I Knowe well that all men of a grosse iudgemente, and giuen to the pleasures of this present life, drouned in worldelines, bound seruanies to their owne lustes, that regarde not the spirituall sence, shall thinke my tale meruailous and newe,
I Know well that all men of a gross judgement, and given to the pleasures of this present life, drowned in worldelines, bound seruanies to their own lusts, that regard not the spiritual sense, shall think my tale marvelous and new,
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So now I wold not haue the bring forth thine olde rooted opiniō, but a littel tarie and consider the reasons of my tale, wherby thou maist iustlie iudge of this mattier,
So now I would not have the bring forth thine old rooted 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 worldely causes, though they haue diligentlie harde the first partee, to declare and pleite his action, with stronge and plaine reasons:
For the judges of these worldly Causes, though they have diligently harden the First party, to declare and pleite his actium, with strong and plain Reasons:
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and as possible it is to tell the waues of the sea, as to reherse al them that suffre wrōg and bee offended, whom no lawes no fere of iudges doth helpe.
and as possible it is to tell the waves of the sea, as to rehearse all them that suffer wrong and be offended, whom no laws no fere of judges does help.
This noyful pestilence no power can resiste, but rather daiely the teares, the sighes, the lamenting of men, bewailing their wronges and hurtes, growe more and more.
This noyful pestilence 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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And nowe this faulte is soo farre passed and growen, that many vnfortunate persons and vaine fooles breake out into suche madnes, that they blame for this disorder the Prouidence and wisedome of god, specially whan thei behold a man that liuethe an honeste and quiete life, to be drawen to the law, 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 liveth an 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 contrarie parte thei see a froward person, an vngracious liuer, a man set vpon mischeife to be at ease, to waxe riche, to come to highe promocion, highe dignitees, greatte honour, in so muche that he is made feareful and terrible to all other,
on the contrary part they see a froward 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 iniquitee, these shamful wronges be vsed and continually exercised in cities, townes, boroughes, villages, 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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Seeyng than in many mens mindes this olde opinion reignethe, necessarilie oure course nowe cometh in, to declare the contrarie part, that shall ouerthrowe the olde buildinge of this foresaied faulse perswasion.
Seeing than in many men's minds this old opinion Reigneth, necessarily our course now comes in, to declare the contrary part, that shall overthrown the old building of this foresaid false persuasion.
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But I saie, ye maie not at the first hearing bee therwith offended: I promisse you, to declare and shewe, how that not withstandyng men thinke the contrarie,
But I say, you may not At the First hearing be therewith offended: I promise you, to declare and show, how that not withstanding men think the contrary,
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yet it is surely true, that no person can be hurted, but onely by hym selfe• but that this sentence maie be more manyfeast and plainer, let vs first boult out, what betokeneth this woorde, To be hurted,
yet it is surely true, that no person can be hurted, but only by him selfe• but that this sentence may be more manyfeast and plainer, let us First boult out, what Betokeneth this word, To be hurted,
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and yet hath no hurte, and this also by examples we shall shewe the plainer. ¶ Euery thing in this world hath somewhat, wherby it maie bee 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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Rustinesse hurtethe iron, mothes hurt wolle, shepe be hurted by wolues, the chaunging into vynegre corruptethe wine, the swetenes of hunney is corrupted by bytternes, wormes noyen corne, haile hurtet• the vines,
Rustiness hurteth iron, moths hurt wool, sheep be hurted by wolves, the changing into vynegre corruptethe wine, the sweetness of hunney is corrupted by bitterness, worms noyen corn, hail hurtet• the vines,
so that the hurte alwaie resteth • that part, wherin stādeth the sau•nes and helth of the same, and t• • is hur•e, wherby the welthie e•• of any thing is diminished and corrupted.
so that the hurt alway rests • that part, wherein Stands the sau•nes and health of the same, and t• • is hur•e, whereby the wealthy e•• of any thing is diminished and corrupted.
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for other that bee spoiled of their ennemies, that be in thra•dōe, that be through sea wrackes distroied, through fire burned, through ruines squashed.
for other that be spoiled of their enemies, that be in thra•done, that be through sea wracks destroyed, through fire burned, through ruins squashed.
But nowe, soo that (as I saied in the beginning) noo man interrupte my tale, lette vs shew how that none of the foresaid euils and misfortunes can hurte 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 evils and misfortunes can hurt a wise man,
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as we purposed, describe what is the vertue of the minde, and that this inuisible vertue maie the better be knowen, let vs make a coniecture and take a likelihode of sensible and bodilye thinges:
as we purposed, 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 praie you, will ye saie it is in the gaie trapper, in the siluer bridell, in the harneis beset with preciouse stone and perle, begardedde with golden fringes, with riche tassels, shall the vertue and noblenes of an hors be in these thinges? or els rather in the swiftnes of renninge, in the stedfastnes of foote, 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, begardedde with golden fringes, with rich tassels, shall the virtue and nobleness of an horse be in these things? or Else rather in the swiftness of renning, in the steadfastness of foot, in the assuredness of pace,
or whan nede shall be, can deliuer his maister by swift flight from slaughter. Is it not clere• that the vertue of an horse restethe rather in these thinges,
or when need shall be, can deliver his master by swift flight from slaughter. Is it not clere• that the virtue of an horse resteth rather in these things,
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than in the other foresaid• In like maner what shall we saie of other beastes? Is not the goodnes of them in their strength and their propretee mete for oure vse? For he that woulde praise an oxe, will he consider the stal, where the oxe standeth,
than in the other foresaid• 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 stal, where the ox Stands,
or any thing caste vpon the beast, or els onely behold the bignes of his body, the strength of his limmes, the surenesse of his hooffe? And he that wolde praise a vine, wil he not consider the largenes of the leaues, the length of the wrinkled 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 wrinkled spurges,
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nor it is not libertee nor noblenes, least thou be afraide of bondage, or of that we cal churles bloud but yet what is this vertue of mans minde? It is to thinke right of god,
nor it is not liberty nor nobleness, lest thou be afraid of bondage, or of that we call churls blood but yet what is this virtue of men mind? It is to think right of god,
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Our aduersarie the diuell knewe well this order and degree of thinges, and therfore whan he assauted the blessed man Iob, he destroyed all his substaunce, not to make hym poore,
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 self cause the diuell finally vexed and turmoiled the hole body of this pacient saint, not that he shoulde be sicke, whereof rose none hurte 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, whereof rose none hurt to Job,
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for this entent he turmented Iobs bodie with more cruelle and greuous peines than though he had bene rent with the violente handes of hangmen, or of turmentours.
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 turmentours.
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For no nailes nor fleshehokes coulde so haue torne the sides of that holy man, as the finde digged in them with wormes, to hurt hym was the diuels purpose:
For no nails nor fleshehokes 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:
and therfore all these peinfull sorowes he caste vppon Iob, to make hym thinke somwhat amisse of god, without the whiche pointe Iob coulde not bee hurted.
and Therefore all these painful sorrows he cast upon Job, to make him think somewhat amiss of god, without the which point Job could not be hurted.
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For where the find had spoyled him of all his goodes, and also of al bodily case and helth there blessed Iob, through his pacience, gathered infinite riches of vertue.
For where the find had spoiled him of all his goods, and also of all bodily case and health there blessed Job, through his patience, gathered infinite riches of virtue.
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yet if he could not be hurted in the vertue strengthe and power of his minde, who now than is there, whose excuse shall 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 diuell, that is full of all mischeife, with his holle power and all his might settyng vpon the house substaunce and bodie of soo iuste and holy a man, with all his dartes, all his ingins,
For if the Devil, that is full of all mischief, with his holle power and all his might setting upon the house substance and body of so just and holy a man, with all his darts, all his Engines,
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howe than (I praie the) can any personne blame an other, as thoughe he mighte bee by an other man hurted or noyed? Here thou ob•ectest and saiest, what, was not Adam hurted of the diuel, was not he deceiued and driuen out of Paradise? To this I tell the, The diuel 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 ob•ectest 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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Howe coulde he by any meanes haue deceiued Adam, excepte Adam by his owne propre negligence willingly hadde hurted and destroyed hym selfe? But again thou saiest.
