A sermon of Saint Chrysostome, wherein besyde that it is furnysshed with heuenly wisedome [and] teachinge, he wonderfully proueth, that no man is hurted but of hym selfe: translated into Englishe by the floure of lerned menne in his tyme, Thomas Lupsette Londoner
I KNOVVE VVEL that all men of a grosse iudgement, and gyuen to the pleasures of this presente lyfe, drowned in worldiynesse, bound seruantes to theyr owne lustes, that regarde not the spirituall sence, shall thynke my tale meruaylous and newe,
I KNOW WELL that all men of a gross judgement, and given to the pleasures of this present life, drowned in worldiynesse, bound Servants to their own lusts, that regard not the spiritual sense, shall think my tale marvelous and new,
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So nowe I wolde not haue the bring forth thyne olde roted opinion, but a lytell tary and consider the reasons of my tale, wherby thou mayst iustly iudge of this matter,
So now I would not have the bring forth thine old roted opinion, but a little tarry and Consider the Reasons of my tale, whereby thou Mayest justly judge of this matter,
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For the iudges of these worldly causes, though they haue diligently herde the fyrst partie, to declare and pleite his action, with stronge and playne reasons:
For the judges of these worldly Causes, though they have diligently herd the fyrst party, to declare and pleite his actium, with strong and plain Reasons:
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and as possible it is to telle the waues of the sea, as to reherse all them that suffre wronge and be offended, whom no lawes no feare of iudges dothe helpe.
and as possible it is to telle the waves of the sea, as to rehearse all them that suffer wrong and be offended, whom no laws no Fear of judges doth help.
This noyfull pesrylence noo power can resyst, but rather dayly the teares, the syghes, the lamentyng of men, bewaylyng theyr wronges and hurtes, growe more and more.
This noyfull pesrylence no power can resist, but rather daily the tears, the sighs, the lamenting of men, bewailing their wrongs and hurts, grow more and more.
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For the iudges, to whome is gyuen authoritie to redresse and amend these wronges, be they that cause ino greues they that sturre vp greatter myscheues.
For the judges, to whom is given Authority to redress and amend these wrongs, be they that cause Into greaves they that stir up greater myscheues.
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And nowe this faute is so farre passed and growen, that many vnfortunate persons and vayne foles breake out into suche madnesse, that they blame for this disorder the Prouidence and wisedom of god, specially whan they behold a man that liueth •n honest and quiete lyfe, to be drawen to the lawe, to be cast in prison, to be vexed and troubled,
And now this fault is so Far passed and grown, that many unfortunate Persons and vain Fools break out into such madness, that they blame for this disorder the Providence and Wisdom of god, specially when they behold a man that lives •n honest and quiet life, to be drawn to the law, to be cast in prison, to be vexed and troubled,
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on the contrary part they se a frowarde person, an vngracious lyuer, a man set vpon mischiefe to be at ease, to waxe ryche, to come to high promotion, high dignities, great honour, in so moch that he is made feareful and terrible to all other,
on the contrary part they see a forward person, an ungracious liver, a man Set upon mischief to be At ease, to wax rich, to come to high promotion, high dignities, great honour, in so much that he is made fearful and terrible to all other,
This vniuste iniquitie, these shameful wronges be vsed and continually exercised in cities, townes, boroughes, vyllages, in euery place by sea and by lande.
This unjust iniquity, these shameful wrongs be used and continually exercised in cities, Towns, boroughs, villages, in every place by sea and by land.
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Seing than in many mens myndes this olde opinion reygneth, necessarily oure course nowe commeth in, to declare the contrary part, that shall ouerthrow the old buyldyng of this foresaid false perswasion.
Sing than in many men's minds this old opinion Reigneth, necessarily our course now comes in, to declare the contrary part, that shall overthrow the old building of this foresaid false persuasion.
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I promyse you, to declare and shewe, howe that notwithstandyng men thynke the contrarye, yet it is surely true, that? no person can be hurted, but onely by hym selfe:
I promise you, to declare and show, how that notwithstanding men think the contrary, yet it is surely true, that? no person can be hurted, but only by him self:
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and yet hath no hurte, and this also by examples we shall shewe the playner. ¶ Euery thynge in this worlde hathe somewhat, wherby it maye be corrupted and hurted, as in example:
and yet hath no hurt, and this also by Examples we shall show the plainer. ¶ Every thing in this world hath somewhat, whereby it may be corrupted and hurted, as in Exampl:
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Rustynesse hurteth yron, mothes hurte wolle, sheepe be hurted by wolues, the chaungynge into vynegre corrupteth wyne, the swetenes of hunney is corrupted by bytternesse, wormes noyen corne, hayle hurteth the vynes,
Rustiness hurteth iron, moths hurt wool, sheep be hurted by wolves, the changing into vynegre corrupteth wine, the sweetness of hunney is corrupted by bitterness, worms noyen corn, hail hurteth the vines,
for other that be spoyled of their ennemies, that be in thrauldome, that be throught sea wrackes distroyed, through fyre bourned, through ruines squashed.
for other that be spoiled of their enemies, that be in thrauldome, that be brought sea wracks destroyed, through fire bourned, through ruins squashed.
But nowe, so that (as I sayde in the begynnyng) no man interrupt my tale, let vs shewe how that none of the forsayd yuels and mysfortunes can hurt a wise man,
But now, so that (as I said in the beginning) no man interrupt my tale, let us show how that none of the foresaid yuels and misfortunes can hurt a wise man,
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as we proposed, describe what is the vertue of the mynd, and that this inuisible vertue may the better be knowen, let vs make a coniecture and take a lykelyhode of sensible and bodyly thinges:
as we proposed, describe what is the virtue of the mind, and that this invisible virtue may the better be known, let us make a conjecture and take a likelihood of sensible and bodily things:
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I pray you, wyll ye saye it is in the gaye trapper, in the syluer brydell, in the harneys besette with preciouse stone and perle, begarded with golden frynges, with riche tassels, shal the vertue and noblenes of an horse be in these thynges? or els rather in the swystnes of runnyng, in the sted fastnes of fote, in the assurednes of pace,
I pray you, will you say it is in the gay trapper, in the silver bridle, in the harness beset with precious stone and pearl, begarded with golden frynges, with rich tassels, shall the virtue and nobleness of an horse be in these things? or Else rather in the swystnes of running, in the stead fastnes of foot, in the assuredness of pace,
than in the other foresayd? In lyke maner what shall we saye of other beastes? Is not the goodnes of them in theyr strength and theyr propretie mete for oure vse? For he that wolde prayse an oxe, wyll he consyder the stall, where the oxe standeth,
than in the other foresayd? In like manner what shall we say of other beasts? Is not the Goodness of them in their strength and their property meet for our use? For he that would praise an ox, will he Consider the stall, where the ox Stands,
or any thynge caste vppon the beaste, or els onely beholde the bygnesse of his body, the strength of his lymmes, the surenesse of his hooffe? And he that wolde preyse a vyne, wyll he not consyder the largenes of the leaues, the lengthe of the wrynkled spurges,
or any thing cast upon the beast, or Else only behold the bigness of his body, the strength of his limbs, the sureness of his hooffe? And he that would praise a vine, will he not Consider the largeness of the leaves, the length of the wrynkled spurges,
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Our aduersary the dyuell knew well this order and degree of thinges, and therfore whan he assauted the blessed man Iob, he destroyed al his substāce, not to make hym pore,
Our adversary the Devil knew well this order and degree of things, and Therefore when he assaulted the blessed man Job, he destroyed all his substance, not to make him poor,
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and for the same selfe cause the dyuell fynally vexed and turmoyled the hole bodye of this pacient saynt, not that he shuld be sycke, wher of rose none hurt to Iob,
and for the same self cause the Devil finally vexed and turmoiled the hold body of this patient saint, not that he should be sick, where of rose none hurt to Job,
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for this intent he turmented Iobs bodye with more cruell and greuous peynes than though he hadde bene rent with the violent handes of hangemen, or of turmenters.
for this intent he tormented Jobs body with more cruel and grievous pains than though he had be rend with the violent hands of hangmen, or of turmenters.
