylde, withoute benignitie, traytoures, rebelles swellyng, louers of lustes more thē of god, hauyng a likenes of pety, more then the vertue therof,
& all things belonging thereto, covetousness born up with pride, unobedient to you father & mother, Fellows with out affection, with out peace, blamers, uncontinent, unmild, without benignity, Traitors, rebels swelling, lovers of lusts more them of god, having a likeness of Petty, more then the virtue thereof,
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& these flee yu, whē thou seest the people of such fashiō, know thou well. that the fyrste sōner warneth althe world, that the daye of rekeninge draweth towarde.
& these flee thou, when thou See the people of such fashion, know thou well. that the First sonner warneth althe world, that the day of reckoning draws toward.
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& this sheweth tokēs fulfylled all readye, but I knowe well, that we be not sufficient to knowe the tymes, that the father hath put in his owne power, to shewe certaynly, the day, the yere, or the hour of iudgemēt.
& this shows tokens fulfilled all ready, but I know well, that we be not sufficient to know the times, that the father hath put in his own power, to show Certainly, the day, the year, or the hour of judgement.
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This knowledge was hedden frō the v•ry Apostles of Christe, & also frō chrystes māhode as to shewe it vs. Neuertheles we may by auctoritie of scriptures, wt reasons,
This knowledge was hedden from the v•ry Apostles of Christ, & also from Christ's manhood as to show it us Nevertheless we may by Authority of Scriptures, with Reasons,
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For yf Paule sayde now for a. M.ccc. yeare & more past, we be those to whō thendes of the worlde be come moch more may we say ye same that be so moche nere the ende thē he was Also. S Iohn Chrisostome sayth.
For if Paul said now for a. M ccc year & more past, we be those to whom thendes of the world be come much more may we say you same that be so much never the end them he was Also. S John Chrysostom say.
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First on the valleys is darknes whē the daye draweth downwarde whē therfore thou seest the valleys darke, why doutest yu whether it be nere nyght or no.
First on the valleys is darkness when the day draws downward when Therefore thou See the valleys dark, why doubtest thou whither it be never night or no.
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But yf thou se the sunne so lowe yt darknes be vpō the hylles thou wylt say doutbles yt it is nyght Ryght so yf thou se in the seculer men, that darkenes of sinne begineth to haue the maystrye, it is a token that the world endeth.
But if thou see the sun so low that darkness be upon the hills thou wilt say doutbles that it is night Right so if thou see in the secular men, that darkness of sin beginneth to have the mastery, it is a token that the world Endeth.
But when thou seesle preestes, that be put in the top or susfraūcye of spirituall dignitie, & that shulde be as hylles amongest the cominalte of the people in perfytte lyuyng, that darkenes of syn hath gotte the vpperhand of them, who doubteth but yt the worlde is at an ende.
But when thou seesle Priests, that be put in the top or susfrauncye of spiritual dignity, & that should be as hills amongst the cominalte of the people in perfytte living, that darkness of sin hath got the vpperhand of them, who doubteth but that the world is At an end.
And mayde yldegar, in ye boke of her prophesies, yf it be lefull to gyue them credite, in ye thyrd parte the.xi, vision and seuētye chapter, moueth this reason.
And maid yldegar, in the book of her prophecies, if it be lefull to gyve them credit, in the Third part the xi, vision and seuētye chapter, moves this reason.
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Ryght as in the seuen thousād yeres the worlde shall passe, and as in the syxth daye man was made and fourmed, so in syxe thousande yeares, he was brought agayne and reformed and as in the seuenth daye, the worlde was ful made,
Right as in the seuen thousād Years the world shall pass, and as in the syxth day man was made and Form, so in syxe thousande Years, he was brought again and reformed and as in the Seventh day, the world was full made,
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For yf we nūbre the yeares frō the natiuitie of ` Christe, to the yeres frō the begynnyng of the worlde, to Christes commynge folowyng, the mynd of Austen Bede, Origene, & the perfectest doctours teaching on this matter.
For if we numbered the Years from the Nativity of ` Christ, to the Years from the beginning of the world, to Christ's coming following, the mind of Austen Bede, Origen, & the perfectest Doctors teaching on this matter.
and people agaynste people, and that there shulder the opening of seuē seales is declared the state of the churche, from the tyme of Christ to be ende of th• worlde.
and people against people, and that there shoulder the opening of seuē Seals is declared the state of the Church, from the time of christ to be end of th• world.