Howe could he by any means have deceived Adam, except Adam by his own proper negligence willingly had hurted and destroyed him self? But again thou Sayest.
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what than? A man betraied & accused of backbiters loseth all his substance and goodes, is not he hurted? whan he is spoyled of all his patrimonie, of al his heritage,
what than? A man betrayed & accused of backbiters loses all his substance and goods, is not he hurted? when he is spoiled of all his patrimony, of all his heritage,
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For I praie the tel me, in what pointe dyd the pouertee of Christe hurte the apostles? Liued not they in hunger, in thrist, 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 thrist, poor and naked? and yet hereby they grew more noble,
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is not he for these thinges in great honour with al men, and with god in great glorie? But why doo we reherse, that by banishementes, by rebukes, by bondages, by prisonmentes, holy men came to great glorie? I praie the shewe me, deathe it selfe, what hurte dyd it to the moste iuste and blessed Abell? I saie, that bytter and cruell deathe, committed of no straunger but of his own naturall brother? Is not Abel for this thing celebrated & worshipped throughe all this worlde? Thou seeste howe my processe declareth more than I promissed,
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 banishementes, 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 & 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 theim that suffre, dothe not take away the trespasse of them that with an vngracious entente set vpon other, and do wrongfully.
For the virtue of patience in them that suffer, doth not take away the trespass of them that with an ungracious entente Set upon other, and do wrongfully.
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and come to receiue the rewarde of victorie, preparethe a kyngdome in heauen, and for them that without repentance, persecute euer their sinfull purpose, 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 bee taken from the, saie with holy Iob: I came naked out of my mothers wombe, and naked I shall depart hense. Put hereto the apostels saiyng:
Therefore if thy goods be taken from thee, say with holy Job: I Come 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 reioice, whā men reuile your name as naught for my sake. Thou art cast out of thy countrey, and driuen from thy hous and possessions:
Be you merry and rejoice, when men revile your name as nought 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 pryson, and there fastely beholde soo great a prophetes heade graunted and giuen to a tumbling wench in the reward of bodily plesure.
Look upon S. Iohn̄ beheaded in prison, and there fastely behold so great a Prophets head granted and given to a tumbling wench in the reward of bodily pleasure.
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loke thou regarde not the iniurye and malyce of theim that do hurte, but ponder and way thou, the rewarde and glorye that shall bee 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 shall we proue any man to be hurted, whan of none of these sayd greues a man can be hurted? But I will 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 tell me, what can now be more vnhappy than Caine? The death, by the whiche he with his owne handes slewe his propre brother, hath made Abell for euermore a saincte and gloriouse martyre,
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 glorious martyr,
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Also what is more wretched than that Herodis wife? the which desired to haue S. John̄s head in a dishe, that hir owne head shuld be drowned in the euerlasting flames of burning hell.
Also what is more wretched than that Herod wife? the which desired to have S. Johnns head in a dish, that his own head should be drowned in the everlasting flames of burning hell.
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For nother riches, nor libertee, nor noblenes, nor helthe, nor life, nor suche other thinges be the propre goodes and substaunce of man, that hath 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 outwarde thynges, other hurte or losse, or trouble happeneth, man is not hurted, seeyng all his treasure is in the saied vertue of mind.
And Therefore when in these outward things, other hurt or loss, or trouble Happeneth, man is not hurted, seeing all his treasure is in the said virtue of mind.
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but of him that passed the al men in mischefe and crueltee. That if he, that blouddie tourmentour the diuell, that haynouse kaitife, with so many ingins,
but of him that passed the all men in mischief and cruelty. That if he, that bloody tourmentour the Devil, that haynouse kaitife, with so many Engines,
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so many craftes, so many peines, culd nothing preuaile in cōstraining Iob to trespasse with his tong before the face of God, speciallye whan Iob had neuer hearde the lawe of God,
so many crafts, so many pains, could nothing prevail in constraining Job to trespass with his tonge before the face of God, specially when Job had never heard the law of God,
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For beholde S. Paule howe muche he suffred, his peines can scant be tolde, the prisons, the bondes, the scurges, the whippes, the strokes, the blowes, the tormentes, bestoned he was of the Iewes, with roddis all beaten, cast down headlyng, in the handes of theues, he suffred of his enemies, of his false bretherne continuall reason, in his minde he suffred feare outwarde he suffred striues, batailes, hunger, thrist, nakednes, defaming, tribulacion, beastes,
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 headlyng, in the hands of thieves, he suffered of his enemies, of his false brethren continual reason, in his mind he suffered Fear outward he suffered strives, battles, hunger, thrist, nakedness, defaming, tribulation, beasts,
If than S. Paule suffering so great vexacions, was glad and ioyfull, and gloried in the same, what excuse shall they haue, that for euery trifle 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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or beating or other trouble, farre vnlike to these foresaied, aske a vengeaunce, crie out and make a sorowfulle a doo? Here thou comest againe and saist,
or beating or other trouble, Far unlike to these foresaid, ask a vengeance, cry out and make a sorowfulle a do? Here thou Comest again and Sayest,
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For though thou be poore, thou shalte haue. ii. mytes, or one fardyng, the whiche whan thou haste offered, it shalbe reckened to the aboue al the treasure of ryche men.
For though thou be poor, thou shalt have. ii. mytes, or one fardyng, the which when thou haste offered, it shall reckoned to the above all the treasure of rich men.
For thou hast with two mites, or for the price of a cup of cold water, bought the croune of euerlasting life, y• whiche other scante with their infinyte expences opteine.
For thou hast with two mites, or for the price of a cup of cold water, bought the crown of everlasting life, y• which other scant with their infinite expenses opteine.
but to theim that lye in the bondes of their pleasures, in the prison of theyr lustes, that wast theyr holle lyfe in the course of syn, to theym this tale is vayne and foolyshe,
but to them that lie in the bonds of their pleasures, in the prison of their lusts, that wast their holle life in the course of sin, to them this tale is vain and foolish,
and let vs take away the image that deceiuethe theym, and shewe to theym the veraie plaine face of this filthy and sluttish harlotte, the whiche 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 hir beset with moste vnhappy naughtye packis, with sclanders, rebukes, hatred, enuy, deceytes, treasons, complaaintes, thoughtes, extreme cares, continuall feare,
And where men see his beset with most unhappy naughty packis, with slanders, rebukes, hatred, envy, Deceits, treasons, complaaintes, thoughts, extreme Cares, continual Fear,
and with a thousand such other vngracious gosseppes and handmaides be compassed rounde about, as with a garde of serpentes, amongest whom is no comfort nor frute,
and with a thousand such other ungracious gosseppes and handmaidens be compassed round about, as with a guard of Serpents, amongst whom is no Comfort nor fruit,
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The folishnes of them is so great, soo stockisshe, that no reason can plucke theim frome this destruction, no euidente exaumple of innumerable other, that continuallye and hourely perishe.
The foolishness of them is so great, so stockish, that no reason can pluck them from this destruction, no evident Exampl of innumerable other, that continually and hourly perish.
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or about the stretes, that they can not bee plucked from their game, beynge vtterlye ignorant and without knowladge, that in suche plaies is noo profite, nothynge of valure,
or about the streets, that they can not be plucked from their game, being utterly ignorant and without knowladge, that in such plays is no profit, nothing of valour,
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Thou maiest se euery kinde of men, whether it be man or woman, seruaunt or maister, riche or poore, to the vttermoste that he can, helpethe to increase this fire,
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 kinde of fire consumeth no suche mattier, but thei cast vpon it heapes of euil workes and vngracious dedes, bothe of their bodie and soule, wherwith this sore fire is kendled 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 soar fire is kindled and fed.