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For no nayles nor fleshchokes coulde so haue torne the sydes of that holy man, as the fynde dygged in theym with wormes, to hurte hym was the dyuels purpose:
For no nails nor fleshchokes could so have torn the sides of that holy man, as the find dug in them with worms, to hurt him was the Devils purpose:
For where the find had spoyled him of all his goodes, and also of all bodily ease and healthe, there blessed Iob, through his pacience, gatherid infinite riches of vertue.
For where the find had spoiled him of all his goods, and also of all bodily ease and health, there blessed Job, through his patience, gatherid infinite riches of virtue.
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yet if he could not be hurted in the vertu strength and power of his mynde, who nowe than is there, whose excuse shal appere right and iust, whan he saith:
yet if he could not be hurted in the virtue strength and power of his mind, who now than is there, whose excuse shall appear right and just, when he Says:
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For if the dyuel, that is full of al mischief, with his hole power and al his might setting vpon the house substāce and body of so iust and holy a man, with al his dates, al his ingins,
For if the Devil, that is full of all mischief, with his hold power and all his might setting upon the house substance and body of so just and holy a man, with all his dates, all his Engines,
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how than (I pray the) can any persone blame an other, as though he might be by an other man hurted or noyed? Here thou obiectest and sayst, what, was not Adam hurted of the dyuell, was not he deceyued and dryuen out of Paradyse? To this I tell the, The diuell hurted not Adam,
how than (I pray thee) can any person blame an other, as though he might be by an other man hurted or noyed? Here thou obiectest and Sayest, what, was not Adam hurted of the Devil, was not he deceived and driven out of Paradise? To this I tell thee, The Devil hurted not Adam,
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what thā? A mā betrayd & accused of backbiters loseth all his substance & goodes, is not he hurtid? whan he is spoyled of all his patrimonye, of all his heritage, and brought to extreme wretchednes.
what than? A man betrayed & accused of backbiters loses all his substance & goods, is not he hurted? when he is spoiled of all his patrimony, of all his heritage, and brought to extreme wretchedness.
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For I pray the tel me, in what poynt dyd the pouertie of Christ hurt the apostles? Lyued not they in hunger, in thyrste, poore and naked? and yet hereby they grewe more noble,
For I pray the tell me, in what point did the poverty of christ hurt the Apostles? Lived not they in hunger, in thirst, poor and naked? and yet hereby they grew more noble,
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and for his vexation and troubles in this worlde, was not he crowned in the euerlastynge ioye? What shall we say of Ioseph? was not he contynually sclandered and rebuked, both at home in his owne countrey and forth:
and for his vexation and Troubles in this world, was not he crowned in the everlasting joy? What shall we say of Ioseph? was not he continually slandered and rebuked, both At home in his own country and forth:
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is not he for these thynges in greate honour with all men, and with god in great glorye? But why do we reherse, that by banyshmentes, by rebukes, by bondages, by prisonmentes, holy men came to great glory? I pray the shewe me, deathe it selfe, what hurte dyd it to the moste iuste and blessed Abell? I saye, that bytter and cruell death, committed of no straunger but of his owne naturall brother? Is not Abell for this thynge celebrated and worshipped through al this world? Thou seest howe my processe declareth more than I promysed,
is not he for these things in great honour with all men, and with god in great glory? But why do we rehearse, that by banishments, by rebukes, by bondages, by prisonments, holy men Come to great glory? I pray thee show me, death it self, what hurt did it to the most just and blessed Abel? I say, that bitter and cruel death, committed of no stranger but of his own natural brother? Is not Abel for this thing celebrated and worshipped through all this world? Thou See how my process Declareth more than I promised,
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For the vertue of pacience in them that suffre, dothe not take away the trespasse of them that with an vngratious intent set vppon other, and doo wrongfully.
For the virtue of patience in them that suffer, doth not take away the trespass of them that with an ungracious intent Set upon other, and do wrongfully.
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and come to receyue the reward of victory, prepareth a kingdome in heuen, and for them that without repentaunce, persecute euer theyr synfull pourpose, hell is ordeined.
and come to receive the reward of victory, Prepareth a Kingdom in heaven, and for them that without Repentance, persecute ever their sinful purpose, hell is ordained.
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Therfore if thy goodes be taken from the, say with holy Iob: I cam naked out of my mothers wombe, and naked I shall depart hence. Put hereto the apostles saying:
Therefore if thy goods be taken from thee, say with holy Job: I cam naked out of my mother's womb, and naked I shall depart hence. Put hereto the Apostles saying:
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Be ye mery and reioyce, whā men reuyle your name as naughte for my sake. Thou art cast out of thy cuntrey, and dryuen frome thy house and possessions:
Be you merry and rejoice, when men revile your name as naught for my sake. Thou art cast out of thy country, and driven from thy house and possessions:
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Loke vpon S. Iohn̄ beheaded in prison, and there fastly behold so great a prophetes head granted and giuen to a tum blyng wenche in the rewarde of bodyly pleasure.
Look upon S. Iohn̄ beheaded in prison, and there fastly behold so great a Prophets head granted and given to a tum blyng wench in the reward of bodily pleasure.
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loke thou regarde not the iniury and malyce of them that do hurt, but ponder and way thou, the reward and glory that shal be gyuen the for these wronges.
look thou regard not the injury and malice of them that do hurt, but ponder and Way thou, the reward and glory that shall be given the for these wrongs.
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howe and wherof shal we proue any man to be hurted, when of none of these sayd greues a man can be hurted? But I wyll nowe assay to lay plainly before thine eies, that they only be hurted, the which do hurt,
how and whereof shall we prove any man to be hurted, when of none of these said greaves a man can be hurted? But I will now assay to lay plainly before thine eyes, that they only be hurted, the which do hurt,
for tel me, what can now be more vnhappy than Cain? The deth, by the which he with his owne handis slew his proper brother, hath made Abel for euermore a saynt and a glorious martyr,
for tell me, what can now be more unhappy than Cain? The death, by the which he with his own hands slew his proper brother, hath made Abel for evermore a saint and a glorious martyr,
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Also what is more wretched thā that Herodis wyfe? the whiche desired to haue S. Iohn̄s heade in a dishe, that her owne heade shuld be drowned in the euerlastyng flames of bournynge helle.
Also what is more wretched than that Herod wife? the which desired to have S. Iohnns head in a dish, that her own head should be drowned in the everlasting flames of bournynge hell.