& made theym to leaue the truste yt they hadde in tholde lawe, & to beleue in Ies• Christ & folowe his teachinge and they went out to ouercome the paynems, shewynge to them that theyr ymages were no goddes,
& made them to leave the trust that they had in tholde law, & to believe in Ies• christ & follow his teaching and they went out to overcome the Painims, show to them that their Images were no God's,
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This shewethe the state of the churche in the tyme of marters that for theyr stedfast preachīg and for the trouthe of goddes worde shede theyr bloode,
This Showeth the state of the Church in the time of Martyrs that for their steadfast preaching and for the truth of God's word shed their blood,
In this tyme many of Christes se•uaūtes, and namely the leaders of Christes flocke were slayne and of.xxii. Bysshops of rome that were before the tyme of Syluester, the fyrst, I rede but of foure, but yt they were martyrs.
In this time many of Christ's se•uauntes, and namely the leaders of Christ's flock were slain and of xxii Bishops of room that were before the time of Sylvester, the fyrst, I rede but of foure, but that they were Martyrs.
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And also in ye time of Dioclesian the Emperour the persecution of Christen men was so greate, that in.xxx. dayes, were slaine.xxii. thousande mē and women in diuers coūt••is for the lawe of God, The openyng of the thyrde seale, telleth the state of the churche in the tyme •f heret•kes that is fygured by the blacke horse or false vnderstādyng of scripture.
And also in the time of Diocletian the Emperor the persecution of christian men was so great, that in xxx days, were slain xxii thousande men and women in diverse count••is for the law of God, The opening of the Third seal, Telleth the state of the Church in the time •f heret•kes that is figured by the black horse or false understanding of scripture.
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For then cried the thirde beast, that is a man, for at that tyme was it nedefull for to preach the mysterye of Christes incarnation and passion, agaynste the heretykes that take amysse these poyntes.
For then cried the Third beast, that is a man, for At that time was it needful for to preach the mystery of Christ's incarnation and passion, against the Heretics that take amiss these points.
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The opening of ye fourth seale telleth ye state of ye church in the tyme of hypocrites, that be tokened by the •ale• horse, yt be signes of penaūce withoute forth, to blinde the people.
The opening of you fourth seal Telleth you state of the Church in the time of Hypocrites, that be tokened by the •ale• horse, that be Signs of penance without forth, to blind the people.
and to prayse goddes lawe aboue al other, lest mennes wytte and their traditions, treade downe and ouergrow the lawe of god by enfourmynge of these hypocrites.
and to praise God's law above all other, lest men's wit and their traditions, tread down and overgrow the law of god by enfourmynge of these Hypocrites.
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telleth the state of the churche, in the tyme of Antichristes lymmes, whiche estate ye may knowe to be whē ye se fulfylled• that •aynt Iohn prophesyed to fall in the openynge of this seale, where he sayth.
Telleth the state of the Church, in the time of Antichristes limbs, which estate you may know to be when you see fulfylled• that •aynt John prophesied to fallen in the opening of this seal, where he say.
After this I se foure angriles standyng vpō foure corners of the earth holdynge the foure wyndes yt they blow not vpō the earth vpō the se, nor vpon the trees.
After this I see foure angriles standing upon foure corners of the earth holding the foure winds that they blow not upon the earth upon the se, nor upon the trees.
The.iiii. angels be the nombre of all the deuyls ministers that in those dayes, to do their maister pleasure, shall stoppe the foure wyndes, that be the foure Gospels to be preached,
The iiii Angels be the number of all the Devils Ministers that in those days, to do their master pleasure, shall stop the foure winds, that be the foure Gospels to be preached,
and also vpon theym that wolde encrease in vertue, and vpon perfecte men, what after this is to come? but that the mysterye of the seuenth seale be shewed, yt he come in his owne person, whō Iesu Christ shall sle•• the breath of his mouthe whē the fende shall •hewe the vttermoost persecutiō that he & his seruaūtes can do to Christes• subiectes,
and also upon them that would increase in virtue, and upon perfect men, what After this is to come? but that the mystery of the Seventh seal be showed, that he come in his own person, whom Iesu christ shall sle•• the breath of his Mouth when the fend shall •hewe the vttermoost persecution that he & his Servants can do to Christes• Subjects,
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I sayde also in my seconde principall that it was to be knowē, before what iuge we must reken, that is, god, him selfe, he that seeth all our dedes & all our thoughtes frō the begynninge of our lyfe to •hend,
I said also in my seconde principal that it was to be known, before what judge we must reckon, that is, god, him self, he that sees all our Deeds & all our thoughts from the beginning of our life to •hend,
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And so it semeth by the wordes of saynte Iohn in the Apocalyps where he see deade men greate and lytle standyng in the figure of the throne: And bookes were opened.
