A notable sermon made within S. Paules church in Lo[n]don in the presence of certen of the kinges and Quenes moost honorable priuie cou[n]sell at the celebration of the exequies of the right excellent and famous princesse, lady Ione, Quene of Spayne, Sicilie [and] Nauarre. [et]c. the xviij. of Iune, Anno. 1555. By maister Iohn Feckenam, deane of the sayd churche of Paules. Set furth at the request of some in auctoritie whose request could not be denayed.
THese are the wordes of the prophet Moyses, written in the xxxii. chaptre of Deute. Which I haue chosen as a theme or proposition at this tyme to staye vpon,
THese Are the words of the Prophet Moses, written in the xxxii. chaptre of Deuteronomy. Which I have chosen as a theme or proposition At this time to stay upon,
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for so muche as you do so manifestlye declare your selues to be gens abs { que } consilio, People cleane voide of all good consyderation, knowledge or coūsell what to do:
for so much as you do so manifestly declare your selves to be gens abs { que } consilio, People clean void of all good consideration, knowledge or counsel what to do:
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That by the declaration made of the said theme, you myghte be broughte into some more better cōsideration of your selues & of your owne most fraile and brickel estates:
That by the declaration made of the said theme, you might be brought into Some more better consideration of your selves & of your own most frail and brickel estates:
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and thereby to learne nowe at the lēgth (after so oft callinges vpon, & so many vertuous and most godlye instructions) these thre notable and chiefe sessons:
and thereby to Learn now At the length (After so oft callings upon, & so many virtuous and most godly instructions) these Three notable and chief sessons:
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wherof the first is sapere, to be wise: the seconde is intelligere, to vnderstande: and the thirde is nouissima prouidere, to make prouision for the laste thinges.
whereof the First is Sapere, to be wise: the seconde is intelligere, to understand: and the Third is nouissima prouidere, to make provision for the laste things.
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Let vs therfore at this present learne of the prophet Moyses these thre notable lessons, that is to say, sapere, intelligere, ac nouissima prouidere, to be wyse, to vnderstand,
Let us Therefore At this present Learn of the Prophet Moses these Three notable Lessons, that is to say, Sapere, intelligere, ac nouissima prouidere, to be wise, to understand,
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When by the first lesson of a wyse & circumspecte knowledge, a man shall perceyue Gods most vprighte & terrible iudgementes, which can not be deceyued:
When by the First Lesson of a wise & circumspect knowledge, a man shall perceive God's most upright & terrible Judgments, which can not be deceived:
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Be you wise therfore (derely beloued) & let vs from hence furth be no lōger sicut gēs abs { que } consilio & sine prudentia, as people voyde of good counsell, and withoute wisedome and knowledge:
Be you wise Therefore (dearly Beloved) & let us from hence forth be no longer sicut gēs abs { que } consilio & sine Prudence, as people void of good counsel, and without Wisdom and knowledge:
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& prepare oure selues to learne these thre so profitable lessons, sapere, intelligere, ac nouissima prouidere, to be wise, to vnderstande and to prouide for the last thinges:
& prepare our selves to Learn these Three so profitable Lessons, Sapere, intelligere, ac nouissima prouidere, to be wise, to understand and to provide for the last things:
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and with so much the better willes, for that it hath pleased almightie God (Qui non vult mortem peccatoris sed, magis vt conuertatur et viuat who desireth not the death of a sinner,
and with so much the better wills, for that it hath pleased almighty God (Qui non vult mortem Sinners sed, magis vt conuertatur et viuat who Desires not the death of a sinner,
but rather that he should turne from his wickednes and liue) like a most bountiful and most mercyfull father to sende hys prophet Moises as an ambassadoure to excite & admonishe,
but rather that he should turn from his wickedness and live) like a most bountiful and most merciful father to send his Prophet Moses as an ambassador to excite & admonish,
People voide of good counsell, voide of wisedome and all foresyght of thinges to come. Woulde God they wold be wise, & vnderstād & prouide for the laste thinges. Hic fiunt preces.
People void of good counsel, void of Wisdom and all foresyght of things to come. Would God they would be wise, & understand & provide for the laste things. Hic Fluent preces.