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For nother riches, nor libertie, nor noblenes, nor helthe, nor lyfe, nor suche other thynges be the proper goodes and substaunce of manne, that hathe nothynge proprely his owne,
For neither riches, nor liberty, nor nobleness, nor health, nor life, nor such other things be the proper goods and substance of man, that hath nothing properly his own,
And therfore whan in these out warde thinges, other hurte or losse, or trouble happeneth, man is not hurted, seinge all his treasure is in the sayd vertue of mynde.
And Therefore when in these out ward things, other hurt or loss, or trouble Happeneth, man is not hurted, sing all his treasure is in the said virtue of mind.
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but of hym that passeth all menne in myschyefe and crueltie. That yf he, that blouddye tourmentour the dyuell that haynouse kaytyfe, with soo many inginnes,
but of him that passes all men in myschyefe and cruelty. That if he, that bloody tourmentour the Devil that haynouse kaytyfe, with so many inginnes,
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soo many craftes, soo many peynes, coulde nothyng preuayle in constraynyng Iob to trespasse with his toungue before the face of God, specyally whanne Iob hadde neuer herde the lawe of God,
so many crafts, so many pains, could nothing prevail in constraining Job to trespass with his tongue before the face of God, specially when Job had never herd the law of God,
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For behold S. Paule how moch he suffred, his peynes can scante be tolde, the prisons, the bondes, the scurges, the whippes, the strokes, the blowes, the tormentes, bestoned he was of the Iewes, with roddis al beaten, caste downe headlynge, in the handes of theues, he suffred of his enemyes, of his false bretherne contynuall treason, in his mynde he suffred feare, outwarde he suffred striues, batayles, hunger, thyrst, nakednes, defamynge, tribulation, beastis,
For behold S. Paul how much he suffered, his pains can scant be told, the prisons, the bonds, the scourges, the whips, the Strokes, the blows, the torments, bestoned he was of the Iewes, with roddis all beaten, cast down headlynge, in the hands of thieves, he suffered of his enemies, of his false brethren continual treason, in his mind he suffered Fear, outward he suffered strives, battles, hunger, thirst, nakedness, defaming, tribulation, beasts,
If than S. Paule sufferyng soo greate vexations, was glad and ioyfull, and gloried in the same, what excuse shall they haue, that for euery tryfle and small wronge,
If than S. Paul suffering so great vexations, was glad and joyful, and gloried in the same, what excuse shall they have, that for every trifle and small wrong,
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For though thou be pore, thou shalt haue. ii. mites, or one farding, the whiche whan thou haste offered, it shalbe reckened to the aboue all the treasure of riche men.
For though thou be poor, thou shalt have. ii. mites, or one farding, the which when thou haste offered, it shall reckoned to the above all the treasure of rich men.
For thou haste with two mites, or for the price of a cup of colde water, bought the crowne of euerlastynge lyfe, the whiche other scant with their infinite expences opteyne.
For thou haste with two mites, or for the price of a cup of cold water, bought the crown of everlasting life, the which other scant with their infinite expenses obtain.
but to theym that lye in the bondes of theyr pleasures, in the pryson of theyr lustes, that waaste theyr holle lyfe in the course of synne, to theym this tale is vayn and foolyshe,
but to them that lie in the bonds of their pleasures, in the prison of their lusts, that waaste their holle life in the course of sin, to them this tale is vain and foolish,
and let vs take awaye the image that deceyueth them, and shewe to them the verye plaine face of this filthy and sluttyshe harlot, the which they loue and enbrace.
and let us take away the image that deceiveth them, and show to them the very plain face of this filthy and sluttish harlot, the which they love and enbrace.
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And where men see her beset with most vnhappy naughty packis, with sclāders, rebukes, hatred, enuy, deceites, treasons, complaintes, thoughtes, extreme cares, cōtinual feare,
And where men see her beset with most unhappy naughty packis, with slanders, rebukes, hatred, envy, Deceits, treasons, complaints, thoughts, extreme Cares, continual Fear,
and with a thousand such other vngratious gosseps and handmaides be compassed round about, as with a gard of ser pentes, amongest whome is noo comforte nor fruit,
and with a thousand such other ungracious gosseps and handmaidens be compassed round about, as with a guard of ser pentes, amongst whom is no Comfort nor fruit,
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or about the stretes, that they can not be pluckid from their game, beinge vtterly ignoraunt and without knowledge, that in such plays is no profite, nothing of valure ▪ yet the foly of these yong babes is excused by their fewe yeres and tender age,
or about the streets, that they can not be plucked from their game, being utterly ignorant and without knowledge, that in such plays is no profit, nothing of valour ▪ yet the folly of these young babes is excused by their few Years and tender age,
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Thou mayst see euery kynde of men, whether it be man or woman, seruant or maister, riche or poore, to the vttermoste that he can, helpeth to increase this fyre,
Thou Mayest see every kind of men, whither it be man or woman, servant or master, rich or poor, to the uttermost that he can, Helpeth to increase this fire,
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for this kynde of fyre consumeth no suche mattier, but they cast vpon it heapes of yuell workes and vngracyous dedes, bothe of theyr bodye and sowle, wherwith this fore fyre is kyndled and fedde.
for this kind of fire consumeth no such matter, but they cast upon it heaps of evil works and ungracious Deeds, both of their body and soul, wherewith this before fire is kindled and fed.
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And poore men likewise, whilest they couete to be equall with rich men, they be turmoyled with an incurable fury, they be madde, they be wod they rage, they raue:
And poor men likewise, whilst they covet to be equal with rich men, they be turmoiled with an incurable fury, they be mad, they be wood they rage, they rave:
The loue of money soo ruleth and cleaueth in euery mans mynde and hart, that it passeth the loue of frendeshyp, of kynrede, ye somtyme of wife and children, the which semeth the greatest affection amongest men:
The love of money so Ruleth and cleaveth in every men mind and heart, that it passes the love of friendship, of kindred, you sometime of wife and children, the which Seemeth the greatest affection amongst men:
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This loue of riches rageth, furieth like a hornewode and madde tyranne, and playeth euer a shamelesse parte lyke an harlot, she neuer taketh pitie, neuer abashith, in euery place she comith forth proude disdaynfull, stubborne, terrible, cruelle, churly she, wicked:
This love of riches rages, furieth like a hornewode and mad tyrant, and plays ever a shameless part like an harlot, she never Takes pity, never abashith, in every place she cometh forth proud disdainful, stubborn, terrible, cruel, churly she, wicked:
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& with many thousand seawrackes hurleth and tosseth them, to this rocke, to that rocke: yet she is styll loued, styll imbraced, stylle desired and sought for of them:
& with many thousand seawrackes hurleth and tosses them, to this rock, to that rock: yet she is still loved, still embraced, still desired and sought for of them:
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For as swyne they reioyce to tumble and walow in her dounghyll, and as blind betyls they delite to sturre and to wrappe togydders her fylthy and stinking mucke.
For as Swine they rejoice to tumble and wallow in her dounghyll, and as blind betyls they delight to stir and to wrap togydders her filthy and stinking muck.