And so it Seemeth by the words of faint John in the Apocalypse where he see dead men great and little standing in the figure of the throne: And books were opened.
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And the booke of lyfe, is Christes lyuynge and doctryne, that is hydde nowe to them that shal be dampned, thorowe theyr owne malyce, that councel men to folow the worlde rather then God.
And the book of life, is Christ's living and Doctrine, that is hid now to them that shall be dampened, thorough their own malice, that council men to follow the world rather then God.
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And yf the dedes that we haue done, and be written in the bokes of our conscience be accordynge •s the booke of Christes teachyng and lyuynge the whiche is the boke of lyfe, we shall be saued or elles we shall be dampned for the iudgemente shal be gyuē after our workes Loke therefore nowe what is written in the booke of thy conscience whyle thou arte here,
And if the Deeds that we have done, and be written in the books of our conscience be according •s the book of Christ's teaching and living thee which is the book of life, we shall be saved or Else we shall be dampened for the judgement shall be given After our works Look Therefore now what is written in the book of thy conscience while thou art Here,
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and wryte it better, euermore thynkynge that thou shalte gyue a rek•nyng. &c. Also I sayed principallye that it were good to know what rewarde shall then be gyuen to the wyse seruauntes and good,
and write it better, evermore thinking that thou shalt gyve a rek•nyng. etc. Also I said principally that it were good to know what reward shall then be given to the wise Servants and good,
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& what to false and wycked seruaūtes, wherevppon it is written, that the Lorde Iesus Christ shall come to iudgemente in the same bodye, that he toke of Marye the vyrgyne,
& what to false and wicked Servants, whereupon it is written, that the Lord Iesus christ shall come to judgement in the same body, that he took of Marye the Virgae,
and the woūdes that he suffred for oure redemption And all that euer shalbe saued, takynge agayne, theyr bodyes cleauynge to the heede Christe shalbe rauysshed metynge him in the ayer (as Saynte Paule sayth) they that shalbe dāpned lyenge vpon the earthe,
and the wounds that he suffered for our redemption And all that ever shall saved, taking again, their bodies cleaving to the heed Christ shall ravished meeting him in the air (as Faint Paul say) they that shall dampened lying upon the earth,
as in a tonne of wyne the dregges by dethe benethe, and the cleare wyne houeth aboue, Thē shall Christ axe accomt of the dedes of mercy reprouyng fals Christen men,
as in a ton of wine the dregs by death beneath, and the clear wine hoveth above, Them shall christ axe accompt of the Deeds of mercy reproving falls christian men,
then shall he se the sonne of Marye iudgynge the worlde whome he despysed and crucified, wo to the fals christen man• that knewe the wyll of God and fulfylled it not.
then shall he see the son of Marye judging the world whom he despised and Crucified, woe to the falls christian man• that knew the will of God and fulfilled it not.
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Also woo shalbe for the synne of thoughte, to the that haste shutte oute of thy herte, the famylye of God, that is mynde of hys Passyon, holye contemplatiō of his goodnes,
Also woo shall for the sin of Thought, to the that haste shut out of thy heart, the family of God, that is mind of his Passion, holy contemplation of his Goodness,
and memorye of his benefytes and thākes therfore, and haste also excluded mekenes, petye, gentylnes, &c. And haste made thyne herte a howse of swyne,
and memory of his benefits and thanks Therefore, and haste also excluded meekness, Petty, gentleness, etc. And haste made thine heart a house of Swine,
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For praysynge, cōmenlye is not in the mouth of synners in the whiche yf thou haddeste kepte thy mouthe cleane, thou shuldest haue songe in heauen in the felowshyppe of aungels this blessed Songe, Sanctus, Sanctus, Sanctus, dominus, deus onmipotēs, that is, holye, holy, holy art thou Lorde god almyghtye.
For praising, commonly is not in the Mouth of Sinners in the which if thou Hadst kept thy Mouth clean, thou Shouldst have song in heaven in the felowshyppe of Angels this blessed Song, Sanctus, Sanctus, Sanctus, dominus, deus onmipotens, that is, holy, holy, holy art thou Lord god almighty.
Or yf thou hast bene lecherous, a glotton, or a couetous man, Know (sayeth Paule) that neyther aduouterer, nor vnclene person, that is a glotton or a couetous person shall euer haue enheritaunce in the kyngedome of heuen.
Or if thou hast be lecherous, a glutton, or a covetous man, Know (Saith Paul) that neither Adulterer, nor unclean person, that is a glutton or a covetous person shall ever have inheritance in the Kingdom of heaven.
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