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People voide of good counsell voide of wisedome, and of all foresight of thinges to come, vtinam saperent & intelligerent: Would god they wold be wise,
People void of good counsel void of Wisdom, and of all foresight of things to come, vtinam saperent & intelligerent: Would god they would be wise,
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as to knowe howe that this present life is but transitory, and (as Iob saith) { quod } quasi flos egreditur that it passeth away as it were a floure, fugit velut vmbra, flyeth as it were a shadowe.
as to know how that this present life is but transitory, and (as Job Says) { quod } quasi flos egreditur that it passes away as it were a flower, Fugitive velut vmbra, flies as it were a shadow.
What thing is your life, saith sainte Iames? It is, saieth he, euen a vapor appearing for a litle season, and then it vanisheth awaye: And sometime to nothīg.
What thing is your life, Says saint James? It is, Saith he, even a vapor appearing for a little season, and then it Vanishes away: And sometime to nothing.
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But by this wise knowledge and vnderstandynge, the more vile that this present life is knowen to be, the more easelye it maye of all men be neglected, despised & set at nought for the loue of yt life, which shal neuer vanish, but euer endure.
But by this wise knowledge and understanding, the more vile that this present life is known to be, the more Easily it may of all men be neglected, despised & Set At nought for the love of that life, which shall never vanish, but ever endure.
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Besides this knowledge, how fikell, howe fraile, howe vayne and howe transitory this present life is, the prophete Moyses wisheth vnto vs a further knowledge to be had of thys our mortall lyfe,
Beside this knowledge, how fikell, how frail, how vain and how transitory this present life is, the Prophet Moses wishes unto us a further knowledge to be had of this our Mortal life,
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and that we mortall creatures woulde be wise and vnderstande, how sorowfull is the first entringe of mans lyfe into this wretched worlde, maximo cum fletu, vagi tu, inertia & imbecillitate magna, with much wepynge & crying, with muche ignorāce and feblenes:
and that we Mortal creatures would be wise and understand, how sorrowful is the First entering of men life into this wretched world, Maximo cum fletu, vagi tu, inertia & imbecillitate Magna, with much weeping & crying, with much ignorance and feebleness:
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Ouer and beside these knowledges, the prophete Moyses earnestly wisheth that we miserable creatures here abiding in this worlde, woulde once be wise and vnderstande and knowe the great necessitie of death that raigneth ouer vs:
Over and beside these knowledges, the Prophet Moses earnestly wishes that we miserable creatures Here abiding in this world, would once be wise and understand and know the great necessity of death that Reigneth over us:
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after childhod youth, after youth mans state, after mans state age, then olde age, and so at the last death? The whiche order and naturall course can by no law, statute or meanes that man can inuent, be infringed or broken,
After childhood youth, After youth men state, After men state age, then old age, and so At the last death? The which order and natural course can by no law, statute or means that man can invent, be infringed or broken,
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No not Minos the lawe maker at Crete, nor Lycurgus at Lacedemony, nor yet the wife Solon in his lawes deuised at Athenes, could make any repeale of this decree and ordinaunce of God.
No not Minos the law maker At Crete, nor Lycurgus At Lacedaemon, nor yet the wife Solon in his laws devised At Athens, could make any repeal of this Decree and Ordinance of God.
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When from the first man Adā, vnto this most noble and gracious queene of Spaine late departed, none hath escaped or cā escape this sentēce of death.
When from the First man Adā, unto this most noble and gracious queen of Spain late departed, none hath escaped or can escape this sentence of death.
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No not Noe for all his righteousnes, nor Loth for al his hospitalitie, nor yet Toby for all his diligēce in buriyng ye dead could escape this rigorous sentēce of death.
No not Noah for all his righteousness, nor Loath for all his hospitality, nor yet Toby for all his diligence in burying you dead could escape this rigorous sentence of death.
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nor the great mekenes of the prophete Moyses, nor the chastitie of Ioseph, nor yet the holines of the prophet Samuel, that coulde persuade death to be the more fauourable to thē.
nor the great meekness of the Prophet Moses, nor the chastity of Ioseph, nor yet the holiness of the Prophet Samuel, that could persuade death to be the more favourable to them.