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And poore men likewise, whileste they couete to be equall with riche men, they bee tourmoyled with an incurable furie, thei be madde, they be wode, they rage, they raue:
And poor men likewise, whilst they covet to be equal with rich men, they be tourmoyled with an incurable fury, they be mad, they be wode, they rage, they rave:
The loue of money so ruleth and cleaueth in euery mans minde and herte, that it passeth the loue of frendeship, of kinreade, ye somtime of wife and children, the whiche semeth the greattest 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 kinreade, you sometime of wife and children, the which Seemeth the greatest affection amongst men:
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This loue of riches rageth furieth lyke a hornewode and mad tyran, and playeth euer a shameles parte lyke an harlot, she neuer taketh pitie, neuer abasheth in euery place she cometh forthe proude disdainefull, stubborne, terrible, cruell, churlyshe, 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 abasheth in every place she comes forth proud disdainful, stubborn, terrible, cruel, churlish, wicked:
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For as swine thei reioice to tumble and walowe in hir dounghill, and as blynde betils they delyte to stur and to wrappe togithers hir filthie and stinkynge mucke.
For as Swine they rejoice to tumble and walowe in his dunghill, and as blind betils they delight to stir and to wrap together his filthy and stinking muck.
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And in this parte their misbehauour is more for this poynte to bee noted, that the more thei be rolled in these filthes, the greatter pleasure they take of the same:
And in this part their misbehauour 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, tell me, why semethe ryches worthy to be loued and folowed? There is no doubt, your answere is, that riches be coueted, fyrst for the pleasure of life and welth of body:
Now than harken, and as men should answer me, tell 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 continency, a drunkarde sobrenes, a shamlesse person shamefastnes, nor none other kinde of vertue is opteined by richesse, no vice nor sin is tourned into the better by riches.
an outrageous, man continency, a drunkard soberness, a shamlesse person shamefastness, nor none other kind of virtue is opteined by richesse, no vice nor since is turned into the better by riches.
nor they make not a man in vertu better, tell me I pray the, for what cause shuld riches be desired? Ye contrarye wyse this is trouthe, that riches doth not onely nothing preuaile for vertue,
nor they make not a man in vertu better, tell me I pray thee, for what cause should riches be desired? the contrary wise this is truth, that riches does not only nothing prevail for virtue,
For the handemaides and folowers of ryches be bodily lustes, sensuall appetues, lechery, angre, gluttonye, intempetancy, fury, wronge, pride, bostinges,
For the handemaides and followers of riches be bodily lusts, sensual appetues, lechery, anger, gluttony, intempetancy, fury, wrong, pride, bostinges,
and in maner stretch their bealies till they burst, ouerladed with the bourdein of meate and drinke, in whose body the sowle swymmethe, drowned in the fluds as in a sea wracke, of ale biere and wyne:
and in manner stretch their bealies till they burst, overladed with the bourdein of meat and drink, in whose body the soul swymmethe, drowned in the floods as in a sea wrack, of ale bier and wine:
and in maner willingly they bringe into their soules and phantasies euyll spirites, beynge mocked and scorned of all that se 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 maner fylled with an hoste and multitude of diseases and syckenesses, whom foloweth to increase the hepes of their peines, the goute, the paulsey,
and in manner filled with an host and multitude of diseases and Sicknesses, whom Followeth to increase the hepes of their pains, the gout, the paulsey,
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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.
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.
Wherof a certayne philosopher, well experte in this mattier, saith: Whan the minde is full and saciated, he mocketh & dispiseth the swete hunnie combes.
Whereof a certain philosopher, well expert in this matter, Says: When the mind is full and saciated, he mocks & despiseth the sweet hunnie combes.
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What than meanethe this prophetes saiyng? that after theyr labours and werynes in the longe iourney, hauyng great thyrst, they dranke the swete cold water that ran out of the stones:
What than meaneth this Prophets saying? that After their labours and werynes in the long journey, having great thirst, they drank the sweet cold water that ran out of the stones:
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except the hearer be either folisshe, or giuen to strife, is it not nowe plaine, that the simple and meane diete hath much plesure, and kepeth vs in helth:
except the hearer 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 saie the trouthe, for such causes chiefly riches were to be eschewed and fledde? For in this wise men shulde willyngly nourishe in theyr hertes wylde and furious beastes.
yet to say the truth, for such Causes chiefly riches were to be Eschewed and fled? For in this wise men should willingly nourish in their herts wild and furious beasts.
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More ouer, rychesse intice men to forsake the veray true and gostely honour, and maketh them seke the faulfe fained honour and glorye, that in veraie dede is no honoure,
More over, richesse entice men to forsake the very true and ghostly honour, and makes them seek the faulfe feigned honour and glory, that in very deed is no honour,
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As often tyme these harlots beyng foule of nature, deceyue menne with peynted faces, and vnder faire white and ruddy colours, they hyd theyr shamefull and filthy visages.
As often time these harlots being foul of nature, deceive men with painted faces, and under fair white and ruddy colours, they hid their shameful and filthy visages.
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For if thou myghtest see the consciences, the hertes and inwarde thoughtes of the preisers thou shouldest fynde in euery one mans hert a thousande curses and defiaunces of thy maners.
For if thou Mightest see the Consciences, the herts and inward thoughts of the preisers thou Shouldst find in every one men heart a thousande curses and defiances of thy manners.
Finally whan thy authoritee cessethe, whan thou arte Iacke out of office, than shalte thou here innumerable defamers, compleyners, dispreysers of thy lyfe:
Finally when thy Authority cesseth, when thou art Iacke out of office, than shalt thou Here innumerable defamers, compleyners, dispreysers of thy life:
And all these shall be the same selfe persons, that before magnified and worshipped the Callest thou this honor? and thinkest thou this worthy to be gotten by riches, that bryngeth euer, more of hatred than of loue? So that if they came to vs without seking,
And all these shall be the same self Persons, that before magnified and worshipped the Callest thou this honour? and Thinkest thou this worthy to be got by riches, that bringeth ever, more of hatred than of love? So that if they Come to us without seeking,
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But agayne thou saiste without richesse thou canst not be reuenged of thine ennennes, ye for this cause ryches be chiefly worthy to be rehated and cursed,
But again thou saiste without richesse thou Canst not be revenged of thine ennennes, you for this cause riches be chiefly worthy to be rehated and cursed,
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by the whiche acte he condemned hym selfe, not to be worthy to haue for his greatter det the grace and fauour that his lorde hadde before graunted hym soo that he hadde noo remission of his infinite bondage,
by the which act he condemned him self, not to be worthy to have for his greater debt the grace and favour that his lord had before granted him so that he had no remission of his infinite bondage,
woldest thou than haue riches that by theym thou mighteste haue an easier way to thy distruction? shuldest thou not rather fie and eschew them in this behalfe,
Wouldst thou than have riches that by them thou Mightest have an Easier Way to thy destruction? Shouldst thou not rather fie and eschew them in this behalf,
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Now against this thou speakest of Pouertie, as of a thing that is peinfull, and that often tymes causethe men for nede to ban, to curse, to do many pointes, vncomly, vnhonest, and full of shame.
Now against this thou Speakest of Poverty, as of a thing that is painful, and that often times Causes men for need to ban, to curse, to do many points, uncomely, unhonest, and full of shame.