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And in this part their misbehauor is more for this poynt to be noted, that the more they be rolled in these filthes, the gretter plesure they take of the same:
And in this part their misbehauor is more for this point to be noted, that the more they be rolled in these filths, the greater pleasure they take of the same:
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Nowe than harken, and as men shulde answere me, telle me, why semeth ryches worthy to be loued and folowed? There is no doubte, your answere is, that riches be coueted, fyrst for the pleasure of lyfe and welthe of body:
Now than harken, and as men should answer me, telle me, why Seemeth riches worthy to be loved and followed? There is no doubt, your answer is, that riches be coveted, fyrst for the pleasure of life and wealth of body:
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an outragious, man contynency, a drunkarde sobrenes, a shamelesse person shamefastnes, nor none other kynde of vertue is opteyned by rychesse, no vyce nor synne is tourned into the better by riches.
an outrageous, man contynency, a drunkard soberness, a shameless person shamefastness, nor none other kind of virtue is obtained by richesse, no vice nor sin is turned into the better by riches.
nor they make not a man in vertue better, tell me I pray the, for what cause shuld ryches be desyred? Ye contrary wyse this is trouthe, that ryches dothe not onely nothyng prouayle for vertue,
nor they make not a man in virtue better, tell me I pray thee, for what cause should riches be desired? the contrary wise this is truth, that riches doth not only nothing prouayle for virtue,
For the handmaidens and folowers of riches be bodily lustes, sensual appetites, lechery, angre, gluttony, intemperācy, fury, wronge, pryde, bostynges,
For the handmaidens and followers of riches be bodily lusts, sensual appetites, lechery, anger, gluttony, intemperancy, fury, wrong, pride, bostynges,
and in maner stretche theyr bealyes tyl they burste, ouerladed with the bourdeyne of meate and drynke, in whose bodye the sowle swymmeth, drowned in the fluddes as in a sea wracke, of ale biere and wyne:
and in manner stretch their bealyes till they burst, overladed with the bourdeyne of meat and drink, in whose body the soul swymmeth, drowned in the floods as in a sea wrack, of ale bier and wine:
and in maner willyngly they bryng into their soules and phantasies yuell spirites, being mocked and skorned of all that see them, ye of theyr owne seruauntes:
and in manner willingly they bring into their Souls and fantasies evil spirits, being mocked and scorned of all that see them, you of their own Servants:
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and in manier fylled with an hoste and multitude of diseases and syckenesses, whome foloweth to increase the heapes of their peynes, the goute, the paulsey, and feble olde age longe before his tyme:
and in manier filled with an host and multitude of diseases and Sicknesses, whom Followeth to increase the heaps of their pains, the gout, the paulsey, and feeble old age long before his time:
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who is there that can set by it, specially if he be one that knoweth, what is the very ioy and pleasure? For of wyse men pleasure is thus defined and called, That there is onely pleasure, where a man hath the franke vse of his desyres.
who is there that can Set by it, specially if he be one that Knoweth, what is the very joy and pleasure? For of wise men pleasure is thus defined and called, That there is only pleasure, where a man hath the frank use of his Desires.
In lykewise, whan by to moch abundance the lust & desire is quenched, there also the pleasure and swetenes is lost For the delicatenes of meates gendreth not swetenes and pleasure,
In likewise, when by to much abundance the lust & desire is quenched, there also the pleasure and sweetness is lost For the delicateness of Meats gendereth not sweetness and pleasure,
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What than meaneth this prophetes saying? that after theyr labours and werynesse in the longe iourney, hauyng great thyrst, they dranke the swete colde water, that ranne oute of the stones:
What than means this Prophets saying? that After their labours and werynesse in the long journey, having great thirst, they drank the sweet cold water, that ran out of the stones:
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excepte the herer be eyther folyshe, or gyuen to stryfe, is it not nowe playne, that the symple and meane diete hath moche pleasure, and keepeth vs in healthe:
except the herer be either foolish, or given to strife, is it not now plain, that the simple and mean diet hath much pleasure, and Keepeth us in health:
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yet to say the trouthe, for suche causes chiefly richesse were to be eschewed & fledde ▪ For in this wyse men shuld willyngly nourish in their hartes wylde and furyous beastis.
yet to say the truth, for such Causes chiefly richesse were to be Eschewed & fled ▪ For in this wise men should willingly nourish in their hearts wild and furious beasts.
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More ouer, rychesse intice men to forsake the very true and gostly honor, and maketh them seke the false feyned honour and glory, that in very dede is no honour,
More over, richesse entice men to forsake the very true and ghostly honour, and makes them seek the false feigned honour and glory, that in very deed is no honour,
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In lyke ma ner dothe riches, with whom flattery and feined curtesy is rekened to be honour For these preyses and homages of the people be not in dede true:
In like ma ner doth riches, with whom flattery and feigned courtesy is reckoned to be honour For these praises and homages of the people be not in deed true:
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For if thou migh test se the consciences, the hartes and inward thoughtes of the preysers, thou shuldest fynd in euery one mās hart a thousande curses and defiaunces of thy maners.
For if thou migh test see the Consciences, the hearts and inward thoughts of the preysers, thou Shouldst find in every one men heart a thousande curses and defiances of thy manners.
Finally whan thy authoritie cesseth, whan thou arte Iacke out of office, than shalt thou here innumerable defamers, complayners, dispreysers of thy lyfe:
Finally when thy Authority cesseth, when thou art Iacke out of office, than shalt thou Here innumerable defamers, complainers, dispreysers of thy life:
Callest thou this honour? and thynkeste thou this worthy to be gotten by ryches, thai bringeth euer, more of hatred then of loue? Soo that if they came to vs without sekynge,
Callest thou this honour? and thynkeste thou this worthy to be got by riches, they brings ever, more of hatred then of love? So that if they Come to us without seeking,
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But ageyne thou sayst, without ryches thou canste not be reuenged of thyn ennemies ▪ ye for this cause ryches be chiefely worthy to be rehated and cursed,
But again thou Sayest, without riches thou Canst not be revenged of thine enemies ▪ you for this cause riches be chiefly worthy to be rehated and cursed,
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so that he had no remissiō of his infinite bōdage, & was deliuered to the hādis of tormē tors, to be constrained by fore peines, to repay euery smal io•e of his d•t.
so that he had no remission of his infinite bondage, & was Delivered to the hands of tormen tors, to be constrained by before pains, to repay every small io•e of his d•t.
woldest thou thā haue ryches, that by them thou mightest haue an easier way to thy distructiō? shuldest thou not rather flee and eschue them in this behalf,
Wouldst thou than have riches, that by them thou Mightest have an Easier Way to thy destruction? Shouldst thou not rather flee and eschew them in this behalf,
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as of a thynge that is peynefull, and that oftentymes causeth men for nede to banne, to curse, to do many poyntes, vncomly, vnhonest, and full of shame.
as of a thing that is peynefull, and that oftentimes Causes men for need to ban, to curse, to do many points, uncomely, unhonest, and full of shame.
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whose pouertie also was increased with syckenes, and a very peynfull syckenesse, that caused his pouertie to be faire greuouser seing the peynes of his disease required many thinges of comfort and refreshing, where his pouertie coulde gyue none helpe.
whose poverty also was increased with sickness, and a very peynfull sickness, that caused his poverty to be fair greuouser sing the pains of his disease required many things of Comfort and refreshing, where his poverty could gyve none help.