The great wisedome, riches, might & power, of kyng Salomon, the great strength & force of Sampson agaynst his enemies, the puissaunce of the king and prophete Dauid, his feates of chiualtie & great mighte in armes coulde not auaile against the assaultes of deathe:
The great Wisdom, riches, might & power, of King Solomon, the great strength & force of Sampson against his enemies, the puissance of the King and Prophet David, his feats of chiualtie & great might in arms could not avail against the assaults of death:
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And therefore I do rede that death was portred & painted of the Paynims with the face and coūtenaunce of a tiraunt hauinge in his hande redie bente bow and arrowes to kill, slea,
And Therefore I do rede that death was portred & painted of the Pagans with the face and countenance of a tyrant having in his hand ready bent bow and arrows to kill, slay,
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and shote at euerye man withoute all respecte or acception of persons. And in daily lousing of his dartes at vs, albeit that sometime he ouershoteth vs,
and shote At every man without all respect or acception of Persons. And in daily loosing of his darts At us, albeit that sometime he ouershoteth us,
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Sometime his darte lighteth to shorte of vs, and in the stead of vs, striketh our seruauntes, oure tenauntes and our poore innocent neighbours dwelling by vs, sōtime his dart maketh a very narrow mysse of vs on the right hand,
Sometime his dart lights to short of us, and in the stead of us, striketh our Servants, our tenants and our poor innocent neighbours Dwelling by us, sometime his dart makes a very narrow miss of us on the right hand,
and therby bryngeth vs oftymes into a vaine comforte, foolishe mirth and reioysinge, makinge vs beleue that he is our frende in the dispatche of those that loue vs not:
and thereby bringeth us Oftimes into a vain Comfort, foolish mirth and rejoicing, making us believe that he is our friend in the dispatch of those that love us not:
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Yet the tirānie of his hāde is suche that he will not faile at the length to hitte vs. And wheras death at the beginning was so vnripe and vnperfite a boweman, that he firste shootinge and lousynge his dartes at oure first father Adā, it was nine hundred and thirtie yeres, (whose age was no fewer yeares in nūbre) before he coulde strik him.
Yet the tiramnie of his hand is such that he will not fail At the length to hit us And whereas death At the beginning was so unripe and unperfect a Bowman, that he First shooting and loosing his darts At our First father Adā, it was nine hundred and thirtie Years, (whose age was no fewer Years in numbered) before he could strike him.
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And wheras he daylye laie in waite to ouerthrowe with his dart Mathusalem, Enoches sonne, it was nine hūdred threscore and nine yeares before he coulde ouerthrow him.
And whereas he daily lay in wait to overthrown with his dart Methuselah, Enoch son, it was nine hūdred threscore and nine Years before he could overthrow him.
Yet within a certē space after, by daily custōe and exercise of his hande, he began to waxe a more perfitte bowemanne, euerye daye shootynge more nere his marke thē other, in so muche that by the time & dayes of kynge Dauid, he got him suche a redinesse and stedfastnesse of shotynge, that he would not haue failed (for the more part) to strike his marke within the space of. lxx. or. lxxx. yeres, like as the prophet Dauid witnesseth saying.
Yet within a certain Molle After, by daily custom and exercise of his hand, he began to wax a more perfect bowemanne, every day shooting more never his mark them other, in so much that by the time & days of King David, he god him such a readiness and steadfastness of shotynge, that he would not have failed (for the more part) to strike his mark within the Molle of. lxx. or. lxxx. Years, like as the Prophet David Witnesseth saying.
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The daies of our age ▪ saith he, are. lxx. yeres, and yf men be so stronge that they come to. lxxx. what so euer is more, is nothinge but labour and sorowe.
The days of our age ▪ Says he, Are. lxx. Years, and if men be so strong that they come to. lxxx. what so ever is more, is nothing but labour and sorrow.
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but also how cruell a tiraunte deathe is, whose tyrannye daylye increaseth againste vs more and more, euerye day shorteninge oure liues and shootynge more nere the marke then other.
but also how cruel a tyrant death is, whose tyranny daily increases against us more and more, every day shorteninge our lives and shooting more never the mark then other.