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whose pouertee also was increased with sickenes, and veray peinefull sickenesse, that caused his pouertee to be far greuouser seing the peines of his disease required many thynges of comforte and refreshynge, where his pouertee coulde gyue no healpe.
whose poverty also was increased with sickness, and very peinefull sickness, that caused his poverty to be Far greuouser sing the pains of his disease required many things of Comfort and refreshing, where his poverty could gyve no help.
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but whan these two, pouertie and sickenes, be ioyned in one, and haue no succour nor easement, there riseth an intollerable griefe, a fyre not able to be quenched, a sorowe without remedy, a tempest full of wrackes, a burnyng flame both of body and soule.
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 tempest full of wracks, a burning flame both of body and soul.
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Yet beside this, the said blessed Lazar had a more griefe, that was a neighbour veray riche, that lyued in all ease and pleasure, and fared delicately:
Yet beside this, the said blessed Lazar had a more grief, that was a neighbour very rich, that lived in all ease and pleasure, and fared delicately:
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yet much more his peynes were heaped, in that he laye at the gate of this riche neighbour, seyng before his eies the superfluous, expenses and waste of meates.
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 and waste of Meats.
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But all this not withstandyng, this cruell riche man is nothyng moued, but he continueth in his accustomated pleasures, in roialtie of feastes, in noumbre of seruauntes, of cookes, of mynstrels, of gesters, not diminishing his lustes and plesure in any small point:
But all this not withstanding, this cruel rich man is nothing moved, but he Continueth in his accustomated pleasures, in royalty of feasts, in number of Servants, of Cooks, of minstrels, of gesters, not diminishing his lusts and pleasure in any small point:
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in the meane season, hunger, thirst and sickenes sore vexethe the saied blessed Lazar, no seruaunt no comforte cometh to him no gobbet, no morsel from that riche mans table that fedeth a sorte of crauyng knaues & lurdeines tyl thei vomit and burst againe, not so muche as the crummes that wer cast away, were gyuen to succour this poore Lazar beynge in peryll to die for hunger:
in the mean season, hunger, thirst and sickness soar vexeth 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 & lurdeines 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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and not onely pore, but also sicke, that no man could be more sicke, and was in the middes of the citee as cleane without al succour and helpe as though he had liued in a wildrenesse, suffering extreeme hungre and lacke of all thynges,
and not only poor, but also sick, that no man could be more sick, and was in the mids of the City as clean without all succour and help as though he had lived in a wildrenesse, suffering extreme hunger and lack of all things,
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howe coude he haue suffred so paciently, so assured y all these grieues? Seest thou •ot, that he that hurteth not him selfe, coude of no man be hurted? I will renewe and repete my promise aforesaied.
how could he have suffered so patiently, so assured y all these grieves? See thou •ot, 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 bodilie sickenes? what could the lacke of al thinges, what coude the dogges rubbing vpon his sores? what coude the neighbour heade of that couetous riche and proude manne hurt this noble and glorious champion of god? In what littell point was he for al this hurted or discouraged in the vertue of his minde? 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 sores? what could the neighbour head of that covetous rich and 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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but by these tribulacions he was more confirmed in the loue & faith of god: and hereof the glorious crowne and rewarde of euerlasting ioie was prepared for him.
but by these tribulations he was more confirmed in the love & faith of god: and hereof the glorious crown and reward of everlasting joy was prepared for him.
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his scabbes that the dogs licked, brought him the glorious seruice of angels, the despite of that proude and cruell riche man, that vile canell at his gate, opteined the moste holy company and blessed embrasing of Abraham.
his scabs that the Dogs licked, brought him the glorious service of Angels, the despite of that proud and cruel rich man, that vile canell At his gate, opteined the most holy company and blessed embracing of Abraham.
What didde the apostle Paule (for wee maie ones againe speake of hym) was not he assaied with innumerable stormes of tribulacion? And yet in what point was he for all that hurted? Was he not therby made more glorious? Wher in did hungre or colde hurte hym? what did whippes, strokes,
What did the apostle Paul (for we may ones again speak of him) was not he assayed with innumerable storms of tribulation? And yet in what point was he for all that hurted? Was he not thereby made more glorious? Where in did hunger or cold hurt him? what did whips, Strokes,
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or stones to him? what hurte suffered he in the sea wrackes, in the bottome of the seas? Did he not alwaie remaine the same selfe Paule and the same selfe chosen apostle of God? Of the other part, 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 alway remain the same self Paul and the same self chosen apostle of God? Of the other part, Iudas also was one of the twelue,
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Iudas that was called to be an apostle before Paule that was indued with lyke grace that the other had, that had learned the heauenly doctrine, that was partaker of the holy sacramēt and bourd of Christ, that had the gifte also of the holy ghoste,
Iudas that was called to be an apostle before Paul that was endued with like grace that the other 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,
so that he reuiued the deade, he healed the lepers, he draue oute the euille spirites, that was thought to despise the goodes of this worlde, that mighte cleau• to the syde of Christe, that had the cure and rule of all Christis expenses, wherby his priuie syn of couetousnes might haue ben 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 cleau• to the side of Christ, that had the cure and Rule of all Christis expenses, whereby his privy sin of covetousness might have been amended, for he was a thief:
And therfore Christe not onely rebuked hym for this sin, but also by secreat and priuie meanes, wold haue holped this faulte, gyuing to him the rule and order of money, that he hauynge in his handes the thynge he desired to haue, mighte be saciated and leaue that synfull appetite,
And Therefore Christ not only rebuked him for this since, 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 saciated and leave that sinful appetite,
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¶ Finallye besides this, the holly scripture, as it were done in a large image and picture, hath peinted to the many liues of the olde fathers, from Adam to the time of our maister Christe, that therby thou mightest se the sins and fautes of some,
¶ Finally beside this, the holly scripture, as it were done in a large image and 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,
althoughe the furie of kynges and princes shoulde rage againste him, and as well frendes as foes shoulde waite to betraie him, other by deceit or by force,
although the fury of Kings and Princes should rage against him, and as well Friends as foes should wait to betray him, other by deceit or by force,
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Wherby Christe teacheth the, that a man, the which betraieth not him selfe, nor is not of him selfe sturred or troubled, no temptacion canne moue or ouerthrowe him.
Whereby Christ Teaches thee, that a man, the which betrayeth not him self, nor is not of him self stirred or troubled, no temptation can move or overthrown him.
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But the other buildyng is sone cast downe, not for the violence of temptacion, but for the weaknes of the foundacion, that is the feblenes of mans minde and purpose.
But the other building is soon cast down, not for the violence of temptation, but for the weakness of the Foundation, that is the feebleness of men mind and purpose.
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Wherefore the cause of the houses ruine, is not temptacion, but the negligence and the wauering of the minde, the whiche sometime without any blaste of temptacion 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,
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Were not all other creatures in maner ordeined and made to serue them? was there not giuen to them aboue all other men certain new and exquisite lawes to liue by? Was not a dry waie made for them through the middes of the sea? and in the same place where they were in safetee, their ennemies and persecutours were distroyed.
Were not all other creatures in manner 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 mids of the sea? and in the same place where they were in safety, their enemies and persecutors were destroyed.