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but whanne these two, pouertie and sycknesse, be ioyned in one, and haue no succour nor easement, there riseth an intollerable griefe, a fyer not able to be quenched, a sorowe without remedy, a tem pest full of wrackes, a bournyng flame bothe of body and sowle.
but when these two, poverty and sickness, be joined in one, and have no succour nor easement, there Riseth an intolerable grief, a fire not able to be quenched, a sorrow without remedy, a tem pest full of wracks, a bournyng flame both of body and soul.
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and yet moche more his peynes were heaped, in that he laye at the gate of this ryche neighbour, seinge before his eies the superfluous expenses & wast of meates.
and yet much more his pains were heaped, in that he say At the gate of this rich neighbour, sing before his eyes the superfluous expenses & waste of Meats.
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But al this not withstandyng, this cruel riche mā is nothing moued, but he continueth in his accustomated pleasures, in rialtie of feastes, in noumber of seruantes, of cokes, of mynstrels, of gesters, not diminy shyng his lustes and plesure in any smal poynt:
But all this not withstanding, this cruel rich man is nothing moved, but he Continueth in his accustomated pleasures, in rialtie of feasts, in number of Servants, of cokes, of minstrels, of gesters, not diminy shyng his lusts and pleasure in any small point:
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in the meane season, hunger, thirst and syckenes soore vexeth the said blessed Lazar, no seruant, no comforte commeth to hym, no gobbet, no morselle from that riche mans table, that fedeth a sorte of crauynge knaues and lurdeyns tyl they vomit and burst ageyn, not so moche as the crummes that were caste away, were giuen to succour this poore Lazar being in perylle to die for hunger:
in the mean season, hunger, thirst and sickness sore vexes the said blessed Lazar, no servant, no Comfort comes to him, no gobbet, no morsel from that rich men table, that feedeth a sort of craving knaves and lurdeyns till they vomit and burst again, not so much as the crumbs that were cast away, were given to succour this poor Lazar being in peril to die for hunger:
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so assuredly all these greues? Seest thou not, that he that hurteth not hym self, coude of no man be hurted? I wyll renew and repete my promise aforsaid.
so assuredly all these greaves? See thou not, that he that hurteth not him self, could of no man be hurted? I will renew and repete my promise aforesaid.
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Loke vpon this Lazar, what coulde bodily sycknes? what coulde the lacke of al thinges, what coude the dogges rubbing vpon his soores? what coude the neighborhed of that couetous rych & proude man hurt this noble and glorious champiō of god? In what litel point was he for al this hurted or discouraged in the vertue of his mynde? Surely not one iote,
Look upon this Lazar, what could bodily sickness? what could the lack of all things, what could the Dogs rubbing upon his soores? what could the neighborhed of that covetous rich & proud man hurt this noble and glorious champion of god? In what little point was he for all this hurted or discouraged in the virtue of his mind? Surely not one jot,
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and hereof the glorious crowne and reward of euerlastyng ioy was prepared for hym wherof he was reputid most vnhappy, of the self same he was glorifyed:
and hereof the glorious crown and reward of everlasting joy was prepared for him whereof he was reputed most unhappy, of the self same he was glorified:
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his scabbes that the dogges lycked, brought hym the glorious seruice of aungels, the despite of that proude and cruell riche manne, that vyle canelle at his gate, opteyned the mooste holye companye and blessed embrasynge of Abraham.
his scabs that the Dogs lycked, brought him the glorious service of Angels, the despite of that proud and cruel rich man, that vile canelle At his gate, obtained the most holy company and blessed embracing of Abraham.
What dydde the apostle Paule (for we maye ones agayne speake of hym) was not he assayde with innumerable storines of tribulation? And yet in what poynte was he for all that hurted? Was he not thereby made more gloryous? Wherein dydde hunger or colde hurte hym? what dyd whyppes, strokes,
What did the apostle Paul (for we may ones again speak of him) was not he assayed with innumerable storines of tribulation? And yet in what point was he for all that hurted? Was he not thereby made more glorious? Wherein did hunger or cold hurt him? what did whyppes, Strokes,
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or stones to hym? what hurte suffered he in the sea wrackes, in the bottome of the seas? Dyd he not alway remayn the same self Paul and the same selfe chosen apostelle of God? Of thother parte, Iudas also was one of the twelue,
or stones to him? what hurt suffered he in the sea wracks, in the bottom of the Seas? Did he not always remain the same self Paul and the same self chosen apostelle of God? Of tother part, Iudas also was one of the twelue,
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nor yet that he was callid an apostell, seyng his mynde was not set to vertus and goodnes But Paule with pouertie & stro kes, hath run the course that ledeth to heuen.
nor yet that he was called an apostle, sing his mind was not Set to vertus and Goodness But Paul with poverty & stro kes, hath run the course that leadeth to heaven.
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Iudas that was called to be an apostle before Paule that was indued with lyke grace that thother had, that had lerned the heauenly doctrine, that was parttaker of the holy sacrament and bourde of Christ, that had the gyfte also of the holy ghoste,
Iudas that was called to be an apostle before Paul that was endued with like grace that tother had, that had learned the heavenly Doctrine, that was partaker of the holy sacrament and board of christ, that had the gift also of the holy ghost,
soo that he reuiued the deade, he healed the lepers, he draue oute the yuell spirites, that was thought to despise the goodes of this worlde, that myghte cleaue to the syde of Christe, that had the cure and rule of all Christis expenses, whereby his priuie synne of couetousnes myght haue bene amended, for he was a thiefe:
so that he revived the dead, he healed the lepers, he drove out the evil spirits, that was Thought to despise the goods of this world, that might cleave to the side of Christ, that had the cure and Rule of all Christis expenses, whereby his privy sin of covetousness might have be amended, for he was a thief:
And therfore Christ not onely rebuked hym for this synne, but also by secrete and priuy meanes, wolde haue holped this faulte, gyuynge to hym the rule and order of money, that he hauynge in his handes the thynge he desired to haue, mighte be satiated and leaue that synfull appetite,
And Therefore christ not only rebuked him for this sin, but also by secret and privy means, would have helped this fault, gyving to him the Rule and order of money, that he having in his hands the thing he desired to have, might be satiated and leave that sinful appetite,
cc av np1 xx av-j vvd pno31 p-acp d n1, cc-acp av p-acp j-jn cc j n2, vmd vhi vvn d n1, vvg p-acp pno31 dt n1 cc n1 pp-f n1, cst pns31 vhg p-acp po31 n2 dt n1 pns31 vvd pc-acp vhi, vmd vbi vvn cc vvi d j n1,
¶ Finally besides this, the holy scripture, as it were done in a large image & picture, hath peinted to the many lyues of the olde fathers, from Adam to the tyme of our maister Christ, that thereby thou mightest see the synnes and fautes of some,
¶ Finally beside this, the holy scripture, as it were done in a large image & picture, hath painted to the many lives of the old Father's, from Adam to the time of our master christ, that thereby thou Mightest see the Sins and Faults of Some,
nor yet that we shuld imagyn fluddis, showers, or wyndes, that assay our houses, but that by this similitude we shuld remember other the vertue of mynde,
nor yet that we should imagine fluddis, showers, or winds, that assay our houses, but that by this similitude we should Remember other the virtue of mind,
ccx av cst pns12 vmd vvi n2, n2, cc n2, cst vvb po12 n2, cc-acp cst p-acp d n1 pns12 vmd vvi j-jn dt n1 pp-f n1,
Wherby Christe teacheth the, that a man, the whiche betrayeth not hymselfe, nor is not of himself sturred or troubled, no temptatiō can moue or ouerthrow hym.