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Somtime he commeth priuely creapinge as a thefe, and stealynge vpon vs like as he dyd vpon the richeman, of whome we rede in the twelfeth of saincte Lukes gospel, sending to'vs no warninges or messengers at all before him.
Sometime he comes privily creeping as a thief, and stealing upon us like as he did upon the richeman, of whom we rede in the twelfeth of saint Lukes gospel, sending to'vs no Warnings or messengers At all before him.
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and oftentimes to haue the vncertaine houre of deathe in remembraunce (whiche our fraile and deadlie sicknes maketh vs so ofte to forget) hath sent vnto vs his Prophete Moyses:
and oftentimes to have the uncertain hour of death in remembrance (which our frail and deadly sickness makes us so oft to forget) hath sent unto us his Prophet Moses:
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and the necessitie of deathe? Doubtlesse forbycause the perfite knowledge and throughe vnderstandinge of these thynges are in vs, the destruction of pride, the quenchinge of enuie, the verye medicine of malice, the driuing awaye of lecherye,
and the necessity of death? Doubtless Forbycause the perfect knowledge and through understanding of these things Are in us, the destruction of pride, the quenching of envy, the very medicine of malice, the driving away of lechery,
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and the diligent vnderstādinge how that he liueth here in this wretched world as an outlaw a pilgrime, a geste full poore in all vertues, full vnstable in liuinge, peraduenture not abydinge here till to morowe? For this maner of consideration & diligent vnderstāding, doubtles shall cause a man to despise al the boaste of this life, the busines of worldly vanities,
and the diligent understanding how that he lives Here in this wretched world as an outlaw a pilgrim, a geste full poor in all Virtues, full unstable in living, Peradventure not abiding Here till to morrow? For this manner of consideration & diligent understanding, doubtless shall cause a man to despise all the boast of this life, the business of worldly vanities,
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And in this maner of thinkinge, the soule receiueth knowledge of sinne, the knowledge of synne bryngeth repentaunce, repentaunce causeth amendemente and satisfaction makynge for synne,
And in this manner of thinking, the soul receiveth knowledge of sin, the knowledge of sin bringeth Repentance, Repentance Causes amendment and satisfaction making for sin,
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But alas howe longe shall we be sicut gens abs { que } consilio & sine prudentia, as it were people voide of good counsell and without foresight and wisedō? All to fewe beynge amonge vs that haue the cōsideration, the wysedome and cleare vnderstandynge of these thynges in perfit remembraunce ▪ Ful few there be that sette before their eyes ye knowledge of their own infirmitie, their bodely corruption, the minde of their sinnes, the day of their deth,
But alas how long shall we be sicut gens abs { que } consilio & sine Prudence, as it were people void of good counsel and without foresight and Wisdom? All to few being among us that have the consideration, the Wisdom and clear understanding of these things in perfect remembrance ▪ Full few there be that Set before their eyes you knowledge of their own infirmity, their bodily corruption, the mind of their Sins, the day of their death,
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howe the hearte quaketh, the heade stoupeth, the witte wasteth, the strengthe faileth, the visage waxeth pale, the tonge fombleth, the breath goeth awaye, the speche very rare and thynne, all the beautie of the body cleane tourned into a griselye and fylthye corruption:
how the heart quaketh, the head stoupeth, the wit wastes, the strength Faileth, the visage Waxes pale, the tongue fombleth, the breath Goes away, the speech very rare and thin, all the beauty of the body clean turned into a grisly and filthy corruption:
To this glasse therefore repaire ye first, O ye lustie yonge men, (whiche by the deceitfull wantōnes of your youth do go so vpright, stretching out your selues, bearing vp your heades aloft with lustie courage) and learne of stronge Sampson, of mightie Golias,
To this glass Therefore repair the First, Oh you lusty young men, (which by the deceitful wantonness of your youth do go so upright, stretching out your selves, bearing up your Heads aloft with lusty courage) and Learn of strong Sampson, of mighty Goliath,
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and of the hardie captaine Holofernes, and other which perished in ye boaste of their owne strength, what great folie it is to glorie in the strength of the bodye, whiche shall so sene decay and be ouerthrowen.
and of the hardy captain Holofernes, and other which perished in you boast of their own strength, what great folly it is to glory in the strength of the body, which shall so seen decay and be overthrown.