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Thei knew not nor felt not the labour of haruest, thei had no pein in baking or brewing their wiues did nother carde nor spin, there was no necessitee of marchandise, no man there to by his meate loked for a market place:
They knew not nor felt not the labour of harvest, they had no pein in baking or brewing their wives did neither card nor spin, there was no necessity of merchandise, no man there to by his meat looked for a market place:
Also by the prouision of god they lacked not clothes, hose, or shoes. For during all the saied yers their clothes continued in one case, nothing worne out:
Also by the provision of god they lacked not clothes, hose, or shoes. For during all the said Years their clothes continued in one case, nothing worn out:
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And beside all this the greatest miracle of al, least the heate of the bourning son shuld noye and hurte theim, they were in the day time couered with cloudes,
And beside all this the greatest miracle of all, lest the heat of the bourning son should noy and hurt them, they were in the day time covered with Clouds,
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What shuld I speake of the stone, that folowed them with abundaunt yssue of water? What should I speake of the multitude of byrds, the which with their clusteryng couered the holle earthe? And other meruailes that were shewed to theym in Egypte what shoulde I reherse? Or what shulde I repete the great vertues and noblenesse perfourmed in the wildernes? the battailles done by praiers, the great victories gotten onely by the callyng of God? For they not like men fightyng,
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 holle earth? And other marvels 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 battle's done by Prayers, the great victories got only by the calling of God? For they not like men fighting,
soo with the sounde of theyr songes and trumpettes they ouerthrewe the walles of Hiericho, in suche facion that they semed rather to bee a companye and a quiere of singing men,
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 Quire of singing men,
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But loke vpon the people of Niniuites, that was barbarous and aliens, not accustomed with no benefites of the prouidence of god, not instructed with no lawes, not sturred vp with no miracles, noo commandementes, rude and ignorant, they sawe a poore man Ionas,
But look upon the people of Niniuites, that was barbarous and aliens, not accustomed with no benefits of the providence of god, not instructed with no laws, not stirred up with no Miracles, no Commandments, rude and ignorant, they saw a poor man Ionas,
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and streighte they forsoke their sinfulle life, and by penaunce they gaue theim selfe to vertue and goodnes, with so sted faste a faith, 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 stead fast a faith, that they revoked the terrible sentence of god, that was given of their destruction,
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and well remembreth him selfe, can not onelye take none hurte of men, but also tourneth frome him the angre and vengeaunce of god, beyng at the point to punishe him? Contrarye wise he that betraiethe and hurteth him 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 betraiethe and hurteth him self,
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but in as much they gaue theim selfe to god with hole herte and minde, they greatly preuailed by a litel occacion, to optaine the mercie 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 thus they dyd beyng rude, vntaughte straungers, and men sette a parte frome the learning of god, lackyng bothe lawes and teachers to be instructed by.
And thus they did being rude, untaught Strangers, and men Set a part from the learning of god, lacking both laws and Teachers to be instructed by.
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and all acqueintance, disused from the lawes of their countreye, plucked frome the accustomated sacrifices and ceremonies of God, drawen frome the sounde of the holly psalmes,
and all acqueintance, disused from the laws of their country, plucked from the accustomated Sacrifices and ceremonies of God, drawn from the sound of the holly psalms,
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For these wordes they saie theym selfe, complaynyng that in that time & place they lacked a ruler, prophetes, capitains, a conueniēt place to make their sacrifice before God, to aske and optaine his mercie.
For these words they say them self, complaining that in that time & place they lacked a ruler, Prophets, Captains, a convenient place to make their sacrifice before God, to ask and obtain his mercy.
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and could well remembre, that this princes power, his regall pompe, his fasing pride, all his hole glorie of richesse were fraile, vile, vnworthie to be regarded:
and could well Remember, that this Princes power, his regal pomp, his fasing pride, all his hold glory of richesse were frail, vile, unworthy to be regarded:
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Thei thus helped and staied vp with the fethers and winges of faith, fleyng to heauen, regarded and compted the kinges courte for a stinkyng dongion and prison, ful of proude glorious stately persons:
They thus helped and stayed up with the Feathers and wings of faith, fling to heaven, regarded and counted the Kings court for a stinking dongion and prison, full of proud glorious stately Persons:
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and mighte see howe they were constrained, beyng in the handes of a tiranne, kepte in bondage, hauing no power to resiste their cruel lorde and proude conquerour:
and might see how they were constrained, being in the hands of a Tyrann, kept in bondage, having no power to resist their cruel lord and proud conqueror:
thei imagyned none of these excuses, but determined vtterly with theim selues to forbeare to the death, only that thei woulde not offende nor displease 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,
and authoritee thei had none, beyng bonde prisoners, nor in numbre they coulde not preuaile, beyng but three alone, what do they than? Surely that thinge that only semed to be in their power.
and Authority they had none, being bond Prisoners, nor in numbered they could not prevail, being but three alone, what do they than? Surely that thing that only seemed to be in their power.
Thus whan they had done as muche as laie in theim, and as muche as was possible for them to doo, streighte the aide and succour of god was at hande and didde for theim 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.
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Seest thou now in this place, that who so euer hurteth not him selfe, he can not be hurted of an nother? For I praie the, loke with me vpon the case of these thre children, yonge thei wer, in bondage, in thraldome, al alone, there hanged ouer theim a stronge and mightee power, cruel cōmandmentes, feare of deathe, compulsion of the tiran,
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 thraldom, all alone, there hanged over them a strong and mighty power, cruel Commandments, Fear of death, compulsion of the tiran,
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But contrarie on the other side, the chosen people of god the Iewes, hauing on all sides soo many aides (as I before rehersed) so 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 aides (as I before rehearsed) so great succour and help of god:
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yet they preuailed nothynge in the health of their minde, only because their owne propre sluggisshenesse, their owne frowardenes betraied and distroyed theim selues.
yet they prevailed nothing in the health of their mind, only Because their own proper sluggisshenesse, their own frowardenes betrayed and destroyed them selves.
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A furneys was set on fier, the fierce and cruel people of the Persis clusterethe about theim, the tiranne rageth, all that countrey is set to disceiue and peruerte these simple and innocent childrene, there is ordered dyuers and sundrie sortes of instrumentes to sounde after the sweete consente of musike.
A furneys was Set on fire, the fierce and cruel people of the Persis clustereth about them, the Tyrann rages, all that country is Set to disceiue 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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For thei in the middes of the bournyng fornace, in the middes of the ragyng Persis that bourned more than the very fier in furiouse madnes, had a noble and glorious victorie ouer their ennemies:
For they in the mids of the bournyng furnace, in the mids of the raging Persis that bourned more than the very fire in furious madness, had a noble and glorious victory over their enemies:
and beyng but thre selly children and prisoners, ouercame that hole nacion with their tirannye: whose noble actes and honor is songe and shall be songe for euermore.
and being but Three selly children and Prisoners, overcame that hold Nation with their tyranny: whose noble acts and honour is song and shall be song for evermore.
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and brought into the handes of their ennemies, what thinge is there able to breake the vertue and courage of the minde? But thou saiest to me, God helped and was with them,
and brought into the hands of their enemies, what thing is there able to break the virtue and courage of the mind? But thou Sayest to me, God helped and was with them,
but because they wolde be bounde, and wold be cast into the fourneis for the laws of their countrey and of god, the which thing contemeth their vertue, praise, and glorie.
but Because they would be bound, and would be cast into the fourneis for the laws of their country and of god, the which thing contemeth their virtue, praise, and glory.
For by and by whan thei were throwen in the fier, beganne their victorie, and in that instaunt momente they had deserued their reward, by their assured faith and aunswere, saiyng vnto the kyng:
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:
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and shall deliuer vs O thou tyranne out of thy handes, that if god will not deliuer vs, thou shalte well knowe, that to thy goddes wee will neuer bowe:
and shall deliver us Oh thou tyrant out of thy hands, that if god will not deliver us, thou shalt well know, that to thy God's we will never bow:
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Of these woordes they were crouned, and in this testimony and faith thei hadde their rewarde and thanke of god, in this rested their course, the whiche thei ended in the martyrdome of theyr confession:
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:
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but the children in this had no vauntage, their victorie was in their owne stedfaste confession, in their owne constaunt and assured faith, wherby they opteined the glory of so noble a martirdome.
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 opteined the glory of so noble a martyrdom.