Whereby Christ Teaches thee, that a man, the which betrayeth not himself, nor is not of himself stirred or troubled, no temptation can move or overthrow him.
c-crq np1 vvz pno32, cst dt n1, dt r-crq vvz xx px31, ccx vbz xx pp-f px31 vvd cc vvn, dx n1 vmb vvi cc vvi pno31.
But the other buyldyng is soone cast downe, not for the violence of temptation, but for the wekeues of the foū dation, that is the feblenes of mans mind and purpose.
But the other building is soon cast down, not for the violence of temptation, but for the wekeues of the foum dation, that is the feebleness of men mind and purpose.
Wherfore the cause of the houses ruine, is not temptation, but the negligence and the wauering of the mynde, the whiche sometyme withoute any blast of temptation is ouerthrowen,
Wherefore the cause of the houses ruin, is not temptation, but the negligence and the wavering of the mind, the which sometime without any blast of temptation is overthrown,
c-crq dt n1 pp-f dt ng1 n1, vbz xx n1, cc-acp dt n1 cc dt j-vvg pp-f dt n1, dt r-crq av p-acp d n1 pp-f n1 vbz vvn,
Were not all other creatures in manier ordeyned and made to serue them? was there not gyuen to theym aboue all other men certayne newe and exquisite lawes to lyue by? Was not a drye waye made for them through the middis of the sea? and in the same place where they were in safetie, their ennemies and persecutours were distroyed.
Were not all other creatures in manier ordained and made to serve them? was there not given to them above all other men certain new and exquisite laws to live by? Was not a dry Way made for them through the middis of the sea? and in the same place where they were in safety, their enemies and persecutors were destroyed.
vbdr xx d j-jn n2 p-acp fw-ge vvn cc vvd pc-acp vvi pno32? vbds pc-acp xx vvn p-acp pno32 p-acp d j-jn n2 j j cc j n2 pc-acp vvi p-acp? vbds xx dt j n1 vvn p-acp pno32 p-acp dt n2 pp-f dt n1? cc p-acp dt d n1 c-crq pns32 vbdr p-acp n1, po32 n2 cc n2 vbdr vvn.
They knew not nor felt not the labour of haruest ▪ they had no peyne in bakyng or brewyng, theyr wyues did nother carde nor spynne, there was no necessitie of marchandyse, no man there to bye his meate loked for a market place:
They knew not nor felt not the labour of harvest ▪ they had no pain in baking or brewing, their wives did neither card nor spynne, there was no necessity of merchandise, no man there to buy his meat looked for a market place:
Also by the prouysion of god they lacked not clothes, hose, or shoes. For duryng al the sayd yeres theyr clothes continued in one case, nothynge worne out:
Also by the prouysion of god they lacked not clothes, hose, or shoes. For during all the said Years their clothes continued in one case, nothing worn out:
av p-acp dt n1 pp-f n1 pns32 vvd xx n2, n1, cc n2. p-acp p-acp d dt j-vvn n2 po32 n2 vvn p-acp crd n1, pix vvn av:
And besyde all this the greattest myracle of all, leste the heate of the bournynge sonne shulde noye and hurt them, they were in the day tyme couered with cloudes,
And beside all this the greatest miracle of all, lest the heat of the bournynge son should noy and hurt them, they were in the day time covered with Clouds,
cc p-acp d d dt js n1 pp-f d, cs dt n1 pp-f dt vvg n1 vmd vvi cc vvi pno32, pns32 vbdr p-acp dt n1 n1 vvn p-acp n2,
what shulde I speake of the stone, that folowed them with abundant yssue of water? What shoulde I speake of the multitude of byrdes, the which with their clusterynge couered the hole erthe? And other meruels that were shewed to them in Egypte what shuld I reherce? Or what shuld I repete the great vertues and noblenesse perfourmed in the wyldernesse? the battaylles doone by prayers, the greatte vyctoryes gotten onely by the callynge of God? For they not lyke men fyghtyng,
what should I speak of the stone, that followed them with abundant issue of water? What should I speak of the multitude of Birds, the which with their clustering covered the hold earth? And other meruels that were showed to them in Egypt what should I rehearse? Or what should I repete the great Virtues and nobleness performed in the Wilderness? the battaylles done by Prayers, the great victories got only by the calling of God? For they not like men fighting,
soo with the sownde of theyr songes and trumpettes they ouerthrewe the walles of Hiericho, in suche fasshyon that they semed rather to be a companye and a quyere of syngynge menne,
so with the sound of their songs and trumpets they overthrew the walls of Jericho, in such fashion that they seemed rather to be a company and a quyere of singing men,
av p-acp dt n1 pp-f po32 n2 cc n2 pns32 vvd dt n2 pp-f np1, p-acp d n1 cst pns32 vvd av-c pc-acp vbi dt n1 cc dt n1 pp-f vvg n2,
And not withstandyng the honour and glory that god gaue to theym aboue all other: yet they were vnkynde, and remayned infidels, hauing no stedfast feith in god.
And not withstanding the honour and glory that god gave to them above all other: yet they were kind, and remained Infidels, having no steadfast faith in god.
cc xx vvg dt n1 cc n1 cst n1 vvd p-acp pno32 p-acp d n-jn: av pns32 vbdr j, cc vvd n2, vhg dx j n1 p-acp n1.
But loke vpon the people of Niniuites, that was barbarous & aliens, not accustomed with no benefites of the prouidence of god, not instructed with no lawes, not sturrid vp with no mi racles, no cōmandementes, rude and ignorant ▪ they saw a poore man Ionas,
But look upon the people of Niniuites, that was barbarous & aliens, not accustomed with no benefits of the providence of god, not instructed with no laws, not stirred up with no mi racles, no Commandments, rude and ignorant ▪ they saw a poor man Ionas,
p-acp vvi p-acp dt n1 pp-f fw-la, cst vbds j cc n2-jn, xx vvn p-acp dx n2 pp-f dt n1 pp-f n1, xx vvn p-acp dx n2, xx vvn a-acp p-acp dx fw-mi n2, dx n2, j cc j ▪ pns32 vvd dt j n1 np1,
and streight they forsoke theyr synfull lyfe, and by penance they gaue them selfe to vertue and goodnes, with so stedfast a feythe, that they reuoked the terrible sentence of god, that was giuen of their distruction,
and straight they forsook their sinful life, and by penance they gave them self to virtue and Goodness, with so steadfast a faith, that they revoked the terrible sentence of god, that was given of their destruction,
cc av pns32 vvd po32 j n1, cc p-acp n1 pns32 vvd pno32 n1 p-acp n1 cc n1, p-acp av j dt n1, cst pns32 vvn dt j n1 pp-f n1, cst vbds vvn pp-f po32 n1,
and well remembreth hym selfe, can not only take none hurt of men, but also tourneth from him the angre and vengeance of god, being at the poynt to punyshe hym? Contrary wyse he that betrayeth and hurteth hym selfe,
and well Remember him self, can not only take none hurt of men, but also turneth from him the anger and vengeance of god, being At the point to Punish him? Contrary wise he that betrayeth and hurteth him self,
cc av vvz pno31 n1, vmb xx av-j vvi pi n1 pp-f n2, cc-acp av vvz p-acp pno31 dt n1 cc n1 pp-f n1, vbg p-acp dt n1 pc-acp vvi pno31? j-jn n1 pns31 cst vvz cc vvz pno31 n1,
but in as moche they gaue them self to god with hole hart and mynde, they greatly preuayled by a lytell occasion, to opteyne the mercye and grace of god.