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come you hither and beholde your selues and learne at the least wayes nowe in youre olde age to be wise & vnderstāde what vaine hope you be in, whiche do loke and make your most vayne accomptes, to liue one yeare longer:
come you hither and behold your selves and Learn At the least ways now in your old age to be wise & understand what vain hope you be in, which do look and make your most vain accounts, to live one year longer:
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when by deathe God doethe chaunge vs from an olde filthy house into a newe? For certainlie death is but a playe, wherin the player (if he be wise) aduentureth but a litle to winne muche.
when by death God doth change us from an old filthy house into a new? For Certainly death is but a play, wherein the player (if he be wise) adventureth but a little to win much.
howe muche blessednes God is of, vnto whome we hope to go by death, and of how muche euyll these worldly men are, wyth whome we are conuersant here by life.
how much blessedness God is of, unto whom we hope to go by death, and of how much evil these worldly men Are, with whom we Are conversant Here by life.
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And here you shal learne to be wise & vnderstande, whether the filthie grubbe worme or maggotte dare not aswell breede in youre, fleshe of your bloode whereof you bragge so muche,
And Here you shall Learn to be wise & understand, whither the filthy grub worm or maggot Dare not aswell breed in your, Flesh of your blood whereof you brag so much,
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O ye gentlewomen & faire ladies greatlie deliting in pure glasses, forgette not I praye you to beholde youre selues in this glasse of al other most profitable, which are so fōdely geuen here in this worlde to set forth youre selues, wyth youre browdred heare (whiche is a greate abuse) youre fyngers be set with ringes, bearing purses full of swete sauoures & smelles,
Oh you gentlewomen & fair ladies greatly delighting in pure glasses, forget not I pray you to behold your selves in this glass of all other most profitable, which Are so fondly given Here in this world to Set forth your selves, with your browdred hear (which is a great abuse) your fingers be Set with rings, bearing purses full of sweet savours & smells,
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Vtinam saperetis & intelligeretis. Would God you would once lerne to be wise, perceiue & vnderstād with what goodlye trinkettes you shall be apparailled in ye straitnes of your graues and sepulchers, where ye shall with Iob say.
Vtinam saperetis & intelligeretis. Would God you would once Learn to be wise, perceive & understand with what goodly trinkettes you shall be apparailled in you straitness of your graves and sepulchers, where you shall with Job say.
O ye great richmen, men of authoritie, honour and estimation, whiche are as Gods here in this world, all thinges therin beinge at your commaundement by reason of your authoritie and riches, Come you also and repaire vnto this glasse,
Oh you great Rich men, men of Authority, honour and estimation, which Are as God's Here in this world, all things therein being At your Commandment by reason of your Authority and riches, Come you also and repair unto this glass,
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Do not you here lyuinge perceiue, howe the time flieth without retorninge? how the life traueileth on her iorney withoute ceassynge? howe the fleshe consumeth withoute felynge? and howe the glorye of this woride passeth as it neuer had bene? (The landes, possessions, riches, iewelles and treasures therof oftentimes falling into those mennes handes, who by oure willes shoulde haue the lest part therof.) Why therfore be ye so forgetfull of youre selues,
Do not you Here living perceive, how the time flies without returning? how the life traueileth on her journey without ceasing? how the Flesh consumeth without feeling? and how the glory of this world passes as it never had be? (The Lands, possessions, riches, Jewels and treasures thereof oftentimes falling into those men's hands, who by our wills should have the lest part thereof.) Why Therefore be you so forgetful of your selves,
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O all ye of hyghe and lowe degree, whether ye be gouernoures or subiectes, maisters or seruauntes, superiours or inferiours, come hither & beholde your selues in this cleare mirroure and glasse of your own corruption:
O all you of high and low degree, whither you be Governors or Subjects, masters or Servants, superiors or inferiors, come hither & behold your selves in this clear mirror and glass of your own corruption:
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& by a diligent examinaciō and consideration wyth youre selues what you haue bene, and of howe vyle a matter borne in to thys worlde (nēpe ex menstruo mulieris:) What you are at thys presente touchynge the bodie, when as S. Bernard saith.