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What now canst thou creke against this? althoughe thou arte banisshed thy countreye, driuen frome thine acqueintaunce and frendes, brought to thraldome, to bee bounde in the seruice of cruell maisters? All this hapned to the saied children:
What now Canst thou creel against this? although thou art banished thy country, driven from thine acqueintaunce and Friends, brought to thraldom, to be bound in the service of cruel masters? All this happened to the said children:
And the Iewes hauing their tēple, theyr sacrifices, the boke written with the hād of god, hauing also Cherubin, their holy and secreate place of praiers,
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,
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and al other thinges mete for their daily sacrifices, and hauing the prophetes, some departed, some yet aliue, the which in structed theim in their present maners,
and all other things meet for their daily Sacrifices, and having the Prophets, Some departed, Some yet alive, the which in structed them in their present manners,
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but also in appetual witnes of their own mischiefe and vngraciousnes, they set vp in their churche ydols and images of faulse goddes, sacrifyynge to the same bothe their owne sons and daughters.
but also in appetual witness of their own mischief and ungraciousness, they Set up in their Church Idols and Images of false God's, sacrifying to the same both their own Sons and daughters.
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but these saied thre children, in a straunge countrey, in the handes of their ennemies, vnder the power of a cruell tiranne, throwen into the fire, bee nothynge hurted,
but these said Three children, in a strange country, in the hands of their enemies, under the power of a cruel Tyrann, thrown into the fire, be nothing hurted,
Nowe than to make an ende, wee knowing and gathering these maner of exaumples out of the hollye scripture, where be many mo, that make to this purpose,
Now than to make an end, we knowing and gathering these manner of Examples out of the holly scripture, where be many more, that make to this purpose,
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so that diuersly we may see, some without all constrainte, without all necessitee, without any cause, to bee againste theim selfe, and take sore hurte:
so that diversely we may see, Some without all constraint, without all necessity, without any cause, to be against them self, and take soar hurt:
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Thus whan we euidently knowe and see, we shoulde without all doubtynge conclude with our selfe, that if any man be hurted, he is hurted of him selfe although the numbre of theim that do hurte, bee infinite,
Thus when we evidently know and see, we should without all doubting conclude with our self, that if any man be hurted, he is hurted of him self although the numbered of them that do hurt, be infinite,
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not beyng meued with the hugenes of this present mortalitee, but lyke to a puissant and stedfast rocke rather doo breake the troublous assaultes of this worlde,
not being moved with the hugeness of this present mortality, but like to a puissant and steadfast rock rather do break the troublous assaults of this world,
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or (that whiche is a more heuie thing) being deceiued in the opinion of truthe, do not stande faste ne set forthe the diuine and inuincible mighte of their stomackes.
or (that which is a more heavy thing) being deceived in the opinion of truth, do not stand fast ne Set forth the divine and invincible might of their stomachs.
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I mought no lenger dissemble that matter, ne retaine it in silence, but that as farre forthe as the meanes of my learning or wit moughte extende I wolde declare the doctrine of Christe by a sermon conceiued and lifelye expressed, to the entent that the slouthe and dulnes of delicate mindes moughte be refourmed.
I might no longer dissemble that matter, ne retain it in silence, but that as Far forth as the means of my learning or wit mought extend I would declare the Doctrine of Christ by a sermon conceived and lifely expressed, to the intent that the sloth and dulness of delicate minds mought be reformed.
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Uerely good frendes, he that fyghteth for god, and beyng in the celestial campe, dothe hope on thynges that bee Godly, ought to knowe well hym selfe, to the intent that in the tempestes and stormes of this worlde, there be in vs no dred or fearefulnes,
Verily good Friends, he that fighteth for god, and being in the celestial camp, doth hope on things that be Godly, ought to know well him self, to the intent that in the tempests and storms of this world, there be in us no dreaded or fearfulness,
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Instructyng and teachynge vs by his owne mouthe with a prouident exhortacion, and therwith preparynge and comfortynge the people of his churche to the paciente sufferaunce of thinges to come, wherin he prophesed and declared vnto vs, that battaill, famine, erthquakes,
Instructing and teaching us by his own Mouth with a provident exhortation, and therewith preparing and comforting the people of his Church to the paciente sufferance of things to come, wherein he prophesed and declared unto us, that battle, famine, earthquakes,
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And to the entent that no sodaine dread, or feare of straunge thinges anoyyng vs, shulde in any wise oppresse or abashe vs, he tolde vs before, that toward the ende of the world, aduersitees and troubles shoulde more and more be increased.
And to the intent that no sudden dread, or Fear of strange things annoying us, should in any wise oppress or abash us, he told us before, that towards the end of the world, aduersitees and Troubles should more and more be increased.
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Now beholde, al that whiche he spake of hath hapened, and is come among vs. And sith that is now happened, whiche was before spoken of, there shall also nowe ensue all that whiche was promised oure lorde hym selfe promisyng and saiyng:
Now behold, all that which he spoke of hath happened, and is come among us And sith that is now happened, which was before spoken of, there shall also now ensue all that which was promised our lord him self promising and saying:
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for he onely feareth deathe, which will not go vnto Christ, and he whiche will not go vnto Christ, is he whiche dothe not beleue, that he nowe beginnethe to raigne with Christe.
for he only fears death, which will not go unto christ, and he which will not go unto christ, is he which doth not believe, that he now beginneth to Reign with Christ.
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If thou beleueste truely in god, commyng to Christe, and beynge sure of his promisse, why doesre not thou ren and imbrace Christe nowe thou art called:
If thou beleueste truly in god, coming to Christ, and being sure of his promise, why doesre not thou ren and embrace Christ now thou art called:
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¶ The iuste man Symeon, who verely was a good and a iust man, and kepte the commaundemences of god ful of faith whan aunswere was made vnto him from almightee god, that he shoulde not die vntill he had sene Christ:
¶ The just man Symeon, who verily was a good and a just man, and kept the commaundemences of god full of faith when answer was made unto him from almighty god, that he should not die until he had seen christ:
and with praises and thākes vnto god, he saied with a lowde voyce, Nowe good lorde thou wilt licence thy seruaunte to departe from this mortall life in peace accordynge to the woorde that thou sendest me.
and with praises and thanks unto god, he said with a loud voice, Now good lord thou wilt licence thy servant to depart from this Mortal life in peace according to the word that thou sendest me.
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and also whan deathe beyng from vs excluded, we attaine to immortalitee or life euerlasting. That is our peace, that is our sure tranquillitee, that is our stedfast, our fyrme, and perpetuall suretee.
and also when death being from us excluded, we attain to immortality or life everlasting. That is our peace, that is our sure tranquillity, that is our steadfast, our firm, and perpetual surety.
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We striue daily with auarice, with lechery, with wrath, with ambicion. We haue a busie and painfull wrastlyng, with carnall vices and worldely delectacions.
We strive daily with avarice, with lechery, with wrath, with ambition. We have a busy and painful wrestling, with carnal vices and worldly delectations.
Howe muche the departing frome this worlde shall bee to thy profite, Christe him selfe maister of our profite and helthe dothe declare, where he saith to his disciples, whiche sorowed because he tolde theim that he woulde depart.
Howe much the departing from this world shall be to thy profit, Christ him self master of our profit and health doth declare, where he Says to his Disciples, which sorrowed Because he told them that he would depart.
Therby teaching and declarynge vnto vs, that whan they whom we do moste fauour or loue, do depart out of this worlde, we shoulde rather bee gladde than sorie.
Thereby teaching and declaring unto us, that when they whom we do most favour or love, do depart out of this world, we should rather be glad than sorry.
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And beyng deliuered frome troublous vexacions, and frome the venemous teeth of the diuel, to departe (Christe callyng vs) to the ioye of helthe euerlastyng.
And being Delivered from troublous vexations, and from the venomous teeth of the Devil, to depart (Christ calling us) to the joy of health everlasting.