but in as much they gave them self to god with hold heart and mind, they greatly prevailed by a little occasion, to obtain the mercy and grace of god.
and all acqueyntaunce, dysvsed from the lawes of theyr countrey, plucked from the accustomated sacrifices and ceremonyes of God, drawen from the sounde of the holy psalmes,
and all acqueyntaunce, dysvsed from the laws of their country, plucked from the accustomated Sacrifices and ceremonies of God, drawn from the sound of the holy psalms,
cc d n1, j p-acp dt n2 pp-f po32 n1, vvn p-acp dt j n2 cc n2 pp-f np1, vvn p-acp dt n1 pp-f dt j n2,
For these wordes they saye theym selfe, complaynynge that in that tyme and place they lacked a ruler, prophetes, capytayns, a conuenient place to make theyr sacrifice before god, to aske and opteyne his mercy.
For these words they say them self, complaining that in that time and place they lacked a ruler, Prophets, capytayns, a convenient place to make their sacrifice before god, to ask and obtain his mercy.
p-acp d n2 pns32 vvb pno32 n1, vvg cst p-acp d n1 cc n1 pns32 vvd dt n1, n2, n2, dt j n1 pc-acp vvi po32 n1 p-acp n1, pc-acp vvi cc vvi po31 n1.
and coulde welle remember, that this pryncis power, his regall pompe, his fasynge pryde, all his holle glorye of rychesse were fraylle, vyle, vnworthye to be regarded:
and could well Remember, that this Princes power, his regal pomp, his fasynge pride, all his holle glory of richesse were frail, vile, unworthy to be regarded:
cc vmd n1 vvi, cst d n2 n1, po31 j n1, po31 j-vvg n1, d po31 fw-ge n1 pp-f n2 vbdr j, j, j pc-acp vbi vvn:
They thus helped and stayed vp with the fethers and wynges of fayth, fleing to heuen, regarded and compted the kynges courte for a stynkynge dongion and pryson, full of prowde gloryouse stately persones:
They thus helped and stayed up with the Feathers and wings of faith, fleeing to heaven, regarded and counted the Kings court for a stinking dongion and prison, full of proved glorious stately Persons:
pns32 av vvd cc vvd a-acp p-acp dt n2 cc n2 pp-f n1, vvg p-acp n1, vvn cc vvn dt ng1 n1 p-acp dt j-vvg n1 cc n1, j pp-f j j j n2:
yet the kynge commanded them to be sette downe at his owne bourde, that pompouse table besette with all the shewe and muster of gluttonye and bealyfare.
yet the King commanded them to be Set down At his own board, that pompous table beset with all the show and muster of gluttony and bealyfare.
av dt n1 vvd pno32 pc-acp vbi vvn a-acp p-acp po31 d n1, cst j n1 vvi p-acp d dt n1 cc n1 pp-f n1 cc n1.
and myght se howe they were constrayned, beinge in the handes of a tyran, kepte in bondage, hauynge noo power to resyste theyr cruelle lorde and prowde conquerour:
and might see how they were constrained, being in the hands of a tyrant, kept in bondage, having no power to resist their cruel lord and proved conqueror:
they imagyned none of these excuses, but determyned vtterly with them selues to forbeare to the dethe, only that they wold not offende nor dysplease God,
they imagined none of these excuses, but determined utterly with them selves to forbear to the death, only that they would not offend nor displease God,
Thus whan they had done as moche as lay in theym, and as moche as was possyble for theym to doo, streyght the ayde and succour of god was at hande and dydde for theym his parte.
Thus when they had done as much as lay in them, and as much as was possible for them to do, straight the aid and succour of god was At hand and did for them his part.
av c-crq pns32 vhd vdn c-acp d c-acp vvd p-acp pno32, cc c-acp d c-acp vbds j p-acp pno32 pc-acp vdi, av dt n1 cc n1 pp-f n1 vbds p-acp n1 cc vdd p-acp pno32 po31 n1.
Seest thou nowe in this place, that who soo euer hurteth not hym selfe, he canne not be hurted of an nother? For I praye the, looke with me vppon the case of these thre chylderne, yonge they were, in bondage, in thrauldome, all alone, there hanged ouer theym a stronge and myghtye power, cruelle commaundementes, feare of deathe, compulsyon of the tyranne, and fierce threttenynges.
See thou now in this place, that who so ever hurteth not him self, he can not be hurted of an neither? For I pray thee, look with me upon the case of these Three children, young they were, in bondage, in thrauldome, all alone, there hanged over them a strong and mighty power, cruel Commandments, Fear of death, compulsyon of the tyrant, and fierce threttenynges.
vv2 pns21 av p-acp d n1, cst r-crq av av vvz xx pno31 n1, pns31 vmb xx vbi vvn pp-f dt av-dx? p-acp pns11 vvb pno32, vvb p-acp pno11 p-acp dt n1 pp-f d crd n2, j pns32 vbdr, p-acp n1, p-acp av, d j, a-acp vvn p-acp pno32 dt j cc j n1, j n2, n1 pp-f n1, n1 pp-f dt n1, cc j n2.
But contrarye on the other syde, the chosen people of god the Iewes, hauynge on all sydes soo many aydes (as I before rehersed) soo great succour and helpe of god:
But contrary on the other side, the chosen people of god the Iewes, having on all sides so many aids (as I before rehearsed) so great succour and help of god:
p-acp n-jn p-acp dt j-jn n1, dt j-vvn n1 pp-f n1 dt np2, vhg p-acp d n2 av d n2 (c-acp pns11 a-acp vvd) av j n1 cc n1 pp-f n1:
yet they preuayled nothynge in the healthe of theyr mynde, onely by cause theyr owne proper sluggysshenesse, theyr owne frowardenes betrayed and distroyed theym selues.
yet they prevailed nothing in the health of their mind, only by cause their own proper sluggysshenesse, their own frowardenes betrayed and destroyed them selves.
av pns32 vvd pix p-acp dt n1 pp-f po32 n1, av-j p-acp n1 po32 d j n1, po32 d n1 vvn cc vvn pno32 n2.
And whanne the tyranne was in this poynte ouerthrowen and caste vnder theyr feete, they were brought to greatte enterprises and battayles of more honour.
And when the tyrant was in this point overthrown and cast under their feet, they were brought to great enterprises and battles of more honour.
cc c-crq dt n1 vbds p-acp d n1 vvn cc vvn p-acp po32 n2, pns32 vbdr vvn p-acp j n2 cc n2 pp-f dc n1.
A furneys was sette on fyer, the fierce and cruelle people of the Persis clustereth aboute theym, the tyranne rageth, all that countreye is sette to dysceyue and peruerte these symple and innocente chylderne, there is ordered dyuers and sundry sortes of instrumentes to sounde after the sweete consente of musyke.