& by a diligent examination and consideration with your selves what you have be, and of how vile a matter born in to this world (nēpe ex menstruo Mulieris:) What you Are At this present touching the body, when as S. Bernard Says.
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and you shall beginne to waxe wise, perceaue and vnderstande, howe muche more matter we haue in our selues of humilitie then of pryde, of mekenes then of ostentation, of sorowe then of ioye,
and you shall begin to wax wise, perceive and understand, how much more matter we have in our selves of humility then of pride, of meekness then of ostentation, of sorrow then of joy,
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howe muche more matter also of abhorring oure selues, then of gloriynge in oure selues, of contemnynge & setting this world at nought then of reioyse in the worlde,
how much more matter also of abhorring our selves, then of gloriynge in our selves, of contemning & setting this world At nought then of rejoice in the world,
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Which prophete as an embassador sente of God to plucke vs into a more perfite remembraunce and knowledge of our selues with most earnest and heartie desire wisheth the same, saying vnto vs the wordes of my theme. vtinam saperent et intelligerent. &c.
Which Prophet as an ambassador sent of God to pluck us into a more perfect remembrance and knowledge of our selves with most earnest and hearty desire wishes the same, saying unto us the words of my theme. vtinam saperent et intelligerent. etc.
And this wisedome and vnderstanding beyng first obteyned and got by the consideration and diligent beholdynge of our selues in this mirrour and glasse of our own corruption & mortal nature:
And this Wisdom and understanding being First obtained and god by the consideration and diligent beholding of our selves in this mirror and glass of our own corruption & Mortal nature:
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let vs now procede to ye last part of this theme, & expresse in a worde or. ij. what prouisiō muste be made of oure partes for the last thynges, & so I shall shortly cōmit you to go.
let us now proceed to you last part of this theme, & express in a word or. ij. what provision must be made of our parts for the last things, & so I shall shortly commit you to go.
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& be of cōfort to the soule of mā, when al frendship, al helpe, confort & pleasure of this world shal faile.) But here at this present, to vse breuitie, I shall entreate chefely of these foure last thinges, that is to say, of death, of the iudgement of God, of the paynes of hell,
& be of Comfort to the soul of man, when all friendship, all help, Comfort & pleasure of this world shall fail.) But Here At this present, to use brevity, I shall entreat chiefly of these foure last things, that is to say, of death, of the judgement of God, of the pains of hell,
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They must make their prouision for these foure laste thinges by a circūspect fedinge of Christes flock with good and holsome doctrine, by a diligent serche of their partes to be made for the loste shepe whiche haue perished in ye late plague of errours and Heresies:
They must make their provision for these foure laste things by a circumspect feeding of Christ's flock with good and wholesome Doctrine, by a diligent search of their parts to be made for the lost sheep which have perished in you late plague of errors and Heresies:
by a wise bringing of them backe againe into the folde and vnitie of Christes church, by a merciful binding and knitting of the woundes of the soore cut and mangled shepe:
by a wise bringing of them back again into the fold and unity of Christ's Church, by a merciful binding and knitting of the wounds of the sore Cut and mangled sheep:
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by a charitable nourishinge and confortinge of the weake, sicke & feble among them, hauynge in their brestes towarde their flockes the very zeale of a good pastour and sheperde:
by a charitable nourishing and comforting of the weak, sick & feeble among them, having in their breasts toward their flocks the very zeal of a good pastor and sheperde:
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First by a diligent gyuing eare, and harkening to the voices of your sheperdes, & by a circumspecte and wyse refusall of all counterfeit and straunge voyces.
First by a diligent gyving ear, and Harkening to the voices of your shepherds, & by a circumspect and wise refusal of all counterfeit and strange voices.
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nor by the monstruous voyce of Beringarius, in hys denyall of Christes verye Reall and bodelye presence in the mooste blessed Sacramente of the altare,
nor by the monstruous voice of Beringarius, in his denial of Christ's very Real and bodily presence in the most blessed Sacrament of the altar,
nor yet by the euill skreakinge and moste straunge voyces of Martyn Luther, Martyn Bucer, Peter Martyr, Corolastadius, Zwynglius, Oecolāpadius & other, the very palebreakers of the vnitie of christes church, the breders of al scismes & cōtentions in the same, ye blasphemers of christes sacramētes, the subuerters of all good orders and constitutions, the reuiuers of olde cankered and rustie heresies,
nor yet by the evil skreakinge and most strange voices of Martyn Luther, Martyn Bucer, Peter Martyr, Corolastadius, Zwingli, Oecolāpadius & other, the very palebreakers of the unity of Christ's Church, the breeders of all Sicms & contentions in the same, you blasphemers of Christ's Sacraments, the subverters of all good order and constitutions, the reuiuers of old cankered and rusty heresies,
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and now by thē newe furbished and set forth to the shew and therfore their bokes iustly condemned here in this realme by a late proclamatiō set forth by the kinge and Quenes maiesties.
and now by them new furbished and Set forth to the show and Therefore their books justly condemned Here in this realm by a late proclamation Set forth by the King and Queens majesty's.
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when these & al other like voices which do diswade from the antiquitie, vnitie and vniuersalitie of Christes church must nedes be most monstrous and straunge voyces.
when these & all other like voices which do dissuade from the antiquity, unity and universality of Christ's Church must needs be most monstrous and strange voices.
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& by a dyligente callinge of youre selues into some better remembraunce, consideryng how longe time they haue spent in calling vpon you, with how much patiēce your slouthfull retourne from your wicked errours and herisies hathe bene borne withall at the handes of God, at the handes of our most noble king and oure moste mercifull lady and Quene,
& by a dyligente calling of your selves into Some better remembrance, considering how long time they have spent in calling upon you, with how much patience your slothful return from your wicked errors and heresies hath be born withal At the hands of God, At the hands of our most noble King and our most merciful lady and Queen,
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Wheras you beynge persons seduced with many straunge voices of these deceitfull Mayremaides do dailie recōpence this their most mercifull tolleration and gentilenes, with most cursed and wycked speakynges, blasphemyng God,
Whereas you being Persons seduced with many strange voices of these deceitful Mayremaids do daily recompense this their most merciful toleration and gentilenes, with most cursed and wicked speakings, blaspheming God,
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In so much that I for my part at this time occupiynge this place (of verye greate zeale and loue whyche I haue euer borne vnto you,) am forsed thus muche to saye vnto you:
In so much that I for my part At this time occupiynge this place (of very great zeal and love which I have ever born unto you,) am forced thus much to say unto you:
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that excepte you geue better eare to the voyces of youre shepardes: excepte ye shortlye retourne frome youre wycked heresyes into the vnitie of Christes churche agayne:
that except you give better ear to the voices of your shepherds: except you shortly return from your wicked heresies into the unity of Christ's Church again:
and excepte you become wyse and vnderstande, and shortlye amende thys youre smale regarde and mooste euill prouision makynge for these foure last thinges:
and except you become wise and understand, and shortly amend this your small regard and most evil provision making for these foure last things:
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Ye gentlemē and noble men whiche in lyuynge here in thys worlde be very politike and ful of all maner of worldlie prouisions, Vtinam saperetis & intelligeretis ac nouissima prouideretis:
You gentlemen and noble men which in living Here in this world be very politic and full of all manner of worldly provisions, Vtinam saperetis & intelligeretis ac nouissima prouideretis:
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Woulde God you woulde be wise, and vnderstande, & make prouision for these foure laste thynges, that you maye finishe the race & course of this shorte life with a quiet death,
Would God you would be wise, and understand, & make provision for these foure laste things, that you may finish the raze & course of this short life with a quiet death,
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vtinam saperetis Would God you would be wise and vnderstande whether this your prouision by you and your aduyse and counsell made here (as for an example) in this Cathedral church of Paules, where of the nūbre of. lviij. or. lx. priestes, be nowe left by your prouision, but onely twelue priestes, called Peticanones, here daylie to serue God in the Queere:
vtinam saperetis Would God you would be wise and understand whither this your provision by you and your advise and counsel made Here (as for an Exampl) in this Cathedral Church of Paul's, where of the numbered of. lviij. or. lx. Priests, be now left by your provision, but only twelue Priests, called Peticanones, Here daily to serve God in the Queer:
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O ye that are wandrynge here in thys worlde sicut gens abs { que } consilio et siue prudentia, as people without counsell and voyde of wisedom and all forsyghte:
O you that Are wandering Here in this world sicut gens abs { que } consilio et siue Prudence, as people without counsel and void of Wisdom and all forsyghte:
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Is this a prouisiō for the vpholding of Christes catholike faith and religion here in this reaulme by nighte and daye prayer, by readynge, preachinge and teachyng, by liberall almes geuinge and releiuynge of the poore membres of Christe, to ouerthrowe monasteries, colleges & hospitalles, to spoile bishopriches and their Cathedral churches,
Is this a provision for the upholding of Christ's catholic faith and Religion Here in this reaulme by night and day prayer, by reading, preaching and teaching, by liberal alms giving and releiuynge of the poor members of Christ, to overthrown monasteries, Colleges & hospitals, to spoil Bishoprics and their Cathedral Churches,
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so craftely to crāpe & fleese ye vniuersities by a couetous exchaungynge of theyr landes? Is this your prouision? O gens abs { que } consilio & sine prudentia.
so craftily to cramp & fleece you universities by a covetous exchanging of their Lands? Is this your provision? O gens abs { que } consilio & sine Prudence.
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Vtinā saperetis. O woulde God you wold once becōe wise, to perceyue & vnderstande that excepte ye shortlie repent and do penaūce here in season for your greate wyckednes, here to confesse and acknowledge ye same, here to make satisfactiō & to restore againe, doubtles your prouision for these. iiij. last thinges will be verye slender and ryght noughte worthe.
Vtinā saperetis. O would God you would once become wise, to perceive & understand that except you shortly Repent and do penance Here in season for your great wickedness, Here to confess and acknowledge you same, Here to make satisfaction & to restore again, doubtless your provision for these. iiij. last things will be very slender and right nought worth.
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Mulieres viris suis subditae sint, sicut domino, quoniam vircaput est mulieris, sicut christus caput est ecclesiae Sicut igitur ecclesia subiecta est christo, ita & mulieres virissuis in omnibus.
Mulieres Viris suis subditae sint, sicut domino, quoniam vircaput est Mulieris, sicut christus caput est ecclesiae Sicut igitur Church subiecta est Christ, ita & mulieres virissuis in omnibus.
Honora patrē tuum, et matrem tuā, vt bene sit tibi et sis longaeuus super terrā. O ye children, saith the apostle, obey your parentes in our lord: for yt is right.
Honor patrē tuum, et matrem tuā, vt bene sit tibi et sis longaeuus super terrā. Oh you children, Says the apostle, obey your Parents in our lord: for that is right.
And al ye yt be maisters & haue seruaūtes you must prouide by a dyscrete gouernaūce of youre seruaūtes, remittētes minas, not by ouermuche threatenyng thē:
And all you that be masters & have Servants you must provide by a discrete governance of your Servants, remittentes minas, not by overmuch threatening them:
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Serui obedite dominis vestris cū timore et tremore in simplicitate cordis vestri, sicut christo, non ad oculum seruientes quasi hominib { us } placētes,
Servant Obey dominis vestris cū Timore et tremore in Simplicity Cordis Yours, sicut Christ, non ad Oculum servientes quasi hominib { us } placentes,
whether they be maried or vnmaried, wife or syngle woman, parentes or children, maisters or seruauntes, superiours or inferiours, magistrates bearīg rule,
whither they be married or unmarried, wife or single woman, Parents or children, masters or Servants, superiors or inferiors, Magistrates bearing Rule,
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Euery man must here prouide, by a circumspecte and diligēt walke in their vocations for the loue, fauoure and frendship of God, by obseruation of his commaundementes, Christ himselfe witnessynge the same, and sayinge:
Every man must Here provide, by a circumspect and diligent walk in their vocations for the love, favour and friendship of God, by observation of his Commandments, christ himself witnessing the same, and saying:
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Et si deus pro nobis quis contra nos? And yf god be on our side, who cā be against vs? And then we shall be sure to haue at the finishing and knitting vp of this life a verie quiet and a ioyful death:
Et si deus Pro nobis quis contra nos? And if god be on our side, who can be against us? And then we shall be sure to have At the finishing and knitting up of this life a very quiet and a joyful death:
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