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As it were that a christen man beleueth, to that entente onely, that he wold be fre from the touche of all grefe and disease, and inioye this worlde prosperously.
As it were that a christian man Believeth, to that entente only, that he would be from from the touch of all grief and disease, and enjoy this world prosperously.
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What thynge, I praie you, haue not we with other in commune, as longe as this commune carnalitee remaineth accordyng to the ordinaunce of our firste natiuitee:
What thing, I pray you, have not we with other in commune, as long as this commune carnality remains according to the Ordinance of our First Nativity:
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And whan a citie is won with enemies, by captiuitee all thynge is wasted. And whanne faire wether restrainethe showers, it is but one drowthe vnto all men.
And when a City is wone with enemies, by captivity all thing is wasted. And when fair weather restraineth showers, it is but one drowthe unto all men.
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In this wise Iob, after the losse of his goodes, and deathe of his children, being tourmented with pa•nefulle sores and byting of wormes, was not vanquished, but only proued:
In this wise Job, After the loss of his goods, and death of his children, being tormented with pa•nefulle sores and biting of worms, was not vanquished, but only proved:
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And whan his wife woulde haue perswaded him, that as if he were by the violence of paine out of pacience, he shoulde with a grudginge and disdainous voyce speake some thyng against almightie god, he aunswered vnto hir and saied:
And when his wife would have persuaded him, that as if he were by the violence of pain out of patience, he should with a grudging and disdainous voice speak Some thing against almighty god, he answered unto his and said:
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If we haue receiued goodes of the hands of our lorde, why shall not we than suffre euilles paciently? In all those thinges whiche happed to Iob, he neuer offended with his lippes in the sighte of our lorde.
If we have received goods of the hands of our lord, why shall not we than suffer evils patiently? In all those things which happened to Job, he never offended with his lips in the sight of our lord.
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not withstandyng that his wife, willyng to abuse hym, tempted hym, in this wyse saiyng: Where bene thy workes of mercy be come? Loo nowe what thou suffrest.
not withstanding that his wife, willing to abuse him, tempted him, in this wise saying: Where be thy works of mercy be come? Loo now what thou sufferest.
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But Thobias beyng constaunt and stedfast, and also armed with true faith, wherby he suffered vexacions and grefes, yelded not to the temptacion of his fraile wife,
But Tobias being constant and steadfast, and also armed with true faith, whereby he suffered vexations and griefs, yielded not to the temptation of his frail wife,
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God sente me to heale the and Sara thy sons wife, I am Raphaell one of the seuen aungels, whiche be presente and conuersaunte before the clearenes of god almightee.
God sent me to heal thee and Sarah thy Sons wife, I am Raphael one of the seuen Angels, which be present and conversant before the clearness of god almighty.
¶ This maner of sufferance is alwaie in good men. This lesson the holy apostoles kepte acoordyng to goddes commaundemente, not to murmoure in aduersitee,
¶ This manner of sufferance is alway in good men. This Lesson the holy Apostles kept according to God's Commandment, not to murmoure in adversity,
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Truely deare bretherne we oughte not to murmoure or grudge in aduersitees, but to suffre strongly and paciently all that shall happen vnto vs, sens it is writen:
Truly deer brethren we ought not to murmoure or grudge in aduersitees, but to suffer strongly and patiently all that shall happen unto us, since it is written:
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Let not these be to the any displeasures, but rather battaile againste worldely affections, ne lette theim not break or make waiker the faith of Christe,
Let not these be to the any displeasures, but rather battle against worldly affections, ne let them not break or make waiker the faith of Christ,
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So the Apostle Paule after this wrecke on the sea, after his whippinges, after sondrie and greuouse tournementes sustayned in his bodie, he dothe not saie, that he was vexed or tourbled,
So the Apostle Paul After this wreck on the sea, After his whippings, After sundry and grievous tournementes sustained in his body, he doth not say, that he was vexed or tourbled,
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There is giuē to me (saith he) a pricke in my fleshe, a messenger of the diuell, whiche continually striketh me to the entente that I shall not be extolled in mind.
There is given to me (Says he) a prick in my Flesh, a Messenger of the Devil, which continually striketh me to the entente that I shall not be extolled in mind.
And to resiste with the powers of an immonable mynde against soo many assaultes of distruction and deathe, what valiantnes of courage is it, ye and what honour to stande bolt vp right among the ruines of mankinde,
And to resist with the Powers of an immonable mind against so many assaults of destruction and death, what valiantness of courage is it, you and what honour to stand bolt up right among the ruins of mankind,
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Let him feare that is rekened noo partener of the crosse and passion of Christe: Lette hym also feare whiche from this carnal deathe, shall passe to the secounde deathe:
Let him Fear that is reckoned no partner of the cross and passion of Christ: Let him also Fear which from this carnal death, shall pass to the secounde death:
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Fynally let hym be a ferde, vnto whome by longe tariynge here this one thing auaileth, that his tourmentes and waillynges bee in the meane tyme put of or differred.
Finally let him be a ferde, unto whom by long tariynge Here this one thing avails, that his tormets and waillings be in the mean time put of or differed.
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the euyll men be drawen into paine, so suretie to them that beleue well, and payne to myscreauntes the soner doth happen Uerely good brethrene wee bee vncurtayse and neglygent hauyng regarde to goddes benefites:
the evil men be drawn into pain, so surety to them that believe well, and pain to myscreauntes the sooner does happen Verily good brethren we be vncurtayse and negligent having regard to God's benefits:
ne we dooe recognise what is offered vnto vs. Beholde howe virgins bee departed saulfe and in peace, with their glory and praise, not fearing the thretnynges, corruptions,
ne we do recognise what is offered unto us Behold how Virgins be departed saulfe and in peace, with their glory and praise, not fearing the threatenings, corruptions,
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And a freshe and great hoste of them, whiche became souldiours of Christ in the tyme of mortalitee, is assēbled with a more puissaunce to fight without dread, whan the batailes is ioined.
And a fresh and great host of them, which became Soldiers of christ in the time of mortality, is assembled with a more puissance to fight without dread, when the battles is joined.
What a thyng is this good frendes, how conueniente and necessarie is this pestilence and moraine, whiche seming to be monstruous and horrible, triethe out the goodnes of dyuers men,
What a thing is this good Friends, how convenient and necessary is this pestilence and morain, which seeming to be monstruous and horrible, trieth out the Goodness of Diverse men,
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If proud men wil stoupe, or vnthriftes auale their lewde corage? If thei that be riche and shal die without heires of their bodies, will any thyng distribute amonge their nedie neighbours.
If proud men will stoop, or unthrifts avail their lewd courage? If they that be rich and shall die without Heirs of their bodies, will any thing distribute among their needy neighbours.
Supposeste thou, had Came slaine his brother Abell at what tyme he offered the sacryfice vnto almightie god? well and yet god beynge ware of his pourpose condemned the murder conceiued in the minde, whiche Caine dyd afterwarde execute:
Suppose thou, had Come slain his brother Abel At what time he offered the sacrifice unto almighty god? well and yet god being aware of his purpose condemned the murder conceived in the mind, which Cain did afterward execute:
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likewise in the seruauntes of god, whiche confessing faith in their thoughtes, and in their ententes conceyuing martirdome, their soules beyng giuen to that good purpose be crowned of god their iudge, which knoweth all thynge.
likewise in the Servants of god, which confessing faith in their thoughts, and in their intents conceiving martyrdom, their Souls being given to that good purpose be crowned of god their judge, which Knoweth all thing.
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Howe ouer the warte and peruerse a thing is it that where wee desire that the will of god bee done whan he calleth and sendeth for vs out of this worlde, we do not forth with obey his commaundment and pleasure,
Howe over the wart and perverse a thing is it that where we desire that the will of god be done when he calls and sends for us out of this world, we do not forth with obey his Commandment and pleasure,
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if worldly captiuitee so much doth delite vs? Wherfore dooe we aske and desire in our praiers so often rehersed, that the time of the reigne, whiche is promised shuld come spedily,
if worldly captivity so much does delight us? Wherefore do we ask and desire in our Prayers so often rehearsed, that the time of the Reign, which is promised should come speedily,
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¶ More ouer for the plainer declaracion of goddes prouidence, and that our lorde, whiche afore seethe all thinges to come, wil giue to vs counsaile concernynge oure veraie helth, it happened late, that one of our company and a preiste, beyng attainted with sicknes,
¶ More over for the plainer declaration of God's providence, and that our lord, which afore seethe all things to come, will give to us counsel Concerning our very health, it happened late, that one of our company and a Priest, being attainted with sickness,
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as he was praiyng and in poynte of deathe, there stoode hard by hym a goodly yongman of an honourable porte and maiestee, high of sta•ure and faire, whome the sighte of man moughte vneth beholde with carnall eien sauing that he which was departing out of the world with eien more spirituall mought loke one suche one,
as he was praying and in point of death, there stood hard by him a goodly Young man of an honourable port and majesty, high of sta•ure and fair, whom the sight of man mought uneth behold with carnal eien Saving that he which was departing out of the world with eien more spiritual might look one such one,
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For he hearde whan he shulde die, that whiche he shuld reporte vnto other, and he hearde not for him selfe but for vs. For what shulde he learne, whiche was than in departing:
For he heard when he should die, that which he should report unto other, and he heard not for him self but for us For what should he Learn, which was than in departing:
In dede he learned for vs, whiche remained, to the entent that in hearing the preiste of god blamed, which asked his rightes, we shulde knowe what was to all men expedient.
In deed he learned for us, which remained, to the intent that in hearing the Priest of god blamed, which asked his rights, we should know what was to all men expedient.
¶ More ouer to vs of all other moste simple, how often hath it ben shewed by reuelacion? how sundry times haue I ben plainly commanded of the goodnes of god, that I shoulde alwaie affirme and openly preache, that our bretherne deliuered from this world by the callyng of god, shulde not be bewailed and sorowed for,
¶ More over to us of all other most simple, how often hath it been showed by Revelation? how sundry times have I been plainly commanded of the Goodness of god, that I should alway affirm and openly preach, that our brethren Delivered from this world by the calling of god, should not be bewailed and sorrowed for,
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Surely we bee the deceiuours of our owne faithe and hope, if that, that we saie apert to be faulse and dissembled It profiteth nothyng to shewe in wordes vertue, and in dedes to distroie veritee.
Surely we be the deceiuours of our own faith and hope, if that, that we say apert to be false and dissembled It profiteth nothing to show in words virtue, and in Deeds to destroy verity.
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We will not (saith he) good brethern, that ye shoulde be ignorant in that whiche concerneth theim that do slepe in naturall deathe, to the entente ye shulde not be sorowfull,
We will not (Says he) good brother, that you should be ignorant in that which concerns them that do sleep in natural death, to the entente you should not be sorrowful,
Who will not hye hym from the warse to the better? Who will not coueite to bee refourmed and chāged to the figure of Christ? or will not desire to come shortely to the dignitee celestiall grace? Paule the apostle preaching:
Who will not high him from the warse to the better? Who will not coueite to be reformed and changed to the figure of christ? or will not desire to come shortly to the dignity celestial grace? Paul the apostle preaching:
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our abiding (saith he) is in heauen, frō whens we abide the comminge of Christ Iesu, who shall transforme oure simple bodie in semblable figure to the bodie of his clearenes.
our abiding (Says he) is in heaven, from whence we abide the coming of christ Iesu, who shall transform our simple body in semblable figure to the body of his clearness.
but accordynge to the hope, whiche he hath in the promise of god, and truste that he hath in trouthe, be ioyfull and glad in his departing or translacion frō hence:
but according to the hope, which he hath in the promise of god, and trust that he hath in truth, be joyful and glad in his departing or Translation from hence:
lest if thei shulde abide lenger, they shuld be polluted with worldely infections. Therfore Enoch was rapte and •aken awaie sodainely, leaste sensuall appetite shulde corrupt his vnderstanding.
lest if they should abide longer, they should be polluted with worldly infections. Therefore Enoch was rapt and •aken away suddenly, jest sensual appetite should corrupt his understanding.
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O thou god of vertues and puissance, howe wonderfulle delectable bee thine habitacions, my soule desyreth and hasteth to come to thy plaices? Uerely he onely shoulde haue will to abide in this worlde, whom the worlde deliteth, whom flatering and deceptful time inuiteth with vaine delectacions of worldely pleasures.
Oh thou god of Virtues and puissance, how wondered delectable bee thine habitations, my soul desireth and hastes to come to thy plaices? Verily he only should have will to abide in this world, whom the world delighteth, whom flattering and deceptful time Inviteth with vain delectations of worldly pleasures.
Therfore good frendes lette vs alwaie bee bounde and ready to perfourme all thinge that god willeth with a perfect minde, a faith stable and constant, with vertue puissant and stronge, all feare of deathe vtterly excluded,
Therefore good Friends let us alway be bound and ready to perform all thing that god wills with a perfect mind, a faith stable and constant, with virtue puissant and strong, all Fear of death utterly excluded,
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And whan the daie of our sending for shall approche, lette vs willingely and without any stickkyng, come vnto god whan he calleth, which sens it ought to be done of theim, whiche be the seruauntes of god, much rather now the world decaiyng,
And when the day of our sending for shall approach, let us willingly and without any stickkyng, come unto god when he calls, which since it ought to be done of them, which be the Servants of god, much rather now the world decaiyng,
and all the holle house werie of rockyng of the beames and rafters, shoulde thrette to fall shortly in ruine, woldest thou not departe thense in all the haste possible:
and all the holle house weary of rocking of the beams and rafters, should thrette to fallen shortly in ruin, Wouldst thou not depart thence in all the haste possible:
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If whan thou art on the see, the waw•s beyng dryuen vppe with a sturdie winde, a troublous and stormie tempeste wolde warne the that thy shyp were in daunger of losing:
If when thou art on the see, the waw•s being driven up with a sturdy wind, a troublous and stormy tempest would warn the that thy ship were in danger of losing:
Who being on the sea sailing homewarde, woulde not desire to haue a prosperouse wynde, that he maie the sooner salute and imbrace his good frendes? Lette vs accompte Paradise to be our very countrey.
Who being on the sea sailing homeward, would not desire to have a prosperous wind, that he may the sooner salute and embrace his good Friends? Let us accompt Paradise to be our very country.
Why make we not hast, ye why do not we ren a pase to see oure countrey, that we maie salute our good Auncetours? There dothe abide and loke for vs a great numbre of our dere frendes, our Auncetours, our fathers and mothers, our bretherne and children.
Why make we not haste, you why do not we ren a pase to see our country, that we may salute our good Ancestors? There doth abide and look for us a great numbered of our dear Friends, our Ancestors, our Father's and mother's, our brethren and children.
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To come to beholde and imbrace theim, lorde god what a ioye and comforte shall it be bothe to theim and to vs? What an imcomparable dilectacion of the heauenly Regeons, withoute feare to die,
To come to behold and embrace them, lord god what a joy and Comfort shall it be both to them and to us? What an imcomparable dilectacion of the heavenly Regions, without Fear to die,
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That entent of our mind and faithe, lette our lorde Christe perceiue, & beholde, sens vnto the, them whiche towarde him haue moste affection, his goodnes will giue his rewardes most abundaunt and plentuous. Amen.
That intent of our mind and faith, let our lord Christ perceive, & behold, since unto thee, them which toward him have most affection, his Goodness will give his rewards most abundant and plenteous. Amen.
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