A furneys was Set on fire, the fierce and cruel people of the Persis clustereth about them, the tyrant rages, all that country is Set to dysceyue and pervert these simple and innocent children, there is ordered Diverse and sundry sorts of Instruments to sound After the sweet consent of music.
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but he coulde nothynge hurte theym, but dydde them passynge good, in that his fiercenesse and crueltie gotte theym a greatter crowne, and an hygher rewarde.
but he could nothing hurt them, but did them passing good, in that his fierceness and cruelty got them a greater crown, and an higher reward.
For they in the myddes of the bournynge fornace, in the myddes of the ragynge Persis that bourned more than the verye fyre in suryouse madnesse, had a noble and gloryouse vyctorye ouer theyr ennemies:
For they in the mids of the bournynge furnace, in the mids of the raging Persis that bourned more than the very fire in suryouse madness, had a noble and glorious victory over their enemies:
and beinge but thre selly chylderne and prysoners, ouercame that holle nation with theyr tyrannye: whose noble actes and honour is songe and shall be songe for euermore.
and being but Three selly children and Prisoners, overcame that holle Nation with their tyranny: whose noble acts and honour is song and shall be song for evermore.
cc vbg p-acp crd n1 n2 cc ng2, vvd cst fw-ge n1 p-acp po32 n1: rg-crq j n2 cc n1 vbz n1 cc vmb vbi n1 p-acp av.
but by cause they wolde be bounde, and wolde be caste in to the fourneysse for the lawes of their countrey and of god, the whyche thynge conteyneth theyr vertue, preyse, and glorye.
but by cause they would be bound, and would be cast in to the fourneysse for the laws of their country and of god, the which thing Containeth their virtue, praise, and glory.
For by and by whan they were throwen in the fyre, beganne theyr vyctorie, and in that instaunt momente they hadde deserued theyr rewarde, by theyr assured faythe and aunswere, sayenge vnto the kynge:
For by and by when they were thrown in the fire, began their victory, and in that instant moment they had deserved their reward, by their assured faith and answer, saying unto the King:
p-acp p-acp cc p-acp c-crq pns32 vbdr vvn p-acp dt n1, vvd po32 n1, cc p-acp d j-jn n1 pns32 vhd vvn po32 n1, p-acp po32 j-vvn n1 cc n1, vvg p-acp dt n1:
Of these wordes they were crowned, and in this testimonye and feythe they had theyr rewarde and thanke of god, in this rested theyr course, the whyche they ended in the martyrdome of theyr confessyon:
Of these words they were crowned, and in this testimony and faith they had their reward and thank of god, in this rested their course, the which they ended in the martyrdom of their Confessi:
pp-f d n2 pns32 vbdr vvn, cc p-acp d n1 cc n1 pns32 vhd po32 n1 cc vvi pp-f n1, p-acp d vvd po32 n1, dt r-crq pns32 vvd p-acp dt n1 pp-f po32 n1:
but the chylderne in this hadde noo vauntage, theyr vyctorie was in theyr owne stedfast confessyon, in theyr owne constaunte and assured feythe, wherby they opteyned the glorye of soo noble a martyrdome.
but the children in this had no vantage, their victory was in their own steadfast Confessi, in their own constant and assured faith, whereby they obtained the glory of so noble a martyrdom.
cc-acp dt n2 p-acp d vhd uh-dx n1, po32 n1 vbds p-acp po32 d j n1, p-acp po32 d j cc j-vvn n1, c-crq pns32 vvd dt n1 pp-f av j dt n1.
What nowe canste thou creke agaynste this? although thou art banysshed thy countrey, dryuen from thyne acqueyntaunce and frendes, broughte to thrauldome, to be bounde in the seruyce of cruell maysters? All this hapned to the sayde chyldern•:
What now Canst thou creel against this? although thou art banished thy country, driven from thine acqueyntaunce and Friends, brought to thrauldome, to be bound in the service of cruel masters? All this happened to the said chyldern•:
Thou arte bounde, thou arte spoyled, thou arte constrayned to dye: all this passed the sayde chylderne, that euer by theyr passyons wexed more glorious.
Thou art bound, thou art spoiled, thou art constrained to die: all this passed the said children, that ever by their passions waxed more glorious.
pns21 vb2r vvn, pns21 vb2r vvn, pns21 vb2r vvn pc-acp vvi: d d vvd dt j-vvn n2, cst av p-acp po32 n2 vvd av-dc j.
And the Iewes hauynge theyr temple, theyr sacrifyces, the boke wrytten with the hande of god, hauynge also Cherubin, their holy and secrete place of prayers,
And the Iewes having their temple, their Sacrifices, the book written with the hand of god, having also Cherubin, their holy and secret place of Prayers,
cc dt np2 vhg po32 n1, po32 n2, dt n1 vvn p-acp dt n1 pp-f n1, vhg av n1, po32 j cc j-jn n1 pp-f n2,
and all other thynges mete for theyr daily sacrifices, and hauyng the prophetes, some departed, some yet alyue, the whiche instructed them in theyr present maniers,
and all other things meet for their daily Sacrifices, and having the Prophets, Some departed, Some yet alive, the which instructed them in their present maniers,
cc d j-jn n2 vvi p-acp po32 j n2, cc vhg dt n2, d vvd, d av j, dt r-crq vvd pno32 p-acp po32 j n2,
Yet all this not withstandyng, they not onely nothyng proceded in grace and vertue, but also in a perpetuall wytnesse of theyr owne myschiefe and vngratiousenesse, they sette vp in theyr churche ydols and ymages of false goddis, sacryfyenge to the same bothe theyr owne sunnes and daughters.
Yet all this not withstanding, they not only nothing proceeded in grace and virtue, but also in a perpetual witness of their own mischief and vngratiousenesse, they Set up in their Church Idols and Images of false God's, sacryfyenge to the same both their own suns and daughters.
av d d xx vvg, pns32 xx av-j pix vvd p-acp n1 cc n1, cc-acp av p-acp dt j n1 pp-f po32 d n1 cc n1, pns32 vvd a-acp p-acp po32 n1 n2 cc n2 pp-f j n2, n-vvg p-acp dt d d po32 d n2 cc n2.
but these sayde three chyldren, in a straunge countrey, in the handes of theyr ennemies, vnder the power of a cruelle tyranne, throwen into the fyre, be nothynge hurted,
but these said three children, in a strange country, in the hands of their enemies, under the power of a cruel tyrant, thrown into the fire, be nothing hurted,
Nowe thanne to make an ende, we knowynge and gatheryng these manier of exaumples out of the holy scrypture, where be many mo, that make to this purpose,
Now than to make an end, we knowing and gathering these manier of Examples out of the holy scripture, where be many more, that make to this purpose,
av cs pc-acp vvi dt n1, pns12 vvg cc vvg d fw-ge pp-f n2 av pp-f dt j n1, q-crq vbb d dc, cst vvb p-acp d n1,
although the number of theym that do hurte, be infinite, althoughe all in a plumpe that dwelle other in the earthe or in the sea, wolde agree to hurte:
although the number of them that do hurt, be infinite, although all in a plump that dwell other in the earth or in the sea, would agree to hurt:
