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Cant. 5. Formosissima mulierum, quo nam abijt dilectus tuus? Quonam abijt, & quaeremus eum? Cant. 6. Dilectus meus discendit ad ariolas aromatum, vt pascat in hortis, & vt colligat lilia.
Cant 5. Formosissima mulierum, quo nam Abijah Beloved Thy? Quonam Abijah, & quaeremus Eum? Cant 6. Beloved meus discendit ad ariolas aromatum, vt pascat in hortis, & vt colligat Lilia.
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This text (men and brethren, and very Christian audience) is read almost after one sort, sauing that some for the worde [ BELOVED ] say [ SPOVSE ]: And for that word [ gone aside ] other say [ gone downe ]. Pagnine sayth [ Lilies ]. Munster saith Roses. And diuers other say Uiolets.
This text (men and brothers, and very Christian audience) is read almost After one sort, Saving that Some for the word [ BELOVED ] say [ SPOUSE ]: And for that word [ gone aside ] other say [ gone down ]. Pagnine say [ Lilies ]. Munster Says Roses. And diverse other say Violets.
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But I will trust Pagnine in this matter, & go through with his exposition in this sort.
But I will trust Pagnine in this matter, & go through with his exposition in this sort.
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Fayrest of all women, whether is thy Beloued gone? whether is he gone aside? tell vs,
Fairest of all women, whither is thy beloved gone? whither is he gone aside? tell us,
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and we will seeke him with thee.
and we will seek him with thee.
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My beloued is gone down into his garden, to the beds of his spicerie, to be fed in gardens, & gather vp Lilies.
My Beloved is gone down into his garden, to the Beds of his spicery, to be fed in gardens, & gather up Lilies.
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THe occasion of this Scripture thus writtē, is, that the Church of God, which is named here to be the fayrest of women, had wonderfully commended her beloued Christ.
THe occasion of this Scripture thus written, is, that the Church of God, which is nam Here to be the Fairest of women, had wonderfully commended her Beloved christ.
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For (saith she) my loue is white and red coloured, a goodly person among ten thousand.
For (Says she) my love is white and read coloured, a goodly person among ten thousand.
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His head is like fine golde, his lockes blacke bushed. His eyes like doues eyes, washed in milke, and like pearles in golde.
His head is like fine gold, his locks black bushed. His eyes like Dove eyes, washed in milk, and like Pearls in gold.
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His cheekes like a garden bed, planted with all sweete thinges. His lippes like Lilies. His handes like precious stones.
His cheeks like a garden Bed, planted with all sweet things. His lips like Lilies. His hands like precious stones.
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His body pure Yuorie, ouer decked with Saphyres. His legges pillers of Marble, set vpon sockets of golde. His face as Lybanus. His wordes are sweete.
His body pure Ivory, over decked with Sapphires. His legs pillars of Marble, Set upon sockets of gold. His face as Lebanus. His words Are sweet.
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Such a one is my loue (quoth she): Such a one is my loue.
Such a one is my love (quoth she): Such a one is my love.
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Now, the other Churches, which in some translation are signified vnder the worde, adolescentulae, when they heare the beloued Christ thus commended, they lif• … vp their eares,
Now, the other Churches, which in Some Translation Are signified under the word, adolescentulae, when they hear the Beloved christ thus commended, they lif• … up their ears,
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and burne in their breste• … to know more of such a delightfull belo• … ued, and so trimme a spouse.
and burn in their breste• … to know more of such a delightful belo• … ued, and so trim a spouse.
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And there• … fore they aske whether he is gone, an• … whether he is gone aside:
And there• … before they ask whither he is gone, an• … whither he is gone aside:
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and promise• … that they will make after him, and séek• … him, euen as Germany began to prea• … Christ,
and promise• … that they will make After him, and séek• … him, even as Germany began to prea• … christ,
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and to prayse him in other sort, then the world had heard tell of before.
and to praise him in other sort, then the world had herd tell of before.
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And therefore neighbour countreyes, as our England, & the rest began more and more to haue hastie eares,
And Therefore neighbour countries, as our England, & the rest began more and more to have hasty ears,
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& hote hartes, to hearken after the beloued Christ, and to séeke after the beloued Christ, whom Germany had so loudly, and largely commended.
& hight hearts, to harken After the Beloved christ, and to seek After the Beloved christ, whom Germany had so loudly, and largely commended.
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But because this people which I speake to, is a great people, and the time that I haue to occupie is long,
But Because this people which I speak to, is a great people, and the time that I have to occupy is long,
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and the matter much, let vs all, ye honourable, and ye also beloued people, ioyne together in calling vpon the name of God.
and the matter much, let us all, you honourable, and you also Beloved people, join together in calling upon the name of God.
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And first to pray vnto the holy Ghost, that as he is called an oyntment, so he will make supple and tender our hartes,
And First to pray unto the holy Ghost, that as he is called an ointment, so he will make supple and tender our hearts,
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and make them hartes of fleshe.
and make them hearts of Flesh.
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That as he is called a fire, so by him our hartes may be eaten vp,
That as he is called a fire, so by him our hearts may be eaten up,
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and deuoured, in excesse of charitie.
and devoured, in excess of charity.
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That as he is called the comfortour, so he will comfort, and enable • … e a man of such and so much sicknes, to • … eare vp his name,
That as he is called the comforter, so he will Comfort, and enable • … e a man of such and so much sickness, to • … ear up his name,
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and to speake his ma• … ifolde prayses to the sonnes of this gene• … ation Then let vs go forward to pray • … or the whole state of Christes congrega• … ion, being yet farre from her countrey, incompassed rounde about with Cayns, and Esawes, and Basan Bulles,
and to speak his ma• … ifolde praises to the Sons of this gene• … ation Then let us go forward to pray • … or the Whole state of Christ's congrega• … ion, being yet Far from her country, encompassed round about with Cayns, and Esau's, and Basan Bulls,
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and all kindes of deadly foes, she being sperpled as yet wide where vpon the great face of this earth.
and all Kinds of deadly foes, she being sperpled as yet wide where upon the great face of this earth.
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More specially let vs pray for the Churches of England, & Ireland, and as the dutie of our loue,
More specially let us pray for the Churches of England, & Ireland, and as the duty of our love,
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and subiectiō most of all requireth, let vs pray for her most excellent Maiestie, Elizabeth by the grace of God. &c. That Gods enemies and her enemies may be made his, and her footestools.
and subjection most of all requires, let us pray for her most excellent Majesty, Elizabeth by the grace of God. etc. That God's enemies and her enemies may be made his, and her footestools.
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That her scepter may growe gréene, and florishe like a Palme trée well and moystly planted,
That her sceptre may grow green, and flourish like a Palm tree well and moistly planted,
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and that her seate may neuer totter, or nodde, but stand stedy as the seate of Salomon, and fayre as the sunne.
and that her seat may never totter, or nod, but stand steady as the seat of Solomon, and fair as the sun.
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That the dayes of her regiment may be as the dayes of heauen.
That the days of her regiment may be as the days of heaven.
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Let vs pray for all the Nobilitie, and genterie of this land, that they do not liue as the Giantes or noble men before Noes floud, without raigne, or rule:
Let us pray for all the Nobilt, and genterie of this land, that they do not live as the Giants or noble men before Noes flood, without Reign, or Rule:
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le• … t that as those Giantes brought downe vpon the heades of the world a floud of water:
le• … tO that as those Giants brought down upon the Heads of the world a flood of water:
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so some of our Englishe Giantes do bring vpon vs a floud of fire:
so Some of our English Giants do bring upon us a flood of fire:
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That they may remember that saying of Dauid• … I sayd you are Gods, because the word i• … come to you.
That they may Remember that saying of Dauid• … I said you Are God's, Because the word i• … come to you.
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If the worde come to them, or they to the worde, then they are Gods Gods, and Gods gentlemen:
If the word come to them, or they to the word, then they Are God's God's, and God's gentlemen:
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if it come not to them, nor they to it, then they are the Heraldes Gods & the Heraldes gentlemen.
if it come not to them, nor they to it, then they Are the Heralds God's & the Heralds gentlemen.
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Pray for them that they may be to their prince, as Thomas was to his master Christ:
prey for them that they may be to their Prince, as Thomas was to his master christ:
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Let vs go and let vs dye with him.
Let us go and let us die with him.
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That they may remember that Gods booke of life is better then the Heraldes booke of armes,
That they may Remember that God's book of life is better then the Heralds book of arms,
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and that neither house, nor bloud, can saue or withholde their soules from the hand of hell,
and that neither house, nor blood, can save or withhold their Souls from the hand of hell,
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but onely that iust bloud, of the iust man Iesus Christ.
but only that just blood, of the just man Iesus christ.
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Let vs hartily wishe to her maiesties most honorable Counsaile the spirite of councell and direction, that they may be as Iosephes in Egypt, faythfull,
Let us heartily wish to her majesty's most honourable Counsel the Spirit of council and direction, that they may be as Joseph's in Egypt, faithful,
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and carefull to prouide for the necessities of the realme, specially, that mens soules be not starued with hunger and pine of the worde of God.
and careful to provide for the necessities of the realm, specially, that men's Souls be not starved with hunger and pine of the word of God.
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Pray for all vs of Christes Ministerie: that as we are called • … ightes, so we may geue light:
prey for all us of Christ's Ministry: that as we Are called • … ightes, so we may give Light:
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and as we • … re called Gods, so we may continue to • … aster the world by the worde:
and as we • … re called God's, so we may continue to • … aster the world by the word:
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as we are • … alled Ambassadors, so we may be chea• … ie to speake from God to man:
as we Are • … alled ambassadors, so we may be chea• … ie to speak from God to man:
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as we are called dogges, we may barke:
as we Are called Dogs, we may bark:
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and as we are called watchmen, so we may carke and kéepe, and that that voice may ring through and through our heades.
and as we Are called watchmen, so we may cark and keep, and that that voice may ring through and through our Heads.
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O Tymothie keepe that which is committed.
Oh Timothy keep that which is committed.
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Pray for both twaine the Uniuersities, of Cambridge and Oxenforde, or as the Scripture calleth thē, the families of the sonnes of the Prophets, that they may growe on from strength to strength in courage of spirite,
Pray for both twaine the Universities, of Cambridge and Oxford, or as the Scripture calls them, the families of the Sons of the prophets, that they may grow on from strength to strength in courage of Spirit,
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and from wisedome to wisdome in plentie of iudgement, that they may be able mē, to teach,
and from Wisdom to Wisdom in plenty of judgement, that they may be able men, to teach,
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and reproue, to plant, and destroy, and that like young Samuell they may profite in fauour with God, and man.
and reprove, to plant, and destroy, and that like young Samuel they may profit in favour with God, and man.
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Pray for all the whole world, that they may open the gates of their hartes, that the prince of glory may haue entraunce in,
prey for all the Whole world, that they may open the gates of their hearts, that the Prince of glory may have Entrance in,
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and that being entred, he be not bound, and pinnioned as somtime he was in Cayphas his entresse,
and that being entered, he be not bound, and pinioned as sometime he was in Caiaphas his entress,
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but that he may be franke Chris• … and at libertie, and rule from one corner of our consciences vnto an other.
but that he may be frank Chris• … and At liberty, and Rule from one corner of our Consciences unto an other.
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Likewise for th• … se that suffer trouble, or gr• … uance in soule or body:
Likewise for th• … se that suffer trouble, or gr• … vance in soul or body:
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but specially thos• … that grone vnder the crosse of Gog 〈 ◊ 〉 Rome,
but specially thos• … that groan under the cross of Gog 〈 ◊ 〉 Room,
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and Magog of Constantinopl• … that they may be assisted with might, or deliuered with spéede, and that as Ioell sayth:
and Magog of Constantinopl• … that they may be assisted with might, or Delivered with speed, and that as Joel say:
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the house of Iacob may be a fire, the house of Ioseph may be a flame,
the house of Iacob may be a fire, the house of Ioseph may be a flame,
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and the house of Esau may be stubble.
and the house of Esau may be stubble.
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Lastly, let vs yeld vp thankes to the high throne of our heauens father, for those our brothers and sisters that are gone to God out of this lamentable maze of miserie.
Lastly, let us yield up thanks to the high throne of our heavens father, for those our Brother's and Sisters that Are gone to God out of this lamentable maze of misery.
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Desiring God, that the north winde may geue, and the south winde do not retaine:
Desiring God, that the north wind may give, and the south wind do not retain:
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that y• whole shéete with all y• fower corners, of beastes cleane & vncleane, may be taken vp into heauen:
that y• Whole sheet with all y• fower corners, of beasts clean & unclean, may be taken up into heaven:
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that Christ may be king from sea vnto sea: that nations may be geuen vnto his inheritance:
that christ may be King from sea unto sea: that Nations may be given unto his inheritance:
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that the holy Ghost may stirre, and the father draw, and the sonne thrust no man out that commeth vnto him:
that the holy Ghost may stir, and the father draw, and the son thrust no man out that comes unto him:
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that the workemen may be many: that the nets may be full:
that the workmen may be many: that the nets may be full:
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that his will may be done in these Sainctes in earth, as in those aboue in heauen, where doubtlesse nothing is done against Gods will:
that his will may be done in these Saints in earth, as in those above in heaven, where doubtless nothing is done against God's will:
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that we full of the feare of God, and full of fayth, may be gathered together to our forefathers, Abraham, Isaac, and Iacob. For these and what soeue• …, the holy Ghost, that best doctor,
that we full of the Fear of God, and full of faith, may be gathered together to our Forefathers, Abraham, Isaac, and Iacob. For these and what soeue• …, the holy Ghost, that best Doctor,
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& spirite of wisedome shall prompt into our spirites, I pray you all say the Lordes prayer. Our Father. &c.
& Spirit of Wisdom shall prompt into our spirits, I pray you all say the lords prayer. Our Father. etc.
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Fayrest of women, whether is thy beloued gone? &c. Here are fower thinges (as I take it) to be noted.
Fairest of women, whither is thy Beloved gone? etc. Here Are fower things (as I take it) to be noted.
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And in the first place, because there is a question asked: Whether is thy beloued gone? I will endeuour my selfe to speake of questions, & demaundes.
And in the First place, Because there is a question asked: Whither is thy Beloved gone? I will endeavour my self to speak of questions, & demands.
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Secondly, because the question is asked of the fayrest of womē, that is, of Christes Church, I will speake of the Church:
Secondly, Because the question is asked of the Fairest of women, that is, of Christ's Church, I will speak of the Church:
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which Church is a woman, and which not: which is fayre, and which not:
which Church is a woman, and which not: which is fair, and which not:
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and then of the authoritie of the Church, because here the question is asked of the Church,
and then of the Authority of the Church, Because Here the question is asked of the Church,
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and the Church séemeth to kéepe the determination in the goinges of the beloued, that is, in matters to be knowen of Christ.
and the Church Seemeth to keep the determination in the goings of the Beloved, that is, in matters to be known of christ.
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In the third place commeth to be handled the aunswere geuen by the Church, which is:
In the third place comes to be handled the answer given by the Church, which is:
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My beloued is gone downe to the beds of hys spicerie, &c. Lastly (though not by the order of the text,
My Beloved is gone down to the Beds of his spicery, etc. Lastly (though not by the order of the text,
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yet by order of matter) I will speak• … vpon these wordes: Tell vs, and we will seeke him with thee.
yet by order of matter) I will speak• … upon these words: Tell us, and we will seek him with thee.
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Howbeit these latter wordes shall not growe into any long processe.
Howbeit these latter words shall not grow into any long process.
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Onely I will geue charge, and vehement exhortation to the world, to séeke Christ, and make after him.
Only I will give charge, and vehement exhortation to the world, to seek christ, and make After him.
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I will tell them if they séeke him, they shall finde him, and I will not sticke to sweare if they finde him, they shall find the whole complishment of their hartes desire.
I will tell them if they seek him, they shall find him, and I will not stick to swear if they find him, they shall find the Whole complishment of their hearts desire.
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In the meane season, feare ye not (good presence) that I should kill you, with lothsomnesse and length.
In the mean season, Fear you not (good presence) that I should kill you, with loathsomeness and length.
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For I will poste through my many matters with what possible speede I can.
For I will post through my many matters with what possible speed I can.
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And first touching questions, & thinges to be demaunded, it is well sayd of Paule cōcerning questions of edifying:
And First touching questions, & things to be demanded, it is well said of Paul Concerning questions of edifying:
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In these thinges I would haue thee confirmed: these be good and profitable for men. But folishe questions, and questions of natiuities, those shunne:
In these things I would have thee confirmed: these be good and profitable for men. But foolish questions, and questions of Nativities, those shun:
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for they be vnprofitable and vaine. Good questions and profitable are to be demaunded. So the kinges in old time were wont to aske the Prophets of their battailes, and affaires.
for they be unprofitable and vain. Good questions and profitable Are to be demanded. So the Kings in old time were wont to ask the prophets of their battles, and affairs.
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So Naamans seruaunt asked Elizas the Prophet:
So Naamans servant asked Elizas the Prophet:
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Whether if hys master should goe vp to the Idole temple and worship, he might do so, or no?
Whither if his master should go up to the Idol temple and worship, he might do so, or no?
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So the Eunuch asked Philip the exposition of these wordes: Ductus est sicut ouis ad mactationem. &c. So Iohn asked a question:
So the Eunuch asked Philip the exposition of these words: Ductus est sicut ouis ad mactationem. etc. So John asked a question:
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T• … ne is es? &c. Art thou he that shall come, or shall we looke for an other? So Mary asked a question:
T• … ne is es? etc. Art thou he that shall come, or shall we look for an other? So Marry asked a question:
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How can these thinges be done vnto me, sith I haue no knowledge of man? So Philip asked a question:
How can these things be done unto me, sith I have no knowledge of man? So Philip asked a question:
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Lord tell vs the way, that is, Lorde what is the way? So the elders went vp to Ierusalem to aske of Iudaisme. So Peter asked a question:
Lord tell us the Way, that is, Lord what is the Way? So the Elders went up to Ierusalem to ask of Judaism. So Peter asked a question:
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Lord whether shall we go? thou hast the wordes of eternall life. So Nicodemus asked a questiō:
Lord whither shall we go? thou hast the words of Eternal life. So Nicodemus asked a question:
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How can a man be borne in his age? And againe: How can these thinges be done?
How can a man be born in his age? And again: How can these things be done?
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These questions be good and profitable to men. But vaine, and vnprofitable questions are to be shunned.
These questions be good and profitable to men. But vain, and unprofitable questions Are to be shunned.
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Such a vaine question it was that the Serpent demaunded in Paradise:
Such a vain question it was that the Serpent demanded in Paradise:
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Why hath God forbidden you to eate of the tree of the knowledge of good & euill?
Why hath God forbidden you to eat of the tree of the knowledge of good & evil?
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Such a vaine one moued the Apostles: Lord when wilt thou restore the kingdome of Israell? Whom Christ controlleth:
Such a vain one moved the Apostles: Lord when wilt thou restore the Kingdom of Israel? Whom christ controlleth:
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It is not yours to know times, or the momentes of times.
It is not yours to know times, or the moments of times.
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Such a vaine question did Peter aske of his fellowe Iohn: Lorde what shall this Iohn doe?
Such a vain question did Peter ask of his fellow John: Lord what shall this John do?
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Such an one moued y• S• … duces:
Such an one moved y• S• … duces:
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Lord if a womā haue seuen husbandes, who shall be her husband in the latter day?
Lord if a woman have seuen Husbands, who shall be her husband in the latter day?
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Such an one moued Iob ▪ Wherfore hast thou brought me out of my mothers wombe?
Such an one moved Job ▪ Wherefore hast thou brought me out of my mother's womb?
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Such an one moued Asterius ▪ Whether that Christes fleshe was, when it was not?
Such an one moved Asterius ▪ Whither that Christ's Flesh was, when it was not?
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Such an one moued Philasterius: Why men and Angels were not made both of one matter?
Such an one moved Philasterius: Why men and Angels were not made both of one matter?
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Such an one moued Marcellus: Whether God be alone, or hath more Gods with him?
Such an one moved Marcellus: Whither God be alone, or hath more God's with him?
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Such an one moued Donatus: Whether the Church can be in any other place then in Africke? Such an one Iouianus:
Such an one moved Donatus: Whither the Church can be in any other place then in Africa? Such an one John:
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Whether the virgin Mary were corrupted in bringing forth her sonne, or no? Such an one Valentinianus:
Whither the Virgae Mary were corrupted in bringing forth her son, or no? Such an one Valentinian:
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Whether the worde were chaunged into bones, fleshe, or heare, or no? Such an one the Euchitae:
Whither the word were changed into bones, Flesh, or hear, or no? Such an one the Euchitae:
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Whether that when a man is purged with baptisme, an hogge go forth of his mouth, or no? Such an one moued Potentinus:
Whither that when a man is purged with Baptism, an hog go forth of his Mouth, or no? Such an one moved Potentinus:
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Whether the holy Ghost do weepe in men, as he doth speake in men? Such an one moued the Aeriani:
Whither the holy Ghost do weep in men, as he does speak in men? Such an one moved the Aerianus:
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Whether mariage be lawfull, or no? Such an one moued Precillianus: Whether the world be made by the deuill, because it is an ill world? Such an one moued Manichaeus:
Whither marriage be lawful, or no? Such an one moved Precillianus: Whither the world be made by the Devil, Because it is an ill world? Such an one moved Manichaeus:
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Whether Christ be the Sunne that riseth and setteth, because he is called the light of the worlde? Such an one moued Arrius:
Whither christ be the Sun that Riseth and sets, Because he is called the Light of the world? Such an one moved Arius:
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Whether the holy Ghost may be commaunded by the Sonne? Such an one moued the Nazarens:
Whither the holy Ghost may be commanded by the Son? Such an one moved the Nazarens:
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Whether a man may professe both Iudisme, and Christianisme? Such an one moued Pelagius:
Whither a man may profess both Iudisme, and Christianity? Such an one moved Pelagius:
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Whe• … her that by free will a mā might ketch the kingdome of heauen? Such an one moued Nestorius:
Whe• … her that by free will a man might catch the Kingdom of heaven? Such an one moved Nestorius:
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Whether the honour of Christes diuinitie were geuen him of dutie, or no? Such an one moued Cresconius:
Whither the honour of Christ's divinity were given him of duty, or no? Such an one moved Cresconius:
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Whether a sinner ought to be bapti• … ed? because it is sayd: the oyle of a • … inner shall not fatten thy head. Such an one moued Vincentius:
Whither a sinner ought to be bapti• … ed? Because it is said: the oil of a • … inner shall not fatten thy head. Such an one moved Vincentius:
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Whether mans soule deserued to sinne • … efore it did sinne? Foolishe questions, and vnprofitable questions ought to be shunned.
Whither men soul deserved to sin • … efore it did sin? Foolish questions, and unprofitable questions ought to be shunned.
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And of all foolishe questions, what say you to the • … oolishnesse of our scholishe questions, set a • … oote by those subtle,
And of all foolish questions, what say you to the • … oolishnesse of our scholishe questions, Set a • … oote by those subtle,
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and déepe doctours, commonly called Scholemen? As: Whether there were any instant in the generation of God the second person?
and deep Doctors, commonly called Schoolmen? As: Whither there were any instant in the generation of God the second person?
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Whether in Christ there be more fi• … iations then one? Whether God the father hateth the • … onne?
Whither in christ there be more fi• … iations then one? Whither God the father hates the • … onne?
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Whether Christ myght possiblye • … aue taken vpon him the likenesse of an asse, of a woman, of a feend,
Whither christ might possibly • … ave taken upon him the likeness of an Ass, of a woman, of a fiend,
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or o• … a goorde? How that Goord should haue preached downe miracles, or haue hanged vpon a Crosse?
or o• … a goorde? How that Goord should have preached down Miracles, or have hanged upon a Cross?
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And what Peter should haue cōsecrated if he had consecrated, what time Christes body hung on the crosse?
And what Peter should have consecrated if he had consecrated, what time Christ's body hung on the cross?
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Or whether Christ being so transformed into a goorde, he might at the same tyme be called man also?
Or whither christ being so transformed into a goorde, he might At the same time be called man also?
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Whether after the resurrection, me• … do eate and drinke, or no?
Whither After the resurrection, me• … do eat and drink, or no?
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Whether it be lesse sinne to slay 〈 ◊ 〉 thousand men, then once on a Sonday to cloute a poore mans shoe?
Whither it be less sin to slay 〈 ◊ 〉 thousand men, then once on a Sunday to clout a poor men shoe?
cs pn31 vbi dc n1 pc-acp vvi 〈 sy 〉 crd n2, av a-acp p-acp dt np1 p-acp n1 dt j ng1 n1?
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Whether mens soules be bred within them, or come from without into them? What yeare Christ will come vnto his iudgement?
Whither men's Souls be bred within them, or come from without into them? What year christ will come unto his judgement?
cs ng2 n2 vbb vvn p-acp pno32, cc vvb p-acp p-acp p-acp pno32? q-crq n1 np1 vmb vvi p-acp po31 n1?
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Whether the starre that did shin• … to the wise men at the byrth of Christ ▪ were a starre, or an Angell?
Whither the star that did shin• … to the wise men At the birth of christ ▪ were a star, or an Angel?
cs dt n1 cst vdd n1 … pc-acp dt j n2 p-acp dt n1 pp-f np1 ▪ vbdr dt n1, cc dt n1?
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Whether a Mouse can eate Christe• … body, or no? And if she do eate it ▪ what daunger can be leuied vpon he• … head.
Whither a Mouse can eat Christe• … body, or no? And if she do eat it ▪ what danger can be levied upon he• … head.
cs dt n1 vmb vvi np1 … n1, cc dx? cc cs pns31 vdb vvi pn31 ▪ q-crq n1 vmb vbi vvn p-acp n1 … n1.
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Such men, such questions, fonde men, • … nde questions, foolishe men, scholishe • … uestions.
Such men, such questions, fond men, • … nde questions, foolish men, scholishe • … uestions.
d n2, d n2, j n2, • … vvi-u n2, j n2, j • … n2.
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But if Pasquin coulde now • … e reseued from death, or if some were as • … lithelie disposed to demaund questions • … s Pasquin, I wéen those mery kinde of • … uestions would cary away a great deale • … ore of edifying,
But if Pasquin could now • … e reseued from death, or if Some were as • … lithelie disposed to demand questions • … s Pasquin, I ween those merry kind of • … uestions would carry away a great deal • … over of edifying,
p-acp cs np1 vmd av • … sy vvd p-acp n1, cc cs d vbdr c-acp • … av-j vvn pc-acp vvi n2 • … sy np1, pns11 vvb d j n1 pp-f • … n2 vmd vvi av dt j n1 • … a-acp pp-f vvg,
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then these foolish scholish • … uestions.
then these foolish scholish • … uestions.
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As whether that the Bishop of Rome • … eing Antichrist, can be Christes vicar • … r no? Whether that when Dauid sayth:
As whither that the Bishop of Rome • … eing Antichrist, can be Christ's vicar • … r no? Whither that when David say:
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〈 ◊ 〉 will geue them a tyraunt to ride ouer • … heir heades, it may not be vnderstan• … ed of the Bishop of Rome, sithens he • … ath of so long a time ouer ridden all • … ur heades in regiment, and besides • … hat in session, rideth vpō mens shoulders?
〈 ◊ 〉 will give them a tyrant to ride over • … heir Heads, it may not be vnderstan• … ed of the Bishop of Rome, since he • … ath of so long a time over ridden all • … ur Heads in regiment, and beside • … hat in session, rides upon men's shoulders?
〈 sy 〉 vmb vvi pno32 dt n1 pc-acp vvi a-acp • … n1 n2, pn31 vmb xx vbi n1 … wd pp-f dt n1 pp-f np1, p-acp pns31 • … a-acp|dt pp-f av j dt n1 a-acp vvn d • … zz n2 p-acp n1, cc a-acp • … n1 p-acp n1, vvz p-acp ng2 n2?
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Whether that, that Bishop of Rome • … hich sayd, spirita sancta, for spiritus san• … tus, and fiatur, for fiat, were in daunger of that which was obiected vnto Paule, that too much study would make him • … adde?
Whither that, that Bishop of Rome • … hich said, Spirita sancta, for spiritus san• … tus, and fiatur, for fiat, were in danger of that which was objected unto Paul, that too much study would make him • … add?
cs d, cst n1 pp-f np1 • … fw-ge vvd, fw-la fw-la, p-acp fw-la n1 … fw-la, cc fw-la, p-acp n1, vbdr p-acp n1 pp-f d r-crq vbds vvn p-acp np1, cst av d n1 vmd vvi pno31 • … vvi?
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Whether that, that Pope which did • … arnally know the grandmother, the mother, and the daughter, did mak• … him self an Eunuche for the kingdom• … of heauen?
Whither that, that Pope which did • … arnally know the grandmother, the mother, and the daughter, did mak• … him self an Eunuch for the kingdom• … of heaven?
cs d, cst n1 r-crq vdd • … av-j vvb dt n1, dt n1, cc dt n1, vdd n1 … pno31 n1 dt n1 p-acp dt n1 … pp-f n1?
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Whether that Pope Leo that was s• … forgrowen with fatte, that he could• … not wallowe vp two staires in the Capitall,
Whither that Pope Leo that was s• … forgrown with fat, that he could• … not wallow up two stairs in the Capital,
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or Ecchius that had so large• … strouted bellie, or those drinking Sorbonistes that made the best wine i• … the towne to be called, vinum Theologicum, that is, diuines wine,
or Eccius that had so large• … strouted belly, or those drinking Sorbonists that made the best wine i• … the town to be called, vinum Theological, that is, Divines wine,
cc np1 cst vhd av n1 … vvd n1, cc d vvg n2 cst vvd dt js n1 n1 … dt n1 pc-acp vbi vvn, fw-la np1, cst vbz, vvz n1,
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and tha• … were wont to eate while that they were satur vsque ad guttur?
and tha• … were wont to eat while that they were satur vsque ad guttur?
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Whether these men be those tha• … M. Harding speaketh of, that do wean• … thē selues for the kingdome of heauē• …
Whither these men be those tha• … M. Harding speaks of, that do wean• … them selves for the Kingdom of heauen• …
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Whether that Byshop that was s• … fretting fell for losse of his Pecock• … pie, did possesse his soule in pacience• … or no?
Whither that Bishop that was s• … fretting fell for loss of his Pecock• … pie, did possess his soul in pacience• … or no?
cs d n1 cst vbds n1 … j-vvg vvd p-acp n1 pp-f po31 np1 … uh, vdd vvi po31 n1 p-acp n1 … cc dx?
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To what purpose generall Councel• … serue, if that Popishe iudgement ca• … not swarue?
To what purpose general Councel• … serve, if that Popish judgement ca• … not swerve?
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Whether in the last Coūcell at Tren• … it can be likely that there coulde b• … good rule kept of the rest of those hol• … fathers,
Whither in the last Council At Tren• … it can be likely that there could b• … good Rule kept of the rest of those hol• … Father's,
cs p-acp dt ord n1 p-acp np1 … pn31 vmb vbi j cst a-acp vmd n1 … j n1 vvn pp-f dt n1 pp-f d n1 … ng1,
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sithens that in the sayd Coun ▪ cell one of the fathers being taken i• … adultrie, was hanged,
since that in the said Con ▪ cell one of the Father's being taken i• … adultery, was hanged,
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an other sticked and an other father, as it is thought, by the rest of the fathers was let slinke, and slippe away?
an other sticked and an other father, as it is Thought, by the rest of the Father's was let slink, and slip away?
dt n-jn vvn cc dt j-jn n1, c-acp pn31 vbz vvn, p-acp dt n1 pp-f dt n2 vbds vvn vvi, cc vvi av?
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Whether the Oratour Bishop in the sayd Councell, that called the Pope of Rome the Light, and the Spouse, were adrad of that which Iob sayd:
Whither the Orator Bishop in the said Council, that called the Pope of Rome the Light, and the Spouse, were dreaded of that which Job said:
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Destruction is theirs which geue titles.
Destruction is theirs which give titles.
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Whether that the Inquisitours of Spaine may not more properly be called rougher hunters then Nemrod?
Whither that the Inquisitors of Spain may not more properly be called rougher Hunters then Nimrod?
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Whether the said Inquisitors, if they had Iesus of Nazareth in Italie, they would not ten times more rigorously put him to death,
Whither the said Inquisitors, if they had Iesus of Nazareth in Italy, they would not ten times more rigorously put him to death,
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then they did sometimes in Iewry?
then they did sometime in Iewry?
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Whether that, that Duke of Alua which now liueth, and is the proppe of Papistrie, is not more fitly to be called Esaus sonne,
Whither that, that Duke of Alva which now lives, and is the prop of Papistry, is not more fitly to be called Esaus son,
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then that Duke Alua which the Genesis speaketh of, sithens that Duke of Genesis did but come by • … ine frō Esaus loynes,
then that Duke Alva which the Genesis speaks of, since that Duke of Genesis did but come by • … ine from Esaus loins,
cs d n1 np1 r-crq dt n1 vvz pp-f, p-acp cst n1 pp-f n1 vdd p-acp vvi p-acp • … zz p-acp npg1 n2,
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and this Duke of Louane expresseth Esau most naturally in persecuting Iacob, and making his father sadde?
and this Duke of Loan Expresses Esau most naturally in persecuting Iacob, and making his father sad?
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Whether Hosius, and Harding, who say the sentence agaynst Christ was • … ustly geuen,
Whither Hosius, and Harding, who say the sentence against christ was • … ustly given,
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and one Vause that writeth a Cathechisme from Louane, and hath wiped out the second of the ten Commaundementes,
and one Vause that Writeth a Catechism from Loan, and hath wiped out the second of the ten commandments,
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and diuided the last into twaine, or the Iesuites that beginne to count Sainct Lukes and S. Markes Gospells,
and divided the last into twaine, or the Iesuites that begin to count Saint Lukes and S. Marks Gospels,
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as hangbies, and make Sainct Paules writing to be but Scripture at their lust:
as hangbies, and make Saint Paul's writing to be but Scripture At their lust:
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I say, whether that Hosius, Harding, Vause, or the Iesuites, haue frontem meritricis, or no?
I say, whither that Hosius, Harding, Vause, or the Iesuites, have frontem meritricis, or no?
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Whether that Doctour Sanders that hath written one booke de duabu• … missis in vno templo simul celebrandi• …, and hath brought not one iote,
Whither that Doctor Sanders that hath written one book the duabu• … missis in vno templo simul celebrandi• …, and hath brought not one jot,
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or smal tittle of Scripture to make for his purpose, do not represent the state of a• … Papisticall writers, whose custome i• … not much to meddle with Scriptures ▪
or small tittle of Scripture to make for his purpose, do not represent the state of a• … Papistical writers, whose custom i• … not much to meddle with Scriptures ▪
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Whether that the Papistes (as th• … worlde now is) coulde for any money be hyred to let passe poysoning,
Whither that the Papists (as th• … world now is) could for any money be hired to let pass poisoning,
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and man killing, sith that these be the grea• … test schole poyntes of their Church?
and man killing, sith that these be the grea• … test school points of their Church?
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These questions haue their edifying and edi• … more ritchly then these scho• … questions. But the question of princip• … litie is thus:
These questions have their edifying and edi• … more richly then these scho• … questions. But the question of princip• … litie is thus:
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Whether is thy beloue• … gone? Our questions must be of the g• … inges of the beloued,
Whither is thy beloue• … gone? Our questions must be of the g• … inges of the Beloved,
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and the doinges of the beloued, of Christes iourneyes, and Christes ghestes. And as questions may, and must be asked, so it must be for learninges sake:
and the doings of the Beloved, of Christ's journeys, and Christ's guests. And as questions may, and must be asked, so it must be for learnings sake:
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so then learning ought to be in all states & ages. And where as he said:
so then learning ought to be in all states & ages. And where as he said:
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Verilie ignorance is the dāme of all deuotion, I say to the cōtrary, verilie ignorance is not the dāme of right deuotiō, certainly the Scriptures in all corners of thē do excite all kinde of people to knowledge.
Verily ignorance is the dam of all devotion, I say to the contrary, verily ignorance is not the dam of right devotion, Certainly the Scriptures in all corners of them do excite all kind of people to knowledge.
av-j n1 vbz dt n1 pp-f d n1, pns11 vvb p-acp dt n-jn, av-j n1 vbz xx dt n1 pp-f j-jn n1, av-j dt n2 p-acp d n2 pp-f pno32 vdb vvi d n1 pp-f n1 p-acp n1.
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Esaie sayth: An non quesitum ibit populus ad Deum suum? Shall not the people goe to seeke after their God? Againe: The people that sit in darkenesse see a great light.
Isaiah say: an non quesitum ibit populus ad God suum? Shall not the people go to seek After their God? Again: The people that fit in darkness see a great Light.
np1 vvz: dt fw-fr fw-la fw-la fw-la fw-la fw-la fw-la? vmb xx dt n1 vvb pc-acp vvi p-acp po32 n1? av: dt n1 cst vvb p-acp n1 vvi dt j n1.
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Againe: The earth shall be filled with much knowledge. Againe, Christ sayth to all that receaue the Communion: Mortem eim annunciabitis. &c:
Again: The earth shall be filled with much knowledge. Again, christ say to all that receive the Communion: Mortem eim annunciabitis. etc.:
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Ye shall shewe forth his death till he come.
You shall show forth his death till he come.
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How can they shewe forth or talke of his death, except they haue knowledge? Againe: Cauet• … de Pseudoprophetis:
How can they show forth or talk of his death, except they have knowledge? Again: Cauet• … de False prophets:
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Take ye heede of • … alse Prophets. How cā they take héede, except they haue learning? Againe, it is sayd:
Take you heed of • … also prophets. How can they take heed, except they have learning? Again, it is said:
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Nonne legistis? Haue ye not red? Peter sayth: Regale sacerdotum sumus: We are a kingly Priesthoode.
Nonne legistis? Have you not read? Peter say: Regale Sacerdotum sumus: We Are a kingly Priesthood.
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We are all Priestes, and Priestes must be learned. Againe, it is sayd in the Canticles:
We Are all Priests, and Priests must be learned. Again, it is said in the Canticles:
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Sinescis te (O formosissima mulierum) egredere a me: If thou knowest not thy self, O thou fayrest of women, get thee frō me. Paule sayth: Omnia probate: Proue all thinges.
Sinescis te (O formosissima mulierum) Go forth a me: If thou Knowest not thy self, Oh thou Fairest of women, get thee from me. Paul say: Omnia probate: Prove all things.
fw-la fw-la (fw-la fw-la fw-la) fw-la dt pno11: cs pns21 vv2 xx po21 n1, uh pns21 js pp-f n2, vvb pno21 p-acp pno11. np1 vvz: fw-la n-jn: vvb d n2.
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It is sayd of Christian people: Ne simus paruuli intelligentia: Let vs not be little ones in vnderstanding. Againe:
It is said of Christian people: Ne Simus Parvuli Intelligence: Let us not be little ones in understanding. Again:
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Unus loquatur alter diiudicet: Let one speake, and the other iudge.
Unus loquatur alter diiudicet: Let one speak, and the other judge.
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How can those iudge that haue no learning? Peter willeth euery man to be readie to render a reason of his fayth.
How can those judge that have no learning? Peter wills every man to be ready to render a reason of his faith.
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It i• … sayd in Genesis, that Abraham went to the hill of Moreth, that is, to the hill o• … shewing.
It i• … said in Genesis, that Abraham went to the hill of Moreth, that is, to the hill o• … showing.
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So we must search the Scriptures till God be shewed vnto vs, and there we must farie.
So we must search the Scriptures till God be showed unto us, and there we must fairy.
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Sainct Iohn sayth• … Omnes erunt dociles Dei: They shall be all Gods scholers. Againe: Si quis vo• … luerit voluntatem eius facere. &c:
Saint John sayth• … Omnes erunt dociles Dei: They shall be all God's Scholars. Again: Si quis vo• … luerit voluntatem eius facere. etc.:
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If any man will do his will he must know o• … his doctrine. Againe:
If any man will do his will he must know o• … his Doctrine. Again:
cs d n1 vmb vdi po31 n1 pns31 vmb vvi n1 … po31 n1. av:
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This is eterna• … life to know thee, and whom thou ha• … sent Iesus Christ. Againe:
This is eterna• … life to know thee, and whom thou ha• … sent Iesus christ. Again:
d vbz n1 … n1 pc-acp vvi pno21, cc ro-crq pns21 n1 … vvd np1 np1. av:
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I write vnto you my little sonnes, I write vnt• … you fathers, I write vnto you younge men, I write vnto you childrē.
I write unto you my little Sons, I write vnt• … you Father's, I write unto you young men, I write unto you children.
pns11 vvb p-acp pn22 po11 j n2, pns11 vvb n1 … pn22 n2, pns11 vvb p-acp pn22 j n2, pns11 vvb p-acp pn22 n2.
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Againe, he writeth vnto a chosen Lady and to her children which abide in the libertie.
Again, he Writeth unto a chosen Lady and to her children which abide in the liberty.
av, pns31 vvz p-acp dt j-vvn n1 cc p-acp po31 n2 r-crq vvb p-acp dt n1.
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So that he writte to all states and sectes, to the entent they should haue knowledge.
So that he written to all states and Sects, to the intent they should have knowledge.
av cst pns31 vvn p-acp d n2 cc n2, p-acp dt n1 pns32 vmd vhi n1.
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In the Actes of the Apostles, when Paule preached, the people opened their bookes and conferred the places. S. Hierome sayth:
In the Acts of the Apostles, when Paul preached, the people opened their books and conferred the places. S. Jerome say:
p-acp dt n2 pp-f dt n2, c-crq np1 vvd, dt n1 vvd po32 n2 cc vvn dt n2. np1 np1 vvz:
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that Scripturarū ignorantia est ignorantia Christi: the ignoraunce of Scripture is the ignorance of Christ. S. Hierome writte to Paula, to Eustochium, and Marcella, women. S. Hierome saith:
that Scripturarū ignorantia est ignorantia Christ: the ignorance of Scripture is the ignorance of christ. S. Jerome written to Paula, to Eustochium, and Marcella, women. S. Jerome Says:
cst fw-la fw-la fw-la fw-la fw-la: dt n1 pp-f n1 vbz dt n1 pp-f np1. np1 np1 vvn p-acp np1, p-acp np1, cc np1, n2. np1 np1 vvz:
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Let the Plough man holding the hale, sing some Psalme of Dauid. S. Hierome translated the Psalmes into the Sclauonian toung.
Let the Plough man holding the hale, sing Some Psalm of David. S. Jerome translated the Psalms into the Sclavonian tongue.
vvb dt vvb n1 vvg dt vvb, vvb d n1 pp-f np1. np1 np1 vvn dt n2 p-acp dt np1 n1.
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Origine in an Homilie of the booke of Numbers, sayth: That the deuill possesseth all their soules that liue in ignoraunce.
Origine in an Homily of the book of Numbers, say: That the Devil Possesses all their Souls that live in ignorance.
fw-la p-acp dt n1 pp-f dt n1 pp-f n2, vvz: cst dt n1 vvz d po32 n2 cst vvb p-acp n1.
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The sayd Origine did alwayes wishe that he could poure all his knowledge into all kinde of mē.
The said Origine did always wish that he could pour all his knowledge into all kind of men.
dt j-vvn fw-la vdd av vvi cst pns31 vmd vvi d po31 n1 p-acp d n1 pp-f n2.
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Tertullian writte a booke of a learned argument vnto his wife. Ambrose did instruct Monacha S. Augustines mother in religion.
Tertullian written a book of a learned argument unto his wife. Ambrose did instruct Monk S. Augustine's mother in Religion.
np1 vvn dt n1 pp-f dt j n1 p-acp po31 n1. np1 vdd vvi np1 np1 njp2 n1 p-acp n1.
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Augustine writeth in the Psalme, that the kingdome of ignoraunce is the kingdome of errour. Other men may coniecture more.
Augustine Writeth in the Psalm, that the Kingdom of ignorance is the Kingdom of error. Other men may conjecture more.
np1 vvz p-acp dt n1, cst dt n1 pp-f n1 vbz dt n1 pp-f n1. j-jn n2 vmb vvi av-dc.
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But these two causes I thinke to be the speciall two causes why that the world liuing as it were in a warre of ignorance, doth call such & so much euill, peace.
But these two Causes I think to be the special two Causes why that the world living as it were in a war of ignorance, does call such & so much evil, peace.
p-acp d crd n2 pns11 vvb pc-acp vbi dt j crd n2 c-crq d dt n1 vvg p-acp pn31 vbdr p-acp dt n1 pp-f n1, vdz vvi d cc av d n-jn, n1.
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The one cause is, the vulgar translation of the Bible: the other, the worshipping of God in a straunge toung.
The one cause is, the Vulgar Translation of the bible: the other, the worshipping of God in a strange tongue.
dt crd n1 vbz, dt j n1 pp-f dt n1: dt n-jn, dt vvg pp-f np1 p-acp dt j n1.
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Touching the vulgar translation, that is the matrix and conceptorie place of very errour, and ignoraunce.
Touching the Vulgar Translation, that is the matrix and conceptorie place of very error, and ignorance.
vvg dt j n1, cst vbz dt fw-la cc j n1 pp-f j n1, cc n1.
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Hence Dunce, hence Dorbell, hence Houlcotte, Briccot, Tappar, Cappar, Ecchius, Pighius, Coclaeus, and Hofmiester, haue founded,
Hence Dunce, hence Dorbell, hence Houlcotte, Briccot, Tappar, Cappar, Eccius, Pighius, Coclaeus, and Hofmiester, have founded,
av n1, av np1, av j, np1, np1, np1, np1, np1, np1, cc np1, vhb vvn,
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and finde out many a fonde argumēt.
and find out many a fond argument.
cc vvi av d dt j n1.
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Hence wrangle the Iesuites, hence wrastle the Sorbonistes, hence the horne of Rome is most loftilie exalted.
Hence wrangle the Iesuites, hence wrestle the Sorbonists, hence the horn of Room is most loftily exalted.
av vvb dt np2, av vvi dt n2, av dt n1 pp-f n1 vbz av-ds av-j vvn.
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This is thrust vpon the world by the Inquisitors of Spaine, dubbed onely good, and authenticall by the Councell of Trent,
This is thrust upon the world by the Inquisitors of Spain, dubbed only good, and authentical by the Council of Trent,
d vbz vvn p-acp dt n1 p-acp dt n2 pp-f np1, vvn av-j j, cc j p-acp dt n1 pp-f np1,
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and who soeuer will not receaue this, he standeth accursed frō the face of the sayd Councell, with the fearce thunderbolt of Anathemysation.
and who soever will not receive this, he Stands accursed from the face of the said Council, with the fierce thunderbolt of Anathemysation.
cc r-crq av vmb xx vvi d, pns31 vvz vvn p-acp dt n1 pp-f dt j-vvn n1, p-acp dt j n1 pp-f n1.
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Besides that, this translation taketh away and addeth to the text, moe then many hundreds of wordes.
Beside that, this Translation Takes away and adds to the text, more then many hundreds of words.
p-acp d, d n1 vvz av cc vvz p-acp dt n1, av-dc cs d crd pp-f n2.
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There is no leafe throughout the whole Testament, but it hath in this translation some great and greuous errour. Whereas the Hebrue translation sayth:
There is no leaf throughout the Whole Testament, but it hath in this Translation Some great and grievous error. Whereas the Hebrew Translation say:
pc-acp vbz dx n1 p-acp dt j-jn n1, cc-acp pn31 vhz p-acp d n1 d j cc j n1. cs dt njp n1 vvz:
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Melchisedec protulit • … anē. And so sayth Ambrose, he brought forth bread: Iosephus sayth, he ministred bread. The vulgar translation sayth:
Melchizedek protulit • … anē. And so say Ambrose, he brought forth bred: Iosephus say, he ministered bred. The Vulgar Translation say:
np1 fw-la • … fw-la. cc av vvz np1, pns31 vvd av n1: np1 vvz, pns31 vvd n1. dt j n1 vvz:
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He offred vp bread. And hereupon they would deuise their Masse offertorie. The Hebrue translation sayth: Osculemini filium: Kisse the sonne. The vulgar translation sayth: Apprehendite disciplinam: Take ye discipline. The Hebrue translation sayth:
He offered up bred. And hereupon they would devise their Mass offertory. The Hebrew Translation say: Osculemini Son: Kiss the son. The Vulgar Translation say: Apprehendite Disciplinam: Take you discipline. The Hebrew Translation say:
pns31 vvd a-acp n1. cc av pns32 vmd vvi po32 n1 n1. dt njp n1 vvz: fw-la fw-la: vvb dt n1. dt j n1 vvz: j fw-la: vvb pn22 n1. dt njp n1 vvz:
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Filij hominum vs { que } quo gloriā meam in ignominiā? Sonnes of men how long shall my glory be turned into reproch? The vulgar translation sayth:
Filij hominum us { que } quo gloriā meam in ignominiā? Sons of men how long shall my glory be turned into reproach? The Vulgar Translation say:
fw-la fw-la pno12 { fw-fr } fw-la fw-la fw-la p-acp fw-la? ng1 pp-f n2 c-crq av-j vmb po11 n1 vbi vvn p-acp n1? dt j n1 vvz:
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Sonnes of men how long will ye be of an heauie hart? The Hebrue translation doth say:
Sons of men how long will you be of an heavy heart? The Hebrew Translation does say:
n2 pp-f n2 c-crq av-j vmb pn22 vbi pp-f dt j n1? dt njp n1 vdz vvi:
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The kinges of hostes are fled are fled, & the she dwellers in the houses haue deuided the spoyles. The vulgar translation sayth:
The Kings of hosts Are fled Are fled, & the she dwellers in the houses have divided the spoils. The Vulgar Translation say:
dt n2 pp-f n2 vbr vvn vbr vvn, cc dt pns31 n2 p-acp dt n2 vhb vvn dt n2. dt j n1 vvz:
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The kings of vertues of the beloued of the beloued. &c. The Hebrue doth say: Ye haue slept amongest the middest of the pottes. The vulgar doth say:
The Kings of Virtues of the Beloved of the Beloved. etc. The Hebrew does say: You have slept amongst the midst of the pots. The Vulgar does say:
dt n2 pp-f n2 pp-f dt j-vvn pp-f dt j-vvn. av dt njp vdz vvi: pn22 vhb vvn p-acp dt n1 pp-f dt n2. dt j vdz vvi:
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Ye haue slept amongest the middest of the Clergie. The Hebrue doth say: To enuie fatte hilles. The vulgar doth say: To looke vpon lumpishe hilles. The Hebrue doth say:
You have slept amongst the midst of the Clergy. The Hebrew does say: To envy fat hills. The Vulgar does say: To look upon lumpish hills. The Hebrew does say:
pn22 vhb vvn p-acp dt n1 pp-f dt n1. dt njp vdz vvi: pc-acp vvi j n2. dt j vdz vvi: pc-acp vvi p-acp j n2. dt njp vdz vvi:
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I will turne thee from Basan, I wil turne thee frō the depth of the sea. The vulgar doth say:
I will turn thee from Basan, I will turn thee from the depth of the sea. The Vulgar does say:
pns11 vmb vvi pno21 p-acp np1, pns11 vmb vvi pno21 p-acp dt n1 pp-f dt n1. dt j vdz vvi:
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I will turne thee from Basan, I will turne thee into the depth of the sea. The Hebrue doth say:
I will turn thee from Basan, I will turn thee into the depth of the sea. The Hebrew does say:
pns11 vmb vvi pno21 p-acp np1, pns11 vmb vvi pno21 p-acp dt n1 pp-f dt n1. dt njp vdz vvi:
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The Crow went going forth, and came againe. The vulgar doth say: The Crow went forth, & came not againe. The Hebrue doth say:
The Crow went going forth, and Come again. The Vulgar does say: The Crow went forth, & Come not again. The Hebrew does say:
dt n1 vvd vvg av, cc vvd av. dt j vdz vvi: dt n1 vvd av, cc vvd xx av. dt njp vdz vvi:
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In all the land of Aegypt there shall be bread. The vulgar doth say: In all the land of Aegypt there shall be hunger. The Hebrue sayth:
In all the land of Egypt there shall be bred. The Vulgar does say: In all the land of Egypt there shall be hunger. The Hebrew say:
p-acp d dt n1 pp-f np1 pc-acp vmb vbi n1. dt j vdz vvi: p-acp d dt n1 pp-f np1 pc-acp vmb vbi n1. dt njp vvz:
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They haue possessed me frō the beginning. The vulgar sayth: God created me from the beginning.
They have possessed me from the beginning. The Vulgar say: God created me from the beginning.
pns32 vhb vvn pno11 p-acp dt n1. dt j vvz: np1 vvd pno11 p-acp dt n1.
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The vulgar translateth that worde to bowe downe, vnto these wordes, to make Adoration. Hence springeth their seruile Adoration. The vulgar translateth the word fitte, into the word worthy. Hence cōmeth their fansie of condignitie. The Gréeke sayth:
The Vulgar Translate that word to bow down, unto these words, to make Adoration. Hence springs their servile Adoration. The Vulgar Translate the word fit, into the word worthy. Hence comes their fancy of condignity. The Greek say:
dt j vvz d n1 p-acp vvi a-acp, p-acp d n2, pc-acp vvi n1. av vvz po32 j n1. dt j vvz dt n1 n1, p-acp dt n1 j. av vvz po32 n1 pp-f n1. dt jp vvz:
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Gather not to your selues golde, and siluer. The vulgar saith: Possesse ye nor golde, nor siluer.
Gather not to your selves gold, and silver. The Vulgar Says: Possess you nor gold, nor silver.
vvb xx p-acp po22 n2 n1, cc n1. dt j vvz: vvb pn22 ccx n1, ccx n1.
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Hence riseth their fansie of wilfull frierishe pouertie. The Gréek sayth: I would you were without carefulnesse. The vulgar sayth:
Hence Riseth their fancy of wilful frierishe poverty. The Greek say: I would you were without carefulness. The Vulgar say:
av vvz po32 n1 pp-f j j n1. dt jp vvz: pns11 vmd pn22 vbdr p-acp n1. dt j vvz:
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I will haue you without carefulnesse. Hence sprong the fansie against mariage of some. This vulgar translation is (as I say) the broode mother of many errours.
I will have you without carefulness. Hence sprung the fancy against marriage of Some. This Vulgar Translation is (as I say) the brood mother of many errors.
pns11 vmb vhi pn22 p-acp n1. av vvd dt n1 p-acp n1 pp-f d. d j n1 vbz (c-acp pns11 vvb) dt n1 n1 pp-f d n2.
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And therefore that great costly edition of the Bible in the Hebrue, and Gréeke toung to be Printed from Louane,
And Therefore that great costly edition of the bible in the Hebrew, and Greek tongue to be Printed from Loan,
cc av d j j n1 pp-f dt n1 p-acp dt njp, cc jp n1 pc-acp vbi vvn p-acp np1,
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if it haue this vulgar translation adioyned vnto it, I aske quid Saul inter prophetas? What doth this base translation amōgest such precious toūges? Their new Concordance which they say likewise is towardes,
if it have this Vulgar Translation adjoined unto it, I ask quid Saul inter Prophets? What does this base Translation amongst such precious tongues? Their new Concordance which they say likewise is towards,
cs pn31 vhb d j n1 vvn p-acp pn31, pns11 vvb fw-la np1 vvb n2? q-crq vdz d j n1 p-acp d j n2? po32 j n1 r-crq pns32 vvb av vbz p-acp,
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and all the bookes that they all write, are all nought, voyde of Gods meaning, and Gods diuinitie, if they be founded, or grounded out of this vulgar translation.
and all the books that they all write, Are all nought, void of God's meaning, and God's divinity, if they be founded, or grounded out of this Vulgar Translation.
cc d dt n2 cst pns32 d vvb, vbr d pi, j pp-f npg1 n1, cc ng1 n1, cs pns32 vbb vvn, cc vvn av pp-f d j n1.
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Concerning the seruice to be had, and the worshipping of God to be in a straunge toung, that is in déede a thicke bushell to hide the candle,
Concerning the service to be had, and the worshipping of God to be in a strange tongue, that is in deed a thick bushel to hide the candle,
vvg dt n1 pc-acp vbi vhn, cc dt vvg pp-f np1 pc-acp vbi p-acp dt j n1, cst vbz p-acp n1 dt j n1 pc-acp vvi dt n1,
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or rather a leude effectuall meanes to plucke away both the candle and the candlesticke, making the house of Iacob Gods church as Egipt full of darkenesse,
or rather a leude effectual means to pluck away both the candle and the candlestick, making the house of Iacob God's Church as Egypt full of darkness,
cc av-c dt j j n2 pc-acp vvi av av-d dt n1 cc dt n1, vvg dt n1 pp-f np1 npg1 n1 p-acp np1 j pp-f n1,
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euen to be groaped with our féete.
even to be groped with our feet.
av-j pc-acp vbi vvd p-acp po12 n2.
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Most certayne it is, that S. Paul doth beate out the matter wonderfull towardly for vs. He will néedes driue it to this, that Gods worship should be in such sort, that the people may perceaue it, and say, Amen.
Most certain it is, that S. Paul does beat out the matter wonderful towardly for us He will needs driven it to this, that God's worship should be in such sort, that the people may perceive it, and say, Amen.
ds j pn31 vbz, cst n1 np1 vdz vvi av dt n1 j j p-acp pno12 pns31 vmb av vvi pn31 p-acp d, cst ng1 n1 vmd vbi p-acp d n1, cst dt n1 vmb vvi pn31, cc vvi, uh-n.
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Iust of that minde is Iustinian the Emperour, who made an Edict to that purpose. Iust so is Chrysostome, so Hyerom, and so Basill. Augustine vpon the psalmes sayth:
Just of that mind is Iustinian the Emperor, who made an Edict to that purpose. Just so is Chrysostom, so Jerome, and so Basil. Augustine upon the psalms say:
j pp-f d n1 vbz np1 dt n1, r-crq vvd dt n1 p-acp d n1. j av vbz np1, av np1, cc av np1. np1 p-acp dt n2 vvz:
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It behoueth vs after mans maner, and not after the fashion of byrdes to sing: for Iayes, Vssells and Rauins are taught to pronounce they wot not what.
It behooves us After men manner, and not After the fashion of Birds to sing: for Jays, Vssells and Ravins Are taught to pronounce they wot not what.
pn31 vvz pno12 p-acp n2 n1, cc xx p-acp dt n1 pp-f n2 pc-acp vvi: c-acp n2, n2 cc n2 vbr vvn pc-acp vvi pns32 vvb xx r-crq.
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Of a trusty troth euen their owne Masse booke doth geue vppe euidence against them selues,
Of a trusty troth even their own Mass book does give up evidence against them selves,
pp-f dt j n1 av po32 d n1 n1 vdz vvi a-acp n1 p-acp pno32 n2,
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and will néedes likewise proue, that the people ought to vnderstand the contentes of the Masse. The Masse booke sayth: let vs praye. The Priest sayth: the Lorde be with you.
and will needs likewise prove, that the people ought to understand the contents of the Mass. The Mass book say: let us pray. The Priest say: the Lord be with you.
cc vmb av av vvi, cst dt n1 vmd pc-acp vvi dt n2 pp-f dt n1. dt n1 n1 vvz: vvb pno12 vvi. dt n1 vvz: dt n1 vbb p-acp pn22.
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The Masse booke biddeth the people answer. The Masse booke biddeth them lift vp their hartes. The priest sayeth:
The Mass book bids the people answer. The Mass book bids them lift up their hearts. The priest Saith:
dt n1 n1 vvz dt n1 n1. dt n1 n1 vvz pno32 vvi a-acp po32 n2. dt n1 vvz:
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pray for me brethren and sisters.
pray for me brothers and Sisters.
vvb p-acp pno11 n2 cc n2.
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How can the people pray? how can they answer? how can they pray for the priest,
How can the people pray? how can they answer? how can they pray for the priest,
q-crq vmb dt n1 vvb? q-crq vmb pns32 vvi? q-crq vmb pns32 vvb p-acp dt n1,
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except they haue vnderstanding? Iustinus Marty• … sayth: Vbi sacerdos gracias agit, populus vni• … ersus cla• … at. Amen.
except they have understanding? Justinus Marty• … say: Vbi sacerdos gracias agit, populus vni• … ersus cla• … At. Amen.
c-acp pns32 vhb n1? np1 np1 … vvz: fw-la fw-la fw-la fw-fr, fw-la n1 … fw-la n1 … p-acp. uh-n.
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When the priest geueth thankes, all the people crye. Amen.
When the priest Giveth thanks, all the people cry. Amen.
c-crq dt n1 vvz n2, d dt n1 n1. uh-n.
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Chrysostome sayth, that the priest, • … nd the people talke together in their mi• … eries.
Chrysostom say, that the priest, • … and the people talk together in their mi• … eries.
np1 vvz, cst dt n1, • … cc dt n1 vvb av p-acp po32 n1 … npg1-n.
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This vnknowne toung of theirs • … ust néedes be that Babylonicall confusi• … n.
This unknown tongue of theirs • … ust needs be that Babylonical confusi• … n.
d j n1 pp-f png32 • … crd n2 vbb d jp n1 … wd.
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For the confusion of Babell is not • … n the many tounges, but in vnknowne • … péeche, which is not vnderstanded.
For the confusion of Babel is not • … n the many tongues, but in unknown • … péeche, which is not understanded.
p-acp dt n1 pp-f np1 vbz xx • … wd dt d n2, cc-acp p-acp j-vvn-u • … vvb, r-crq vbz xx vvn.
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Christ • … ayth in S. Iohn? Vos adoratis quod nesci• … is: you adore you wot not what.
christ • … ayth in S. John? Vos Adoratis quod nesci• … is: you adore you wot not what.
np1 • … uh p-acp fw-la np1? fw-fr fw-la fw-la n1 … vbz: pn22 vvb pn22 vvb xx r-crq.
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So • … ay it be sayd to these:
So • … ay it be said to these:
av • … uh pn31 vbb vvn p-acp d:
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you chaunt you • … ot not what, ye pray ye wot not what, • … e prattle ye wot not what.
you chant you • … It not what, you pray you wot not what, • … e prattle you wot not what.
pn22 vvi pn22 • … zz xx r-crq, pn22 vvb pn22 vvb xx r-crq, • … sy vvb pn22 vvb xx r-crq.
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It is not • … afe enough to meane well, that I can tel • … hem.
It is not • … afe enough to mean well, that I can tell • … hem.
pn31 vbz xx • … j av-d pc-acp vvi av, cst pns11 vmb vvb • … uh.
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In the first chapter of the prophet • … say it is sayd: I am full of the fatnesse • … f tuppes.
In the First chapter of the Prophet • … say it is said: I am full of the fatness • … f tuppes.
p-acp dt ord n1 pp-f dt n1 • … vvb pn31 vbz vvn: pns11 vbm j pp-f dt n1 • … sy n2.
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In the 43. chapter it is sayd:
In the 43. chapter it is said:
p-acp dt crd n1 pn31 vbz vvn:
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• … hou offeredst me no sacrifice, and • … hou didst not gloryfie me with thy • … urnt offringes.
• … how offeredst me not sacrifice, and • … how didst not Glorify me with thy • … urnt offerings.
• … uh-crq vvd2 pno11 xx vvi, cc • … uh-crq vdd2 xx vvi pno11 p-acp po21 • … j-vvn n2-vvg.
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They offred while• … God was full & weary, & yet they offred • … othing,
They offered while• … God was full & weary, & yet they offered • … othing,
pns32 vvd n1 … np1 vbds j cc j, cc av pns32 vvd • … n-vvg,
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because they offred not as God • … ommaunded them. For so he sayth him • … elfe:
Because they offered not as God • … ommaunded them. For so he say him • … self:
c-acp pns32 vvd xx c-acp np1 • … vvd pno32. p-acp av pns31 vvz pno31 • … n1:
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I made thee not to serue in obla• … ion, and I did not weary thee with • … rancumsence.
I made thee not to serve in obla• … ion, and I did not weary thee with • … rancumsence.
pns11 vvd pno21 xx pc-acp vvi p-acp n1 … n1, cc pns11 vdd xx vvi pno21 p-acp • … n1.
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Saule intended well, but • … hat ended not well.
Saule intended well, but • … hat ended not well.
np1 vvd av, cc-acp • … n1 vvd xx av.
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Gedion made an E• … hod of the Kinges that was in the eares • … f the people,
Gideon made an E• … hod of the Kings that was in the ears • … f the people,
np1 vvd dt np1 … j-u pp-f dt n2 cst vbds p-acp dt n2 • … sy dt n1,
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but it was a cord both to him, and to his house. Bishop Leo in a sermon he made de passione Domini, of our Lordes passion, sayth:
but it was a cord both to him, and to his house. Bishop Leo in a sermon he made the passion Domini, of our lords passion, say:
cc-acp pn31 vbds dt n1 av-d p-acp pno31, cc p-acp po31 n1. np1 np1 p-acp dt n1 pns31 vvd dt n1 fw-la, pp-f po12 ng1 n1, vvz:
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that Peter in cutting of of Malchus eare, had intent good enough, but he must smart with the sworde because he had smit without knowledge with the sworde.
that Peter in cutting of of Malchus ear, had intent good enough, but he must smart with the sword Because he had smit without knowledge with the sword.
cst np1 p-acp vvg pp-f pp-f np1 n1, vhd n1 j av-d, cc-acp pns31 vmb vvi p-acp dt n1 c-acp pns31 vhd vvn p-acp n1 p-acp dt n1.
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Doctor Sanders in an Oration that he made in the face of Louane, hath much wrested his wit to proue that those thinges which are done in the Church ought to be don• … in the latin toung.
Doctor Sanders in an Oration that he made in the face of Loan, hath much wrested his wit to prove that those things which Are done in the Church ought to be don• … in the latin tongue.
n1 np1 p-acp dt n1 cst pns31 vvd p-acp dt n1 pp-f j, vhz d vvn po31 n1 pc-acp vvi cst d n2 r-crq vbr vdn p-acp dt n1 vmd pc-acp vbi n1 … p-acp dt jp n1.
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The argumentes that this Doctor bringeth are but few, and those but fond, and except a couple,
The Arguments that this Doctor brings Are but few, and those but found, and except a couple,
dt n2 cst d n1 vvz vbr p-acp d, cc d p-acp j, cc c-acp dt n1,
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and scarse too that couple, are worth y• re citall.
and scarce too that couple, Are worth y• re citall.
cc av-j av d n1, vbr j n1 fw-mi n1.
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The one is this, out of Paul: Nam tu bene quidem gratias agis, sed alter non 〈 ◊ 〉 ▪ dificatur. &c. Thou doest well geue thankes,
The one is this, out of Paul: Nam tu bene quidem gratias Agis, sed alter non 〈 ◊ 〉 ▪ dificatur. etc. Thou dost well give thanks,
dt pi vbz d, av pp-f np1: fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr 〈 sy 〉 ▪ fw-la. av pns21 vd2 av vvi n2,
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but in the meane time an other is not edified.
but in the mean time an other is not edified.
cc-acp p-acp dt j n1 dt n-jn vbz xx vvn.
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That which the Apostle sayth to be well done (sayth Sanders) these youngling diuines call vnprofitable.
That which the Apostle say to be well done (say Sanders) these youngling Divines call unprofitable.
cst r-crq dt n1 vvz pc-acp vbi av vdn (vvz np1) d n1 vvz vvb j.
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But let this olde Sanders that semeth for age to be crooked in diuinitie, harken to S. Paul. I had rather, sayth he, speake ten wordes to the instruction of others,
But let this old Sanders that Seemeth for age to be crooked in divinity, harken to S. Paul. I had rather, say he, speak ten words to the instruction of Others,
cc-acp vvb d j n2 cst vvz p-acp n1 pc-acp vbi j p-acp n1, vvb p-acp n1 np1. pns11 vhd av-c, vvz pns31, vvb crd n2 p-acp dt n1 pp-f n2-jn,
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then ten thousand with a toung.
then ten thousand with a tongue.
cs crd crd p-acp dt n1.
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This olde Doctor, this good • … huser, Master Sanders taketh that which is ten thousand times worse,
This old Doctor, this good • … huser, Master Sanders Takes that which is ten thousand times Worse,
d j n1, d j • … fw-es, n1 np1 vvz cst r-crq vbz crd crd n2 av-jc,
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and • … eaueth that which is ten thousand times • … etter, so choisly hath he chosen in thys • … ase.
and • … eaueth that which is ten thousand times • … etter, so choicely hath he chosen in this • … ase.
cc • … vvz cst r-crq vbz crd crd n2 • … jc, av av-j vhz pns31 vvn p-acp d • … vvb.
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But his choise is not S. Pauls choise, and therefore we are youngling diuines • … y his verdict, for chusing as Paul did.
But his choice is not S. Paul's choice, and Therefore we Are youngling Divines • … y his verdict, for choosing as Paul did.
p-acp po31 n1 vbz xx n1 npg1 n1, cc av pns12 vbr n1 n2-jn • … wd po31 n1, p-acp vvg p-acp np1 vdd.
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An other argument groweth from Master Sanders. Paul went ouer many coun• … ries, as Pamphilia, Capadocia, Phrygia, &c. but he spake not, sayth he, to e• … ery one in diuers toūges,
an other argument grows from Master Sanders. Paul went over many coun• … rises, as Pamphylia, Cappadocia, Phrygia, etc. but he spoke not, say he, to e• … ery one in diverse tongues,
dt j-jn n1 vvz p-acp n1 np1. np1 vvd p-acp d n1 … vvz, c-acp np1, np1, np1, av p-acp pns31 vvd xx, vvz pns31, p-acp n1 … av pi p-acp j n2,
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therfore some were spoken to in an vnknowne toung which was not their owne.
Therefore Some were spoken to in an unknown tongue which was not their own.
av d vbdr vvn p-acp p-acp dt j n1 r-crq vbds xx po32 d.
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This is the • … ne force of Sanders most fine witte, in • … nding out fetches,
This is the • … ne force of Sanders most fine wit, in • … nding out Fetches,
d vbz dt • … ccx n1 pp-f np1 av-ds j n1, p-acp • … vvg av vvz,
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and winding in stuffe • … o strengthen and fortifye Antichristia• … isme, and Papisme.
and winding in stuff • … oh strengthen and fortify Antichristia• … isme, and Papism.
cc vvg p-acp n1 • … sy vvi cc vvi np1 … n1, cc n1.
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But why could not Paul do it? Say good Doctour Sanders, • … f thou béest a good Doctor:
But why could not Paul do it? Say good Doctor Sanders, • … f thou Best a good Doctor:
p-acp q-crq vmd xx np1 vdb pn31? n1 j n1 n2, • … sy pns21 vb2s dt j n1:
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& why would • … e not doo it? say Doctour Sanders, if • … hou béest a good fellow.
& why would • … e not do it? say Doctor Sanders, if • … how Best a good fellow.
cc q-crq vmd • … sy xx vdi pn31? vvb n1 np1, cs • … uh-crq vb2s dt j n1.
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Certainely Fredericus Furius, a man of as great doctorship as Doctor Sanders, a Spanyard, dedicated his booke to Cardinall Burgensis 〈 ◊ 〉 Spanyard, telleth vs a tale of quite cō• … rarieties.
Certainly Frederick Furius, a man of as great doctorship as Doctor Sanders, a Spanyard, dedicated his book to Cardinal Burgensis 〈 ◊ 〉 Spanyard, Telleth us a tale of quite con• … rarities.
av-j np1 np1, dt n1 pp-f a-acp j n1 p-acp n1 np1, dt np1, vvn po31 n1 p-acp n1 np1 〈 sy 〉 np1, vvz pno12 dt n1 pp-f av n1 … n2.
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For, sayth he, Andrew Peters • … rother preached vnto the Scythi, Sogdi• … ni, and Sacci in their toung, Iacob 〈 ◊ 〉 the twelue trybes in their toung, Barthelmew to the Indians in their toun• … Thomas to the Parthians in their toun• … to the Meades in their toung, to t• … Persi, Hercani, & Bracchi in their toun• … But put case Fredericus Furius we• … a tounglesse man,
For, say he, Andrew Peter's • … rother preached unto the Scythi, Sogdi• … ni, and Sacci in their tongue, Iacob 〈 ◊ 〉 the twelue tribes in their tongue, Bartholomew to the Indians in their toun• … Thomas to the Parthians in their toun• … to the Meads in their tongue, to t• … Persi, Hercani, & Bracchi in their toun• … But put case Frederick Furius we• … a tounglesse man,
p-acp, vvz pns31, np1 npg1 • … zz vvn p-acp dt np1, np1 … fw-fr, cc np1 p-acp po32 n1, np1 〈 sy 〉 dt crd n2 p-acp po32 n1, np1 p-acp dt np1 p-acp po32 n1 … np1 p-acp dt njp2 p-acp po32 n1 … pc-acp dt n2 p-acp po32 n1, p-acp n1 … fw-la, fw-la, cc np1 p-acp po32 n1 … cc-acp vvd n1 np1 np1 n1 … dt j n1,
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and had now yet sa• … nothing, I wene, that place of the Actes 〈 ◊ 〉 the Apostles will easely choake Doct• … Saunders, and all these troublous ba• … kers Louanians. The people there 〈 ◊ 〉 thus:
and had now yet sa• … nothing, I wene, that place of the Acts 〈 ◊ 〉 the Apostles will Easily choke Doct• … Saunders, and all these troublous ba• … kers Louvainians. The people there 〈 ◊ 〉 thus:
cc vhd av av n1 … pix, pns11 zz, cst n1 pp-f dt n2 〈 sy 〉 dt n2 vmb av-j vvi np1 … np1, cc d d j n1 … n2 njp2. dt n1 a-acp 〈 sy 〉 av:
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Non omnes qui loquūtur linguis Galilei sunt. &c. Are not all these that speak• … here, men of Galile? is it not much th• … euery one of vs doth heare our own• … vulgar and mother toung? We Parthi• … ans, Medes, Elamites, of Mesopotamia, of Iurie, Capadocia, Pontus, of Asia, Phrygia, Pamphilia,
Non omnes qui loquūtur linguis Galilei sunt. etc. are not all these that speak• … Here, men of Galilee? is it not much th• … every one of us does hear our own• … Vulgar and mother tongue? We Parthi• … ans, Medes, Elamites, of Mesopotamia, of Jury, Cappadocia, Pontus, of Asia, Phrygia, Pamphylia,
fw-fr fw-la fw-la fw-la fw-la fw-la fw-la. av vbr xx d d cst n1 … av, n2 pp-f np1? vbz pn31 xx d n1 … d crd pp-f pno12 vdz vvi po12 n1 … j cc n1 n1? pns12 np1 … fw-fr, np1, np1, pp-f np1, pp-f n1, np1, np1, pp-f np1, np1, np1,
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and Aegipt, o• … Lybia, Rome, Crete, and Arabia:
and Egypt, o• … Libya, Rome, Crete, and Arabia:
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w• … heare these men speaking the noblenesse of matters diuine in our own• … tounges.
w• … hear these men speaking the nobleness of matters divine in our own• … tongues.
n1 … vvi d n2 vvg dt n1 pp-f n2 j-jn p-acp po12 n1 … n2.
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But they haue other argumēt• … There is one God, therefore the seruice must be in one toung. I deny t• … argument:
But they have other argument• … There is one God, Therefore the service must be in one tongue. I deny t• … argument:
p-acp pns32 vhb j-jn n1 … a-acp vbz crd np1, av dt n1 vmb vbi p-acp crd n1. pns11 vvb n1 … n1:
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let it lye whilest it be helpe• … Master Harding hath two argument• … The one is, the title of the Crosse w• … • … rittē in Greke, Hebrue, & Latin tounges:
let it lie whilst it be helpe• … Master Harding hath two argument• … The one is, the title of the Cross w• … • … ritten in Greek, Hebrew, & Latin tongues:
vvb pn31 vvi cs pn31 vbb n1 … n1 np1 vhz crd n1 … dt pi vbz, dt n1 pp-f dt j n1 … • … vvn p-acp jp, njp, cc jp n2:
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and therfore the seruice ought to be in one of these three toūgs.
and Therefore the service ought to be in one of these three tongues.
cc av dt n1 vmd pc-acp vbi p-acp crd pp-f d crd n2.
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Thē the • … ewes, Gréekes, & Latinistes will neuer • … grée which toung shall serue for y• turne. • … et Master Harding make his argumēt • … hus:
Them the • … ewes, Greeks, & Latinists will never • … agree which tongue shall serve for y• turn. • … et Master Harding make his argument • … hus:
av dt • … n2, njp2, cc n2 vmb av-x • … vvb r-crq n1 vmb vvi p-acp n1 vvi. • … fw-fr n1 np1 vvi po31 n1 • … zz:
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It was written in Gréeke, Hebrue, • … nd Latin:
It was written in Greek, Hebrew, • … and Latin:
pn31 vbds vvn p-acp jp, njp, • … cc jp:
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therefore it was written to • … e vnderstanded of all men, and therfore • … eruice must be in such a toung that it may be vnderstanded.
Therefore it was written to • … e understanded of all men, and Therefore • … eruice must be in such a tongue that it may be understanded.
av pn31 vbds vvn pc-acp • … sy vvn pp-f d n2, cc av • … n1 vmb vbi p-acp d dt n1 cst pn31 vmb vbi vvn.
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The Hebrue vo• … alls (sayth he) were not set downe to the • … onsonantes by the Rabbies, because the • … xposition of the Scriptures should not be • … nowne to the people.
The Hebrew vo• … alls (say he) were not Set down to the • … onsonantes by the Rabbies, Because the • … xposition of the Scriptures should not be • … noun to the people.
dt njp n1 … d|vbz (vvz pns31) vbdr xx vvn a-acp p-acp dt • … n2 p-acp dt n2, c-acp dt • … n1 pp-f dt n2 vmd xx vbi • … n1 p-acp dt n1.
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Thus Mast. Har• … ing is a Papist, a Iew, & all that nought 〈 ◊ 〉.
Thus Mast. Har• … ing is a Papist, a Iew, & all that nought 〈 ◊ 〉.
av n1 np1 … zz vbz dt njp, dt np1, cc d cst pix 〈 sy 〉.
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If he will haue his argument assoiled, • … et him remēber th• … Iudaisme, & Christi• … nisme are dissiblable.
If he will have his argument assoiled, • … et him Remember th• … Judaism, & Christi• … nisme Are dissiblable.
cs pns31 vmb vhi po31 n1 vvd, • … fw-fr pno31 vvi n1 … n1, cc np1 … n1 vbr j.
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The Iewes durst • … ot looke on Gods face, but we haue • … eene his glory,
The Iewes durst • … It look on God's face, but we have • … Even his glory,
dt np2 vvd • … zz vvb p-acp ng1 n1, p-acp pns12 vhb • … av po31 n1,
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as the glory of the on• … y begotten of the father.
as the glory of the on• … y begotten of the father.
c-acp dt n1 pp-f dt n1 … wd vvn pp-f dt n1.
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The Iewes • … urst not pronounce the word Iehoua, • … ut we doo it commonly.
The Iewes • … urst not pronounce the word Iehoua, • … ut we do it commonly.
dt np2 • … n-vvn xx vvi dt n1 np1, • … fw-it pns12 vdi pn31 av-j.
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The Iewes • … ept • … id their misteries in shaddowes: Christ sayd: Goe ye and preach ye.
The Iewes • … ept • … id their Mysteres in shadows: christ said: Go you and preach you.
dt np2 • … vvd • … fw-la po32 n2 p-acp n2: np1 vvd: vvb pn22 cc vvb pn22.
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No • … ew did enter into the Sanctuary but t• … high Priest once a yēare.
No • … ew did enter into the Sanctuary but t• … high Priest once a yenare.
uh-dx • … zz vdd vvi p-acp dt n1 p-acp n1 … j n1 a-acp dt vvi.
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Our Sanct• … ry Christ sayth: Euery one that commeth vnto me I wil not cast him forth.
Our Sanct• … Rye christ say: Every one that comes unto me I will not cast him forth.
np1 np1 … zz np1 vvz: d pi cst vvz p-acp pno11 pns11 vmb xx vvi pno31 av.
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It is euen so as I tell you good people.
It is even so as I tell you good people.
pn31 vbz av av c-acp pns11 vvb pn22 j n1.
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H• … that is ignoraunt in papistrie, is like th• … woman of Samaria, which standeth 〈 ◊ 〉 the fountaine,
H• … that is ignorant in papistry, is like th• … woman of Samaria, which Stands 〈 ◊ 〉 the fountain,
np1 … cst vbz j p-acp n1, vbz av-j n1 … n1 pp-f np1, r-crq vvz 〈 sy 〉 dt n1,
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and is a thirst, and yet f• … leth her selfe not to be a thirst.
and is a thirst, and yet f• … leth her self not to be a thirst.
cc vbz dt n1, cc av n1 … vvz po31 n1 xx pc-acp vbi dt n1.
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They a• … like those people that say: Palpamus par• … tem sicut caeci:
They a• … like those people that say: Palpamus par• … tem sicut Caeci:
pns32 n1 … av-j d n1 cst vvb: np1 n1 … fw-la fw-la fw-la:
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we groape at the wall lik• … blynde men, and we stumble in th• … noone time as though it were in th• … night.
we groape At the wall lik• … blind men, and we Stumble in th• … noon time as though it were in th• … night.
pns12 vvi p-acp dt n1 n1 … j n2, cc pns12 vvb p-acp n1 … pix n1 c-acp cs pn31 vbdr p-acp n1 … n1.
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They be like vnto those of whom it is sayd:
They be like unto those of whom it is said:
pns32 vbb j p-acp d pp-f r-crq pn31 vbz vvn:
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The light came into the worl• … and they did not receaue the light like vnto the Apostles, who in the dar• … night tooke Christ to be a ghost:
The Light Come into the worl• … and they did not receive the Light like unto the Apostles, who in the dar• … night took christ to be a ghost:
dt n1 vvd p-acp dt n1 … cc pns32 vdd xx vvi dt j av-j p-acp dt n2, r-crq p-acp dt n1 … n1 vvd np1 pc-acp vbi dt n1:
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lyke 〈 ◊ 〉 those of whom Tertullian speaketh of 〈 ◊ 〉 the Gentiles: They do amisse because they know not.
like 〈 ◊ 〉 those of whom Tertullian speaks of 〈 ◊ 〉 the Gentiles: They do amiss Because they know not.
av-j 〈 sy 〉 d pp-f r-crq np1 vvz pp-f 〈 sy 〉 dt n2-j: pns32 vdb av c-acp pns32 vvb xx.
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They be like to hy• … that abideth in darkenesse and knoweth not whether he goeth.
They be like to hy• … that Abideth in darkness and Knoweth not whither he Goes.
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Those that abu• … these ignoraunt folke be as (Esay sayth that mingle the spirit of sléepe to t• … world,
Those that abu• … these ignorant folk be as (Isaiah say that mingle the Spirit of sleep to t• … world,
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and geue them wordes in a bóo• … closely clasped.
and give them words in a bóo• … closely clasped.
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They be like to that Painter that Plutarke speaketh of, that had 〈 ◊ 〉 uill fauouredly proportioned a pain• … Hen,
They be like to that Painter that Plutarch speaks of, that had 〈 ◊ 〉 vill favoredly proportioned a pain• … Hen,
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and therefore chased away the liuely Hennes, lest that his euill woorkmanship should be perceiued: those chase away Gods worde, lest their fansie should be discouered.
and Therefore chased away the lively Hens, lest that his evil workmanship should be perceived: those chase away God's word, lest their fancy should be discovered.
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If they be blinde leaders, then there is an hole in hell, and thether rushe downe both the leaders, and the parties missed.
If they be blind leaders, then there is an hold in hell, and thither rush down both the leaders, and the parties missed.
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If they sée, and will not let others sée, then they be as churlish as a dogge, who when he is smit of a serpent, wil not • … ate the herbe Canaria in the sight of • … an,
If they see, and will not let Others see, then they be as churlish as a dog, who when he is smit of a serpent, will not • … ate the herb Canaria in the sighed of • … an,
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lest that man in such distresse should • … e thereby relieued.
lest that man in such distress should • … e thereby relieved.
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They be like these hypocrite Pharisies, that made fast the kingdome of God against them selues, and agaynst all others.
They be like these hypocrite Pharisees, that made fast the Kingdom of God against them selves, and against all Others.
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But to thwite and vpbraide them by their ignoraunce, would be thought but to be vntrue and • … alumnious.
But to thwite and upbraid them by their ignorance, would be Thought but to be untrue and • … alumnious.
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And that voyce of Master Harding from Louaine, saying:
And that voice of Master Harding from Louvain, saying:
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Verely • … he greatest learned men in Christen• … ome haue bene of our part, doth séeme • … o some a voyce of great truth & veritie.
Verily • … he greatest learned men in Christen• … ome have be of our part, does seem • … oh Some a voice of great truth & verity.
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Without all peraduentures, there hath • … ene of Master Hardinges side so long a • … atalogue of so vnlearned, and insensible • … ryters,
Without all peradventures, there hath • … ene of Master Hardinges side so long a • … atalogue of so unlearned, and insensible • … ryters,
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as I thinke by arte memora• … iue, they cannot be comprehended.
as I think by art memora• … iue, they cannot be comprehended.
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That which Aloes is to the lippes, which galli is to the toung, which a carcasse smell is to the nose, which a cockatrise to the eyes, which a naked dagger is to the hart, that it is,
That which Aloes is to the lips, which Gauls is to the tongue, which a carcase smell is to the nose, which a Cockatrice to the eyes, which a naked dagger is to the heart, that it is,
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and euen that comfort it is, to be conuersaunt in the base barbarismes, & balde solisismes,
and even that Comfort it is, to be conversant in the base barbarisms, & bald solisismes,
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and balde sillogismes, & whole dungeons of the Duncerie of Hardinges companions.
and bald syllogisms, & Whole dungeons of the Duncery of Hardinges Sodales.
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Let them not be to shrill in crying out, and craking of their learning, as likewise not to shrill to weaken and impayre our side.
Let them not be to shrill in crying out, and craking of their learning, as likewise not to shrill to weaken and impair our side.
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That which Erasmus sayd sometimes of Prudentius: Ibi• … quouis seculo inter doctos, Prudenti, tho• … shalt alwayes Prudentius, go for a learned man:
That which Erasmus said sometime of Prudentius: Ibi• … quouis seculo inter doctos, Prudenti, tho• … shalt always Prudentius, go for a learned man:
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so may I likewise say thus The worlde will neuer bee so learn• … Martin Luther, but thou shalt be cou• … ted learned, thou shalt be called learne• … Zuinglius, and thou excellent well lea• … ned Oecolampadius, learned Buce• … learned Phagius, learned Emanuel• … learned Pellicane, and learned Pome rane, and learned Bruntius. A m• … would thinke you had goodly learni• … Cassander, Bibliander, and Burrau• … Bullinger, Gualter, Wulfius, Lauat• … rus, and Simlerus. Diuines of Sureck• … I thinke haue more diuinitie then ma• … bragge doctors that ryde aloft in Papasie.
so may I likewise say thus The world will never be so learn• … Martin Luther, but thou shalt be cou• … ted learned, thou shalt be called learne• … Zwingli, and thou excellent well lea• … ned Oecolampadius, learned Buce• … learned Phagius, learned Emanuel• … learned Pelican, and learned Pome rane, and learned Brutus. A m• … would think you had goodly learni• … Cassander, Bibliander, and Burrau• … Bullinger, Gualter, Wulfius, Lauat• … rus, and Simlerus. Divines of Sureck• … I think have more divinity then ma• … brag Doctors that ride aloft in Papacy.
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What age will deny thée to be learned Dauid Chitreus, or thée Victorinus Strigelius, or thée Flaccius Illyricus, or thée Westimerus, or thée Hemingius, or thee Hiperius, though Doct. Sanders say nay and sweare nay.
What age will deny thee to be learned David Chitreus, or thee Victorinus Strigel, or thee Flaccius Illyricus, or thee Westimerus, or thee hemingius, or thee Hiperius, though Doct. Sanders say nay and swear nay.
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Thou hast a trusty toung in diuinitie most reuerend Master Caluine. And Theodore de Beze, thy brest is better ballased with godly learning, thē the brestes of many a glittering Pope, who are sayd to contayne so many godly matters in the bagge of their brest.
Thou hast a trusty tongue in divinity most reverend Master Calvin. And Theodore de Beze, thy breast is better ballasted with godly learning, them the breasts of many a glittering Pope, who Are said to contain so many godly matters in the bag of their breast.
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Peter Martyr, or the Bishop of Saris bu• … y are alone able to confute all the Sor• … onistes.
Peter Martyr, or the Bishop of Saris bu• … y Are alone able to confute all the Sor• … onistes.
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Musculus yeldeth better sucke • … nd sense from the scripture, then all the • … esuites:
Musculus yieldeth better suck • … and sense from the scripture, then all the • … esuites:
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nay, then all the writers of all • … he papasie.
nay, then all the writers of all • … he papacy.
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But if they will néedes here • … ell of some learned men of our side, what • … ay they to Mūster, to Scheggius, to Ges• … er, to the two men of many blessinges • … obart, and Henry Stephanus? What 〈 ◊ 〉 Iohannes Sturmius? and what to • … etrus Ramus? I tell them the great • … eauclarkes and captaine schollers of all • … ristendome are ours,
But if they will needs Here • … ell of Some learned men of our side, what • … ay they to Mūster, to Scheggius, to Ges• … er, to the two men of many blessings • … obart, and Henry Stephanus? What 〈 ◊ 〉 Iohannes Sturmius? and what to • … etrus Ramus? I tell them the great • … eauclarkes and captain Scholars of all • … ristendome Are ours,
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and on our side, • … icus Mirandula of a miraculous witte, and aboundant learning, was ours.
and on our side, • … icus Mirandula of a miraculous wit, and abundant learning, was ours.
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Erasmus the worship of the world, and Melancton the Phenix of Germanie, Iohn Reuclin the Hebrue father,
Erasmus the worship of the world, and Melanchthon the Phoenix of Germany, John Reuchlin the Hebrew father,
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and William Budaeus the Gréeke father, were ours. Ye groundselles of learning, ye kindlers of light, in déede ye be ours.
and William Budaeus the Greek father, were ours. the groundselles of learning, you kindlers of Light, in deed you be ours.
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These Papistes haue lighted their candles at your candles, and whetted theyr weapons at your stones,
These Papists have lighted their Candles At your Candles, and whetted their weapons At your stones,
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and sucked vp their learning at your féete:
and sucked up their learning At your feet:
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Euen so Thomas Harding sucked vp his learning at Peter Martyrs féete, & Thomas Watson his learning at Sir Iohn Cheekes féete:
Even so Thomas Harding sucked up his learning At Peter Martyrs feet, & Thomas Watson his learning At Sir John Cheeks feet:
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Baldwinus his learning at Caluins féete, and Fredericus Staphilus at Melanctons féete, Saunders, and the Iesuites haue their Grecismes and their Hebraismes by immitation of Musculus. Our Erasmus set Latin a flote, our Reucli• … hatched Hebrue, our Budaeus gage• … Gréeke, our Melancton regendred arte• … and sciences.
Baldwin his learning At Calvin's feet, and Frederick Staphylus At Melanctons feet, Sanders, and the Iesuites have their Grecismes and their Hebraisms by imitation of Musculus. Our Erasmus Set Latin a float, our Reucli• … hatched Hebrew, our Budaeus gage• … Greek, our Melanchthon regendred arte• … and sciences.
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Papistes, from vs ye hau• … had it, or by our examples ye haue spye• … it.
Papists, from us the hau• … had it, or by our Examples you have spye• … it.
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It is ours, it is ours, it is all of it our• … Crowes leaue your cackling,
It is ours, it is ours, it is all of it our• … Crows leave your cackling,
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or geu• … you home agayne your borrowed fether• … But admit we were men of no laudab• … learning,
or geu• … you home again your borrowed fether• … But admit we were men of no laudab• … learning,
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and that we could not rightly pleade it:
and that we could not rightly plead it:
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yet Quis tulerit Gracchum de seditione loquentem? Varrem de furto? Who can brooke that Gracchus should speake agaynst sedition? Varres against theft? or Papistes agaynst ignoraunce? The chiefe Rabbie and most frolicke diuine of all their side Hosius, how hath he concluded of this saying:
yet Quis tulerit Gracchum de sedition loquentem? Varrem de furtive? Who can brook that Gracchus should speak against sedition? Varres against theft? or Papists against ignorance? The chief Rabbie and most frolic divine of all their side Hosius, how hath he concluded of this saying:
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Obey those that be ouer you:
Obey those that be over you:
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therfore Prelates must bée princes? Or how can he be learned that thought king Dauid to be vnlearned? For, geuing his iudgement vpon Dauids psalmes, he sayth thus:
Therefore Prelates must been Princes? Or how can he be learned that Thought King David to be unlearned? For, giving his judgement upon David psalms, he say thus:
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Scribimus indocti docti { que } poemata passim: we write poemes of all handes, learned and vnlearned:
Scribimus Indocti Learned { que } poemata passim: we write poems of all hands, learned and unlearned:
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as though Dauids psalter were an vnlearned Poesy. What learning is there in rearing vp of this argument? Caiphas prophesied once:
as though David psalter were an unlearned Poesy. What learning is there in rearing up of this argument? Caiaphas prophesied once:
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therfore what so euer the bishop of Rome speaketh, is true. Or this argumēt. The gates of hell shall not preuaile against the church:
Therefore what so ever the bishop of Rome speaks, is true. Or this argument. The gates of hell shall not prevail against the Church:
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therfore the church can neuer be vnder foote. Yet S. Paul saith: I am sure that no creature can seperate me from the loue of God.
Therefore the Church can never be under foot. Yet S. Paul Says: I am sure that no creature can separate me from the love of God.
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And yet though God loued Paul well, Paul was vnder foote. Or this argument. Heretickes haue alwayes appealed to the scripture:
And yet though God loved Paul well, Paul was under foot. Or this argument. Heretics have always appealed to the scripture:
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therefore who so euer appealed to the scripture, are heretickes. So drunkardes are commonly drunken with wyne:
Therefore who so ever appealed to the scripture, Are Heretics. So drunkards Are commonly drunken with wine:
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therefore all that drinke wyne are drunkardes. Or thys argument: Christ did sit downe with his twelue disciples onely when he sayd:
Therefore all that drink wine Are drunkards. Or this argument: christ did fit down with his twelue Disciples only when he said:
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Bibite cx hoc omnes: therfore the clergy onely ought to haue the cuppe geuen them. And so this prophane bishop wretch might vrge onely to the clergy:
Bibite cx hoc omnes: Therefore the Clergy only ought to have the cup given them. And so this profane bishop wretch might urge only to the Clergy:
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Edite ex hoc omnes: eate ye all of this. So onely the clergy should be partakers of the bread too.
Edite ex hoc omnes: eat you all of this. So only the Clergy should be partakers of the bred too.
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The Councell of Constaunce and the Councell of Basill doo reach the tuppe to the Laitie. Or this argument:
The Council of Constance and the Council of Basil do reach the tup to the Laity. Or this argument:
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He is blessed that is alwayes fearefull: therfore a man ought to haue a fearefull and a trembling fayth.
He is blessed that is always fearful: Therefore a man ought to have a fearful and a trembling faith.
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Or what learning was it in him to say, that Commune and Catholicum were not all one? and that vices when they are common, cannot be called catholicke ▪ Doctor Saunders hath a trim head,
Or what learning was it in him to say, that Commune and Catholicum were not all one? and that vices when they Are Common, cannot be called catholic ▪ Doctor Saunders hath a trim head,
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and a pure fine wit (as they say).
and a pure fine wit (as they say).
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But let them take a tast how learnedly he hath behaued him selfe in hys reasoning in his booke of Transubstantiation, as in this argument:
But let them take a taste how learnedly he hath behaved him self in his reasoning in his book of Transubstantiation, as in this argument:
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Man was forlorne for eating with his mouth: therfore man must be saued by eating with his mouth: therfore there must be Transubstantiation.
Man was forlorn for eating with his Mouth: Therefore man must be saved by eating with his Mouth: Therefore there must be Transubstantiation.
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Agayne, the Romane bishops sent the Eucharist to stranger bishops abrode: therefore it was an holy thing:
Again, the Roman Bishops sent the Eucharist to stranger Bishops abroad: Therefore it was an holy thing:
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and therfore it was transubstantiated, or ells it could not be holy and worthy the sending.
and Therefore it was Transubstantiated, or Else it could not be holy and worthy the sending.
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Agayne, the Apostles were simple men, and Idiotes, sayth he: therefore they could not vnderstand this proposition:
Again, the Apostles were simple men, and Idiots, say he: Therefore they could not understand this proposition:
av, dt n2 vbdr j n2, cc n2, vvz pns31: av pns32 vmd xx vvi d n1:
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this is my body, if the signe were taken for the thing. Agayne, Vlpian the Lawyer sayth, the names of thinges be vnchangeable:
this is my body, if the Signen were taken for the thing. Again, Ulpian the Lawyer say, the names of things be unchangeable:
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therefore the wordes must néedes be as they are spoken and written. By this pritie deuise he may banish all figuratiue speach from the scripture.
Therefore the words must needs be as they Are spoken and written. By this pritie devise he may banish all figurative speech from the scripture.
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Agayne, the Gréeke word NONLATINALPHABET which signifieth a figure in English, is called NONLATINALPHABET of turning:
Again, the Greek word which signifies a figure in English, is called of turning:
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but God is not turned (sayth he) therefore he vseth no trope in this place or figure.
but God is not turned (say he) Therefore he uses no trope in this place or figure.
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This argument if it were marked, would be laughed at wt an whole monthes laughter.
This argument if it were marked, would be laughed At with an Whole months laughter.
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In his fourth booke he commeth of with argumentes more then a good pase ▪ God is omnipotent: Ergo, there is transubstantiation.
In his fourth book he comes of with Arguments more then a good pase ▪ God is omnipotent: Ergo, there is transubstantiation.
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Agayne, Christ spoke these wordes in the night time: therefore the matter was great: and it could not be great except there were transubstantiation.
Again, christ spoke these words in the night time: Therefore the matter was great: and it could not be great except there were transubstantiation.
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Agayne, there were twelue disciples, the number was great, therefore the matter was great: & then it must néedes be transubstantiation.
Again, there were twelue Disciples, the number was great, Therefore the matter was great: & then it must needs be transubstantiation.
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Agayne, Christ desired to eate it, therefore it was a great matter: therfore it was transubstantiation.
Again, christ desired to eat it, Therefore it was a great matter: Therefore it was transubstantiation.
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Agayne, Christ loued them in the end in pertaking it: therefore there was transubstantiation.
Again, christ loved them in the end in partaking it: Therefore there was transubstantiation.
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Agayne, Christ washed feete, set downe, rise vp, girded him selfe, washed and dryed, therefore the matter was great, therefore transubstantiation.
Again, christ washed feet, Set down, rise up, girded him self, washed and dried, Therefore the matter was great, Therefore transubstantiation.
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Agayne, their Parlar wherein they supped was néere to the mount Syon, therefore a great matter: therefore transubstantiation. Agayne, he blessed it: therefore he transubstantiated it.
Again, their Parlar wherein they supped was near to the mount Syon, Therefore a great matter: Therefore transubstantiation. Again, he blessed it: Therefore he Transubstantiated it.
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Agayne, the people say, Amen: which is, it is true, or I would it were true:
Again, the people say, Amen: which is, it is true, or I would it were true:
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therefore the bread was truely transubstantiated. Agayne, Abell offred a sacrifice, and then after was offred:
Therefore the bred was truly Transubstantiated. Again, Abel offered a sacrifice, and then After was offered:
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therefore Christ was offred in the Masse. Agayne, he sayth: if the bread be but a figure:
Therefore christ was offered in the Mass. Again, he say: if the bred be but a figure:
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then none can be condemned for eating of a figure. Yet as I remember, the Propitiatory or Arke of couenant was but a figure:
then none can be condemned for eating of a figure. Yet as I Remember, the Propitiatory or Ark of Covenant was but a figure:
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yet he smarted that abused that figure.
yet he smarted that abused that figure.
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Agayne, the Apple of the knowledge of good and euill, was but a figure of good and euill:
Again, the Apple of the knowledge of good and evil, was but a figure of good and evil:
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yet it was not very good for him that abused that figure. I tell them it is death to abuse such figures.
yet it was not very good for him that abused that figure. I tell them it is death to abuse such figures.
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Now good people doo not these Doct. Sanders arguments smell freshly of learning? Was not that Pope learned that sayd, fiatur, for fiat, and that Pope that translated Cephas, a head? Was not Petrus a Soto diuinely learned, when he sayd:
Now good people do not these Doct. Sanders Arguments smell freshly of learning? Was not that Pope learned that said, fiatur, for fiat, and that Pope that translated Cephas, a head? Was not Peter a Soto divinely learned, when he said:
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the spirites of generall Councells ought not to be tryed? Notwithstanding these wordes be generall:
the spirits of general Counsels ought not to be tried? Notwithstanding these words be general:
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Try the spirites whether they be of God or no. What bookes in all christendome haue bene writtē with so sléeke and sleight a diuinitie,
Try the spirits whither they be of God or no. What books in all Christendom have be written with so sleek and sleight a divinity,
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as those bookes of B. Osorius? Sir Tho. More is alwayes wrangling and iangling, harping and • … arping, about No,
as those books of B. Osorius? Sir Tho. More is always wrangling and jangling, harping and • … arping, about No,
c-acp d n2 pp-f np1 np1? n1 np1 dc vbz av vvg cc vvg, vvg cc • … j-vvg, p-acp dx,
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and Na, yea, and yes, the word, and, that word, an Elder and an Elder sticke.
and Nam, yea, and yes, the word, and, that word, an Elder and an Elder stick.
cc uh-dx, uh, cc uh, dt n1, cc, cst n1, dt n-jn cc dt n-jn vvi.
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And as Rachell mourned for hir children, because she had them not: so Sir Thomas More might mourne for more diuinitie, because he had it not.
And as Rachel mourned for his children, Because she had them not: so Sir Thomas More might mourn for more divinity, Because he had it not.
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D. Fisher hath alleged many thinges most vnproperly, out of the vulgar translation:
D. Fisher hath alleged many things most unproperly, out of the Vulgar Translation:
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It is easie to be shewed, his doctrine is not learned, and therefore ought not to carry credit with mē of learning.
It is easy to be showed, his Doctrine is not learned, and Therefore ought not to carry credit with men of learning.
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What groū• … nes is it in that fatte Ecchius to proue a sacrifice out of the hebrue word Gnasha? or Sanders out of this, cūfaciā vitula profrugibus, to proue a sacrifice? It must néedes be for lacke of learning, that that Lordly préest bishop Gardiner alledged the third booke of S. Augustine, de sermone Domim in monte, and yet there were but two bookes written, that he alledged Theophilus Alexandrinus for Theophilactus, there being hundreds of yeares b• … twixt their ages? I say it must néedes b• … lacke of learning,
What groun• … nes is it in that fat Eccius to prove a sacrifice out of the hebrew word Gnash? or Sanders out of this, cūfaciā vitula profrugibus, to prove a sacrifice? It must needs be for lack of learning, that that Lordly priest bishop Gardener alleged the third book of S. Augustine, de sermon Domineme in monte, and yet there were but two books written, that he alleged Theophilus Alexandrian for Theophilactus, there being hundreds of Years b• … betwixt their ages? I say it must needs b• … lack of learning,
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for his soothing pag• … say, that his memory was infinite, so tha• … he could not perdy forget him self.
for his soothing pag• … say, that his memory was infinite, so tha• … he could not perdy forget him self.
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What ▪ was it learning in Doctor Smith to alledge the councell of Nice for Transu• … stantiation:
What ▪ was it learning in Doctor Smith to allege the council of Nicaenae for Transu• … stantiation:
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and than not to be able t• … show one word for that purpose ▪ Agayne, that Doctor Ogelthorpe sayd openly in great assemble:
and than not to be able t• … show one word for that purpose ▪ Again, that Doctor Ogelthorpe said openly in great assemble:
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Ostende mihi, qualis 〈 ◊ 〉 corpus, qualis est corpus? Is it not learnedly concluded of Prierias: The church founded pardons:
Ostend mihi, qualis 〈 ◊ 〉 corpus, qualis est corpus? Is it not learnedly concluded of Prierias: The Church founded Pardons:
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Ergo, the church is greater then Christ? Is it not excesse of learning that maketh Durand and the rest of their rationals thus to dispute:
Ergo, the Church is greater then christ? Is it not excess of learning that makes Durand and the rest of their rationals thus to dispute:
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God made heauen and earth in the beginning, and not in the beginnings: therfore the Pope must be soueraigne? Or thus:
God made heaven and earth in the beginning, and not in the beginnings: Therefore the Pope must be sovereign? Or thus:
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God made two lightes, a greater and a lesse:
God made two lights, a greater and a less:
np1 vvd crd n2, dt jc cc dt av-dc:
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therefore the Pope is bigger then the Emperour, as the Sunne is bigger then the Moone? Or thus:
Therefore the Pope is bigger then the Emperor, as the Sun is bigger then the Moon? Or thus:
av dt n1 vbz jc cs dt n1, c-acp dt n1 vbz jc cs dt n1? cc av:
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princes shall eate the fat things of Ashur:
Princes shall eat the fat things of Ashur:
n2 vmb vvi dt j n2 pp-f np1:
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therfore princes sonnes must be Cardinals to haue rich temporalities in the church? Or thus:
Therefore Princes Sons must be Cardinals to have rich temporalities in the Church? Or thus:
av n2 n2 vmb vbi n2 p-acp vhb j n2 p-acp dt n1? cc av:
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Iacob layd his handes thwartlinges or a crosse, vpon Ephraim and Manasses: therefore the wodden crosse is venerable? Or thus:
Iacob laid his hands thwartlinges or a cross, upon Ephraim and Manasses: Therefore the wooden cross is venerable? Or thus:
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when one shall go ouer vnto the Lord, let his couering be remoued: therfore he that becommeth a priest must shaue his crowne? Or thus:
when one shall go over unto the Lord, let his covering be removed: Therefore he that becomes a priest must shave his crown? Or thus:
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The Lordes is the earth and the roundnes thereof: therefore the Oste must be round? Or thus:
The lords is the earth and the roundness thereof: Therefore the Oste must be round? Or thus:
dt n2 vbz dt n1 cc dt n1 av: av dt n1 vmb vbi j? cc av:
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the Ethnickes must licke the dust of Israels feete: therefore all men must kisse the Popes féete. Or thus: he shall sprinckle many nations:
the Ethnics must lick the dust of Israel's feet: Therefore all men must kiss the Popes feet. Or thus: he shall sprinkle many Nations:
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therfore there must be holy water. Or thus: we sinne by word, worke, and hart: therefore we must say thrise Kyrielison. Or thus:
Therefore there must be holy water. Or thus: we sin by word, work, and heart: Therefore we must say thrice Kyrie eleison. Or thus:
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the Law goeth before the Gospell, or Iohn before Christ: therfore the Epistle must be red before the Gospell. Or thus: the Gospell lightneth the world:
the Law Goes before the Gospel, or John before christ: Therefore the Epistle must be read before the Gospel. Or thus: the Gospel lighteneth the world:
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therfore waxen Tapers must be lightned before the reading o• … the Gospell ▪ Or thus:
Therefore waxed Tapers must be lightened before the reading o• … the Gospel ▪ Or thus:
av j n2 vmb vbi vvn p-acp dt n-vvg n1 … dt n1 ▪ cc av:
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the Lord paised the earth with thrée fingers: therfore we ought to crosse our selues with thrée fingers. Or thus:
the Lord paised the earth with thrée fingers: Therefore we ought to cross our selves with thrée fingers. Or thus:
dt n1 vvn dt n1 p-acp crd n2: av pns12 vmd pc-acp vvi po12 n2 p-acp crd n2. cc av:
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God sayd to the north wynde, geue: therfore the Gospell must be red with the priestes face northward ▪ Or thus:
God said to the north wind, give: Therefore the Gospel must be read with the Priests face northward ▪ Or thus:
np1 vvd p-acp dt n1 n1, vvi: av dt n1 vmb vbi vvn p-acp dt n2 n1 av-j ▪ cc av:
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A smoke came vp from the prayer of the sainctes. Apoc. 8. therfore there must be s• … nsing in the church. Or thus:
A smoke Come up from the prayer of the Saints. Apocalypse 8. Therefore there must be s• … nsing in the Church. Or thus:
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Mary went not forth to méet• … Christ: ergo, there must be close Nunnes. Or thus:
Marry went not forth to méet• … christ: ergo, there must be close Nuns. Or thus:
uh vvd xx av p-acp n1 … np1: fw-la, pc-acp vmb vbi j n2. cc av:
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Elias went to sée Gilgal, Bethel, and Ierico: therfore there must b• … pilgrimes. Or thus:
Elias went to see Gilgal, Bethel, and Jericho: Therefore there must b• … Pilgrims. Or thus:
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the féete of those that preach peace are beawtifull: therfore Bishops must weare purple sandals. O• … thus:
the feet of those that preach peace Are beautiful: Therefore Bishops must wear purple Sandals. O• … thus:
dt n2 pp-f d cst vvb n1 vbr j: av n2 vmb vvi j-jn n2. n1 … av:
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the rocke was Christ: therfore th• … altar must be of stone.
the rock was christ: Therefore th• … altar must be of stone.
dt n1 vbds np1: av n1 … n1 vmb vbi pp-f n1.
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Oh high mist• … ries of learning, and profound depthes of learning, and surpassing fathers in respect of learning.
O high mist• … rises of learning, and profound depths of learning, and surpassing Father's in respect of learning.
uh j n1 … vvz pp-f n1, cc j n2 pp-f n1, cc j-vvg n2 p-acp n1 pp-f n1.
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Should we not now strike downe, and sacrifice a great huge forfatted bull to these worthies of learning? Or should we not take a shril trompet and blow vp from a lofty Theatre: All haile Learned doctors, Uenerable doctors, Reuerent doctors, Doctorall doctors, Doctorly doctors, Irrefragable doctors, Impregnable doctors, Seraphicall doctors, Angelicall doctors, Magistrall doctors, Illuminate doctors, Autenticall doctors? &c. But sée the learning of these doctors in the epistles of obscure men,
Should we not now strike down, and sacrifice a great huge forfatted bull to these worthies of learning? Or should we not take a shrill trumpet and blow up from a lofty Theatre: All hail Learned Doctors, Venerable Doctors, Reverent Doctors, Doctoral Doctors, Doctorly Doctors, Irrefragable Doctors, Impregnable Doctors, Seraphical Doctors, Angelical Doctors, Magistral Doctors, Illuminate Doctors, Authentical Doctors? etc. But see the learning of these Doctors in the Epistles of Obscure men,
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and in a dialogue betwene Reuclin and Erasmus. Thus haue I spoken (good people) of questions, that they may be asked,
and in a dialogue between Reuchlin and Erasmus. Thus have I spoken (good people) of questions, that they may be asked,
cc p-acp dt n1 p-acp np1 cc np1. av vhb pns11 vvn (j n1) pp-f n2, cst pns32 vmb vbi vvn,
(5) part (DIV2)
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and that they may not be asked.
and that they may not be asked.
cc cst pns32 vmb xx vbi vvn.
(5) part (DIV2)
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417
That they should be asked for learning, that learning should be, that ignoraunce is hurtfull, that the aduersaries are vnlearned,
That they should be asked for learning, that learning should be, that ignorance is hurtful, that the Adversaries Are unlearned,
cst pns32 vmd vbi vvn p-acp n1, cst n1 vmd vbi, cst n1 vbz j, cst dt n2 vbr j,
(5) part (DIV2)
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or learned by vs. Touching the vnlearned state of their Clergic, which hath bene now many a yeare, I may well say that which Rabbi Aggai sayd of the vnlearned Iewes:
or learned by us Touching the unlearned state of their Clergy, which hath be now many a year, I may well say that which Rabbi Aggai said of the unlearned Iewes:
cc vvn p-acp pno12 vvg dt j n1 pp-f po32 j, r-crq vhz vbn av d dt n1, pns11 vmb av vvi d r-crq np1 np1 vvd pp-f dt j np2:
(5) part (DIV2)
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Our foréelders (sayd he) plowed, and sowed, made furrowes, and mowed, made flowers, and threshed, winded and grinded, & baked, and set bread before you:
Our foréelders (said he) plowed, and sowed, made furrows, and mowed, made flowers, and threshed, winded and grinded, & baked, and Set bred before you:
po12 n2 (vvd pns31) vvd, cc vvd, vvd n2, cc vvn, vvd n2, cc vvd, vvn cc vvn, cc vvn, cc vvd n1 p-acp pn22:
(5) part (DIV2)
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but ye Iewes, ye had no mouth to eate it.
but you Iewes, you had no Mouth to eat it.
cc-acp pn22 np2, pn22 vhd dx n1 pc-acp vvi pn31.
(5) part (DIV2)
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So of these Papistes, they had Augustine, and Chrysostome, the Gregories, Basill, Theophilact, and the rest that plowed and sowed, made furrowes and mowed, &c:
So of these Papists, they had Augustine, and Chrysostom, the Gregories, Basil, Theophilact, and the rest that plowed and sowed, made furrows and mowed, etc.:
np1 pp-f d njp2, pns32 vhd np1, cc np1, dt npg1, np1, vvd, cc dt n1 cst vvd cc vvn, vvd n2 cc vvn, av:
(5) part (DIV2)
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but their mouthes were stopped with steples, they had no mouthes to eate it.
but their mouths were stopped with steeples, they had no mouths to eat it.
cc-acp po32 n2 vbdr vvn p-acp n2, pns32 vhd dx n2 pc-acp vvi pn31.
(5) part (DIV2)
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England, to thée as thou now art, thou hast euen at this day plowers and sowers, flowerers and mowers, threshers, winders,
England, to thee as thou now art, thou hast even At this day plowers and sower's, flowerers and mowers, threshers, winders,
np1, p-acp pno21 c-acp pns21 av n1, pns21 vh2 av p-acp d n1 n2 cc n2, n2 cc n2, n2, n2,
(5) part (DIV2)
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and grinders, bakers and bread makers, bread of zealous doctrine, and bread of life. Open thy lippes:
and grinders, bakers and bred makers, bred of zealous Doctrine, and bred of life. Open thy lips:
cc n2, n2 cc n1 n2, n1 pp-f j n1, cc n1 pp-f n1. j po21 n2:
(5) part (DIV2)
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God send thy lippes open, O England:
God send thy lips open, Oh England:
np1 vvb po21 n2 j, uh np1:
(5) part (DIV2)
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426
God send thée good England, God send thée mine owne deare countrey, lippes to be opened, mouth to receaue this bread, chappes to conteine it, teeth to chewe it, palate to taste it, toung to support it and to order it, throate to conuey it, stomacke to welcome it, to disgest it, to turne it into an heauenly iuice, to supernaturall humor, to spirituall bloud, to life, to blisse, to spirite, to comfort, and ioye.
God send thee good England, God send thee mine own deer country, lips to be opened, Mouth to receive this bred, chaps to contain it, teeth to chew it, palate to taste it, tongue to support it and to order it, throat to convey it, stomach to welcome it, to digest it, to turn it into an heavenly juice, to supernatural humour, to spiritual blood, to life, to bliss, to Spirit, to Comfort, and joy.
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(5) part (DIV2)
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Fayrest of all women, whether is thy spouse gone?
Fairest of all women, whither is thy spouse gone?
js pp-f d n2, cs vbz po21 n1 vvn?
(6) part (DIV2)
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Here is to be noted that the Church is a woman, and that she is fairest of womē,
Here is to be noted that the Church is a woman, and that she is Fairest of women,
av vbz pc-acp vbi vvn cst dt n1 vbz dt n1, cc cst pns31 vbz js pp-f n2,
(6) part (DIV2)
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and of the authoritie of the Church, because the question is demaunded of the Church in this place.
and of the Authority of the Church, Because the question is demanded of the Church in this place.
cc pp-f dt n1 pp-f dt n1, c-acp dt n1 vbz vvn pp-f dt n1 p-acp d n1.
(6) part (DIV2)
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And first that the Church is a woman, I will go by the fower Hebrue names of a woman:
And First that the Church is a woman, I will go by the fower Hebrew names of a woman:
cc ord d dt n1 vbz dt n1, pns11 vmb vvi p-acp dt crd njp n2 pp-f dt n1:
(6) part (DIV2)
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onely I will compare the Church with a woman as she is NONLATINALPHABET. The appetite of a woman ought to be to her husband:
only I will compare the Church with a woman as she is. The appetite of a woman ought to be to her husband:
av-j pns11 vmb vvi dt n1 p-acp dt n1 c-acp pns31 vbz. dt n1 pp-f dt n1 vmd pc-acp vbi p-acp po31 n1:
(6) part (DIV2)
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the appetite of the Church ought to be to Christ. The woman bringeth forth her children in sorrow and paine:
the appetite of the Church ought to be to christ. The woman brings forth her children in sorrow and pain:
dt n1 pp-f dt n1 vmd pc-acp vbi p-acp np1. dt n1 vvz av po31 n2 p-acp n1 cc n1:
(6) part (DIV2)
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the Church bringeth forth in gréefe of members, and losse of limnies. A good woman must call her husband Lorde:
the Church brings forth in grief of members, and loss of limnies. A good woman must call her husband Lord:
dt n1 vvz av p-acp n1 pp-f n2, cc n1 pp-f n2. dt j n1 vmb vvi po31 n1 n1:
(6) part (DIV2)
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a good Church must call Christ, and make Christ her Lorde.
a good Church must call christ, and make christ her Lord.
dt j n1 vmb vvi np1, cc vvi np1 po31 n1.
(6) part (DIV2)
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A good woman must be obedient to the voyce of her husband, & learne of her husband at home:
A good woman must be obedient to the voice of her husband, & Learn of her husband At home:
dt j n1 vmb vbi j p-acp dt n1 pp-f po31 n1, cc vvi pp-f po31 n1 p-acp n1-an:
(6) part (DIV2)
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the Church that is good must be ruled by Christ, and not rule Christ, Christes scholer, and not Christes scholemaister.
the Church that is good must be ruled by christ, and not Rule christ, Christ's scholar, and not Christ's Schoolmaster.
dt n1 cst vbz j vmb vbi vvn p-acp np1, cc xx vvi np1, npg1 n1, cc xx npg1 n1.
(6) part (DIV2)
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437
Where it is said to Abraham: Abraham heare the voice of thy wife:
Where it is said to Abraham: Abraham hear the voice of thy wife:
c-crq pn31 vbz vvn p-acp np1: np1 vvb dt n1 pp-f po21 n1:
(6) part (DIV2)
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The Papistes must consider that Christ doth not ouersée him selfe as Abraham did, and therefore needes no aduertisement from his wife the Church. Againe, women be fearefull: so Ieremy sayth:
The Papists must Consider that christ does not oversee him self as Abraham did, and Therefore needs no advertisement from his wife the Church. Again, women be fearful: so Ieremy say:
dt njp2 vmb vvi cst np1 vdz xx vvi pno31 n1 p-acp np1 vdd, cc av vvz dx n1 p-acp po31 n1 dt n1. av, n2 vbb j: av np1 vvz:
(6) part (DIV2)
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The strong men of Babell shall be fearefull like women: so the Church and euery member of the Church is fearfull. So it is sayd:
The strong men of Babel shall be fearful like women: so the Church and every member of the Church is fearful. So it is said:
dt j n2 pp-f np1 vmb vbi j j n2: av dt n1 cc d n1 pp-f dt n1 vbz j. av pn31 vbz vvn:
(6) part (DIV2)
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Feare not Mary: Feare not Ioseph: Feare not Abraham: Ieremy be not afraide of their faces:
fear not Marry: fear not Ioseph: fear not Abraham: Ieremy be not afraid of their faces:
vvb xx vvi: vvb xx np1: vvb xx np1: np1 vbb xx j pp-f po32 n2:
(6) part (DIV2)
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and to Sainct Paule amongest the Corinthians:
and to Saint Paul amongst the Corinthians:
cc p-acp n1 np1 p-acp dt njp2:
(6) part (DIV2)
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Be not afrayde. It was great shame in the olde time for a woman to be barren:
Be not afraid. It was great shame in the old time for a woman to be barren:
vbb xx j. pn31 vbds j n1 p-acp dt j n1 p-acp dt n1 pc-acp vbi j:
(6) part (DIV2)
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it is great shame for any Church not to teach the lawes of God to their sonnes,
it is great shame for any Church not to teach the laws of God to their Sons,
pn31 vbz j n1 p-acp d n1 xx pc-acp vvi dt n2 pp-f np1 p-acp po32 n2,
(6) part (DIV2)
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and their sonnes sōnes, for that engendreth new churches. It is as I say: the Church of Christ is a woman, and hath womanhead towardes her beloued.
and their Sons Sons, for that engendereth new Churches. It is as I say: the Church of christ is a woman, and hath womanhead towards her Beloved.
cc po32 ng1 n2, c-acp cst vvz j n2. pn31 vbz c-acp pns11 vvb: dt n1 pp-f np1 vbz dt n1, cc vhz n1 p-acp po31 j-vvn.
(6) part (DIV2)
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The Church of Antichrist or Rome, is a drab, and hath no womanhead, but fornication betwixt her pappes, and adulterie betwixt her scirtes:
The Church of Antichrist or Rome, is a drab, and hath no womanhead, but fornication betwixt her paps, and adultery betwixt her scirtes:
dt n1 pp-f np1 cc np1, vbz dt n1, cc vhz dx n1, cc-acp n1 p-acp po31 n2, cc n1 p-acp po31 n2:
(6) part (DIV2)
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And euen at the last Councell of Trent, they called the Pope the spouse of the Church.
And even At the last Council of Trent, they called the Pope the spouse of the Church.
cc av p-acp dt ord n1 pp-f np1, pns32 vvd dt n1 dt n1 pp-f dt n1.
(6) part (DIV2)
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I require all that • … e of honestie, what womanhead there is in that to haue two spouses at once, to commit adulterie wit• … Images, to ouerrule the wordes of her husband, to adde and take to and fro the wordes of her husband, to burne & buffet her husband in his members.
I require all that • … e of honesty, what womanhead there is in that to have two Spouses At once, to commit adultery wit• … Images, to overrule the words of her husband, to add and take to and from the words of her husband, to burn & buffet her husband in his members.
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(6) part (DIV2)
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This is me thinkes a shrowde wife and most vnwomanly woman. This is a woman according to that saying:
This is me thinks a shroud wife and most unwomanly woman. This is a woman according to that saying:
d vbz po11 vvz dt n1 n1 cc av-ds j-u n1. d vbz dt n1 vvg p-acp d vvg:
(6) part (DIV2)
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A woman shall hunt for the precious soule of a man, that is, an harlot shall hunt for the precious soule of a man. Or according to that:
A woman shall hunt for the precious soul of a man, that is, an harlot shall hunt for the precious soul of a man. Or according to that:
dt n1 vmb vvi p-acp dt j n1 pp-f dt n1, cst vbz, dt n1 vmb vvi p-acp dt j n1 pp-f dt n1. cc vvg p-acp d:
(6) part (DIV2)
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Geue not thy substance to womē, that is, to harlottes. She is a woman, as Antichrist is a womā, that is to witte, the whore of Babylon. And euen as Rome, Venice, Paris, and Corinth, when better meanes of prosperitie did want, made their cities to be frequented through faire harlots,
Give not thy substance to women, that is, to harlots. She is a woman, as Antichrist is a woman, that is to wit, the whore of Babylon. And even as Room, Venice, paris, and Corinth, when better means of Prosperity did want, made their cities to be frequented through fair harlots,
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(6) part (DIV2)
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and beutifull braue • … urtisans:
and beautiful brave • … urtisans:
cc j j • … n2:
(6) part (DIV2)
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so these Papistes haue drawen after them such a riotous route through • … he painted brauerie of this their brothell woman.
so these Papists have drawn After them such a riotous rout through • … he painted bravery of this their brothel woman.
av d njp2 vhb vvn p-acp pno32 d dt j n1 p-acp • … pns31 j-vvn n1 pp-f d po32 n1 n1.
(6) part (DIV2)
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The Church of Rome is a woman, but an harlot, but the Popes concu• … ine.
The Church of Rome is a woman, but an harlot, but the Popes concu• … ine.
dt n1 pp-f np1 vbz dt n1, cc-acp dt n1, cc-acp dt ng1 n1 … zz.
(6) part (DIV2)
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She hath womanhead, but it is a • … rothels browe. She learnes of her husband, but when she liste.
She hath womanhead, but it is a • … rothels brow. She learns of her husband, but when she list.
pns31 vhz n1, cc-acp pn31 vbz dt • … n2 n1. pns31 vvz pp-f po31 n1, cc-acp c-crq pns31 vvb.
(6) part (DIV2)
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She holdes her • … oung in respecte of her husband, but I • … ake a lie.
She holds her • … oung in respect of her husband, but I • … ache a lie.
pns31 vvz po31 • … j p-acp n1 pp-f po31 n1, cc-acp pns11 • … vvi dt n1.
(6) part (DIV2)
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She is subiect to her husband Christ, but Christ beares the strokes.
She is Subject to her husband christ, but christ bears the Strokes.
pns31 vbz j-jn p-acp po31 n1 np1, cc-acp np1 vvz dt n2.
(6) part (DIV2)
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She is no woman, nor hath any womanhead, nor is she fayre or fayrest, but by way of painted fayrenesse.
She is no woman, nor hath any womanhead, nor is she fair or Fairest, but by Way of painted fairness.
pns31 vbz dx n1, ccx vhz d n1, ccx vbz pns31 j cc js, cc-acp p-acp n1 pp-f j-vvn n1.
(6) part (DIV2)
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The Church of Christ is a woman, hath womanhead, and is fayre and fayrest of all women.
The Church of christ is a woman, hath womanhead, and is fair and Fairest of all women.
dt n1 pp-f np1 vbz dt n1, vhz n1, cc vbz j cc js pp-f d n2.
(6) part (DIV2)
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459
For her louelinesse she is called a Doue: for her pretie trimnesse she is called a Roo: for her fruitfulnesse she is called a Vine: for her safenesse she is called Moūt Sion: for her holinesse she is called a Priesthoode: for her royaltie she is called a Queene: for her qualities she is called Sweete, Comely, Perfecte, and most Blessed: for her glittering she is called an Iuorie Tower: for her brightnesse the Morning: for her brauerie the Sunne: and for her beutie she is here called the Fayrest of all women. They say the Ceder trée is fayre to be séene amongest shrubbes and bushes:
For her loveliness she is called a Dove: for her pretty trimness she is called a Roo: for her fruitfulness she is called a Vine: for her safeness she is called Mount Sion: for her holiness she is called a Priesthood: for her royalty she is called a Queen: for her qualities she is called Sweet, Comely, Perfect, and most Blessed: for her glittering she is called an Ivory Tower: for her brightness the Morning: for her bravery the Sun: and for her beauty she is Here called the Fairest of all women. They say the Cedar tree is fair to be seen amongst shrubs and Bushes:
p-acp po31 n1 pns31 vbz vvn dt n1: p-acp po31 j n1 pns31 vbz vvn dt np1: p-acp po31 n1 pns31 vbz vvn dt n1: p-acp po31 n1 pns31 vbz vvn vvb np1: p-acp po31 n1 pns31 vbz vvn dt n1: p-acp po31 n1 pns31 vbz vvn dt n1: p-acp po31 n2 pns31 vbz vvn j, j, j, cc av-ds vvn: p-acp po31 vvg pns31 vbz vvn dt n1 n1: p-acp po31 n1 dt n1: p-acp po31 n1 dt n1: cc p-acp po31 n1 pns31 vbz av vvn dt js pp-f d n2. pns32 vvb dt n1 n1 vbz j pc-acp vbi vvn p-acp n2 cc n2:
(6) part (DIV2)
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the Lilie of the valleys amongest lesser flowers: Mount Sion is péerelesse amongest monntaines, and Ierusalem amongest cities:
the Lily of the valleys amongst lesser flowers: Mount Sion is peerless amongst Mountains, and Ierusalem amongst cities:
dt n1 pp-f dt n2 p-acp jc n2: vvb np1 vbz j p-acp n2, cc np1 p-acp n2:
(6) part (DIV2)
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461
Behemoth is marueilous in the land, and Leuiathan in the sea. Dina was fayrer then the daughters of the land:
behemoth is marvelous in the land, and Leviathan in the sea. Dinah was Fairer then the daughters of the land:
np1 vbz j p-acp dt n1, cc np1 p-acp dt n1. np1 vbds jc cs dt n2 pp-f dt n1:
(6) part (DIV2)
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Iudeth fayrer then any Holofernes had séene:
Judeth Fairer then any Holofernes had seen:
vvz jc cs d np1 vhd vvn:
(6) part (DIV2)
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463
and Hester pleasing in the eyes of Artaxerxes: none so fayre as the Sunamite to be found out for the contentation of King Dauid: and no Church so fayre as this Church of Christ, which is in true speech called the fayrest of all women:
and Esther pleasing in the eyes of Artaxerxes: none so fair as the Shunamite to be found out for the contentation of King David: and no Church so fair as this Church of christ, which is in true speech called the Fairest of all women:
cc np1 vvg p-acp dt n2 pp-f np1: pix av j c-acp dt n1 pc-acp vbi vvn av p-acp dt n1 pp-f n1 np1: cc dx n1 av j c-acp d n1 pp-f np1, r-crq vbz p-acp j n1 vvd dt js pp-f d n2:
(6) part (DIV2)
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not so far doth passe noble Sarai base Hagar: nor Rebecca those of Abimeleckes court:
not so Far does pass noble Sarai base Hagar: nor Rebecca those of Abimeleckes court:
xx av av-j vdz vvi j np1 j np1: ccx np1 d pp-f vvz n1:
(6) part (DIV2)
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nor well fauoured Rachell the blere eyed Lea, as this woman for her beutie surmounteth all women.
nor well favoured Rachel the blere eyed Lea, as this woman for her beauty surmounteth all women.
ccx av vvd np1 dt av-j vvd n1, p-acp d n1 p-acp po31 n1 vvz d n2.
(6) part (DIV2)
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But the beutie of this woman is not in outward face, but in inward grace:
But the beauty of this woman is not in outward face, but in inward grace:
p-acp dt n1 pp-f d n1 vbz xx p-acp j n1, cc-acp p-acp j n1:
(6) part (DIV2)
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Omnis decor filiae Sion abintus: All the beutie of the daughter of Sion is from within her.
Omnis decor Filial Sion abintus: All the beauty of the daughter of Sion is from within her.
fw-la fw-la fw-la np1 fw-la: d dt n1 pp-f dt n1 pp-f np1 vbz p-acp p-acp pno31.
(6) part (DIV2)
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This is that woman that is clad with the Sonne Christ, and therefore must néedes shine and shewe trimme.
This is that woman that is clad with the Son christ, and Therefore must needs shine and show trim.
d vbz d n1 cst vbz vvn p-acp dt n1 np1, cc av vmb av vvi cc vvi j.
(6) part (DIV2)
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469
This is she that is maried to Christ in mercies and pities, in fayth and iustice.
This is she that is married to christ in Mercies and pities, in faith and Justice.
d vbz pns31 cst vbz vvn p-acp np1 p-acp n2 cc n2, p-acp n1 cc n1.
(6) part (DIV2)
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Fayth purifieth the hart, the mercy of God working by his bloudshed, scoureth all filth and reformeth all the deformities by sinne in this woman.
Faith Purifieth the heart, the mercy of God working by his bloodshed, scoureth all filth and reformeth all the deformities by sin in this woman.
np1 vvz dt n1, dt n1 pp-f np1 vvg p-acp po31 n1, vvz d n1 cc vvz d dt n2 p-acp n1 p-acp d n1.
(6) part (DIV2)
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This woman therfore must néedes be fayre and fayrest of all women. Oh fairenesse of mans face, of womans face. Oh treasure for a time.
This woman Therefore must needs be fair and Fairest of all women. O fairness of men face, of woman's face. O treasure for a time.
d n1 av vmb av vbi j cc js pp-f d n2. uh n1 pp-f ng1 n1, pp-f ng1 n1. uh n1 p-acp dt n1.
(6) part (DIV2)
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Oh faire f• … lishe vanitie.
O fair f• … lishe vanity.
uh j n1 … j n1.
(6) part (DIV2)
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473
A little colde doth pintch thée, a little heate doth partch thée, a little sicknesse doth match thée,
A little cold does pinch thee, a little heat does parch thee, a little sickness does match thee,
dt j n-jn vdz vvi pno21, dt j n1 vdz vvi pno21, dt j n1 vdz vvi pno21,
(6) part (DIV2)
76
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474
and a little of sores doth marre thée. But the fairenesse of Christ in this woman, or in his elect, may be soyled, but it will be washt:
and a little of sores does mar thee. But the fairness of christ in this woman, or in his elect, may be soiled, but it will be washed:
cc dt j pp-f n2 vdz vvi pno21. p-acp dt n1 pp-f np1 p-acp d n1, cc p-acp po31 j-vvn, vmb vbi vvn, cc-acp pn31 vmb vbi vvn:
(6) part (DIV2)
76
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475
it may be blacke, but it will kéepe a good fauour:
it may be black, but it will keep a good favour:
pn31 vmb vbi j-jn, cc-acp pn31 vmb vvi dt j n1:
(6) part (DIV2)
76
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476
may be made red as scarlet, but it will be renued woll white and shewe white.
may be made read as scarlet, but it will be renewed will white and show white.
vmb vbi vvn j-jn p-acp n-jn, cc-acp pn31 vmb vbi j-vvn vmb j-jn cc vvi j-jn.
(6) part (DIV2)
76
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477
The Church of the beloued is fayre and fayrest of all women. Idolatrous Churches are foule and euill fauored women:
The Church of the Beloved is fair and Fairest of all women. Idolatrous Churches Are foul and evil favoured women:
dt n1 pp-f dt n-vvn vbz j cc js pp-f d n2. j n2 vbr j cc j-jn j-vvn n2:
(6) part (DIV2)
77
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478
and of all foule and euill fauored, I thinke the Church of Rome to be one of the foulest of women.
and of all foul and evil favoured, I think the Church of Room to be one of the Foulest of women.
cc pp-f d j cc av-jn vvn, pns11 vvb dt n1 pp-f vvb pc-acp vbi crd pp-f dt js pp-f n2.
(6) part (DIV2)
77
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479
The euill fauorednesse of Mahomets womā or Church is in this euill fauored Romishe woman. That euill fauored Mahomets woman or Church, defendeth many wiues:
The evil fauorednesse of Mahomets woman or Church is in this evil favoured Romish woman. That evil favoured Mahomets woman or Church, defendeth many wives:
dt j-jn n1 pp-f npg1 n1 cc n1 vbz p-acp d j-jn j-vvn np1 n1. cst j-jn j-vvn npg1 n1 cc n1, vvz d n2:
(6) part (DIV2)
77
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480
This Romishe Church defendeth stewes, and strompets, curtizans, concubines, and boy harlots.
This Romish Church defendeth Stews, and strompets, courtesans, concubines, and boy harlots.
d jp n1 vvz n2, cc n2, n2, n2, cc n1 n2.
(6) part (DIV2)
77
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481
Mahomets woman dreameth heauen to be a place goodly of riuers, pleasaunt Apples, young delicate women, and faire fruites:
Mahomets woman dreameth heaven to be a place goodly of Rivers, pleasant Apples, young delicate women, and fair fruits:
npg1 n1 vvz n1 pc-acp vbi dt n1 j pp-f n2, j n2, j j n2, cc j n2:
(6) part (DIV2)
77
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482
The Popes woman doth say and hold, that S. Dorathey made baskets of Apples that came downe from heauen. Mahomets woman defendeth workes: The Popes woman defendeth workes.
The Popes woman does say and hold, that S. Dorathey made baskets of Apples that Come down from heaven. Mahomets woman defendeth works: The Popes woman defendeth works.
dt ng1 n1 vdz vvi cc vvi, cst n1 np1 vvn n2 pp-f n2 cst vvd a-acp p-acp n1. npg1 n1 vvz n2: dt ng1 n1 vvz vvz.
(6) part (DIV2)
77
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483
That woman from the 5. chapter of the Alcaron beleueth Purgatory: The Popes woman will néedes haue Purgatory.
That woman from the 5. chapter of the alcaron Believeth Purgatory: The Popes woman will needs have Purgatory.
cst n1 p-acp dt crd n1 pp-f dt np1 vvz n1: dt ng1 n1 vmb av vhi n1.
(6) part (DIV2)
77
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484
Mahomets woman curseth all those that thinke not of Christ as Mahomet doth: The Popes Church curseth all those that thinke not of Christ as the Pope doth.
Mahomets woman Curseth all those that think not of christ as Mahomet does: The Popes Church Curseth all those that think not of christ as the Pope does.
npg1 n1 vvz d d cst vvb xx pp-f np1 p-acp np1 vdz: dt ng1 n1 vvz d d cst vvb xx pp-f np1 p-acp dt n1 vdz.
(6) part (DIV2)
77
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485
Mahomet in the 15. chapter of the Alcaron alloweth no disputing in religion: The Popes woman gaggeth mens mouthes, lest peraduenture they speake.
Mahomet in the 15. chapter of the alcaron alloweth no disputing in Religion: The Popes woman gaggeth men's mouths, lest Peradventure they speak.
np1 p-acp dt crd n1 pp-f dt np1 vvz dx vvg p-acp n1: dt ng1 n1 vvz ng2 n2, cs av pns32 vvb.
(6) part (DIV2)
77
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486
Mahomets Alcaron was published in the night time: So the Popes doctrine in the time of darkenesse.
Mahomets alcaron was published in the night time: So the Popes Doctrine in the time of darkness.
npg1 np1 vbds vvn p-acp dt n1 n1: av dt ng1 n1 p-acp dt n1 pp-f n1.
(6) part (DIV2)
77
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487
Mahomet sayth, Buy heauen: The Bishop of Rome practiseth a sale of heauen. Mahomet sayth, he is bigger then all the kinges in the world:
Mahomet say, Buy heaven: The Bishop of Rome Practiseth a sale of heaven. Mahomet say, he is bigger then all the Kings in the world:
np1 vvz, vvb n1: dt n1 pp-f np1 vvz dt n1 pp-f n1. np1 vvz, pns31 vbz jc cs d dt n2 p-acp dt n1:
(6) part (DIV2)
77
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488
The Pope • … ayth, that he is lorde of lordes, and king of kinges.
The Pope • … ayth, that he is lord of Lords, and King of Kings.
dt n1 • … uh, cst pns31 vbz n1 pp-f n2, cc n1 pp-f n2.
(6) part (DIV2)
77
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489
Thus then I may say that the Popes woman or Church, is as foule as the Church of Mahomet,
Thus then I may say that the Popes woman or Church, is as foul as the Church of Mahomet,
av cs pns11 vmb vvi cst dt ng1 n1 cc n1, vbz a-acp j c-acp dt n1 pp-f np1,
(6) part (DIV2)
77
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490
and as foule as the Church of the Iewes:
and as foul as the Church of the Iewes:
cc p-acp j c-acp dt n1 pp-f dt np2:
(6) part (DIV2)
77
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491
and who soeuer will proue this to be true, shall compare her traditions and the Iewes traditions by the vew of a booke written by Petrus Galatinus, of y• Iewes.
and who soever will prove this to be true, shall compare her traditions and the Iewes traditions by the view of a book written by Peter Galatinus, of y• Iewes.
cc r-crq av vmb vvi d pc-acp vbi j, vmb vvi po31 n2 cc dt np2 n2 p-acp dt n1 pp-f dt n1 vvn p-acp np1 np1, pp-f n1 np2.
(6) part (DIV2)
77
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492
That cōparison I go by with silence, for I can not tary in euery thing. Againe, that woman that hath a foule head, is a foule woman:
That comparison I go by with silence, for I can not tarry in every thing. Again, that woman that hath a foul head, is a foul woman:
cst n1 pns11 vvb p-acp p-acp n1, c-acp pns11 vmb xx vvi p-acp d n1. av, cst n1 cst vhz dt j n1, vbz dt j n1:
(6) part (DIV2)
77
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493
The woman or Church of Rome hath Antichrist to her head: therefore she is a foule woman.
The woman or Church of Rome hath Antichrist to her head: Therefore she is a foul woman.
dt n1 cc n1 pp-f np1 vhz np1 p-acp po31 n1: av pns31 vbz dt j n1.
(6) part (DIV2)
78
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That Antichrist is a foule head, I proue: because Christ is a fayre head. Antichrist and Christ be contrary.
That Antichrist is a foul head, I prove: Because christ is a fair head. Antichrist and christ be contrary.
cst np1 vbz dt j n1, pns11 vvb: c-acp np1 vbz dt j n1. np1 cc np1 vbb j-jn.
(6) part (DIV2)
78
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495
Againe, that Antichrist is the head of this woman, I referre me to Bullinger and Gualter that haue treated that probation,
Again, that Antichrist is the head of this woman, I refer me to Bullinger and Gualter that have treated that probation,
av, cst np1 vbz dt n1 pp-f d n1, pns11 vvb pno11 p-acp np1 cc np1 cst vhb vvn d n1,
(6) part (DIV2)
78
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496
& to a booke called Antichristus, siue de fine mundi.
& to a book called Antichrist, siue de fine mundi.
cc p-acp dt n1 vvn np1, fw-la fw-la fw-la fw-la.
(6) part (DIV2)
78
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497
Againe, if Peter were a fayre head, then this woman hath had many a long day a foule head,
Again, if Peter were a fair head, then this woman hath had many a long day a foul head,
av, cs np1 vbdr dt j n1, cs d n1 vhz vhn d dt j n1 dt j n1,
(6) part (DIV2)
79
Image 32
498
and so hath bene a foule woman.
and so hath be a foul woman.
cc av vhz vbn dt j n1.
(6) part (DIV2)
79
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499
The proofe of this poynt standeth in this, to shew that Peter and the Popes of long tyme haue bene contrary.
The proof of this point Stands in this, to show that Peter and the Popes of long time have be contrary.
dt n1 pp-f d n1 vvz p-acp d, pc-acp vvi cst np1 cc dt n2 pp-f j n1 vhb vbn j-jn.
(6) part (DIV2)
79
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500
And it is easie to be shewed. Peter is as much to say as a rocke.
And it is easy to be showed. Peter is as much to say as a rock.
cc pn31 vbz j pc-acp vbi vvn. np1 vbz p-acp av-d pc-acp vvi p-acp dt n1.
(6) part (DIV2)
79
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501
Peter was in déede a rocke: but this Pope of late daies hath bene a réede in religion, or els irreligious.
Peter was in deed a rock: but this Pope of late days hath be a reed in Religion, or Else irreligious.
np1 vbds p-acp n1 dt n1: cc-acp d n1 pp-f j n2 vhz vbn dt n1 p-acp n1, cc av j.
(6) part (DIV2)
79
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502
Peter is called Symon, that is, an auditour of Gods word: This is a corrector and burner of Gods worde.
Peter is called Symon, that is, an auditor of God's word: This is a corrector and burner of God's word.
np1 vbz vvn np1, cst vbz, dt n1 pp-f npg1 n1: d vbz dt n1 cc n1 pp-f npg1 n1.
(6) part (DIV2)
79
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503
Peter was Called to be an Apostle:
Peter was Called to be an Apostle:
np1 vbds vvn pc-acp vbi dt n1:
(6) part (DIV2)
79
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504
This thrusteth in by simonie, and coniuring, and poysoning, as Cardinall Benno can tell ▪ Peter was an Apostle:
This thrusts in by simony, and conjuring, and poisoning, as Cardinal Benno can tell ▪ Peter was an Apostle:
d vvz p-acp p-acp n1, cc vvg, cc vvg, c-acp n1 np1 vmb vvi ▪ np1 vbds dt n1:
(6) part (DIV2)
79
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505
this an Aposta• … or renegate, as the Apocalyps cā tell. Peter was a man: this is a woman. Peter was a man:
this an Aposta• … or renegade, as the Apocalypse can tell. Peter was a man: this is a woman. Peter was a man:
d dt np1 … cc n1, c-acp dt np1 vmb vvi. np1 vbds dt n1: d vbz dt n1. np1 vbds dt n1:
(6) part (DIV2)
79
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506
this is a beast, as the foresayd Apocalyps can tell. Peter preached to the Iewes: this neither to Iewe nor Gentile.
this is a beast, as the foresaid Apocalypse can tell. Peter preached to the Iewes: this neither to Iewe nor Gentile.
d vbz dt n1, c-acp dt j-vvn np1 vmb vvi. np1 vvd p-acp dt np2: d av-dx p-acp np1 ccx j.
(6) part (DIV2)
79
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507
Peter healed the sicke and the s• … re: this woundeth and killeth body and soule.
Peter healed the sick and the s• … re: this wounds and kills body and soul.
np1 vvd dt j cc dt n1 … fw-mi: d vvz cc vvz n1 cc n1.
(6) part (DIV2)
79
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508
Peter loued Christ best of them all: this the worlde most of them all. Peter woulde not haue captaine Cornelius to croutch to hym:
Peter loved christ best of them all: this the world most of them all. Peter would not have captain Cornelius to croutch to him:
np1 vvd np1 av-j pp-f pno32 d: d dt n1 av-ds pp-f pno32 d. np1 vmd xx vhi n1 np1 pc-acp vvi p-acp pno31:
(6) part (DIV2)
79
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509
this will haue Kinges & Keysers prostrated at his féete. Peter could brooke to be blamed of Paul:
this will have Kings & Keysers prostrated At his feet. Peter could brook to be blamed of Paul:
d vmb vhi n2 cc n2 vvn p-acp po31 n2. np1 vmd vvi pc-acp vbi vvn pp-f np1:
(6) part (DIV2)
79
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510
this will not be blamed, though he draw thousandes to hell. Peter had neither golde nor siluer:
this will not be blamed, though he draw thousandes to hell. Peter had neither gold nor silver:
d vmb xx vbi vvn, cs pns31 vvb crd p-acp n1. np1 vhd dx n1 ccx n1:
(6) part (DIV2)
79
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511
this hath shod his concubines ritch Palfries with siluer. Peter had caetera, that is, giftes and graces:
this hath shod his concubines rich Palfreys with silver. Peter had caetera, that is, Gifts and graces:
d vhz j po31 n2 j n2 p-acp n1. np1 vhd fw-la, cst vbz, n2 cc n2:
(6) part (DIV2)
79
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512
this hath neither gift nor grace, but onely to say: I am ritch and welthie, and I sit like a Queene.
this hath neither gift nor grace, but only to say: I am rich and wealthy, and I fit like a Queen.
d vhz dx n1 ccx n1, cc-acp av-j pc-acp vvi: pns11 vbm j cc j, cc pns11 vvb av-j dt n1.
(6) part (DIV2)
79
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513
Peter wept bitterly by way of repentance at ye cockes crow: this neuer repēteth, the greater part of Christendome crying & crowing agaynst him.
Peter wept bitterly by Way of Repentance At the cocks crow: this never Repenteth, the greater part of Christendom crying & crowing against him.
np1 vvd av-j p-acp n1 pp-f n1 p-acp dt ng1 n1: d av vvz, dt jc n1 pp-f np1 vvg cc vvg p-acp pno31.
(6) part (DIV2)
79
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514
Peter was somewhat ambitious for the Primateship, because he had left all and followed Christ: this leaueth nothing, nor followeth Christ, and yet his ambition is infinite.
Peter was somewhat ambitious for the Primateship, Because he had left all and followed christ: this Leaveth nothing, nor follows christ, and yet his ambition is infinite.
np1 vbds av j p-acp dt n1, c-acp pns31 vhd vvn d cc vvd np1: d vvz pix, ccx vvz np1, cc av po31 n1 vbz j.
(6) part (DIV2)
79
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515
Peter would not haue him selfe washed of Christ: this man will not haue him selfe iustified of Christ, but by his own merites.
Peter would not have him self washed of christ: this man will not have him self justified of christ, but by his own merits.
np1 vmd xx vhi pno31 n1 vvn pp-f np1: d n1 vmb xx vhi pno31 n1 vvn pp-f np1, cc-acp p-acp po31 d n2.
(6) part (DIV2)
79
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516
Peter would haue his head washed beyond Christes commaundement: this man enlargeth Christes commaundementes euen at his lust.
Peter would have his head washed beyond Christ's Commandment: this man enlarges Christ's Commandments even At his lust.
np1 vmd vhi po31 n1 vvn p-acp npg1 n1: d n1 vvz npg1 n2 av p-acp po31 n1.
(6) part (DIV2)
79
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517
Peter did sinne with loue towardes his Maister, forbidding him to goe vp to Ierusalem:
Peter did sin with love towards his Master, forbidding him to go up to Ierusalem:
np1 vdd vvi p-acp n1 p-acp po31 n1, vvg pno31 pc-acp vvi a-acp p-acp np1:
(6) part (DIV2)
79
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518
the Pope will haue his to suffer nothing, and to liue most pleasauntly in all thinges. Peter denied Christ thrise:
the Pope will have his to suffer nothing, and to live most pleasantly in all things. Peter denied christ thrice:
dt n1 vmb vhi po31 p-acp vvi pix, cc pc-acp vvi av-ds av-j p-acp d n2. np1 vvd np1 av:
(6) part (DIV2)
79
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519
the Popes life is nought but a denying of Christ. Peter when his Master was in ieoperdie, sayd:
the Popes life is nought but a denying of christ. Peter when his Master was in jeopardy, said:
dt ng1 n1 vbz pix p-acp dt vvg pp-f np1. np1 c-crq po31 n1 vbds p-acp n1, vvd:
(6) part (DIV2)
79
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520
beholde two swordes: the Pope when there is no ieoperdie to Christ, but vpon his own lust, vnshetheth many thousands of swordes.
behold two swords: the Pope when there is no jeopardy to christ, but upon his own lust, vnshetheth many thousands of swords.
vvb crd n2: dt n1 c-crq pc-acp vbz dx n1 p-acp np1, cc-acp p-acp po31 d n1, vvz d crd pp-f n2.
(6) part (DIV2)
79
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521
Peter went with an vneuen foote to the Gospell:
Peter went with an uneven foot to the Gospel:
np1 vvd p-acp dt j-u n1 p-acp dt n1:
(6) part (DIV2)
79
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522
the Pope with a most croked f• … te, or rather is a very Nemrod to chace away the Gospell.
the Pope with a most crooked f• … te, or rather is a very Nimrod to chase away the Gospel.
dt n1 p-acp dt av-ds j n1 … fw-la, cc av-c vbz dt j np1 pc-acp vvi av dt n1.
(6) part (DIV2)
79
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523
Peter would not blame those that tooke his part in Iudaisme:
Peter would not blame those that took his part in Judaism:
np1 vmd xx vvi d cst vvd po31 n1 p-acp n1:
(6) part (DIV2)
79
Image 33
524
the Pope will strike league with the stewes, if they will be Popish inough and Romishe Catholike.
the Pope will strike league with the Stews, if they will be Popish enough and Romish Catholic.
dt n1 vmb vvi n1 p-acp dt n2, cs pns32 vmb vbi j av-d cc np1 jp.
(6) part (DIV2)
79
Image 33
525
Thus if Peter be a little foule, the Pope is ten times more foule. Where Peter is fairest, y• Pope is foulest.
Thus if Peter be a little foul, the Pope is ten times more foul. Where Peter is Fairest, y• Pope is Foulest.
av cs np1 vbb dt j j, dt n1 vbz crd n2 av-dc j. c-crq np1 vbz js, n1 n1 vbz js.
(6) part (DIV2)
79
Image 33
526
If Peter be fayre, the Pope is foule. The Pope is the head of this woman:
If Peter be fair, the Pope is foul. The Pope is the head of this woman:
cs np1 vbb j, dt n1 vbz j. dt n1 vbz dt n1 pp-f d n1:
(6) part (DIV2)
79
Image 33
527
therefore this woman hath a foule head: therefore she is a filthy Church and a foule woman.
Therefore this woman hath a foul head: Therefore she is a filthy Church and a foul woman.
av d n1 vhz dt j n1: av pns31 vbz dt j n1 cc dt j n1.
(6) part (DIV2)
79
Image 33
528
Againe, if the Deuill be foule, then the Bishop of Rome is a foule head: and so this woman is a foule woman.
Again, if the devil be foul, then the Bishop of Rome is a foul head: and so this woman is a foul woman.
av, cs dt n1 vbb j, cs dt n1 pp-f np1 vbz dt j n1: cc av d n1 vbz dt j n1.
(6) part (DIV2)
80
Image 33
529
The probation of this, is to proue a likelihode and great agréement betwixt the Deuill and y• Bishop of Rome.
The probation of this, is to prove a likelihood and great agreement betwixt the devil and y• Bishop of Rome.
dt n1 pp-f d, vbz pc-acp vvi dt n1 cc j n1 p-acp dt n1 cc n1 n1 pp-f np1.
(6) part (DIV2)
80
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530
Now me thinkes that in déede there is a great agréement. For the Deuill is called Sathan, that is, an hinderer:
Now me thinks that in deed there is a great agreement. For the devil is called Sathan, that is, an hinderer:
av pno11 vvz cst p-acp n1 a-acp vbz dt j n1. p-acp dt n1 vbz vvn np1, cst vbz, dt n1:
(6) part (DIV2)
80
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531
the Pope is Christes greatest hinderer and chiefest hurter. Againe, the Deuill is called Diabolus, that is, a sclaunderer:
the Pope is Christ's greatest hinderer and chiefest hurter. Again, the devil is called Diabolus, that is, a sclaunderer:
dt n1 vbz npg1 js n1 cc js-jn n1. av, dt n1 vbz vvn fw-la, cst vbz, dt n1:
(6) part (DIV2)
80
Image 33
532
the Pope sclaundereth vs whilest we liue, and sclaundereth vs whē we dye:
the Pope Slandereth us whilst we live, and Slandereth us when we die:
dt n1 vvz pno12 cs pns12 vvb, cc vvz pno12 c-crq pns12 vvb:
(6) part (DIV2)
80
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533
as the death of Luther, Zuinglius. &c. The Deuill is called Inimicus homo, that is, the enuious mā:
as the death of Luther, Zwingli. etc. The devil is called Inimicus homo, that is, the envious man:
c-acp dt n1 pp-f np1, np1. av dt n1 vbz vvn np1 fw-la, cst vbz, dt j n1:
(6) part (DIV2)
80
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534
the Popes rancor is the destruction of the Church. It is sayd of the Deuill:
the Popes rancour is the destruction of the Church. It is said of the devil:
dt ng1 n1 vbz dt n1 pp-f dt n1. pn31 vbz vvn pp-f dt n1:
(6) part (DIV2)
80
Image 33
535
Sathan fell lyke lightning: it is said of the Pope and his, vidi stellas cadentes e c• … lo.
Sathan fell like lightning: it is said of the Pope and his, Vidi stellas cadentes e c• … lo.
np1 vvd av-j n1: pn31 vbz vvn pp-f dt n1 cc png31, fw-la fw-la fw-la fw-la n1 … uh.
(6) part (DIV2)
80
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536
The Deuill was a lier frō the beginning:
The devil was a liar from the beginning:
dt n1 vbds dt n1 p-acp dt n1:
(6) part (DIV2)
80
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537
it is sayd of the Pope, that he speakes great things: that is, lies and blasphemies.
it is said of the Pope, that he speaks great things: that is, lies and Blasphemies.
pn31 vbz vvn pp-f dt n1, cst pns31 vvz j n2: cst vbz, vvz cc n2.
(6) part (DIV2)
80
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538
The Deuill did not stand in the truth: no more did the Pope according to that saying:
The devil did not stand in the truth: no more did the Pope according to that saying:
dt n1 vdd xx vvi p-acp dt n1: av-dx av-dc vdd dt n1 vvg p-acp d vvg:
(6) part (DIV2)
80
Image 34
539
This day is poyson entred into the Church.
This day is poison entered into the Church.
d n1 vbz n1 vvn p-acp dt n1.
(6) part (DIV2)
80
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540
The Deuill is a roaring Lion: So the Pope, so his Spanish Inquisitors. The Deuill is that Serpent which persecuteth the woman in the earth:
The devil is a roaring lion: So the Pope, so his Spanish Inquisitors. The devil is that Serpent which persecuteth the woman in the earth:
dt n1 vbz dt vvg n1: av dt n1, av po31 np1 n2. dt n1 vbz d n1 r-crq vvz dt n1 p-acp dt n1:
(6) part (DIV2)
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the Church in this earth hath no such persecuting Serpent, as that Serpentine persecuter of Rome.
the Church in this earth hath not such persecuting Serpent, as that Serpentine Persecutor of Rome.
dt n1 p-acp d n1 vhz xx d vvg n1, c-acp cst j n1 pp-f np1.
(6) part (DIV2)
80
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542
Paule when he inueyeth agaynst Elimas and calleth him the Deuils sonne, in the Actes of the Apostles, he séemeth to expound this worde, the Deuils sonne, in thys definition:
Paul when he inveyeth against Elymas and calls him the Devils son, in the Acts of the Apostles, he Seemeth to expound this word, the Devils son, in this definition:
np1 c-crq pns31 vvz p-acp np1 cc vvz pno31 dt ng1 n1, p-acp dt n2 pp-f dt n2, pns31 vvz pc-acp vvi d n1, dt ng1 n1, p-acp d n1:
(6) part (DIV2)
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543
Plenus omni dolo. &c. A mā full of all maner of disceite, an enemie of all iustice,
Plenus omni Dole. etc. A man full of all manner of disceite, an enemy of all Justice,
fw-la fw-la fw-la. av dt n1 j pp-f d n1 pp-f n1, dt n1 pp-f d n1,
(6) part (DIV2)
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544
and one that ceasseth not to make ill the right wayes of God. This definition toucheth the Pope of Rome most néerly in euery point.
and one that ceaseth not to make ill the right ways of God. This definition touches the Pope of Room most nearly in every point.
cc pi cst vvz xx pc-acp vvi j-jn dt j-jn n2 pp-f np1. d n1 vvz dt n1 pp-f n1 av-ds av-j p-acp d n1.
(6) part (DIV2)
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545
If this be the definition of the Deuils sonne, he is vndoubtedly the Deuils owne deare sonne.
If this be the definition of the Devils son, he is undoubtedly the Devils own deer son.
cs d vbb dt n1 pp-f dt ng1 n1, pns31 vbz av-j dt n2 d j-jn n1.
(6) part (DIV2)
80
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546
The Deuill promised Christ all the wealth of the world:
The devil promised christ all the wealth of the world:
dt n1 vvd np1 d dt n1 pp-f dt n1:
(6) part (DIV2)
80
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547
the Pope promiseth Bishoprickes, Abbeyes, Prebendes, &c. The Deuill is called a Whale, because he ruleth in the tumultuous waues of the sea:
the Pope promises Bishoprics, Abbeys, Prebends, etc. The devil is called a Whale, Because he Ruleth in the tumultuous waves of the sea:
dt n1 vvz n2, n2, n2, av dt n1 vbz vvn dt n1, c-acp pns31 vvz p-acp dt j n2 pp-f dt n1:
(6) part (DIV2)
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548
the Pope is a Whale, because he beareth a swinge in the vaine waues of thys busie worlde.
the Pope is a Whale, Because he bears a swinge in the vain waves of this busy world.
dt n1 vbz dt n1, c-acp pns31 vvz dt vvb p-acp dt j n2 pp-f d j n1.
(6) part (DIV2)
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549
The Deuill is called a Dragon, because he deuoureth soules: the Pope is a Dragon, because he deuoureth both bodyes and soules.
The devil is called a Dragon, Because he devoureth Souls: the Pope is a Dragon, Because he devoureth both bodies and Souls.
dt n1 vbz vvn dt n1, c-acp pns31 vvz n2: dt n1 vbz dt n1, c-acp pns31 vvz d n2 cc n2.
(6) part (DIV2)
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550
The Dragon drew the third part of the Starres out of heauen:
The Dragon drew the third part of the Stars out of heaven:
dt n1 vvd dt ord n1 pp-f dt n2 av pp-f n1:
(6) part (DIV2)
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551
the Pope withdrewe by liuinges and geuinges, the third part of the best learned men in Christendome from the true doctrine.
the Pope withdrew by livings and geuinges, the third part of the best learned men in Christendom from the true Doctrine.
dt n1 vvd p-acp n2-vvg cc n2-vvg, dt ord n1 pp-f dt js j n2 p-acp np1 p-acp dt j n1.
(6) part (DIV2)
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552
It is sayd that the Deuill shoulde be let loose in y• latter dayes. Bibliander sayth, that Pope Hildebrand was the Deuils selfe set at libertie.
It is said that the devil should be let lose in y• latter days. Bibliander say, that Pope Hildebrand was the Devils self Set At liberty.
pn31 vbz vvn cst dt n1 vmd vbi vvn j p-acp n1 d n2. np1 vvz, cst n1 np1 vbds dt ng1 n1 vvn p-acp n1.
(6) part (DIV2)
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553
So that now I say againe, the Pope is a foule head, because the Deuill is a foule head:
So that now I say again, the Pope is a foul head, Because the devil is a foul head:
av cst av pns11 vvb av, dt n1 vbz dt j n1, c-acp dt n1 vbz dt j n1:
(6) part (DIV2)
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554
And this woman or Church of Rome is as foule as the Deuill, because her head the Pope is as foule as the Deuill.
And this woman or Church of Rome is as foul as the devil, Because her head the Pope is as foul as the devil.
cc d n1 cc n1 pp-f np1 vbz a-acp j c-acp dt n1, c-acp po31 n1 dt n1 vbz a-acp j c-acp dt n1.
(6) part (DIV2)
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555
Againe, those that preach and bring peace, are sayre, according to that: Fayre are the feete of those that bring peace.
Again, those that preach and bring peace, Are sayre, according to that: Fair Are the feet of those that bring peace.
av, d cst vvb cc vvi n1, vbr j, vvg p-acp d: j vbr dt n2 pp-f d cst vvb n1.
(6) part (DIV2)
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556
If those that bring peace be fayre, then those that bring warre be foule. But the Church of Rome hath alwayes brought warre both bodilie and ghostly: therfore she is foule. Now, concerning this saying:
If those that bring peace be fair, then those that bring war be foul. But the Church of Rome hath always brought war both bodily and ghostly: Therefore she is foul. Now, Concerning this saying:
cs d cst vvb n1 vbi j, cs d cst vvb n1 vbi j. p-acp dt n1 pp-f np1 vhz av vvn n1 av-d j cc j: av pns31 vbz j. av, vvg d vvg:
(6) part (DIV2)
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557
That the Church of Rome hath alwayes brought bodily warre:
That the Church of Rome hath always brought bodily war:
cst dt n1 pp-f np1 vhz av vvn j n1:
(6) part (DIV2)
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558
it should behoue me to go downe by a long descent, and to tell a long story what warriers and fire brandes of warre these Popes of Rome haue bene.
it should behoove me to go down by a long descent, and to tell a long story what warriors and fire brands of war these Popes of Room have be.
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(6) part (DIV2)
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559
But to make a short speech, and to make forward as fast as I can:
But to make a short speech, and to make forward as fast as I can:
p-acp pc-acp vvi dt j n1, cc pc-acp vvi av-j c-acp av-j c-acp pns11 vmb:
(6) part (DIV2)
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560
I say that the nature both of the most Popes, and of this bloudy womā Church of Rome, is represented in the voyce of Pope Paulus, who when he was offered either peace or warre, he cryed out mightilye and loudly:
I say that the nature both of the most Popes, and of this bloody woman Church of Rome, is represented in the voice of Pope Paulus, who when he was offered either peace or war, he cried out mightily and loudly:
pns11 vvb cst dt n1 av-d pp-f dt av-ds n2, cc pp-f d j n1 n1 pp-f np1, vbz vvn p-acp dt n1 pp-f n1 np1, r-crq c-crq pns31 vbds vvn d n1 cc n1, pns31 vvd av av-j cc av-j:
(6) part (DIV2)
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561
Warre, Warre. To let passe that which is past, and to come to these our dayes:
War, War. To let pass that which is past, and to come to these our days:
vvb, n1. pc-acp vvi vvi cst r-crq vbz j, cc pc-acp vvi p-acp d po12 n2:
(6) part (DIV2)
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562
What warres (good people) and rumors of warres, what murtheringes and manquellinges hath this foule and vnpeaceable woman brought to passe in our times? Fitly sayth Gregorie Nazianzene: their glosing is of peace,
What wars (good people) and rumours of wars, what murderings and manquellinges hath this foul and unpeaceable woman brought to pass in our times? Fitly say Gregory Nazianzene: their glossing is of peace,
r-crq n2 (j n1) cc n2 pp-f n2, r-crq n2 cc n2-vvg vhz d j cc j n1 vvd pc-acp vvi p-acp po12 n2? av-j vvz np1 np1: po32 j-vvg vbz pp-f n1,
(6) part (DIV2)
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563
but their glory is in bloud: through the bloudy féete of this vnquiet woman.
but their glory is in blood: through the bloody feet of this unquiet woman.
cc-acp po32 n1 vbz p-acp n1: p-acp dt j n2 pp-f d j n1.
(6) part (DIV2)
81
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564
Low lieth now that Heroical personage Lewes Prince of Borbon. This foule strompet hath eaten vp y• young Prince of Spaine, a Prince of hope,
Low lies now that Heroical personage Lewes Prince of Bourbon. This foul strompet hath eaten up y• young Prince of Spain, a Prince of hope,
j vvz av d j n1 zz n1 pp-f np1. d j n1 vhz vvn a-acp n1 j n1 pp-f np1, dt n1 pp-f n1,
(6) part (DIV2)
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565
and that goodly and godly Lord Regent of Scotland.
and that goodly and godly Lord Regent of Scotland.
cc cst j cc j n1 n1 pp-f np1.
(6) part (DIV2)
81
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566
This foule strompet, and most bloudy Church, caryeth them all the day long like shéepe vnto the Shambles,
This foul strompet, and most bloody Church, Carrieth them all the day long like sheep unto the Shambles,
d j n1, cc av-ds j n1, vvz pno32 d dt n1 av-j j n1 p-acp dt n2,
(6) part (DIV2)
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567
and in deede this wretched warly brothel maketh Christendome nothing els but a butcherie of Sainctes, and a Shambles of Martyrdome.
and in deed this wretched warly brothel makes Christendom nothing Else but a butchery of Saints, and a Shambles of Martyrdom.
cc p-acp n1 d j j n1 vvz np1 pix av cc-acp dt n1 pp-f n2, cc dt n2 pp-f n1.
(6) part (DIV2)
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568
But after a fewe yeares they shall answere God and vs. Concerning spirituall warres, thys woman doth bring it.
But After a few Years they shall answer God and us Concerning spiritual wars, this woman does bring it.
p-acp p-acp dt d n2 pns32 vmb vvi np1 cc pno12 vvg j n2, d n1 vdz vvi pn31.
(6) part (DIV2)
81
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569
For touching peace of the minde and peace of conscience, she neuer yet brought it.
For touching peace of the mind and peace of conscience, she never yet brought it.
p-acp vvg n1 pp-f dt n1 cc n1 pp-f n1, pns31 av-x av vvd pn31.
(6) part (DIV2)
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570
She teacheth false lies of mans Iustice, of Satisfactiō, of contrition, of supere• … ogation, of bulles, indulgences, tendringes Papall, and tendringes Legautine:
She Teaches false lies of men justice, of Satisfaction, of contrition, of supere• … ogation, of Bulls, Indulgences, tendringes Papal, and tendringes Legautine:
pns31 vvz j n2 pp-f ng1 n1, pp-f n1, pp-f n1, pp-f n1 … n1, pp-f n2, n2, n2 j, cc n2 vvi:
(6) part (DIV2)
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571
which all thinges be but a brokē staffe (as Esay termes weake helpes) and will in the end plunge mans soule in desperation, in conflict, and in hel.
which all things be but a broken staff (as Isaiah terms weak helps) and will in the end plunge men soul in desperation, in conflict, and in hell.
r-crq d n2 vbb p-acp dt j-vvn n1 (c-acp np1 n2 j n2) cc vmb p-acp dt n1 vvb ng1 n1 p-acp n1, p-acp n1, cc p-acp n1.
(6) part (DIV2)
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572
Such peace tasted Franciscus Spira of, that died in desperatiō, tasted Ecchius of, that dying, vttered desperate wordes, tasted Sadoletus of, that dyed in a weake fayth, tasted Latomus of, that roared like an Oxe in his death bedde,
Such peace tasted Francis Spira of, that died in desperation, tasted Eccius of, that dying, uttered desperate words, tasted Sadoletus of, that died in a weak faith, tasted Latomus of, that roared like an Ox in his death Bed,
d n1 vvn np1 np1 pp-f, cst vvd p-acp n1, vvn np1 pp-f, cst vvg, vvd j n2, vvn np1 pp-f, cst vvd p-acp dt j n1, vvn np1 pp-f, cst vvd av-j dt n1 p-acp po31 n1 n1,
(6) part (DIV2)
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573
and as some thinke, tasted Bish. Gardiner of. Those of that Church do fremere vt vrsi: do rore like Beares:
and as Some think, tasted Bish. Gardiner of. Those of that Church do fremere vt Ursi: do roar like Bears:
cc c-acp d vvb, vvn np1 np1 pp-f. d pp-f d n1 vdb fw-la fw-la fw-la: vdb vvi av-j n2:
(6) part (DIV2)
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574
and those of our Church, and those that be the members of our faire woman, they doe as the Prophet sayth:
and those of our Church, and those that be the members of our fair woman, they do as the Prophet say:
cc d pp-f po12 n1, cc d cst vbb dt n2 pp-f po12 j n1, pns32 vdb p-acp dt n1 vvz:
(6) part (DIV2)
81
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575
Gemere vt columbi: Mourne like Doues. Thei die therfore like our Sauior Christ:
Gemere vt columbi: Mourn like Dove. They die Therefore like our Saviour christ:
np1 fw-la fw-la: vvb av-j n2. pns32 vvb av av-j po12 n1 np1:
(6) part (DIV2)
81
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576
Ego vado ad patrem, taking death to be no more but a passage to the father.
Ego I go ad patrem, taking death to be no more but a passage to the father.
fw-la fw-mi fw-la fw-la, vvg n1 pc-acp vbi dx dc p-acp dt n1 p-acp dt n1.
(6) part (DIV2)
81
Image 36
577
They die like Paule: There is layde vp for me a crowne of glory. They die like Steuen: Lord I betake my soule to thy handes.
They die like Paul: There is laid up for me a crown of glory. They die like Stephen: Lord I betake my soul to thy hands.
pns32 vvb av-j np1: pc-acp vbz vvn a-acp p-acp pno11 dt n1 pp-f n1. pns32 vvb av-j np1: n1 pns11 vvb po11 n1 p-acp po21 n2.
(6) part (DIV2)
81
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578
They die like Polycarpus: Lorde make me a partner of thy resurrection.
They die like Polycarp: Lord make me a partner of thy resurrection.
pns32 vvb av-j np1: n1 vvb pno11 dt n1 pp-f po21 n1.
(6) part (DIV2)
81
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579
They die like Luther: God is the great Byshop of my soule, & let him take carke of my soule.
They die like Luther: God is the great Bishop of my soul, & let him take cark of my soul.
pns32 vvb av-j np1: np1 vbz dt j n1 pp-f po11 n1, cc vvb pno31 vvi n1 pp-f po11 n1.
(6) part (DIV2)
81
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580
They die like Caluine: 〈 ◊ 〉 haue holden my peace Lorde because thou hast done this.
They die like Calvin: 〈 ◊ 〉 have held my peace Lord Because thou hast done this.
pns32 vvb av-j np1: 〈 sy 〉 vhi vvn po11 n1 n1 c-acp pns21 vh2 vdn d.
(6) part (DIV2)
81
Image 36
581
This woman this Church bringeth warre to the body and warre to the soule, and therefore she is 〈 ◊ 〉 foule woman.
This woman this Church brings war to the body and war to the soul, and Therefore she is 〈 ◊ 〉 foul woman.
d n1 d n1 vvz n1 p-acp dt n1 cc n1 p-acp dt n1, cc av pns31 vbz 〈 sy 〉 j n1.
(6) part (DIV2)
81
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582
Againe, if sinne do make foule and vncleane, then is this woman that way• … very foule and vncleane to.
Again, if sin do make foul and unclean, then is this woman that way• … very foul and unclean to.
av, cs n1 vdb vvi j cc j, av vbz d n1 cst n1 … av j cc j p-acp.
(6) part (DIV2)
82
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583
In respecte o• … sinne, Tertullian & Hierome call Rome, Babylon. But if they will be so impuden• … as to denie their vglie & monstrous rac• … of sinne,
In respect o• … sin, Tertullian & Jerome call Room, Babylon. But if they will be so impuden• … as to deny their ugly & monstrous rac• … of sin,
p-acp n1 n1 … n1, np1 cc np1 vvb vvi, np1. cc-acp cs pns32 vmb vbi av n1 … c-acp pc-acp vvi po32 j cc j n1 … pp-f n1,
(6) part (DIV2)
82
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584
then let Barnard speake that sayth:
then let Barnard speak that say:
av vvb np1 vvb cst vvz:
(6) part (DIV2)
82
Image 36
585
There is no healthfull place in that Church frō the toppe to the toe ▪ Nay, go ye then to and speake euen ye Italian writers, speake Boccas, speake Petrach, speake Mantuan, and speake Pallengenius. Howbeit, it is vaine in m• … to bidde them speake, who commonly throughout all their workes doe burste out into most bitter spéeches agaynst the enormious life of the Church of Rome.
There is no healthful place in that Church from the top to the toe ▪ Nay, go you then to and speak even you Italian writers, speak Boccas, speak petrarch, speak Mantuan, and speak Pallengenius. Howbeit, it is vain in m• … to bid them speak, who commonly throughout all their works do burst out into most bitter Speeches against the enormous life of the Church of Rome.
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(6) part (DIV2)
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586
But admit these men had neuer spokē any one word agaynst that church, yet doo but loke ouer Bales booke of Votaries, and a boke called, A Cataloge of witnesses agaynst the Pope of Rome, and then I doubt not but you will subscribe that this church of Rome is a most sinfull woman.
But admit these men had never spoken any one word against that Church, yet do but look over Bales book of Votaries, and a book called, A Catalogue of Witnesses against the Pope of Rome, and then I doubt not but you will subscribe that this Church of Room is a most sinful woman.
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(6) part (DIV2)
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587
In the meane time, vpon the witnessing of so many witnesses, in great earnest I tell you that she is a most sinfull woman,
In the mean time, upon the witnessing of so many Witnesses, in great earnest I tell you that she is a most sinful woman,
p-acp dt j n1, p-acp dt vvg pp-f av d n2, p-acp j n1 pns11 vvb pn22 cst pns31 vbz dt av-ds j n1,
(6) part (DIV2)
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588
and therfore spiritually a most foule and deformed woman.
and Therefore spiritually a most foul and deformed woman.
cc av av-j dt av-ds j cc j-vvn n1.
(6) part (DIV2)
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589
Those thinges that they obiect to our church are but freckes and speckes in comparison of the Botches and Biles of theyr owne church.
Those things that they Object to our Church Are but freckes and specks in comparison of the Botches and Biles of their own Church.
d n2 cst pns32 vvi p-acp po12 n1 vbr p-acp n2 cc n2 p-acp n1 pp-f dt n2 cc np1 pp-f po32 d n1.
(6) part (DIV2)
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590
And for our further purgation, I report me to a litle booke of Master Caluine, de scād• … lis nostrae ecclesiae:
And for our further purgation, I report me to a little book of Master Calvin, de scand• … Lies Nostrae ecclesiae:
cc p-acp po12 jc n1, pns11 vvb pno11 p-acp dt j n1 pp-f n1 np1, fw-fr n1 … vvz fw-la fw-la:
(6) part (DIV2)
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591
of such reproches as may be intended against our church. Now if they will say that their church is fayrer, because she is trimly attired,
of such Reproaches as may be intended against our Church. Now if they will say that their Church is Fairer, Because she is trimly attired,
pp-f d n2 c-acp vmb vbi vvn p-acp po12 n1. av cs pns32 vmb vvi d po32 n1 vbz jc, c-acp pns31 vbz av-j vvn,
(6) part (DIV2)
82
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592
because she hath curious copes and veluet vestmentes, sensing and singing, and much ioly ringing:
Because she hath curious copes and velvet vestments, sensing and singing, and much jolly ringing:
c-acp pns31 vhz j n2 cc n1 n2, vvg cc vvg, cc d j n-vvg:
(6) part (DIV2)
82
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593
it may please them to vnderstand that all this fayrenesse is not fayrenesse from within the church,
it may please them to understand that all this fairness is not fairness from within the Church,
pn31 vmb vvi pno32 pc-acp vvi cst d d n1 vbz xx n1 p-acp p-acp dt n1,
(6) part (DIV2)
82
Image 37
594
but an outward fayrenesse, and a paynted fayrenesse.
but an outward fairness, and a painted fairness.
cc-acp dt j n1, cc dt j-vvn n1.
(6) part (DIV2)
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Image 37
595
And all those reasons which Peter Martyr in the booke of kings doth bring, that a woman ought not to paint her face, may be alleged agaynst them, that they ought not to paint theyr church.
And all those Reasons which Peter Martyr in the book of Kings does bring, that a woman ought not to paint her face, may be alleged against them, that they ought not to paint their Church.
cc d d n2 r-crq np1 n1 p-acp dt n1 pp-f n2 vdz vvi, cst dt n1 vmd xx pc-acp vvi po31 n1, vmb vbi vvn p-acp pno32, cst pns32 vmd xx pc-acp vvi po32 n1.
(6) part (DIV2)
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596
And if euer they will proue theyr church to be a fayre church, they must first make this good, that painted beawty is a good beawty.
And if ever they will prove their Church to be a fair Church, they must First make this good, that painted beauty is a good beauty.
cc cs av pns32 vmb vvi po32 n1 pc-acp vbi dt j n1, pns32 vmb ord vvi d j, cst j-vvn n1 vbz dt j n1.
(6) part (DIV2)
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597
And thus much haue I sayd in these two poynts: that Christes church is a woman and hath womanhead:
And thus much have I said in these two points: that Christ's Church is a woman and hath womanhead:
cc av av-d vhb pns11 vvn p-acp d crd n2: cst npg1 n1 vbz dt n1 cc vhz n1:
(6) part (DIV2)
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598
that Antichristes church is a drab and a shamelesse brothell: that Christes church is fayre: that Antichristes church is foule.
that Antichristes Church is a drab and a shameless brothel: that Christ's Church is fair: that Antichristes Church is foul.
cst npg1 n1 vbz dt n1 cc dt j n1: cst npg1 n1 vbz j: cst npg1 n1 vbz j.
(6) part (DIV2)
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And now let me speake of the church, and of the authoritie of the church which I cōfesse to be some,
And now let me speak of the Church, and of the Authority of the Church which I confess to be Some,
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(6) part (DIV2)
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because here the church or fayrest of women is asked and doth geue answer of the beloued and doinges of Christ.
Because Here the Church or Fairest of women is asked and does give answer of the Beloved and doings of christ.
c-acp av dt n1 cc js pp-f n2 vbz vvn cc vdz vvi n1 pp-f dt j-vvn cc n2-vdg pp-f np1.
(6) part (DIV2)
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Touching theyr argumentes whereby they would geue so great an authoritie to the church: they be light and nothing such as they are estéemed.
Touching their Arguments whereby they would give so great an Authority to the Church: they be Light and nothing such as they Are esteemed.
vvg po32 n2 c-crq pns32 vmd vvi av j dt n1 p-acp dt n1: pns32 vbb j cc pix d c-acp pns32 vbr vvn.
(6) part (DIV2)
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To come to their first argument, which is:
To come to their First argument, which is:
p-acp vvi p-acp po32 ord n1, r-crq vbz:
(6) part (DIV2)
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Thou art Peter, and vpon thee Peter, I will build my church ▪ it doth not serue for theyr turne,
Thou art Peter, and upon thee Peter, I will built my Church ▪ it does not serve for their turn,
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(6) part (DIV2)
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euen by the testimony of the better sort of the fathers. For Augustine vpon Iohn sayth:
even by the testimony of the better sort of the Father's. For Augustine upon John say:
av p-acp dt n1 pp-f dt jc n1 pp-f dt n2. p-acp np1 p-acp np1 vvz:
(6) part (DIV2)
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Non a petro petra, sed petrus a petra. The rocke taketh not name of Peter, but Peter of the rocke. And agayne he sayth:
Non a Peter Petra, sed Peter a Petram. The rock Takes not name of Peter, but Peter of the rock. And again he say:
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(6) part (DIV2)
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I will build thee vpon me, and not me vpon thee.
I will built thee upon me, and not me upon thee.
pns11 vmb vvi pno21 p-acp pno11, cc xx pno11 p-acp pno21.
(6) part (DIV2)
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Such like wordes hath Origen: and so Hierom to Iouianus. who in an other place sayth:
Such like words hath Origen: and so Hieronymus to John. who in an other place say:
d j n2 vhz np1: cc av np1 p-acp np1. r-crq p-acp dt j-jn n1 vvz:
(6) part (DIV2)
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that the church is foūded vpon all the Apostles.
that the Church is founded upon all the Apostles.
cst dt n1 vbz vvn p-acp d dt n2.
(6) part (DIV2)
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But they haue an vnuincible argument out of S. Augustine: I would not beleue the Gospell except the authoritie of the church did moue mee.
But they have an unvincible argument out of S. Augustine: I would not believe the Gospel except the Authority of the Church did move me.
p-acp pns32 vhb dt j-u n1 av pp-f n1 np1: pns11 vmd xx vvi dt n1 p-acp dt n1 pp-f dt n1 vdd vvi pno11.
(6) part (DIV2)
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I will not expound S. Augustine, nor they shall expoūd him, but S. Augustine shall expound S. Augustine. And here I let them vnderstand by S. Augustine, that he vseth to sp• … ake in the preterimperfectence for the preterplup• … ctence.
I will not expound S. Augustine, nor they shall expound him, but S. Augustine shall expound S. Augustine. And Here I let them understand by S. Augustine, that he uses to sp• … ache in the preterimperfectence for the preterplup• … ctence.
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(6) part (DIV2)
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So in the first booke of his confessions and • … enth chapt. speaking of his youth, he sayth thus:
So in the First book of his confessions and • … enth Chapter. speaking of his youth, he say thus:
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(6) part (DIV2)
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Non enim dicerem nisi cog• … r: Which can not be truely expounded but thus: Non didicissem nisifuissem coactus: I should neuer haue learned, except I had bene driuen thereto.
Non enim dicerem nisi cog• … r: Which can not be truly expounded but thus: Non didicissem nisifuissem Coactus: I should never have learned, except I had be driven thereto.
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(6) part (DIV2)
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Agayne, in the second booke and third chap. he sayth:
Again, in the second book and third chap. he say:
av, p-acp dt ord n1 cc ord n1 pns31 vvz:
(6) part (DIV2)
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614
Erubescerem for Erubescebam: I should blush, for I did blush: soo that there hée straineth the moodes.
Erubescerem for Erubescebam: I should blush, for I did blush: so that there he straineth the moods.
np1 p-acp fw-la: pns11 vmd vvi, p-acp pns11 vdd vvi: av cst a-acp pns31 vvz dt n2.
(6) part (DIV2)
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615
In the eight chap. he sayth: Si tunc amarem poma illa qua furutus sum, which cannot be expounded thus:
In the eight chap. he say: Si tunc amarem poma illa qua furutus sum, which cannot be expounded thus:
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(6) part (DIV2)
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If I then would haue loued these aples which I haue stolen: but thus: If I had then loued those aples which I had stolen:
If I then would have loved these Apples which I have stolen: but thus: If I had then loved those Apples which I had stolen:
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(6) part (DIV2)
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so that we must reade amarem for amassem: I had loued, for I should loue ▪ In the tenth chap. he sayth thus: Ego solus illud non facerem:
so that we must read amarem for amassem: I had loved, for I should love ▪ In the tenth chap. he say thus: Ego solus illud non facerem:
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(6) part (DIV2)
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which must néedes be expounded thus: I would not had done so. So that héere we haue facerem for feciscem, the imperfectence for the pluperfectence.
which must needs be expounded thus: I would not had done so. So that Here we have facerem for feciscem, the imperfectence for the pluperfectence.
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(6) part (DIV2)
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No otherwise must néedes be sayd:
No otherwise must needs be said:
uh-dx av vmb av vbi vvn:
(6) part (DIV2)
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Euangelio non crederem, that is, non credidiscē. The Papistes say, I would not beleue the Gospell except the authoritie of the church did moue me to it.
Gospel non crederem, that is, non credidiscē. The Papists say, I would not believe the Gospel except the Authority of the Church did move me to it.
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(6) part (DIV2)
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I by the circumstances of that plac• … & by likenes of these other places, do say, it can not be expounded but thus:
I by the Circumstances of that plac• … & by likeness of these other places, do say, it can not be expounded but thus:
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(6) part (DIV2)
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Non crederem Euangelio, id est, non credidiscem Euangelio. So that the mere and vnbroken sense of S. Augustines wordes be these:
Non crederem Gospel, id est, non credidiscem Gospel. So that the mere and unbroken sense of S. Augustine's words be these:
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(6) part (DIV2)
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I should not had beleued, or I should neuer had beleued the Gospell except the authoritie of the church had moued me thereto. So that all the authoritie that they can gayne for the church out of this place, is but this:
I should not had believed, or I should never had believed the Gospel except the Authority of the Church had moved me thereto. So that all the Authority that they can gain for the Church out of this place, is but this:
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(6) part (DIV2)
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The church was an introduction to Sainct Augustine to beleue the Gospell: therfore it is of more authoritie then the Gospell.
The Church was an introduction to Saint Augustine to believe the Gospel: Therefore it is of more Authority then the Gospel.
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(6) part (DIV2)
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So they may say that the starre did shew the wise men the way vnto Christ:
So they may say that the star did show the wise men the Way unto christ:
av pns32 vmb vvi cst dt n1 vdd vvi dt j n2 dt n1 p-acp np1:
(6) part (DIV2)
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therefore the starre hath more authoritie then Christ. • … o Iohn bare witnesse of the light,
Therefore the star hath more Authority then christ. • … oh John bore witness of the Light,
av dt n1 vhz dc n1 cs np1. • … sy np1 j n1 pp-f dt n1,
(6) part (DIV2)
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and therefore was of more authoritie then the light it selfe. So in the first of Peter and the third chapter it is sayd:
and Therefore was of more Authority then the Light it self. So in the First of Peter and the third chapter it is said:
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(6) part (DIV2)
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628
That men should be wonne to the word without the word, by the conuersation of women:
That men should be won to the word without the word, by the Conversation of women:
cst n2 vmd vbi vvn p-acp dt n1 p-acp dt n1, p-acp dt n1 pp-f n2:
(6) part (DIV2)
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so that the conuersation of women should be of more authoritie then the word. But it must be considered that this argument is not good:
so that the Conversation of women should be of more Authority then the word. But it must be considered that this argument is not good:
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(6) part (DIV2)
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The authoritie of the church to Sainct Augustine being a puny and a nouice in matters of religion, was greater then the authoritie of Christ:
The Authority of the Church to Saint Augustine being a puny and a novice in matters of Religion, was greater then the Authority of christ:
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(6) part (DIV2)
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therfore the authoritie of the church is simply greater then the authoritie of Christ. No more then this argument:
Therefore the Authority of the Church is simply greater then the Authority of christ. No more then this argument:
av dt n1 pp-f dt n1 vbz av-j jc cs dt n1 pp-f np1. av-dx dc cs d n1:
(6) part (DIV2)
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Iohn was in better credit with the Iewes then Christ, when he • … are witnesse of Christ:
John was in better credit with the Iewes then christ, when he • … Are witness of christ:
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(6) part (DIV2)
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therefore Iohn his witnessing ought to be the better. Or this argument: womens conuersation moueth some men more then the word:
Therefore John his witnessing ought to be the better. Or this argument: women's Conversation moves Some men more then the word:
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(6) part (DIV2)
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therfore it doth moue or ought to moue simply more then the word.
Therefore it does move or ought to move simply more then the word.
av pn31 vdz vvi cc pi pc-acp vvi av-j av-dc cs dt n1.
(6) part (DIV2)
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But euen as Iohn that bare witnesse of Christ, did confesse that he was not worthy to loose Christes shoe latchet, no more the church though it beare witnesse of Christ in respect of credit and authoritie, is not worthy to loose Christes shoe latchet.
But even as John that bore witness of christ, did confess that he was not worthy to lose Christ's shoe latchet, no more the Church though it bear witness of christ in respect of credit and Authority, is not worthy to lose Christ's shoe latchet.
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(6) part (DIV2)
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And euen as when Christ put forth him selfe and began to be knowen to the people, Iohn said:
And even as when christ put forth him self and began to be known to the people, John said:
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(6) part (DIV2)
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it behoueth me to waxe lesse, and him to waxe greater:
it behooves me to wax less, and him to wax greater:
pn31 vvz pno11 pc-acp vvi av-dc, cc pno31 pc-acp vvi jc:
(6) part (DIV2)
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so when the church hath geuen a man to vnderstand of Christ, and that Christ beginneth to appeare vnto vs, the church decreaseth in authoritie and estimation like Iohn, and Christ increaseth and waxeth greater in authoritie and credit.
so when the Church hath given a man to understand of christ, and that christ begins to appear unto us, the Church decreaseth in Authority and estimation like John, and christ increases and Waxes greater in Authority and credit.
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(6) part (DIV2)
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Euen so do the Samaritanes in the fourth of Iohn, that were brought to Christ by the woman of Samaria say thus:
Eve so do the Samaritans in the fourth of John, that were brought to christ by the woman of Samaria say thus:
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(6) part (DIV2)
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we do not now beleue for thy talke: for we our selues haue heard and do know.
we do not now believe for thy talk: for we our selves have herd and do know.
pns12 vdb xx av vvi p-acp po21 n1: c-acp pns12 po12 n2 vhb vvn cc vdb vvi.
(6) part (DIV2)
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And yet S. Augustines case and ours is not like.
And yet S. Augustine's case and ours is not like.
cc av n1 njp2 vvi cc png12 vbz xx j.
(6) part (DIV2)
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For he was moued by the authoritie of that church which perswaded him to the Gospell:
For he was moved by the Authority of that Church which persuaded him to the Gospel:
p-acp pns31 vbds vvn p-acp dt n1 pp-f cst n1 r-crq vvd pno31 p-acp dt n1:
(6) part (DIV2)
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the authoritie of the church of Rome doth bend it selfe, and is directed to moue vs onely to the church of Rome.
the Authority of the Church of Room does bend it self, and is directed to move us only to the Church of Rome.
dt n1 pp-f dt n1 pp-f n1 vdz vvi pn31 n1, cc vbz vvn pc-acp vvi pno12 av-j p-acp dt n1 pp-f np1.
(6) part (DIV2)
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Besides that, that church did compell no man as he writeth to Fundamentus in the 4. epistle:
Beside that, that Church did compel no man as he Writeth to Fundamentus in the 4. epistle:
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(6) part (DIV2)
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the church of Rome doth compell vs to beleue theyr church, or compell the soule to forsake the body.
the Church of Room does compel us to believe their Church, or compel the soul to forsake the body.
dt n1 pp-f n1 vdz vvi pno12 pc-acp vvi po32 n1, cc vvi dt n1 pc-acp vvi dt n1.
(6) part (DIV2)
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Agayne, they reason that the Church shall be a citie standing vpon a mountayne:
Again, they reason that the Church shall be a City standing upon a mountain:
av, pns32 vvb cst dt n1 vmb vbi dt n1 vvg p-acp dt n1:
(6) part (DIV2)
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and therfore it must alwayes be visible, and no church (say they) is so but the church of Rome.
and Therefore it must always be visible, and no Church (say they) is so but the Church of Rome.
cc av pn31 vmb av vbi j, cc dx n1 (vvb pns32) vbz av p-acp dt n1 pp-f np1.
(6) part (DIV2)
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The very true exposition of thys place is this, as it may appeare by all good expositors, that the Apostles are called the citie vpon a mountayne,
The very true exposition of this place is this, as it may appear by all good expositors, that the Apostles Are called the City upon a mountain,
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(6) part (DIV2)
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& the salt of the earth. So that the true meaning is this: a good Apostle is salt, and therfore let him season:
& the salt of the earth. So that the true meaning is this: a good Apostle is salt, and Therefore let him season:
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(6) part (DIV2)
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a good Apostle is a mountayne, citie, or a high citie, and therfore let him shew and shine so in workes, that he may glorify God his heauenly father.
a good Apostle is a mountain, City, or a high City, and Therefore let him show and shine so in works, that he may Glorify God his heavenly father.
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(6) part (DIV2)
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And in déede this text is expounded naturally thus, and without violence.
And in deed this text is expounded naturally thus, and without violence.
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(6) part (DIV2)
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For it is very straunge to a diuine to thinke that Gods church should be a mountayne, citie,
For it is very strange to a divine to think that God's Church should be a mountain, City,
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(6) part (DIV2)
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or a mounting citie, a high thing, or a renounded thing, or a thing glorius in the world.
or a mounting City, a high thing, or a renounded thing, or a thing glorious in the world.
cc dt j-vvg n1, dt j n1, cc dt j-vvn n1, cc dt n1 j p-acp dt n1.
(6) part (DIV2)
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For the church of God is represented in the burning bush of Moses, it is neuer without fiery persecution:
For the Church of God is represented in the burning bush of Moses, it is never without fiery persecution:
p-acp dt n1 pp-f np1 vbz vvn p-acp dt j-vvg n1 pp-f np1, pn31 vbz av p-acp j n1:
(6) part (DIV2)
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it is like the white horse in the Apocalips, that is alwayes chased with a red horse:
it is like the white horse in the Apocalypse, that is always chased with a read horse:
pn31 vbz av-j dt j-jn n1 p-acp dt n2, cst vbz av vvn p-acp dt j-jn n1:
(6) part (DIV2)
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it is like the Arke of Noah, that is tossed in the sea, and this is tossed in the world:
it is like the Ark of Noah, that is tossed in the sea, and this is tossed in the world:
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(6) part (DIV2)
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it is compared to the Moone that waxeth and wanteth by the presence or absence of the Sunne:
it is compared to the Moon that Waxes and Wants by the presence or absence of the Sun:
pn31 vbz vvn p-acp dt n1 cst vvz cc vvz p-acp dt n1 cc n1 pp-f dt n1:
(6) part (DIV2)
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It is like Iacob that sleapeth on a stone:
It is like Iacob that Sleepeth on a stone:
pn31 vbz av-j np1 cst vvz p-acp dt n1:
(6) part (DIV2)
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It hath semen sanctum subsistentiam eius: holy seede and holy men the substance, and not commonly great personages and solemne personages the substaunce.
It hath semen sanctum subsistentiam eius: holy seed and holy men the substance, and not commonly great Personages and solemn Personages the substance.
pn31 vhz n2 fw-la fw-la fw-la: j n1 cc j n2 dt n1, cc xx av-j j n2 cc j n2 dt n1.
(6) part (DIV2)
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I know the church of God is oftentimes famous: but that is thus: ascendamus in montem Domini. &c. Let vs go vp vnto the mountayne of the Lord,
I know the Church of God is oftentimes famous: but that is thus: Ascend in montem Domini. etc. Let us go up unto the mountain of the Lord,
pns11 vvb dt n1 pp-f np1 vbz av j: cc-acp cst vbz av: fw-la p-acp fw-la fw-la. av vvb pno12 vvi a-acp p-acp dt n1 pp-f dt n1,
(6) part (DIV2)
82
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and he will teach vs of hys wayes. The teaching of Gods wayes maketh Gods church a famous mountayne.
and he will teach us of his ways. The teaching of God's ways makes God's Church a famous mountain.
cc pns31 vmb vvi pno12 pp-f po31 n2. dt n-vvg pp-f npg1 n2 vvz npg1 n1 dt j n1.
(6) part (DIV2)
82
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662
If Gods wayes be not truely taught, though she sit vpon seuen hilles, as the church of Rome vpon seuen hilles, shée is not a famous mountayne, but an ignominious valley. Then they reason thus:
If God's ways be not truly taught, though she fit upon seuen hills, as the Church of Room upon seuen hills, she is not a famous mountain, but an ignominious valley. Then they reason thus:
cs ng1 n2 vbb xx av-j vvn, cs pns31 vvb p-acp crd n2, c-acp dt n1 pp-f n1 p-acp crd n2, pns31 vbz xx dt j n1, cc-acp dt j n1. cs pns32 vvb av:
(6) part (DIV2)
82
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663
Christ prayed for Peter that his fayth shoulde not faile: therefore Peter nor the Pope can erre.
christ prayed for Peter that his faith should not fail: Therefore Peter nor the Pope can err.
np1 vvd p-acp np1 cst po31 n1 vmd xx vvi: av np1 cc dt n1 vmb vvi.
(6) part (DIV2)
82
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664
Christ prayed likewise for all those that shall beleue hereafter:
christ prayed likewise for all those that shall believe hereafter:
np1 vvd av p-acp d d cst vmb vvi av:
(6) part (DIV2)
82
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665
then they may thus conclude, that all those which haue, do, or shall beleue, cā neuer erre. Thē they reason thus: Dic ecclesiae: Tell the Church.
then they may thus conclude, that all those which have, do, or shall believe, can never err. Them they reason thus: Die ecclesiae: Tell the Church.
cs pns32 vmb av vvi, cst d d r-crq vhb, vdb, cc vmb vvi, vmb av-x vvi. cs pns32 vvb av: fw-la fw-la: vvb dt n1.
(6) part (DIV2)
82
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666
〈 ◊ 〉 say that must be done when it may be done.
〈 ◊ 〉 say that must be done when it may be done.
〈 sy 〉 vvb cst vmb vbi vdn c-crq pn31 vmb vbi vdn.
(6) part (DIV2)
82
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667
In the time of Constantius whom would they tell but Arrius, for he bare all the countenaunce of the Church:
In the time of Constantius whom would they tell but Arius, for he bore all the countenance of the Church:
p-acp dt n1 pp-f np1 r-crq vmd pns32 vvi p-acp np1, c-acp pns31 vvd d dt n1 pp-f dt n1:
(6) part (DIV2)
82
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668
hys Church stoode then rather vpon a mountaine then any other Church, for it was the highest and most mounting in mens eyes.
his Church stood then rather upon a mountain then any other Church, for it was the highest and most mounting in men's eyes.
po31 n1 vvd av av p-acp dt n1 cs d j-jn n1, c-acp pn31 vbds dt js cc av-ds j-vvg p-acp ng2 n2.
(6) part (DIV2)
82
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669
They reason againe, that y• Church is a pillor. But I reason that Christ is the rocke.
They reason again, that y• Church is a pillor. But I reason that christ is the rock.
pns32 vvb av, cst n1 n1 vbz dt n1. p-acp pns11 vvb cst np1 vbz dt n1.
(6) part (DIV2)
82
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670
Take away the rocke, and downe comes y• pillor.
Take away the rock, and down comes y• pillor.
vvb av dt n1, cc a-acp vvz n1 n1.
(6) part (DIV2)
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671
The rocke is well inough without the pillor, the pillor can not be without the rocke.
The rock is well enough without the pillor, the pillor can not be without the rock.
dt n1 vbz av av-d p-acp dt n1, dt n1 vmb xx vbi p-acp dt n1.
(6) part (DIV2)
82
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672
But besides all this, they haue a perilous interrogation, by which alone they thinke to master all the worlde, to make vs all starke dumme,
But beside all this, they have a perilous interrogation, by which alone they think to master all the world, to make us all stark dumb,
cc-acp p-acp d d, pns32 vhb dt j n1, p-acp r-crq av-j pns32 vvb pc-acp vvi d dt n1, pc-acp vvi pno12 d av-j j,
(6) part (DIV2)
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673
and for euer to locke vp all our lippes, and that is:
and for ever to lock up all our lips, and that is:
cc p-acp av pc-acp vvi a-acp d po12 n2, cc d vbz:
(6) part (DIV2)
83
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674
In such and such yeares where was your Church? And this is that choking interrogatorie:
In such and such Years where was your Church? And this is that choking interrogatory:
p-acp d cc d n2 c-crq vbds po22 n1? cc d vbz d j-vvg n-jn:
(6) part (DIV2)
83
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675
where was your Church? I aunswere them euen from the very Articles of my Créede:
where was your Church? I answer them even from the very Articles of my Creed:
q-crq vbds po22 n1? pns11 vvb pno32 av p-acp dt j n2 pp-f po11 n1:
(6) part (DIV2)
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676
Credo sanctam Catholicam ecclesiam: I beleue that there hath bene, is, and shall be, a holy catholicke Church.
Credo Sanctam Catholicam Church: I believe that there hath be, is, and shall be, a holy catholic Church.
fw-la fw-la fw-la fw-la: pns11 vvb cst a-acp vhz vbn, vbz, cc vmb vbi, dt j jp n1.
(6) part (DIV2)
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677
My sense can not shewe it, and therefore I beleue it: for if I sée it, belief is in vaine:
My sense can not show it, and Therefore I believe it: for if I see it, belief is in vain:
po11 n1 vmb xx vvi pn31, cc av pns11 vvb pn31: c-acp cs pns11 vvb pn31, n1 vbz p-acp j:
(6) part (DIV2)
83
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678
for where sense faileth and can go no further, there beliefe beginneth. Nor is i• … necessarie that I should frō time to time sée the Church,
for where sense Faileth and can go no further, there belief begins. Nor is i• … necessary that I should from time to time see the Church,
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(6) part (DIV2)
83
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679
but I should from time to time beleue there is a holy catholicke Church.
but I should from time to time believe there is a holy catholic Church.
cc-acp pns11 vmd p-acp n1 p-acp n1 vvi pc-acp vbz dt j jp n1.
(6) part (DIV2)
83
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680
But in déede they, and such like brimme persecutors, haue of so long time kept vnder the Church, that we are driuen to beliefe onely,
But in deed they, and such like brim persecutors, have of so long time kept under the Church, that we Are driven to belief only,
p-acp p-acp n1 pns32, cc d j n1 n2, vhb a-acp av j n1 vvn p-acp dt n1, cst pns12 vbr vvn p-acp n1 av-j,
(6) part (DIV2)
83
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681
for they haue left scarse any sense, or memory of the true members of Christes Church.
for they have left scarce any sense, or memory of the true members of Christ's Church.
c-acp pns32 vhb vvn av-j d n1, cc n1 pp-f dt j n2 pp-f npg1 n1.
(6) part (DIV2)
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682
But they cry still a loude: Where was the Church? I tell them that it is sayd of God: Tu es vere Deus absconditus:
But they cry still a loud: Where was the Church? I tell them that it is said of God: Tu es vere Deus absconditus:
p-acp pns32 vvb av dt j: q-crq vbds dt n1? pns11 vvb pno32 cst pn31 vbz vvn pp-f np1: fw-la fw-la vvb fw-la fw-la:
(6) part (DIV2)
83
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683
Thou art verily a hidden God. So the Church is oftentimes hidden. The husband of an hidden condition, and the spouse of an hidden condition.
Thou art verily a hidden God. So the Church is oftentimes hidden. The husband of an hidden condition, and the spouse of an hidden condition.
pns21 vb2r av-j dt j-vvn np1. av dt n1 vbz av vvn. dt n1 pp-f dt j-vvn n1, cc dt n1 pp-f dt j-vvn n1.
(6) part (DIV2)
83
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684
Where was the Church? Christ stoode in the middest of them and they knew him not.
Where was the Church? christ stood in the midst of them and they knew him not.
q-crq vbds dt n1? np1 vvd p-acp dt n1 pp-f pno32 cc pns32 vvd pno31 xx.
(6) part (DIV2)
83
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685
The Church was in the middest of them and they knewe it not. Where was the Church? Venient dies in quibus raedices aget Iacob:
The Church was in the midst of them and they knew it not. Where was the Church? Venient die in quibus raedices aget Iacob:
dt n1 vbds p-acp dt n1 pp-f pno32 cc pns32 vvd pn31 xx. q-crq vbds dt n1? j vvz p-acp fw-la fw-la fw-ge np1:
(6) part (DIV2)
83
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686
There shall come dayes in which Iacob shall take roote.
There shall come days in which Iacob shall take root.
pc-acp vmb vvi n2 p-acp r-crq np1 vmb vvi n1.
(6) part (DIV2)
83
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687
Where was the Church when the Church had taken no roote? Where was the Church? Erat in vobis, sed non erat ex vobis.
Where was the Church when the Church had taken no root? Where was the Church? Erat in vobis, sed non erat ex vobis.
q-crq vbds dt n1 c-crq dt n1 vhd vvn dx n1? q-crq vbds dt n1? fw-la p-acp fw-la, fw-la fw-fr fw-la fw-la fw-la.
(6) part (DIV2)
83
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688
It was amōgest you, but it was not of you. Where was the church? Ubi duo vel tres congregati erant in nomine eius:
It was amongst you, but it was not of you. Where was the Church? Ubi duo vel tres congregati Erant in nomine eius:
pn31 vbds p-acp pn22, cc-acp pn31 vbds xx pp-f pn22. q-crq vbds dt n1? fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la:
(6) part (DIV2)
83
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689
Where two or three were gathered together in Gods name.
Where two or three were gathered together in God's name.
q-crq crd cc crd vbdr vvn av p-acp ng1 n1.
(6) part (DIV2)
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690
But where were these two or thrée gathered together in Gods name? Mundus non nouit vos: The world knoweth you not.
But where were these two or thrée gathered together in God's name? World non Novit vos: The world Knoweth you not.
cc-acp q-crq vbdr d crd cc crd vvn av p-acp ng1 n1? np1 fw-fr fw-fr fw-fr: dt n1 vvz pn22 xx.
(6) part (DIV2)
83
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691
Where was the Church? Suruewe Foxes Martyriologe and the Cataloge of witnesses agaynst the Pope, and there sée,
Where was the Church? Suruewe Foxes Martyriologe and the Catalogue of Witnesses against the Pope, and there see,
q-crq vbds dt n1? vvd ng1 n1 cc dt n1 pp-f n2 p-acp dt n1, cc pc-acp vvi,
(6) part (DIV2)
83
Image 41
692
for there is to be séene where was the Church.
for there is to be seen where was the Church.
c-acp pc-acp vbz pc-acp vbi vvn r-crq vbds dt n1.
(6) part (DIV2)
83
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693
But where soeuer els it was, the Church of Rome this many yeares was not the Church.
But where soever Else it was, the Church of Rome this many Years was not the Church.
p-acp q-crq av av pn31 vbds, dt n1 pp-f np1 d d n2 vbds xx dt n1.
(6) part (DIV2)
83
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694
The best argument they haue for the Church of Rome, is because it was once a holy place,
The best argument they have for the Church of Rome, is Because it was once a holy place,
dt js n1 pns32 vhb p-acp dt n1 pp-f np1, vbz c-acp pn31 vbds a-acp dt j n1,
(6) part (DIV2)
83
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695
and the sound of the Gospell went thence, and therfore still Rome must be the broode mother of religion,
and the found of the Gospel went thence, and Therefore still Room must be the brood mother of Religion,
cc dt n1 pp-f dt n1 vvd av, cc av av vvi vmb vbi dt n1 n1 pp-f n1,
(6) part (DIV2)
83
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696
and that there néedes must be the Church.
and that there needs must be the Church.
cc cst a-acp av vmb vbi dt n1.
(6) part (DIV2)
83
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697
And peraduenture they will make it of the nature of Rome, that Rome hath the best religion: then we may thus say:
And Peradventure they will make it of the nature of Room, that Rome hath the best Religion: then we may thus say:
cc av pns32 vmb vvi pn31 pp-f dt n1 pp-f n1, cst np1 vhz dt js n1: av pns12 vmb av vvi:
(6) part (DIV2)
83
Image 41
698
Mount Flascon hath the best wine, the Athenians the best honie, Persia the best oyle, Babylon the best corne, India the best golde, Tirus the best Purple, Basan the best Okes, Libanus the best Ceders, Persia y• best iewels, Arrabia the best spices, Tharsis the best shippes, England the best shéepe, Saxonie the best oxen, Cicilia and Dalmacia the best horses, Pirones the best fishe, Ithaca the best swine, and Rome the best religion. Or thus:
Mount Flask hath the best wine, the Athenians the best honey, Persiam the best oil, Babylon the best corn, India the best gold, Tyre the best Purple, Basan the best Oaks, Lebanon the best Ceders, Persiam y• best Jewels, Arrabia the best spices, Tharsis the best ships, England the best sheep, Saxony the best oxen, Cilicia and Dalmacia the best Horses, Pirones the best Fish, Ithaca the best Swine, and Room the best Religion. Or thus:
vvb np1 vhz dt js n1, dt njp2 dt js n1, np1 dt js n1, np1 dt js n1, np1 dt js n1, np1 dt js j-jn, np1 dt js n2, np1 dt js n2, np1 n1 js n2, np1 dt js n2, np1 dt js n2, np1 dt js n1, np1 dt js n2, np1 cc np1 dt js n2, np2 dt js n1, np1 dt js n1, cc vvi dt js n1. cc av:
(6) part (DIV2)
83
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699
the Italians be most wittie, the Spanyardes best water skirmigers, the Frenchmen best kéepers of holdes, the Scot with his Launce, the Irishe mā on foote, the Germane in voice, the Mirmadons in strength, the olde Romanes best suffering of hunger and colde,
the Italians be most witty, the Spanyardes best water skirmigers, the Frenchmen best keepers of holds, the Scot with his Lance, the Irish man on foot, the Germane in voice, the Mirmadons in strength, the old Romans best suffering of hunger and cold,
dt njp2 vbi av-ds j, dt np2 js n1 n2, dt np2 js n2 pp-f n2, dt n1 p-acp po31 n1, dt jp n1 p-acp n1, dt j p-acp n1, dt n2 p-acp n1, dt j njp2 av-j vvg pp-f n1 cc j-jn,
(6) part (DIV2)
83
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700
and the new Romanes are most religious. Or thus:
and the new Romans Are most religious. Or thus:
cc dt j njp2 vbr av-ds j. cc av:
(6) part (DIV2)
83
Image 42
701
the Egyptians haue no Beaues, Affricke hath no Bores, the coūtrey Helaeus hath no Mules, the Macrobians haue no Iron, Athens hath no Owles, England no Wolues, Wight no Foxes, Ireland no venemous beast, nor Rome no bad religion.
the egyptians have no Beaues, Africa hath no Boars, the country Helaeus hath no Mules, the Macrobians have no Iron, Athens hath no Owls, England not Wolves, Wight no Foxes, Ireland no venomous beast, nor Room no bad Religion.
dt njp2 vhb dx n2, np1 vhz dx n2, dt n1 np1 vhz dx n2, dt njp2 vhb dx n1, np1 vhz dx n2, np1 xx n2, n1 dx n2, np1 dx j n1, ccx vvb dx j n1.
(6) part (DIV2)
83
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702
But because I do sée in the Scriptures, that Ierusalem was turned into Ierustikaker: that is, the valley of vision was turned into the valley of confusion:
But Because I do see in the Scriptures, that Ierusalem was turned into Jerustikaker: that is, the valley of vision was turned into the valley of confusion:
cc-acp c-acp pns11 vdb vvi p-acp dt n2, cst np1 vbds vvn p-acp n1: cst vbz, dt n1 pp-f n1 vbds vvn p-acp dt n1 pp-f n1:
(6) part (DIV2)
83
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703
and the fine valley of Siddim into the valley of salt:
and the fine valley of Siddim into the valley of salt:
cc dt j n1 pp-f vvb p-acp dt n1 pp-f n1:
(6) part (DIV2)
83
Image 42
704
that Lucifer did sinne in heauen, and Adam in Paradise, and Lot in the holy Mount:
that Lucifer did sin in heaven, and Adam in Paradise, and Lot in the holy Mount:
cst np1 vdd vvi p-acp n1, cc np1 p-acp n1, cc n1 p-acp dt j n1:
(6) part (DIV2)
83
Image 42
705
that the mountaine Garezin where the fathers prayed, became a prophane dwelling of the Samaritans:
that the mountain Garezin where the Father's prayed, became a profane Dwelling of the Samaritans:
cst dt n1 np1 c-crq dt n2 vvd, vvd dt j n-vvg pp-f dt njp2:
(6) part (DIV2)
83
Image 42
706
when I read that Mount Sion became a place for Foxes, and Bethel the house of God became to be Bethanem, the house of iniquitie,
when I read that Mount Sion became a place for Foxes, and Bethel the house of God became to be Bethanem, the house of iniquity,
c-crq pns11 vvb d n1 np1 vvd dt n1 p-acp n2, cc np1 dt n1 pp-f np1 vvd pc-acp vbi fw-la, dt n1 pp-f n1,
(6) part (DIV2)
83
Image 42
707
then me thinke I thinke of Rome, as Ieremy did of Ierusalem: Facta est meritrix ciuitas fidelis:
then me think I think of Room, as Ieremy did of Ierusalem: Facta est meritrix Cities Fidelis:
av pno11 vvb pns11 vvb pp-f n1, c-acp np1 vdd pp-f np1: fw-la fw-la fw-la fw-la fw-la:
(6) part (DIV2)
83
Image 42
708
That Citie which was once faithful is become an harlot.
That city which was once faithful is become an harlot.
cst n1 r-crq vbds a-acp j vbz vvn dt n1.
(6) part (DIV2)
83
Image 42
709
These places were altered for wickednesse, and Rome is altered for wicked life and wicked religion.
These places were altered for wickedness, and Room is altered for wicked life and wicked Religion.
d n2 vbdr vvn p-acp n1, cc n1 vbz vvn p-acp j n1 cc j n1.
(6) part (DIV2)
83
Image 42
710
And now me thinke of these Romanes I may thus say:
And now me think of these Romans I may thus say:
cc av pno11 vvi pp-f d njp2 pns11 vmb av vvi:
(6) part (DIV2)
83
Image 42
711
The Moores are a vaine people, the Phrygians fearefull, the Israelites of an hard necke and loden with sinne, the Athenians vaineglorious, the Grecians light, the Galathians dullardes, the Carthaginians falsifiers of their fayth, the Cretes liers, the Sodomits full of bread, the Iewes vsurers, the Persians wasters, the Spanyardes lechers, the Flemminges drinckers, the Englishe glottons, the Germanes vnciuile, the Lacedemonians théeues, the Canibals cruell, and the Romanes Idolaters.
The Moors Are a vain people, the Phrygians fearful, the Israelites of an hard neck and laden with sin, the Athenians vainglorious, the Greeks Light, the Galatians dullards, the Carthaginians falsifiers of their faith, the Cretes liers, the Sodomites full of bred, the Iewes usurers, the Persians wasters, the Spanyardes Lechers, the Flemminges drinckers, the English gluttons, the Germane Uncivil, the Lacedaemonians thieves, the Cannibals cruel, and the Romans Idolaters.
dt n2 vbr dt j n1, dt njp2 j, dt np2 pp-f dt j n1 cc vvn p-acp n1, dt njp2 j, dt njp2 n1, dt np2 av, dt njp2 n2 pp-f po32 n1, dt n2-jn n2, dt n2 j pp-f n1, dt np2 n2, dt njp2 n2, dt np2 n2, dt np2 n2, dt jp n2, dt j j, dt njp2 n2, dt n2 j, cc dt njp2 n2.
(6) part (DIV2)
83
Image 43
712
So may I say, and euen so do I say: for vndoubtedly y• Church of Rome is not Christes true Church. Christes shéepe heare his voice:
So may I say, and even so do I say: for undoubtedly y• Church of Rome is not Christ's true Church. Christ's sheep hear his voice:
av vmb pns11 vvb, cc av av vdb pns11 vvb: p-acp av-j n1 n1 pp-f np1 vbz xx npg1 j n1. npg1 n1 vvi po31 n1:
(6) part (DIV2)
83
Image 43
713
but the Church of Rome heareth not hys voyce: therefore it is not the true Church.
but the Church of Rome hears not his voice: Therefore it is not the true Church.
cc-acp dt n1 pp-f np1 vvz xx po31 n1: av pn31 vbz xx dt j n1.
(6) part (DIV2)
83
Image 43
714
She writeth in her coyne, that kingdome and people that do not obey me, shall be rooted out: contrary to that:
She Writeth in her coin, that Kingdom and people that do not obey me, shall be rooted out: contrary to that:
pns31 vvz p-acp po31 n1, cst n1 cc n1 cst vdb xx vvi pno11, vmb vbi vvn av: n-jn p-acp cst:
(6) part (DIV2)
83
Image 43
715
the kinges of nations beare rule ouer them, but ye shall not do so: therefore she is not the true Church.
the Kings of Nations bear Rule over them, but you shall not do so: Therefore she is not the true Church.
dt n2 pp-f n2 vvb n1 p-acp pno32, cc-acp pn22 vmb xx vdi av: av pns31 vbz xx dt j n1.
(6) part (DIV2)
83
Image 43
716
Ambrose sayth, that the true Church is the mother of the liuing:
Ambrose say, that the true Church is the mother of the living:
np1 vvz, cst dt j n1 vbz dt n1 pp-f dt j-vvg:
(6) part (DIV2)
83
Image 43
717
but those that be in this Church are dead, for they haue no fayth because they haue no knowledge:
but those that be in this Church Are dead, for they have no faith Because they have no knowledge:
cc-acp d cst vbb p-acp d n1 vbr j, c-acp pns32 vhb dx n1 c-acp pns32 vhb dx n1:
(6) part (DIV2)
83
Image 43
718
therefore this Church is not the true Church. She committeth Idolatr• … and spirituall adulterie many waies:
Therefore this Church is not the true Church. She Committeth Idolatr• … and spiritual adultery many ways:
av d n1 vbz xx dt j n1. pns31 vvz np1 … cc j n1 d n2:
(6) part (DIV2)
83
Image 43
719
therefore she is not the true Church. The Church of Rome n• … bers her multitudes, as Dauid numbred his souldiers:
Therefore she is not the true Church. The Church of Rome n• … bers her Multitudes, as David numbered his Soldiers:
av pns31 vbz xx dt j n1. dt n1 pp-f np1 n1 … zz po31 n2, c-acp np1 vvd po31 n2:
(6) part (DIV2)
83
Image 43
720
and therefore she is not y• true Church.
and Therefore she is not y• true Church.
cc av pns31 vbz xx n1 j n1.
(6) part (DIV2)
83
Image 43
721
These Papistes are like Cockels, they cary their house about with them, and they their Church.
These Papists Are like Cockels, they carry their house about with them, and they their Church.
np1 njp2 vbr j n2, pns32 vvi po32 n1 p-acp p-acp pno32, cc pns32 po32 n1.
(6) part (DIV2)
83
Image 43
722
Aspalathus will not grow but in Boetia: ye kill these men if ye take away y• couerture of the Church of Rome.
Aspalathus will not grow but in Boetia: you kill these men if you take away y• coverture of the Church of Rome.
np1 vmb xx vvi p-acp p-acp np1: pn22 vvb d n2 cs pn22 vvb av n1 n1 pp-f dt n1 pp-f np1.
(6) part (DIV2)
83
Image 43
723
This Church is the ritch Arras that couereth all their faultes and follies.
This Church is the rich Arras that Covereth all their Faults and follies.
d n1 vbz dt j n1 cst vvz d po32 n2 cc n2.
(6) part (DIV2)
83
Image 43
724
But admit (good people) that we were wonderfull burom & obedient to this Church,
But admit (good people) that we were wonderful burom & obedient to this Church,
cc-acp vvb (j n1) cst pns12 vbdr j av cc j p-acp d n1,
(6) part (DIV2)
83
Image 43
725
and most willing to come againe to the skirt of this Church, and to aske of her questions and demaundes,
and most willing to come again to the skirt of this Church, and to ask of her questions and demands,
cc av-ds j pc-acp vvi av p-acp dt n1 pp-f d n1, cc pc-acp vvi pp-f po31 n2 cc n2,
(6) part (DIV2)
83
Image 43
726
as these young women aske of this fairest of women.
as these young women ask of this Fairest of women.
c-acp d j n2 vvb pp-f d js pp-f n2.
(6) part (DIV2)
83
Image 43
727
I protest before heauen and earth, and the founder of them both, that I thinke it not good we should be bolde in asking,
I protest before heaven and earth, and the founder of them both, that I think it not good we should be bold in asking,
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(6) part (DIV2)
83
Image 43
728
for the great and eminent daunger in her aunswering.
for the great and eminent danger in her answering.
p-acp dt j cc j n1 p-acp po31 n-vvg.
(6) part (DIV2)
83
Image 43
729
For if we aske whether Iesus be Christ or no, this Romishe woman or Church geueth out her aunswere, that the Bishop of Rome is the high priest,
For if we ask whither Iesus be christ or not, this Romish woman or Church Giveth out her answer, that the Bishop of Rome is the high priest,
p-acp cs pns12 vvb cs np1 vbb np1 cc xx, d jp n1 cc n1 vvz av po31 n1, cst dt n1 pp-f np1 vbz dt j n1,
(6) part (DIV2)
83
Image 43
730
and that the sayd Bishop hath the strength of the kingdome of Christ and the vnfallible veritie of a Prophet,
and that the said Bishop hath the strength of the Kingdom of christ and the unfallible verity of a Prophet,
cc cst dt j-vvn n1 vhz dt n1 pp-f dt n1 pp-f np1 cc dt j n1 pp-f dt n1,
(6) part (DIV2)
83
Image 43
731
and therefore they allowe him to ouerrule Christ by adding and taking to and fro his worde.
and Therefore they allow him to overrule christ by adding and taking to and from his word.
cc av pns32 vvi pno31 pc-acp vvi np1 p-acp vvg cc vvg p-acp cc p-acp po31 n1.
(6) part (DIV2)
83
Image 43
732
If we aske if Christ were the onely oblation offered vp once for all for the sinnes of the worlde, her aunswere is very daūgerous, that the Masse is a sacrifice for the quicke and the dead,
If we ask if christ were the only oblation offered up once for all for the Sins of the world, her answer is very dangerous, that the Mass is a sacrifice for the quick and the dead,
cs pns12 vvb cs np1 vbdr dt j n1 vvd a-acp a-acp p-acp d c-acp dt n2 pp-f dt n1, po31 n1 vbz av j, cst dt n1 vbz dt n1 p-acp dt j cc dt j,
(6) part (DIV2)
83
Image 43
733
and she falleth in commendation of her wheaten God, and doth attribute the health of the world to that vnbloudie bread Idoll.
and she falls in commendation of her wheaten God, and does attribute the health of the world to that unbloody bred Idol.
cc pns31 vvz p-acp n1 pp-f po31 j np1, cc vdz vvi dt n1 pp-f dt n1 p-acp d j n1 n1.
(6) part (DIV2)
83
Image 44
734
If we aske her, i• … Christ be the intercessor to God, she aunswereth then most wickedly:
If we ask her, i• … christ be the intercessor to God, she Answers then most wickedly:
cs pns12 vvb pno31, n1 … np1 vbb dt n1 p-acp np1, pns31 vvz av av-ds av-j:
(6) part (DIV2)
83
Image 44
735
iure matr• … impera: that Christ forsooth shall commaund his father by the right of his mother.
iure matr• … Impera: that christ forsooth shall command his father by the right of his mother.
fw-la n1 … fw-la: cst np1 uh vmb vvi po31 n1 p-acp dt n-jn pp-f po31 n1.
(6) part (DIV2)
83
Image 44
736
If we aske her of the state and condition of man since the fall of Adam, she aunswereth that he may ouertake heauen of him selfe,
If we ask her of the state and condition of man since the fallen of Adam, she Answers that he may overtake heaven of him self,
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(6) part (DIV2)
83
Image 44
737
and well inough by him selfe worke out his owne saluation.
and well enough by him self work out his own salvation.
cc av av-d p-acp pno31 n1 vvi av po31 d n1.
(6) part (DIV2)
83
Image 44
738
Aske her what fayth is, and she will tell of an implicite thing, and of a generall fayth, that is, that good Christian folke ought to beleue that the Church can not erre, nor yet the Pope:
Ask her what faith is, and she will tell of an implicit thing, and of a general faith, that is, that good Christian folk ought to believe that the Church can not err, nor yet the Pope:
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(6) part (DIV2)
83
Image 44
739
but touching Christes merites to be applied to vs by fayth, and to be holden fast by that hand, there she kéepeth glomme silence,
but touching Christ's merits to be applied to us by faith, and to be held fast by that hand, there she Keepeth glomme silence,
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(6) part (DIV2)
83
Image 44
740
and is as spéechlesse as a fishe.
and is as speechless as a Fish.
cc vbz a-acp j c-acp dt n1.
(6) part (DIV2)
83
Image 44
741
If we aske her what the lawe is, she lodeth our shoulders with the heauie ceremonies of Iudaisme and Paganisme.
If we ask her what the law is, she loadeth our shoulders with the heavy ceremonies of Judaism and Paganism.
cs pns12 vvb pno31 r-crq dt n1 vbz, pns31 vvz po12 n2 p-acp dt j n2 pp-f n1 cc n1.
(6) part (DIV2)
83
Image 44
742
If we aske her what the Gospell is, she maketh boyde Gods promisse with her owne iustice.
If we ask her what the Gospel is, she makes boyde God's promise with her own Justice.
cs pns12 vvb pno31 r-crq dt n1 vbz, pns31 vvz zz n2 vvb p-acp po31 d n1.
(6) part (DIV2)
83
Image 44
743
If we aske her of good workes, she aunswereth iust like S. Lukes Pharisie: then againe she deuiseth good workes to be thus:
If we ask her of good works, she Answers just like S. Lukes Pharisee: then again she devises good works to be thus:
cs pns12 vvb pno31 pp-f j n2, pns31 vvz av av-j n1 npg1 n1: av av pns31 vvz j n2 pc-acp vbi av:
(6) part (DIV2)
83
Image 44
744
to hyre certaine men for money to pray and to mumble vp much quantitie of Psalmes in a couert toung:
to hire certain men for money to pray and to mumble up much quantity of Psalms in a covert tongue:
pc-acp vvi j n2 p-acp n1 pc-acp vvi cc pc-acp vvi a-acp d n1 pp-f n2 p-acp dt j n1:
(6) part (DIV2)
83
Image 44
745
to kepe huge troughes of Ling and Saltfishe many yeares, to waxe horce with mutch chaunting, to waxe spéechlesse with seldome speaking, to waxe lame with mutch sitting, to vse many knottes in their girdles and many windowes in their showes, to be buryed in Monkishe wedes and Nunnishe cowles, &c. If we aske her of the number of Christes Sacramentes, • … he answereth that there are seuen:
to keep huge troughs of Ling and Saltfish many Years, to wax horce with much chanting, to wax speechless with seldom speaking, to wax lame with much sitting, to use many knots in their girdles and many windows in their shows, to be buried in Monkish wedes and Nunnish cowls, etc. If we ask her of the number of Christ's Sacraments, • … he Answers that there Are seuen:
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(6) part (DIV2)
83
Image 44
746
without Scripture she hath added fiue to Gods two, as though God had let her his two Sacramentes to vsurie.
without Scripture she hath added fiue to God's two, as though God had let her his two Sacraments to Usury.
p-acp n1 pns31 vhz vvn crd p-acp n2 crd, c-acp cs np1 vhd vvn pno31 po31 crd n2 p-acp n1.
(6) part (DIV2)
83
Image 44
747
If we aske her whether we go after this life, she telleth vs of Virgils, Platoes, and Mahomets Purgatorie.
If we ask her whither we go After this life, she Telleth us of Virgils, Plato's, and Mahomets Purgatory.
cs pns12 vvb pno31 cs pns12 vvb p-acp d n1, pns31 vvz pno12 pp-f npg1, n2, cc npg1 n1.
(6) part (DIV2)
83
Image 44
748
If we should say vnto her, fayre Church of Rome, whether is thy beloued gone, she would say he went in his body to harrowe hell:
If we should say unto her, fair Church of Rome, whither is thy Beloved gone, she would say he went in his body to harrow hell:
cs pns12 vmd vvi p-acp pno31, j n1 pp-f np1, cs vbz po21 j-vvn n1, pns31 vmd vvi pns31 vvd p-acp po31 n1 p-acp n1 n1:
(6) part (DIV2)
83
Image 44
749
And then I will aske her how she can auuswere to Signum Ionae & signum Lazari, the signe of Ionas and the signe of Lazarus, that Christ should be thrée dayes in his graue.
And then I will ask her how she can auuswere to Signum Jonah & signum Lazari, the Signen of Ionas and the Signen of Lazarus, that christ should be thrée days in his graven.
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(6) part (DIV2)
83
Image 44
750
If we would say, fayre Church of Rome, whether is thy beloued gone, she will say to heauen:
If we would say, fair Church of Rome, whither is thy Beloved gone, she will say to heaven:
cs pns12 vmd vvi, j n1 pp-f np1, cs vbz po21 j-vvn n1, pns31 vmb vvi p-acp n1:
(6) part (DIV2)
83
Image 45
751
but then she dreameth gro• … of heauen as Mahomet, and besides that in euery hill altar and groue altar, she will say here is Christ and there is Christ.
but then she dreameth gro• … of heaven as Mahomet, and beside that in every hill altar and grove altar, she will say Here is christ and there is christ.
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(6) part (DIV2)
83
Image 45
752
The more she aunswereth, the more she aunswereth of le• … nges.
The more she Answers, the more she Answers of le• … nges.
dt av-dc pns31 vvz, dt av-dc pns31 vvz pp-f n1 … n2-vdg.
(6) part (DIV2)
83
Image 45
753
Uneth hath she now these many long yeares aunswered any thing truely of the goinges of the beloued, of the doinges of the beloued.
Uneth hath she now these many long Years answered any thing truly of the goings of the Beloved, of the doings of the Beloved.
vvz vhz pns31 av d d j n2 vvd d n1 av-j pp-f dt n2-vvg pp-f dt j-vvn, pp-f dt n2-vdg pp-f dt j-vvn.
(6) part (DIV2)
83
Image 45
754
Beleue me truely, O worlde, it is daunger to aske her: it is next to deathes doore to heare her:
Believe me truly, Oh world, it is danger to ask her: it is next to deaths door to hear her:
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(6) part (DIV2)
83
Image 45
755
it is damnable death and hell to beleue her.
it is damnable death and hell to believe her.
pn31 vbz j n1 cc n1 pc-acp vvi pno31.
(6) part (DIV2)
83
Image 45
756
Let it stand then for true, that the fayrest of women, that is, the Church of Christ must first geue the aunswere of the beleued Christ.
Let it stand then for true, that the Fairest of women, that is, the Church of christ must First give the answer of the believed christ.
vvb pn31 vvi av p-acp j, cst dt js pp-f n2, cst vbz, dt n1 pp-f np1 vmb ord vvi dt n1 pp-f dt vvn np1.
(6) part (DIV2)
83
Image 45
757
But when she by her aunsweres and instructions hath once informed a man t• … Christ,
But when she by her answers and instructions hath once informed a man t• … christ,
p-acp c-crq pns31 p-acp po31 n2 cc n2 vhz a-acp vvn dt n1 n1 … np1,
(6) part (DIV2)
83
Image 45
758
then Christ him selfe doth for euer afterward geue aunswere out of his blessed worde to the full edifying and contentation of our mindes and consciences.
then christ him self does for ever afterwards give answer out of his blessed word to the full edifying and contentation of our minds and Consciences.
cs np1 pno31 n1 vdz p-acp av av vvi n1 av pp-f po31 j-vvn n1 p-acp dt j n-vvg cc n1 pp-f po12 n2 cc n2.
(6) part (DIV2)
83
Image 45
759
He is gone down into his garden, to the beddes of his spicery, to be fed in gardens, & to gather Lilies
He is gone down into his garden, to the Beds of his spicery, to be fed in gardens, & to gather Lilies
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(7) part (DIV2)
83
Image 45
760
The whole contentes of this scripture séeme to be these: That Christ came downe from heauen to be refreshed in the world.
The Whole contents of this scripture seem to be these: That christ Come down from heaven to be refreshed in the world.
dt j-jn n2 pp-f d n1 vvi pc-acp vbi d: cst np1 vvd a-acp p-acp n1 pc-acp vbi vvn p-acp dt n1.
(7) part (DIV2)
84
Image 45
761
And in true déede the redemption of the world and the gathering together of mankinde which strayed, erred,
And in true deed the redemption of the world and the gathering together of mankind which strayed, erred,
cc p-acp j n1 dt n1 pp-f dt n1 cc dt n-vvg av pp-f n1 r-crq vvd, vvn,
(7) part (DIV2)
84
Image 45
762
& wandred, is a like refreshing to Christ, as the gathering of Lilies is to man.
& wandered, is a like refreshing to christ, as the gathering of Lilies is to man.
cc vvd, vbz dt j n-vvg p-acp np1, c-acp dt n-vvg pp-f n2 vbz p-acp n1.
(7) part (DIV2)
84
Image 45
763
I am not to runne through all wordes and all pointes of this text, for that were to full of busy labour.
I am not to run through all words and all points of this text, for that were to full of busy labour.
pns11 vbm xx pc-acp vvi p-acp d n2 cc d n2 pp-f d n1, p-acp d vbdr p-acp j pp-f j n1.
(7) part (DIV2)
84
Image 45
764
I will therfore say nothing, that he came downe, from what place he came, to what place he came, frō what cōpany he came, to what company he came, to what smarting interteining he came:
I will Therefore say nothing, that he Come down, from what place he Come, to what place he Come, from what company he Come, to what company he Come, to what smarting entertaining he Come:
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(7) part (DIV2)
84
Image 45
765
Nor will I speake that he came to his garden, and that the whole earth is a garden, that God geueth increase to this garden,
Nor will I speak that he Come to his garden, and that the Whole earth is a garden, that God Giveth increase to this garden,
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(7) part (DIV2)
84
Image 45
766
and is the Landlord of y• garden, of ye plenty, variety, and delicacy of the garden, of the gardiners, of our rent to be payde to our Landes lord GOD, of the vsage and misusage of this garden, of God punishmentes that will come vppon those that do not thankfully enioy the garden.
and is the Landlord of y• garden, of the plenty, variety, and delicacy of the garden, of the gardiners, of our rend to be paid to our Lands lord GOD, of the usage and misusage of this garden, of God punishments that will come upon those that do not thankfully enjoy the garden.
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(7) part (DIV2)
84
Image 45
767
These thinges I might, but yet will not speake of. Onely will I speake of these poynts:
These things I might, but yet will not speak of. Only will I speak of these points:
np1 n2 pns11 vmd, cc-acp av vmb xx vvi pp-f. j vmb pns11 vvb pp-f d n2:
(7) part (DIV2)
84
Image 45
768
That he came amongst spicery, that he was fed in gardens, and that he gathered Lilies:
That he Come among spicery, that he was fed in gardens, and that he gathered Lilies:
cst pns31 vvd p-acp n1, cst pns31 vbds vvn p-acp n2, cc cst pns31 vvd n2:
(7) part (DIV2)
84
Image 45
769
Then will I byd the world séeke after him, according to that:
Then will I bid the world seek After him, according to that:
av vmb pns11 vvi dt n1 vvb p-acp pno31, vvg p-acp d:
(7) part (DIV2)
84
Image 46
770
Tell vs and we will seeke him with thee, and then will I eftsones make an end.
Tell us and we will seek him with thee, and then will I eftsoon make an end.
vvb pno12 cc pns12 vmb vvi pno31 p-acp pno21, cc av vmb pns11 av vvi dt n1.
(7) part (DIV2)
84
Image 46
771
And first concerning that clause that he came among the beddes of his spicery, Hugo de Lira and Gilbertus, call the beddes of spicery, the cloysters of monkes:
And First Concerning that clause that he Come among the Beds of his spicery, Hugo de Lira and Gilbert, call the Beds of spicery, the Cloisters of Monks:
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(7) part (DIV2)
84
Image 46
772
and euen with a• … good iudgement might I or any other call Lillies Nunnes,
and even with a• … good judgement might I or any other call Lilies Nuns,
cc av p-acp n1 … j n1 vmd pns11 cc d j-jn n1 n2 n2,
(7) part (DIV2)
84
Image 46
773
and so the great mistery of Christes comming downe into the earth, and the absolute pleasaunce of his refreshing should be abridged in this, that Christ sometimes kept within Monkes cloysters,
and so the great mystery of Christ's coming down into the earth, and the absolute pleasance of his refreshing should be abridged in this, that christ sometime kept within Monks Cloisters,
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(7) part (DIV2)
84
Image 46
774
and some times went abrode to gather vp Nunnes, and so then should be nothing but a sely cloyster, and a sely Nunne gatherer:
and Some times went abroad to gather up Nuns, and so then should be nothing but a sely cloister, and a sely Nun gatherer:
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(7) part (DIV2)
84
Image 46
775
and so Monkes should be spice, and Nunnes Lillies: Monkes should please the mouthes of the beloued, and Nunnes the nose of the beloued.
and so Monks should be spice, and Nuns Lilies: Monks should please the mouths of the Beloved, and Nuns the nose of the Beloved.
cc av n2 vmd vbi n1, cc n2 n2: n2 vmd vvi dt n2 pp-f dt j-vvn, cc n2 dt n1 pp-f dt j-vvn.
(7) part (DIV2)
84
Image 46
776
But this to thinke is to thinke a world 〈 ◊ 〉 absurdities, and to be short and sharpe, Lira delirat and Gilbardus est bardus Lyra doteth and Gilbardus is a dol• … ▪ Agayne, Barnard, Agathius, and Harphius say, that the beds of spicery were the Apostles and ministers,
But this to think is to think a world 〈 ◊ 〉 absurdities, and to be short and sharp, Lira delirat and Gilbardus est Bardus Lyra dotes and Gilbardus is a dol• … ▪ Again, Barnard, Agathius, and Harphius say, that the Beds of spicery were the Apostles and Ministers,
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(7) part (DIV2)
84
Image 46
777
and it may s• … be, as they are called a burning and shining lincke in the person of the Baptist and as they are called the chariotes and horsemen of Israell in the person of Elias: as they be called fathers in the person of Paul, Iohn and Elias, as they be called Gods in the person of Moses, as they be called salt for theyr seasoning,
and it may s• … be, as they Are called a burning and shining link in the person of the Baptist and as they Are called the chariots and horsemen of Israel in the person of Elias: as they be called Father's in the person of Paul, John and Elias, as they be called God's in the person of Moses, as they be called salt for their seasoning,
cc pn31 vmb n1 … vbi, c-acp pns32 vbr vvn dt j-vvg cc j-vvg n1 p-acp dt n1 pp-f dt n1 cc c-acp pns32 vbr vvn dt n2 cc n2 pp-f np1 p-acp dt n1 pp-f np1: c-acp pns32 vbb vvn n2 p-acp dt n1 pp-f np1, np1 cc np1, c-acp pns32 vbb vvn n2 p-acp dt n1 pp-f np1, c-acp pns32 vbb vvn n1 p-acp po32 vvg,
(7) part (DIV2)
84
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778
and mountayne cities for theyr showing in the person of the Apostles, as they are called Embassadors for theyr bolde speaking,
and mountain cities for their showing in the person of the Apostles, as they Are called ambassadors for their bold speaking,
cc n1 n2 p-acp po32 vvg p-acp dt n1 pp-f dt n2, c-acp pns32 vbr vvn n2 p-acp po32 j n-vvg,
(7) part (DIV2)
84
Image 46
779
and dogges for their barking, frendes of the spouse for theyr louing:
and Dogs for their barking, Friends of the spouse for their loving:
cc n2 p-acp po32 n-vvg, n2 pp-f dt n1 p-acp po32 j-vvg:
(7) part (DIV2)
84
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780
so they may be called spice and beds of spicery for their • … ast geuing, and for theyr swéete smelling: so it is sayd:
so they may be called spice and Beds of spicery for their • … ast giving, and for their sweet smelling: so it is said:
av pns32 vmb vbi vvn n1 cc n2 pp-f n1 p-acp po32 • … vh2 vvg, cc p-acp po32 j vvg: av pn31 vbz vvn:
(7) part (DIV2)
84
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781
nos sumus bonus odor vitae ad vitam: we are a goodly smell of life • … nto life.
nos sumus bonus odour vitae ad vitam: we Are a goodly smell of life • … unto life.
fw-la fw-la fw-la n1 fw-la fw-la fw-la: pns12 vbr dt j n1 pp-f n1 • … p-acp n1.
(7) part (DIV2)
84
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782
But S. Hierome & the better sort thinke y• the beds of spicery are most of all men that be Gods elect, that those • … e Gods spices, those be Gods Lilies and Gods flowers.
But S. Jerome & the better sort think y• the Beds of spicery Are most of all men that be God's elect, that those • … e God's spices, those be God's Lilies and God's flowers.
p-acp n1 np1 cc dt jc n1 vvb n1 dt n2 pp-f n1 vbr av-ds pp-f d n2 cst vbb n2 vvi, cst d • … sy npg1 n2, d vbb ng1 n2 cc n2 n2.
(7) part (DIV2)
84
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783
And if that woman Hele• … a sayd wantonly in a fleshly cogitation. Ergo ego sum virtus, ego sum tibi nobile regnū.
And if that woman Hele• … a said wantonly in a fleshly cogitation. Ergo ego sum virtus, ego sum tibi Noble regnū.
cc cs d n1 np1 … dt vvd av-jn p-acp dt j n1. fw-la fw-la fw-la fw-la, fw-la fw-la fw-la j fw-la.
(7) part (DIV2)
84
Image 46
784
Disperiam si non hoc ego pectus amem. Then I am to thee vertue, to thee I am a noble kingdome.
Disperiam si non hoc ego pectus amem. Then I am to thee virtue, to thee I am a noble Kingdom.
np1 fw-mi fw-fr fw-la fw-la fw-la fw-la. cs pns11 vbm p-acp pno21 n1, p-acp pno21 pns11 vbm dt j n1.
(7) part (DIV2)
84
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785
I would I were dead, if I would not loue that thy brest.
I would I were dead, if I would not love that thy breast.
pns11 vmd pns11 vbdr j, cs pns11 vmd xx vvi d po21 n1.
(7) part (DIV2)
84
Image 46
786
If she so sayd, how much more ought we in an high couched conceit, and in a spirituall kinde of wantonnesse say, and say agayne:
If she so said, how much more ought we in an high couched conceit, and in a spiritual kind of wantonness say, and say again:
cs pns31 av vvd, c-crq d dc vmd pns12 p-acp dt j j-vvn n1, cc p-acp dt j n1 pp-f n1 vvb, cc vvb av:
(7) part (DIV2)
85
Image 47
787
beloued Christ, we are thy spices, we are thy Sinnamon, we are thy Balsamon, we are thy Uiolets, thy Roses, and thy Lilies:
Beloved christ, we Are thy spices, we Are thy Cinnamon, we Are thy Balsamon, we Are thy Violets, thy Roses, and thy Lilies:
j-vvn np1, pns12 vbr po21 n2, pns12 vbr po21 n1, pns12 vbr po21 np1, pns12 vbr po21 n2, po21 n2, cc po21 n2:
(7) part (DIV2)
85
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788
so sauery we are to thée, and so smelling we are to thée.
so savoury we Are to thee, and so smelling we Are to thee.
av j pns12 vbr p-acp pno21, cc av vvg pns12 vbr p-acp pno21.
(7) part (DIV2)
85
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789
It were more then time that we were dead and destroyed, if we loue not that louing brest of thyne, O beloued,
It were more then time that we were dead and destroyed, if we love not that loving breast of thine, Oh Beloved,
pn31 vbdr av-dc cs n1 cst pns12 vbdr j cc vvn, cs pns12 vvb xx d j-vvg n1 pp-f po21, uh j-vvn,
(7) part (DIV2)
85
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790
and make th• … our beloued, and make after thée our beloued.
and make th• … our Beloved, and make After thee our Beloved.
cc vvi n1 … po12 j-vvn, cc vvi p-acp pno21 po12 j.
(7) part (DIV2)
85
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791
In déede the prayers and almes• … déedes of Cornelius is musicke to God• … eare ▪ Out of Noahs sacrifice he smelled 〈 ◊ 〉 swéete smell:
In deed the Prayers and almes• … Deeds of Cornelius is music to God• … ear ▪ Out of Noahs sacrifice he smelled 〈 ◊ 〉 sweet smell:
p-acp n1 dt n2 cc n1 … n2 pp-f np1 vbz n1 p-acp np1 … n1 ▪ av pp-f npg1 vvi pns31 vvd 〈 sy 〉 j vvi:
(7) part (DIV2)
85
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792
euen so it is very comfortable, and delectable to Gods senses, that 〈 ◊ 〉 christian man liueth a good life conformable to Gods word.
even so it is very comfortable, and delectable to God's Senses, that 〈 ◊ 〉 christian man lives a good life conformable to God's word.
av av pn31 vbz av j, cc j p-acp npg1 n2, cst 〈 sy 〉 njp n1 vvz dt j n1 j p-acp ng1 n1.
(7) part (DIV2)
85
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793
The good life of a christian man is spice to Gods mouth, and spice to Gods nose.
The good life of a christian man is spice to God's Mouth, and spice to God's nose.
dt j n1 pp-f dt njp n1 vbz n1 p-acp npg1 n1, cc n1 p-acp npg1 n1.
(7) part (DIV2)
85
Image 47
794
The odor of a swéet• … fielde which is commended in Genesi• … the odor of incense in Numery, the odor 〈 ◊ 〉 fragrant waters in Iob, the odor of tha• … oyle that ran downe Aarons board, 〈 ◊ 〉 that oyle that Mary shed vpon Christ• … head, the odor of spike and vine flowe• … commended in the canticles, the swée• … balme in ecclesiasticus,
The odour of a swéet• … field which is commended in Genesi• … the odour of incense in Numbers, the odour 〈 ◊ 〉 fragrant waters in Job, the odour of tha• … oil that ran down Aaron's board, 〈 ◊ 〉 that oil that Marry shed upon Christ• … head, the odour of spike and vine flowe• … commended in the canticles, the swée• … balm in ecclesiasticus,
dt n1 pp-f dt n1 … n1 r-crq vbz vvn p-acp np1 … dt n1 pp-f n1 p-acp np1, dt n1 〈 sy 〉 j n2 p-acp np1, dt n1 pp-f n1 … n1 cst vvd a-acp npg1 vvi, 〈 sy 〉 cst n1 cst vvi vvn p-acp np1 … n1, dt n1 pp-f n1 cc n1 n1 … vvn p-acp dt n2, dt n1 … n1 p-acp fw-la,
(7) part (DIV2)
85
Image 47
795
and the smell 〈 ◊ 〉 Libanus that Ose speaketh of, the smell of Noahs sacrifice, the smell of best burnt sacrifices is not the like good smell to Gods nose,
and the smell 〈 ◊ 〉 Lebanon that Ose speaks of, the smell of Noahs sacrifice, the smell of best burned Sacrifices is not the like good smell to God's nose,
cc dt n1 〈 sy 〉 np1 cst np1 vvz pp-f, dt n1 pp-f npg1 vvi, dt n1 pp-f js j-vvn n2 vbz xx dt j j n1 p-acp ng1 n1,
(7) part (DIV2)
85
Image 47
796
as the smell of a good life rysing from a good beliefe, for that is Hostia Deo in odorem suauitatis:
as the smell of a good life rising from a good belief, for that is Hostia God in odorem suauitatis:
c-acp dt n1 pp-f dt j n1 vvg p-acp dt j n1, p-acp d vbz np1 fw-la p-acp fw-la fw-la:
(7) part (DIV2)
85
Image 47
797
a sacrifice to God, vnto a sweete sauiour.
a sacrifice to God, unto a sweet Saviour.
dt n1 p-acp np1, p-acp dt j n1.
(7) part (DIV2)
85
Image 47
798
Whole grocers shoppes of spicery, all the flowers in Priapus garden, all the flowers that Naiades, and Draiades, and Satyrus, that is, all the flowers in hilles,
whole Grocers shops of spicery, all the flowers in Priapus garden, all the flowers that Naiades, and Draiades, and Satyr, that is, all the flowers in hills,
j-jn n2 n2 pp-f n1, d dt n2 p-acp np1 n1, d dt n2 cst np1, cc np1, cc np1, cst vbz, d dt n2 p-acp n2,
(7) part (DIV2)
85
Image 47
799
and flowers in dales, and flowers in many a grene forrest, are not so delightfull and smelling.
and flowers in dales, and flowers in many a green forest, Are not so delightful and smelling.
cc n2 p-acp n2, cc n2 p-acp d dt j-jn n1, vbr xx av j cc j-vvg.
(7) part (DIV2)
85
Image 47
800
The violet hath not the like sauor, the Rose hath not the like sauor, the Lily the like smel, the Giliflower the like sent,
The violet hath not the like savour, the Rose hath not the like savour, the Lily the like Smell, the Giliflower the like sent,
dt n1 vhz xx dt j n1, dt n1 vhz xx dt j n1, dt n1 dt j n1, dt n1 dt av-j vvd,
(7) part (DIV2)
85
Image 47
801
as good life through good fayth yeldeth to Gods nostrelles.
as good life through good faith yieldeth to God's nostrelles.
c-acp j n1 p-acp j n1 vvz p-acp npg1 n2.
(7) part (DIV2)
85
Image 47
802
And as good life yeldeth 〈 ◊ 〉 good sauor to God, so euill life, to God • … eldeth an euill sauor.
And as good life yieldeth 〈 ◊ 〉 good savour to God, so evil life, to God • … eldeth an evil savour.
cc c-acp j n1 vvz 〈 sy 〉 j n1 p-acp np1, av j-jn n1, p-acp np1 • … vvz dt j-jn n1.
(7) part (DIV2)
85
Image 47
803
So is it sometime • … ayd of euill liuers: ye made vs smell be• … ore the Lord.
So is it sometime • … aid of evil livers: you made us smell be• … over the Lord.
np1 vbz pn31 av • … n1 pp-f j-jn n2: pn22 vvd pno12 vvi n1 … a-acp dt n1.
(7) part (DIV2)
85
Image 47
804
The voyce of the mur• … her of Abel, the voyce of the sinne of the • … ngodly ones in the Apocalyps, the voyce of the sinne of the Sodomites, the voyce of the sinne of the Niniuites was not musicke to Gods eare,
The voice of the mur• … her of Abel, the voice of the sin of the • … ngodly ones in the Apocalypse, the voice of the sin of the Sodomites, the voice of the sin of the Niniuites was not music to God's ear,
dt n1 pp-f dt n1 … po31 pp-f np1, dt n1 pp-f dt n1 pp-f dt • … j-u pi2 p-acp dt np1, dt n1 pp-f dt n1 pp-f dt n2, dt n1 pp-f dt n1 pp-f dt fw-la vbds xx n1 p-acp npg1 n1,
(7) part (DIV2)
85
Image 47
805
nor the smell of England is muske to Gods nose.
nor the smell of England is musk to God's nose.
ccx dt n1 pp-f np1 vbz n1 p-acp npg1 n1.
(7) part (DIV2)
85
Image 47
806
But if good life make good smell, and euill life make euill smell, how smelles England? how smells it? It smells, it smells.
But if good life make good smell, and evil life make evil smell, how smells England? how smells it? It smells, it smells.
p-acp cs j n1 vvi j n1, cc j-jn n1 vvi j-jn n1, q-crq vvz np1? q-crq vvz pn31? pn31 vvz, pn31 vvz.
(7) part (DIV2)
85
Image 48
807
I haue sayd as much as I can with curtesy say: non redolet sed olet: it smelles not sweetly, but it smelles.
I have said as much as I can with courtesy say: non redolet sed olet: it smells not sweetly, but it smells.
pns11 vhb vvn p-acp d c-acp pns11 vmb p-acp n1 vvb: fw-fr n1 fw-la n1: pn31 vvz xx av-j, cc-acp pn31 vvz.
(7) part (DIV2)
85
Image 48
808
But if I should heare the voyce of the good spirit that speaketh vnto me (and indéede I will heare it and speake as it speaketh) I should thus say:
But if I should hear the voice of the good Spirit that speaks unto me (and indeed I will hear it and speak as it speaks) I should thus say:
cc-acp cs pns11 vmd vvi dt n1 pp-f dt j n1 cst vvz p-acp pno11 (cc av pns11 vmb vvi pn31 cc vvi c-acp pn31 vvz) pns11 vmd av vvi:
(7) part (DIV2)
85
Image 48
809
it smelles like a carcas, it smlles like a a carion, it smelles lik a dounghill.
it smells like a carcase, it smlles like a a carrion, it smells like a dunghill.
pn31 vvz av-j dt n1, pn31 vvz av-j dt dt n1, pn31 vvz av-j dt n1.
(7) part (DIV2)
85
Image 48
810
And the cause of this so smelling, is sinne.
And the cause of this so smelling, is sin.
cc dt n1 pp-f d av vvg, vbz n1.
(7) part (DIV2)
85
Image 48
811
Now the world will cry out vpon me as they cryed out vpon the prophet Miche: Quod scelus? quod crimen? what sinne,
Now the world will cry out upon me as they cried out upon the Prophet Miche: Quod scelus? quod crimen? what sin,
av dt n1 vmb vvi av p-acp pno11 c-acp pns32 vvd av p-acp dt n1 np1: fw-la fw-la? fw-la fw-la? q-crq n1,
(7) part (DIV2)
85
Image 48
812
or what offence? And euen as that prophet answered Ierusalem et Samaria: Ierusalem and Samaria:
or what offence? And even as that Prophet answered Ierusalem et Samaria: Ierusalem and Samaria:
cc r-crq n1? cc av c-acp d n1 vvd np1 fw-fr np1: np1 cc np1:
(7) part (DIV2)
85
Image 48
813
So I answer London, Yorke, Carlill, and Canterbury, Norwich, Lyncolne. &c: those sinnes.
So I answer London, York, Carlill, and Canterbury, Norwich, Lincoln. etc.: those Sins.
av pns11 vvb np1, np1, np1, cc np1, np1, np1. av: d n2.
(7) part (DIV2)
85
Image 48
814
For euen as Lucane speaketh of a body sore wounded, totum est pro vuluere corpus, all the body was as one wound, and our Sauiour Christ bearing the sinnes of the world, was by Paul called sinne:
For even as Lucan speaks of a body soar wounded, totum est Pro vuluere corpus, all the body was as one wound, and our Saviour christ bearing the Sins of the world, was by Paul called sin:
p-acp av-j c-acp np1 vvz pp-f dt n1 av-j vvn, fw-la fw-la fw-la fw-la fw-la, d dt n1 vbds p-acp crd n1, cc po12 n1 np1 vvg dt n2 pp-f dt n1, vbds p-acp np1 vvn n1:
(7) part (DIV2)
85
Image 48
815
So the prophet Miche being asked what sinne sayd Samaria and Ierusalem, as though for theyr sinfulnesse they were nothing but méere sinne.
So the Prophet Miche being asked what sin said Samaria and Ierusalem, as though for their sinfulness they were nothing but mere sin.
av dt n1 np1 vbg vvn r-crq n1 vvd np1 cc np1, c-acp cs p-acp po32 n1 pns32 vbdr pix cc-acp j n1.
(7) part (DIV2)
85
Image 48
816
So if they aske me in these dayes what sinne:
So if they ask me in these days what sin:
av cs pns32 vvb pno11 p-acp d n2 r-crq n1:
(7) part (DIV2)
85
Image 48
817
I answer London, Yorke, Douer. &c. I meane these cities are so sinfull, that they are sinne.
I answer London, York, Douer. etc. I mean these cities Are so sinful, that they Are sin.
pns11 vvb np1, np1, np1. av pns11 vvb d n2 vbr av j, cst pns32 vbr n1.
(7) part (DIV2)
85
Image 48
818
But if the world haue so longing a lust to trouble me with asking what sin and what sinne:
But if the world have so longing a lust to trouble me with asking what since and what sin:
cc-acp cs dt n1 vhb av vvg dt n1 pc-acp vvi pno11 p-acp vvg r-crq n1 cc r-crq n1:
(7) part (DIV2)
86
Image 48
819
then be thou strong my spirite, and go and fly out my voyce, to tel the sonnes of this earth this, sinne and that sinne:
then be thou strong my Spirit, and go and fly out my voice, to tell the Sons of this earth this, sin and that sin:
av vbb pns21 j po11 n1, cc vvi cc vvi av po11 n1, pc-acp vvi dt n2 pp-f d n1 d, n1 cc d n1:
(7) part (DIV2)
86
Image 48
820
and first if the papistes will desire to know of me what sinne:
and First if the Papists will desire to know of me what sin:
cc ord cs dt njp2 vmb vvi pc-acp vvi pp-f pno11 r-crq n1:
(7) part (DIV2)
86
Image 48
821
I tel them that idoles doo cleaue still in their mindes, which is as swéete a sinne as the name of idoles in the hebrue toung is a swéete word, which signifieth a more vnswéete place then I can honestly rehearse: That sinne.
I tell them that Idols do cleave still in their minds, which is as sweet a sin as the name of Idols in the hebrew tongue is a sweet word, which signifies a more unsweet place then I can honestly rehearse: That sin.
pns11 vvb pno32 d n2 vdi vvi av p-acp po32 n2, r-crq vbz a-acp j dt n1 p-acp dt n1 pp-f n2 p-acp dt njp n1 vbz dt j n1, r-crq vvz dt av-dc j-u n1 cs pns11 vmb av-j vvi: cst n1.
(7) part (DIV2)
86
Image 48
822
Qui sordescebat sordescet adhuc. He that was a papist in Quéene Maries time is still a papist: that sinne.
Qui sordescebat sordescet Adhoc. He that was a papist in Queen Mary's time is still a papist: that sin.
fw-la fw-la fw-la fw-la. pns31 cst vbds dt njp p-acp n1 npg1 n1 vbz av dt njp: cst n1.
(7) part (DIV2)
86
Image 48
823
Agayne, those which had tasted of a good light of the Gospell are runne backe agayne to theyr owne vomet: that sinne.
Again, those which had tasted of a good Light of the Gospel Are run back again to their own vomet: that sin.
av, d r-crq vhd vvn pp-f dt j n1 pp-f dt n1 vbr vvn av av p-acp po32 d n1: cst n1.
(7) part (DIV2)
86
Image 48
824
He that euer stoode before is now fallen: that sinne.
He that ever stood before is now fallen: that sin.
pns31 cst av vvd a-acp vbz av vvn: cst n1.
(7) part (DIV2)
86
Image 48
825
If our protestantes aske me, what sinne? I will tell thē our protestantes are most of them all like vnto mice.
If our protestants ask me, what sin? I will tell them our protestants Are most of them all like unto mice.
cs po12 n2 vvb pno11, r-crq n1? pns11 vmb vvi pno32 po12 n2 vbr av-ds pp-f pno32 d av-j p-acp n2.
(7) part (DIV2)
87
Image 48
826
Mice will be still in the house, but neuer be acquainted with the master of the house:
Mice will be still in the house, but never be acquainted with the master of the house:
np1 vmb vbi av p-acp dt n1, cc-acp av vbi vvn p-acp dt n1 pp-f dt n1:
(7) part (DIV2)
87
Image 49
827
s• … are our protestantes to godward: that sin.
s• … Are our protestants to godward: that since.
n1 … vbr po12 n2 p-acp n1: cst n1.
(7) part (DIV2)
87
Image 49
828
They are like to Iudas, they kisse Christ and geue him gentle outward interteinment, but it is for 30. pence or 30. pound vauntage, or money more or lesse: that sinne.
They Are like to Iudas, they kiss christ and give him gentle outward entertainment, but it is for 30. pence or 30. pound vantage, or money more or less: that sin.
pns32 vbr av-j p-acp np1, pns32 vvb np1 cc vvi pno31 j j n1, cc-acp pn31 vbz p-acp crd n2 cc crd n1 n1, cc n1 av-dc cc av-dc: d n1.
(7) part (DIV2)
87
Image 49
829
They are like that Egle which the prophet Esay speketh of: The egle which is with thee, is not on thy side: that sin.
They Are like that Eagl which the Prophet Isaiah Speaketh of: The Eagl which is with thee, is not on thy side: that since.
pns32 vbr av-j d n1 r-crq dt n1 np1 vvz pp-f: dt n1 r-crq vbz p-acp pno21, vbz xx p-acp po21 n1: cst n1.
(7) part (DIV2)
87
Image 49
830
They are like the princes of Iury that beleued in Christ, but dare not confesse for the Pharasies: that sinne.
They Are like the Princes of Jury that believed in christ, but Dare not confess for the Pharisees: that sin.
pns32 vbr av-j dt n2 pp-f n1 cst vvd p-acp np1, cc-acp vvb xx vvi p-acp dt n2: cst n1.
(7) part (DIV2)
87
Image 49
831
They are like Symon Magus that walketh with Philip like an Apostle, but workes with money like a worldling: that sinne.
They Are like Symon Magus that walks with Philip like an Apostle, but works with money like a worldling: that sin.
pns32 vbr j np1 np1 cst vvz p-acp vvi av-j dt n1, cc-acp vvz p-acp n1 av-j dt n1: cst n1.
(7) part (DIV2)
87
Image 49
832
They be like Ananias and Saphira that dare not venire all they haue with Christ and the Apostles and hang clerely vpon Gods prouidence,
They be like Ananias and Sapphira that Dare not venire all they have with christ and the Apostles and hang clearly upon God's providence,
pns32 vbb j np1 cc np1 cst vvb xx n1 d pns32 vhb p-acp np1 cc dt n2 cc vvb av-j p-acp npg1 n1,
(7) part (DIV2)
87
Image 49
833
but will be sure to kéepe one péece for after clappes: that sinne.
but will be sure to keep one piece for After claps: that sin.
cc-acp vmb vbi j pc-acp vvi crd n1 p-acp p-acp n2: cst n1.
(7) part (DIV2)
87
Image 49
834
Our protestantes are, the most that euer I sée, like to Acabbes wife, she neuer put on d• … e apparrell but when she spake with the prophetes:
Our protestants Are, the most that ever I see, like to Acabbes wife, she never put on d• … e apparel but when she spoke with the Prophets:
po12 n2 vbr, dt ds cst av pns11 vvb, av-j p-acp n2 n1, pns31 av-x vvd p-acp n1 … sy n1 cc-acp c-crq pns31 vvd p-acp dt n2:
(7) part (DIV2)
87
Image 49
835
so these men are neuer holy but at sermon times and in presence of those whose holines they doo reuerence: that sinne. But I will say perticulers.
so these men Are never holy but At sermon times and in presence of those whose holiness they do Reverence: that sin. But I will say particulars.
av d n2 vbr av-x j cc-acp p-acp n1 n2 cc p-acp n1 pp-f d rg-crq n1 pns32 vdb vvi: cst n1. cc-acp pns11 vmb vvi n2-j.
(7) part (DIV2)
87
Image 49
836
If the great men of the Land aske me, what sin? I will then tell them thus:
If the great men of the Land ask me, what since? I will then tell them thus:
cs dt j n2 pp-f dt n1 vvb pno11, q-crq n1? pns11 vmb av vvi pno32 av:
(7) part (DIV2)
88
Image 49
837
The great men of the Land seeke to reare vppe houses of Sicamore trees, and new baked bricke battes,
The great men of the Land seek to rear up houses of Sycamore trees, and new baked brick bats,
dt j n2 pp-f dt n1 vvb pc-acp vvi a-acp n2 pp-f n1 n2, cc j j-vvn n1 ng1,
(7) part (DIV2)
88
Image 49
838
and to grow into such rancke reuenewes in their counties and sheeres, that they feare nether God in heauen,
and to grow into such rank revenues in their counties and Sheers, that they Fear neither God in heaven,
cc pc-acp vvi p-acp d j n2 p-acp po32 n2 cc n2, cst pns32 vvb j np1 p-acp n1,
(7) part (DIV2)
88
Image 49
839
nor prince in earth, nor feend in hell: that sinne.
nor Prince in earth, nor fiend in hell: that sin.
ccx n1 p-acp n1, ccx n1 p-acp n1: cst n1.
(7) part (DIV2)
88
Image 49
840
It is a tickling pleasure, and most of all cordiall to some of those, to make princes glad of an vnprofitable title of clemency,
It is a tickling pleasure, and most of all cordial to Some of those, to make Princes glad of an unprofitable title of clemency,
pn31 vbz dt j-vvg n1, cc ds pp-f d j p-acp d pp-f d, pc-acp vvi n2 j pp-f dt j n1 pp-f n1,
(7) part (DIV2)
88
Image 49
841
so that they will not distribute one philip of correction to Gods long continued idolatrus enimies: that sinne.
so that they will not distribute one philip of correction to God's long continued Idolaters enemies: that sin.
av cst pns32 vmb xx vvi crd n1 pp-f n1 p-acp n2 av-j vvd j n2: cst n1.
(7) part (DIV2)
88
Image 49
842
Through some of these and other violent welthy worldlines, all Westminster hall, and other places of helpe, are not able to kéepe Naboth his vineyard:
Through Some of these and other violent wealthy worldliness, all Westminster hall, and other places of help, Are not able to keep Naboth his vineyard:
p-acp d pp-f d cc j-jn j j n1, d np1 n1, cc j-jn n2 pp-f n1, vbr xx j pc-acp vvi np1 po31 n1:
(7) part (DIV2)
88
Image 49
843
alas, and more then thrise alas.
alas, and more then thrice alas.
uh, cc av-dc cs av uh.
(7) part (DIV2)
88
Image 49
844
Naboth loseth his vineyard and his vine, his shéepe and his kine, his coate from his doublet, his doublet from his shert, his shert from his bare naked skin: that sinne.
Naboth loses his vineyard and his vine, his sheep and his kine, his coat from his doublet, his doublet from his shert, his shert from his bore naked skin: that sin.
np1 vvz po31 n1 cc po31 n1, po31 n1 cc po31 n2, po31 n1 p-acp po31 n1, po31 n1 p-acp po31 n1, po31 n1 p-acp po31 j j n1: cst n1.
(7) part (DIV2)
88
Image 49
845
Agayne, they kéepe the clergy, and men of God so farre from the accesse to the prince, that they are farre frō the state of other prophetes.
Again, they keep the Clergy, and men of God so Far from the access to the Prince, that they Are Far from the state of other Prophets.
av, pns32 vvb dt n1, cc n2 pp-f np1 av av-j p-acp dt n1 p-acp dt n1, cst pns32 vbr av-j p-acp dt n1 pp-f j-jn n2.
(7) part (DIV2)
88
Image 49
846
Elizas bad his hostes aske of y• king what she would and he would dispatch it.
Elizas bade his hosts ask of y• King what she would and he would dispatch it.
npg1 vvd po31 n2 vvi pp-f n1 n1 r-crq pns31 vmd cc pns31 vmd vvi pn31.
(7) part (DIV2)
88
Image 50
847
Now Elizas must dispatch from the king what he can, and not what he would.
Now Elizas must dispatch from the King what he can, and not what he would.
av npg1 vmb vvi p-acp dt n1 r-crq pns31 vmb, cc xx r-crq pns31 vmd.
(7) part (DIV2)
88
Image 50
848
I say not but that Elizas can doo some thing by courtly friendes, and other meanes,
I say not but that Elizas can do Some thing by courtly Friends, and other means,
pns11 vvb xx p-acp d npg1 vmb vdi d n1 p-acp j n2, cc j-jn n2,
(7) part (DIV2)
88
Image 50
849
but Elizas in the name of a prophet, & as he is Elizas, can doo now a little or nothing: that sinne.
but Elizas in the name of a Prophet, & as he is Elizas, can do now a little or nothing: that sin.
cc-acp npg1 p-acp dt n1 pp-f dt n1, cc c-acp pns31 vbz npg1, vmb vdi av dt j cc pix: cst n1.
(7) part (DIV2)
88
Image 50
850
Agayne, if those of the ministery demaund of me, what sinne? I will answer for vs all:
Again, if those of the Ministry demand of me, what sin? I will answer for us all:
av, cs d pp-f dt n1 n1 pp-f pno11, q-crq n1? pns11 vmb vvi p-acp pno12 d:
(7) part (DIV2)
89
Image 50
851
we are all of Peters minde, bonum est nobis hic esse:
we Are all of Peter's mind, bonum est nobis hic esse:
pns12 vbr d pp-f npg1 n1, fw-la fw-la fw-la fw-la fw-la:
(7) part (DIV2)
89
Image 50
852
we thinke it a mery life to be still in this world, and to buylde our nestes as high,
we think it a merry life to be still in this world, and to build our nests as high,
pns12 vvb pn31 dt j n1 pc-acp vbi av p-acp d n1, cc pc-acp vvi po12 n2 p-acp j,
(7) part (DIV2)
89
Image 50
853
as warme, and as during as we can: that sinne.
as warm, and as during as we can: that sin.
c-acp j, cc c-acp p-acp c-acp pns12 vmb: d n1.
(7) part (DIV2)
89
Image 50
854
We be like Ely, he durst not sharpely enough correct his children, nor we controle our auditours.
We be like Ely, he durst not sharply enough correct his children, nor we control our Auditors.
pns12 vbb j np1, pns31 vvd xx av-j av-d vvi po31 n2, ccx pns12 vvi po12 n2.
(7) part (DIV2)
89
Image 50
855
Iacob fell downe seuen times before Iacobs face, but we make seuenty seuen low downe crouching curtesies to euery noble man,
Iacob fell down seuen times before Iacobs face, but we make seuenty seuen low down crouching courtesies to every noble man,
np1 vvd a-acp crd n2 p-acp npg1 n1, cc-acp pns12 vvb crd crd j p-acp vvg n2 p-acp d j n1,
(7) part (DIV2)
89
Image 50
856
before we will tell him of his duty how vndutifull so euer he be: that sinne.
before we will tell him of his duty how undutiful so ever he be: that sin.
c-acp pns12 vmb vvi pno31 pp-f po31 n1 c-crq j av av pns31 vbb: cst n1.
(7) part (DIV2)
89
Image 50
857
Agayne some that go for our brethren, and of the auncient sort of vs, count vs very vndiscrete and but starke fooles when so euer we begine to practise some little of that which wee should doo: that sinne.
Again Some that go for our brothers, and of the ancient sort of us, count us very undiscrete and but stark Fools when so ever we begin to practise Some little of that which we should do: that sin.
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(7) part (DIV2)
89
Image 50
858
An other sort broch and brabble many foolish fronticke follies in diuinitie: that sinne.
an other sort broach and brabble many foolish fronticke follies in divinity: that sin.
dt j-jn n1 vvi cc n1 d j j n2 p-acp n1: cst n1.
(7) part (DIV2)
89
Image 50
859
Euery Christes crosse losell hath a church plot in his head, without all subiection of spirit to spirit, doth thinke them selues euen péeres to Primates: that sinne.
Every Christ's cross losel hath a Church plot in his head, without all subjection of Spirit to Spirit, does think them selves even Peers to Primates: that sin.
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(7) part (DIV2)
89
Image 50
860
If Magistrates, iudges, and Iusti• … rs request of me, what sinne, that which our Sauiour in S. Iohn sayd to the Maiestrates:
If Magistrates, judges, and Iusti• … rs request of me, what sin, that which our Saviour in S. John said to the Magistrates:
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(7) part (DIV2)
90
Image 50
861
None of you all performeth the law, may be sayd to rightly vpon these: that sinne.
None of you all Performeth the law, may be said to rightly upon these: that sin.
pix pp-f pn22 d vvz dt n1, vmb vbi vvn pc-acp av-jn p-acp d: cst n1.
(7) part (DIV2)
90
Image 50
862
They are like the Maiestrates that Esai calleth Apostatantes: they waxe worse. The longer they tarry in theyr roomes, the lesser they become:
They Are like the Magistrates that Isaiah calls Apostatantes: they wax Worse. The longer they tarry in their rooms, the lesser they become:
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(7) part (DIV2)
90
Image 50
863
the more exercise they haue in this world, y• greater worldlings they be: that sin.
the more exercise they have in this world, y• greater worldlings they be: that since.
dt av-dc n1 pns32 vhb p-acp d n1, n1 jc n2 pns32 vbb: cst n1.
(7) part (DIV2)
90
Image 50
864
They be Maiestrates like Iudas the patriarch, that will iudge Thamer to the fier before Thamers cause be heard or knowen: that sinne.
They be Magistrates like Iudas the patriarch, that will judge Thamer to the fire before Thamers cause be herd or known: that sin.
pns32 vbb n2 av-j np1 dt n1, cst vmb vvi np1 p-acp dt n1 p-acp n2 n1 vbb vvn cc vvn: cst n1.
(7) part (DIV2)
90
Image 50
865
Specially if Potiphars wife sue to Potiphar, then Ioseph goes to gyues be he neuer so iust: that sin.
Specially if Potiphars wife sue to Potiphar, then Ioseph Goes to gives be he never so just: that since.
av-j cs np1 n1 vvi p-acp np1, av np1 vvz p-acp n2 vbb pns31 av-x av j: cst n1.
(7) part (DIV2)
90
Image 50
866
They iudge not as the prophet biddes them, to the widdow and the fatherlesse, but they iudge to them selues, to their wife, to their children, to theyr leases, to theyr feefermes, to theyr purse, to theyr kitchen, to theyr stable, to them and to theyrs as much as they can: that sinne.
They judge not as the Prophet bids them, to the widow and the fatherless, but they judge to them selves, to their wife, to their children, to their leases, to their feefermes, to their purse, to their kitchen, to their stable, to them and to theirs as much as they can: that sin.
pns32 vvb xx p-acp dt n1 vvz pno32, p-acp dt n1 cc dt j, cc-acp pns32 vvb p-acp pno32 n2, p-acp po32 n1, p-acp po32 n2, p-acp po32 n2, p-acp po32 n2, p-acp po32 n1, p-acp po32 n1, p-acp po32 n1, p-acp pno32 cc p-acp png32 p-acp d c-acp pns32 vmb: d n1.
(7) part (DIV2)
90
Image 51
867
They doo facere homines peccare in verbo. &c. They trippe men in their wordes, and trounce men in their reasoninges: that sinne.
They do facere homines Peccare in verbo. etc. They trip men in their words, and trounce men in their reasonings: that sin.
pns32 vdb fw-la fw-la uh fw-la fw-la. av pns32 vvi n2 p-acp po32 n2, cc vvb n2 p-acp po32 n2: cst n1.
(7) part (DIV2)
90
Image 51
868
Under the word [ law ] they banish the thinges right, yet Tertullian agaynst the gentiles doth say:
Under the word [ law ] they banish the things right, yet Tertullian against the Gentiles does say:
p-acp dt n1 [ n1 ] pns32 vvb dt n2 j-jn, av np1 p-acp dt n2-j vdz vvi:
(7) part (DIV2)
90
Image 51
869
Non liber est index in eo quod lege cautum est illi:
Non liber est index in eo quod lege cautum est illi:
fw-fr fw-la fw-la n1 p-acp fw-la fw-la fw-la fw-la fw-la fw-la:
(7) part (DIV2)
90
Image 51
870
It is not alwayes charter inough to the iudge that he haue law on his side: that sinne.
It is not always charter enough to the judge that he have law on his side: that sin.
pn31 vbz xx av n1 av-d p-acp dt n1 cst pns31 vhb n1 p-acp po31 n1: cst n1.
(7) part (DIV2)
90
Image 51
871
If the whole world, if y• whole realme aske me, what sinn• …? I tell them that the whole realme & the world trembleth like the leafe of a trée of wood at euery warre,
If the Whole world, if y• Whole realm ask me, what sinn• …? I tell them that the Whole realm & the world Trembleth like the leaf of a tree of wood At every war,
cs dt j-jn n1, cs n1 j-jn n1 vvb pno11, q-crq n1 …? pns11 vvb pno32 d dt j-jn n1 cc dt n1 vvz av-j dt n1 pp-f dt n1 pp-f n1 p-acp d n1,
(7) part (DIV2)
91
Image 51
872
and buzzing of warre, as though Gods arme had lost the length and strength: that sinne. There is much idlenesse: that sinne.
and buzzing of war, as though God's arm had lost the length and strength: that sin. There is much idleness: that sin.
cc vvg pp-f n1, c-acp cs ng1 n1 vhd vvn dt n1 cc n1: cst n1. pc-acp vbz d n1: cst n1.
(7) part (DIV2)
91
Image 51
873
There is a sléepie obliuion of all Gods benefites, and a great Noahs floud of manifold vanities: that sinne, and that sinne.
There is a sleepy oblivion of all God's benefits, and a great Noahs flood of manifold vanities: that sin, and that sin.
pc-acp vbz dt j n1 pp-f d ng1 n2, cc dt j npg1 n1 pp-f j n2: cst n1, cc d n1.
(7) part (DIV2)
91
Image 51
874
There is cutthrote vsurie, fulnesse of bread, & drunkennesse in the day time: that sinne, that sinne, and that sinne.
There is cutthrote Usury, fullness of bred, & Drunkenness in the day time: that sin, that sin, and that sin.
pc-acp vbz n1 n1, n1 pp-f n1, cc n1 p-acp dt n1 n1: cst n1, cst n1, cc d n1.
(7) part (DIV2)
91
Image 51
875
There is fleshelust, eyelust, lifepride, and no bowels of pitie: that sinne, that sinne, that sinne, and that sinne.
There is fleshelust, eyelust, lifepride, and no bowels of pity: that sin, that sin, that sin, and that sin.
pc-acp vbz vvn, n1, n1, cc dx n2 pp-f n1: cst n1, cst n1, cst n1, cc d n1.
(7) part (DIV2)
91
Image 51
876
Aske me not, aske me not (O) what sinne, I lacke witte and memorie, sides, and strength:
Ask me not, ask me not (Oh) what sin, I lack wit and memory, sides, and strength:
vvb pno11 xx, vvb pno11 xx (uh) q-crq n1, pns11 vvb n1 cc n1, n2, cc n1:
(7) part (DIV2)
92
Image 51
877
I die, I faint, I should famishe to stand still, and holde out in telling the world their particular sinnes by that sinne, and that sinne.
I die, I faint, I should famish to stand still, and hold out in telling the world their particular Sins by that sin, and that sin.
pns11 vvb, pns11 vvb, pns11 vmd vvi pc-acp vvi av, cc vvb av p-acp vvg dt n1 po32 j n2 p-acp d n1, cc d n1.
(7) part (DIV2)
92
Image 51
878
But specially the lacke of bowels of pitie is so much, that Christus nō pascitur in hortis:
But specially the lack of bowels of pity is so much, that Christus nō pascitur in hortis:
p-acp av-j dt n1 pp-f n2 pp-f n1 vbz av av-d, cst fw-la fw-fr fw-la p-acp fw-la:
(7) part (DIV2)
92
Image 51
879
Christ is not fedde in our gardens:
christ is not fed in our gardens:
np1 vbz xx vvn p-acp po12 n2:
(7) part (DIV2)
92
Image 51
880
Christ is not fedde amongest vs. But what feedes Christ, and how is he fedde? The féeding of Christ is after thrée sortes:
christ is not fed amongst us But what feeds christ, and how is he fed? The feeding of christ is After thrée sorts:
np1 vbz xx vvn p-acp pno12 p-acp r-crq vvz np1, cc q-crq vbz pns31 vvn? dt n-vvg pp-f np1 vbz p-acp crd n2:
(7) part (DIV2)
92
Image 51
881
and in one point I may cōpare him to Mithridates wife, who though he eate not that which is poysoned as she did,
and in one point I may compare him to Mithridates wife, who though he eat not that which is poisoned as she did,
cc p-acp crd n1 pns11 vmb vvi pno31 p-acp np1 n1, r-crq cs pns31 vvb xx d r-crq vbz vvn c-acp pns31 vdd,
(7) part (DIV2)
92
Image 51
882
yet eateth he that which is rancke and vicious. So it is sayd of the time of Messias, that he should eate Bulles, Buckes, and Bores:
yet Eateth he that which is rank and vicious. So it is said of the time of Messias, that he should eat Bulls, Bucks, and Boars:
av vvz pns31 cst r-crq vbz j cc j. av pn31 vbz vvn pp-f dt n1 pp-f np1, cst pns31 vmd vvi n2, n2, cc n2:
(7) part (DIV2)
92
Image 51
883
so of the godly ones in the Apocalyps, that they shoulde eate the fleshe of stalien horses.
so of the godly ones in the Apocalypse, that they should eat the Flesh of stalien Horses.
av pp-f dt j pi2 p-acp dt np1, cst pns32 vmd vvi dt n1 pp-f j n2.
(7) part (DIV2)
92
Image 51
884
Now that Christ and the godly preachers should eate Bulles fleshe, and Horse flesh, is, that they should cōsume with teaching and preaching, the rancke and riotous humors that abound in mens natures, that the Lyon might be brought to eate hay like an Oxe,
Now that christ and the godly Preachers should eat Bulls Flesh, and Horse Flesh, is, that they should consume with teaching and preaching, the rank and riotous humours that abound in men's nature's, that the lion might be brought to eat hay like an Ox,
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(7) part (DIV2)
92
Image 51
885
and the Wolfe become an vnhurtfull neighbour to the Lambe, that Egles might be made innocent like Doues,
and the Wolf become an unhurtful neighbour to the Lamb, that Eagles might be made innocent like Dove,
cc dt n1 vvb dt j n1 p-acp dt n1, cst ng1 n1 vbi vvn j-jn j n2,
(7) part (DIV2)
92
Image 52
886
and all that is sauage lay downe his nature.
and all that is savage lay down his nature.
cc d cst vbz j-jn n1 a-acp po31 n1.
(7) part (DIV2)
92
Image 52
887
But still we sée that Bull• … s be as much Bulles as euer they were,
But still we see that Bull• … s be as much Bulls as ever they were,
p-acp av pns12 vvb cst np1 … sy vbb p-acp d n2 c-acp av pns32 vbdr,
(7) part (DIV2)
92
Image 52
888
as full fatted as the Bulles of Basan.
as full fatted as the Bulls of Basan.
c-acp av-j vvn p-acp dt n2 pp-f np1.
(7) part (DIV2)
92
Image 52
889
Bores be still brockish, Buckes rancke, Egles violent, Kites gréedie, Gripes rauenous, Cormorantes griple, the most of men like Horse and Mule.
Boars be still brockish, Bucks rank, Eagles violent, Kites greedy, Gripes ravenous, Cormorants gripple, the most of men like Horse and Mule.
ng1 vbi av j, n2 j, ng1 j, n2 j, zz j, ng1 j-jn, dt ds pp-f n2 j n1 cc n1.
(7) part (DIV2)
92
Image 52
890
This beast linesse in men is not consumed by preaching and teaching, and therefore Christ is not fed, the world is this way fatte still,
This beast linesse in men is not consumed by preaching and teaching, and Therefore christ is not fed, the world is this Way fat still,
d n1 n1 p-acp n2 vbz xx vvn p-acp vvg cc vvg, cc av np1 vbz xx vvn, dt n1 vbz d n1 j av,
(7) part (DIV2)
92
Image 52
891
and therfore Christ is leane still. The fatter the one, the leaner the other.
and Therefore christ is lean still. The fatter the one, the leaner the other.
cc av np1 vbz j av. dt jc dt crd, dt jc dt j-jn.
(7) part (DIV2)
92
Image 52
892
I speake now to the worlde and beastly worldlinges, Bulles, Buckes, & Bores, Egles, Gripes, Kites,
I speak now to the world and beastly worldlings, Bulls, Bucks, & Boars, Eagles, Gripes, Kites,
pns11 vvb av p-acp dt n1 cc j n2, n2, n2, cc n2, ng1, zz, n2,
(7) part (DIV2)
92
Image 52
893
and all ye haggarde birdes of Rauin, turne not.
and all you haggarde Birds of Ravine, turn not.
cc d pn22 vvb n2 pp-f n1, vvb xx.
(7) part (DIV2)
92
Image 52
894
O turn not, as in Ouids Metamorphosis, out of mē into beastes, but returne ye out of beastes into men:
O turn not, as in Ovid's Metamorphosis, out of men into beasts, but return you out of beasts into men:
sy vvb xx, c-acp p-acp npg1 n1, av pp-f n2 p-acp n2, cc-acp vvb pn22 av pp-f n2 p-acp n2:
(7) part (DIV2)
92
Image 52
895
suffer ye Christ, and Christes godly Prophets, to féede vpon your flesh, and eate vp your vile vices:
suffer you christ, and Christ's godly prophets, to feed upon your Flesh, and eat up your vile vices:
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(7) part (DIV2)
92
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896
conforme your selues to the forme of the doctrine of the Gospell of Christ Iesus: suffer your bodies to be chastened and to be brought vnder into seruitude.
conform your selves to the Form of the Doctrine of the Gospel of christ Iesus: suffer your bodies to be chastened and to be brought under into servitude.
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(7) part (DIV2)
92
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897
I will tell you that which is true to be tolde.
I will tell you that which is true to be told.
pns11 vmb vvi pn22 d r-crq vbz j pc-acp vbi vvn.
(7) part (DIV2)
92
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898
Gods heauen is a coluerhouse, it is not a roome for Egles, for Gripes, for Cormorantes. &c:
God's heaven is a coluerhouse, it is not a room for Eagles, for Gripes, for Cormorants. etc.:
npg1 n1 vbz dt n1, pn31 vbz xx dt n1 p-acp ng1, p-acp zz, p-acp n2. av:
(7) part (DIV2)
92
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899
it is a caule for Shéepe, and not a staule for Bulles, not a pale for Buckes, not a stye for Bores:
it is a caul for Sheep, and not a staule for Bulls, not a pale for Bucks, not a stye for Boars:
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(7) part (DIV2)
92
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900
talium enim non est regnum coelorum: for such truely the roume of heauen serueth not. Againe, Christ is fedde with iustice and righteousnesse, with good life and true religion.
talium enim non est Kingdom Coelorum: for such truly the room of heaven serveth not. Again, christ is fed with Justice and righteousness, with good life and true Religion.
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(7) part (DIV2)
92
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901
So God is called an husbandman that planted a Uine, and thought to haue dronke of the wine,
So God is called an husbandman that planted a Vine, and Thought to have drunk of the wine,
av np1 vbz vvn dt n1 cst vvd dt n1, cc vvd pc-acp vhi vvn pp-f dt n1,
(7) part (DIV2)
93
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902
but the Uine brought forth sower Grapes ▪ Let no mā deceaue him selfe: leude fayth, and lose life is ill grapes and sower grapes.
but the Vine brought forth sour Grapes ▪ Let not man deceive him self: leude faith, and loose life is ill grapes and sour grapes.
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(7) part (DIV2)
93
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903
Let vs then bring forth good grapes, & grapes of repentaunce, grapes to féede God, and grapes to cōtent God, or els short wordes will come vpon vs:
Let us then bring forth good grapes, & grapes of Repentance, grapes to feed God, and grapes to content God, or Else short words will come upon us:
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(7) part (DIV2)
93
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904
a hatchet and a fire, a hatchet and a fire.
a hatchet and a fire, a hatchet and a fire.
dt n1 cc dt n1, dt n1 cc dt n1.
(7) part (DIV2)
93
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905
Euery tree that bringeth not forth good fruite, shall be cut vp and cast into the fire.
Every tree that brings not forth good fruit, shall be Cut up and cast into the fire.
d n1 cst vvz xx av j n1, vmb vbi vvn a-acp cc vvn p-acp dt n1.
(7) part (DIV2)
93
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906
Our beloued Christ is dry for good life, geue him not sower grapes. He is dry, clappe him not on the lippes with eisill and Gaule.
Our Beloved christ is dry for good life, give him not sour grapes. He is dry, clap him not on the lips with eisill and Gaule.
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(7) part (DIV2)
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Image 52
907
He is hungry for iustice, as Amos sayth: turne not iustice into Wormewood. Sower grapes are not delicate to man, nor Idolatry to God.
He is hungry for Justice, as Amos say: turn not Justice into Wormwood. Sour grapes Are not delicate to man, nor Idolatry to God.
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(7) part (DIV2)
93
Image 52
908
Eisill is bitter drinke to man, and euill life is to God. Wormwood is bitter to mā, and so is iniustice to God.
Eisill is bitter drink to man, and evil life is to God. Wormwood is bitter to man, and so is injustice to God.
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(7) part (DIV2)
93
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909
And yet Christ is fed an other third way, or rather was fedde, or rather is and was fedde,
And yet christ is fed an other third Way, or rather was fed, or rather is and was fed,
cc av np1 vbz vvn dt j-jn ord n1, cc av-c vbds vvn, cc av-c vbz cc vbds vvn,
(7) part (DIV2)
93
Image 53
910
as when he was at feastes, & when he was with his disciples: so when he cursed the figge trée:
as when he was At feasts, & when he was with his Disciples: so when he cursed the fig tree:
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(7) part (DIV2)
93
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911
but that hunger of hys is now foredone, and as he sayth by his Prophet: Si esuriro non dicam tibi:
but that hunger of his is now foredone, and as he say by his Prophet: Si esuriro non dicam tibi:
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(7) part (DIV2)
93
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912
If I shoulde happe to be hungry (people) I woulde not tell thee. Then how is he now hungry,
If I should happen to be hungry (people) I would not tell thee. Then how is he now hungry,
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(7) part (DIV2)
93
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913
and how is he now to be relieued? He is hungry in his néedie Ministers, in selie destitute Orphanes, and in impotent poore creatures.
and how is he now to be relieved? He is hungry in his needy Ministers, in silly destitute Orphans, and in impotent poor creatures.
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(7) part (DIV2)
93
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914
He that receaueth those, receaueth Christ. He that slaketh their hunger, slaketh Christes hunger. He that quencheth their thirst, quencheth the thirst of Christ the beloued.
He that receiveth those, receiveth christ. He that slakes their hunger, slakes Christ's hunger. He that quenches their thirst, quenches the thirst of christ the Beloved.
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(7) part (DIV2)
93
Image 53
915
Touching Gods Ministers in these dayes, benefactors in olde time haue had towardes them a most liberall deuotion:
Touching God's Ministers in these days, benefactors in old time have had towards them a most liberal devotion:
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(7) part (DIV2)
94
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916
and hereupon it commeth to passe, that though very much hath ben withdrawen, yet somewhat remayneth:
and hereupon it comes to pass, that though very much hath been withdrawn, yet somewhat remaineth:
cc av pn31 vvz pc-acp vvi, cst cs av av-d vhz vbn vvn, av av vvz:
(7) part (DIV2)
94
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917
yet I do not say that Christ in this kinde of people is now specially hungry.
yet I do not say that christ in this kind of people is now specially hungry.
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(7) part (DIV2)
94
Image 53
918
Howbeit I am not ignoraunt that many a poore Minister of these times, is like Elizas. He had not pē,
Howbeit I am not ignorant that many a poor Minister of these times, is like Elizas. He had not pen,
a-acp pns11 vbm xx j cst d dt j n1 pp-f d n2, vbz j npg1. pns31 vhd xx n1,
(7) part (DIV2)
94
Image 53
919
nor incke, nor table, nor candlesticke, but as his hostes allowed him:
nor ink, nor table, nor candlestick, but as his hosts allowed him:
ccx n1, ccx n1, ccx n1, cc-acp c-acp po31 n2 vvd pno31:
(7) part (DIV2)
94
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920
and these poore Gods men must be helped by their hoste or hostes, or one frēd or other with coate,
and these poor God's men must be helped by their host or hosts, or one friend or other with coat,
cc d j ng1 n2 vmb vbi vvn p-acp po32 n1 cc n2, cc crd n1 cc n-jn p-acp n1,
(7) part (DIV2)
94
Image 53
921
and cappe, and cuppe, and candle, and studie, and table, or els they shall be altogether harbo• … lesse & helpelesse.
and cap, and cup, and candle, and study, and table, or Else they shall be altogether harbo• … less & helpless.
cc n1, cc n1, cc n1, cc n1, cc n1, cc av pns32 vmb vbi av n1 … av-dc cc j.
(7) part (DIV2)
94
Image 53
922
And néedes must I further yet say, that in many a poore scholer of the Uniuersities, Christ him selfe is full of hunger and necessitie.
And needs must I further yet say, that in many a poor scholar of the Universities, christ him self is full of hunger and necessity.
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(7) part (DIV2)
94
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923
These be ye noble sonnes of the Prophets, and most apt of all others to be builders of Gods temple:
These be you noble Sons of the prophets, and most apt of all Others to be Builders of God's temple:
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(7) part (DIV2)
94
Image 53
924
yet haue I séene many a good witte, many a long day, kept low and leane, to be made broken with hūger, and abiecte with pouertie.
yet have I seen many a good wit, many a long day, kept low and lean, to be made broken with hunger, and abject with poverty.
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(7) part (DIV2)
94
Image 53
925
I do not now know the liberalitie of this Citie towardes both those places:
I do not now know the liberality of this city towards both those places:
pns11 vdb xx av vvi dt n1 pp-f d n1 p-acp d d n2:
(7) part (DIV2)
94
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926
onely this can I say, that lesse then the tenth part of that which is nothing but surfitte and sicknesse to the great excessiue eaters of this towne, wold cherishe and chéere vp hungry and thirstie Christ, in those his hungerstarued members right well.
only this can I say, that less then the tenth part of that which is nothing but surfitte and sickness to the great excessive eaters of this town, would cherish and cheer up hungry and thirsty christ, in those his hungerstarued members right well.
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(7) part (DIV2)
94
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927
Touching the hunger of Orphanes, and such as be fatherlesse, I do not thinke but that it is very great,
Touching the hunger of Orphans, and such as be fatherless, I do not think but that it is very great,
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(7) part (DIV2)
95
Image 53
928
and I haue no great hope that it will be much lesse. The fathers them selues in this worlde haue much adoe to shift for them selues:
and I have no great hope that it will be much less. The Father's them selves in this world have much ado to shift for them selves:
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(7) part (DIV2)
95
Image 54
929
therefore it must néedes be ye condition of these poore selie ones to hūger, to thirst, to pine, and to starue.
Therefore it must needs be the condition of these poor silly ones to hunger, to thirst, to pine, and to starve.
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(7) part (DIV2)
95
Image 54
930
Yet the example of thys good gentleman Alderman Dabbes & his euer laudable goodnes to this litle poore people, was likely to haue stirred vp many after this time to haue done the like.
Yet the Exampl of this good gentleman Alderman Dabbes & his ever laudable Goodness to this little poor people, was likely to have stirred up many After this time to have done the like.
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(7) part (DIV2)
95
Image 54
931
But I trowe, for all that we can preach and exhort, it will be true, that when the sonne of man commeth there will be but little fayth and little good workes too.
But I trow, for all that we can preach and exhort, it will be true, that when the son of man comes there will be but little faith and little good works too.
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(7) part (DIV2)
95
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932
This man in these Orphanes hath clad Christ, and fed Christ.
This man in these Orphans hath clad christ, and fed christ.
d n1 p-acp d n2 vhz vvn np1, cc vvd np1.
(7) part (DIV2)
95
Image 54
933
She that shed oyle vpon Christes head, shall haue a good name where soeuer the Gospell goeth,
She that shed oil upon Christ's head, shall have a good name where soever the Gospel Goes,
pns31 cst vvd n1 p-acp npg1 n1, vmb vhi dt j n1 c-crq av dt n1 vvz,
(7) part (DIV2)
95
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934
and the sheding of this reliefe vpon Christes members is a thing of fame, and very worthy of standing memory.
and the shedding of this relief upon Christ's members is a thing of fame, and very worthy of standing memory.
cc dt vvg pp-f d n1 p-acp npg1 n2 vbz dt n1 pp-f n1, cc av j pp-f j-vvg n1.
(7) part (DIV2)
95
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935
Concerning impotent persons, and poore in generall, though many Hospitals haue bene for them erected,
Concerning impotent Persons, and poor in general, though many Hospitals have be for them erected,
vvg j n2, cc j p-acp n1, cs d n2 vhb vbn p-acp pno32 vvd,
(7) part (DIV2)
96
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936
and her Maiestie, and her Maiesties Counsell, haue had by one Acte of Parliament to their reliefe a goodly respecte,
and her Majesty, and her Majesties Counsel, have had by one Act of Parliament to their relief a goodly respect,
cc po31 n1, cc po31 ng1 n1, vhb vhn p-acp crd n1 pp-f n1 p-acp po32 n1 dt j n1,
(7) part (DIV2)
96
Image 54
937
yet Christ this way and in this people, is more hungry then Lazarus, and more néedy then Irus. And as the Scripture sayth: Abels bloudshed cryed to God:
yet christ this Way and in this people, is more hungry then Lazarus, and more needy then Irus. And as the Scripture say: Abel's bloodshed cried to God:
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(7) part (DIV2)
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938
so me thinke the hunger of this hungerstarued generation, should crye a loude to God.
so me think the hunger of this hungerstarued generation, should cry a loud to God.
av pno11 vvi dt n1 pp-f d vvn n1, vmd vvi dt j p-acp np1.
(7) part (DIV2)
96
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939
And i• … they will turne ouer to me the penmanship or inditement of their bitter exclamation, me thinke I could for their purpose contriue no more fitly,
And i• … they will turn over to me the penmanship or indictment of their bitter exclamation, me think I could for their purpose contrive no more fitly,
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(7) part (DIV2)
96
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940
then in these wordes, and thus: Lorde we doe heare and vnderstād that the earth is thine and the fulnesse therof.
then in these words, and thus: Lord we do hear and understand that the earth is thine and the fullness thereof.
av p-acp d n2, cc av: n1 pns12 vdb vvi cc vvb cst dt n1 vbz png21 cc dt n1 av.
(7) part (DIV2)
96
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941
And though it be that we deserue no more then we haue, yet turne down thine eye,
And though it be that we deserve no more then we have, yet turn down thine eye,
cc cs pn31 vbi cst pns12 vvb av-dx dc cs pns12 vhb, av vvb a-acp po21 n1,
(7) part (DIV2)
96
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942
and do but sée what maner men they be, whom thou hast blessed with wealth, how they grope theyr soules with rest, and how they eate their bread alone.
and do but see what manner men they be, whom thou hast blessed with wealth, how they grope their Souls with rest, and how they eat their bred alone.
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(7) part (DIV2)
96
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943
Why Lorde? here is no Abraham to enterteine thy messengers, nor Lot to compell thy ministers to come in:
Why Lord? Here is no Abraham to entertain thy messengers, nor Lot to compel thy Ministers to come in:
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(7) part (DIV2)
96
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944
but many a rich glotton to make fast the doores vpon them, & to cause them to kéepe without.
but many a rich glutton to make fast the doors upon them, & to cause them to keep without.
cc-acp d dt j n1 pc-acp vvi av-j dt n2 p-acp pno32, cc pc-acp vvi pno32 pc-acp vvi p-acp.
(7) part (DIV2)
96
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945
The Prophet Elias lacketh his hostes of Serapta. The Prophet Elizas lacketh his hostes the Sunamite.
The Prophet Elias lacketh his hosts of Serapta. The Prophet Elizas lacketh his hosts the Shunamite.
dt n1 np1 vvz po31 n2 pp-f np1. dt n1 npg1 vvz po31 n2 dt n1.
(7) part (DIV2)
96
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946
Paule can not finde the Purpurisse, nor Peter the Currier: Iob we haue not, nor Toby we finde not:
Paul can not find the Purpurisse, nor Peter the Currier: Job we have not, nor Toby we find not:
np1 vmb xx vvi dt n1, ccx np1 dt n1: np1 pns12 vhb xx, ccx np1 pns12 vvb xx:
(7) part (DIV2)
96
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947
Captaine Cornelius is a blacke Swan in this generation:
Captain Cornelius is a black Swan in this generation:
n1 np1 vbz dt j-jn n1 p-acp d n1:
(7) part (DIV2)
96
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948
here is no Philip to feast the poore, but eche ritch glotton doth geue interteinment to his equall or better:
Here is no Philip to feast the poor, but eke rich glutton does give entertainment to his equal or better:
av vbz dx vvi pc-acp vvi dt j, cc-acp d j n1 vdz vvi n1 p-acp po31 j-jn cc j:
(7) part (DIV2)
96
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949
no Martha is there to geue thée curtise interteinment, nor Mary to poure any thing that swéete is vpon thy head.
no Martha is there to give thee curtise entertainment, nor Marry to pour any thing that sweet is upon thy head.
dx np1 vbz a-acp pc-acp vvi pno21 vvi n1, ccx uh pc-acp vvi d n1 cst j vbz p-acp po21 n1.
(7) part (DIV2)
96
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950
Lazarus lieth still before the doores, and can not with long loude crying, come by the crommes of their tables.
Lazarus lies still before the doors, and can not with long loud crying, come by the crommes of their tables.
np1 vvz av p-acp dt n2, cc vmb xx p-acp j av-j vvg, vvb p-acp dt n2 pp-f po32 n2.
(7) part (DIV2)
96
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951
In vs Lorde thou art day and night tumbled miserably before their doores: In vs thy down bed pillowes are hard pauement stones:
In us Lord thou art day and night tumbled miserably before their doors: In us thy down Bed pillows Are hard pavement stones:
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(7) part (DIV2)
96
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952
thy warmth is haile, snow, and what so falleth frō heauen: thy welth is want: thy foode is hunger.
thy warmth is hail, snow, and what so falls from heaven: thy wealth is want: thy food is hunger.
po21 n1 vbz n1, n1, cc q-crq av vvz p-acp n1: po21 n1 vbz n1: po21 n1 vbz n1.
(7) part (DIV2)
96
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953
Truely this land is a land of no charitie, for euen of purpose they deuise, good Lorde, to make hauocke of all thinges, that we may be relieued with nothing.
Truly this land is a land of no charity, for even of purpose they devise, good Lord, to make havoc of all things, that we may be relieved with nothing.
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(7) part (DIV2)
96
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954
Hauocke in their owne apparell, their wiues, childrens and seruauntes apparell, outragious hauocke in their diets,
Havoc in their own apparel, their wives, Children's and Servants apparel, outrageous havoc in their diets,
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(7) part (DIV2)
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955
yea too much hauocke to many wayes.
yea too much havoc to many ways.
uh av d n1 p-acp d n2.
(7) part (DIV2)
96
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956
Their horses chewe and spewe vppon golde and siluer, and their mules goe vnder ritch veluet.
Their Horses chew and spew upon gold and silver, and their mules go under rich velvet.
po32 n2 vvi cc vvi p-acp n1 cc n1, cc po32 n2 vvi p-acp j n1.
(7) part (DIV2)
96
Image 55
957
Dogges are deare vnto them, and féede much daintily. Courses and Kites coste them many a round pound.
Dogs Are deer unto them, and feed much daintily. Courses and Kites cost them many a round pound.
ng1 vbr j-jn p-acp pno32, cc vvi d av-j. vvz cc n2 vvd pno32 d dt j n1.
(7) part (DIV2)
96
Image 55
958
There is none but thy Maiestie that knoweth all thinges, that knoweth all their hauockes & vaine expenses,
There is none but thy Majesty that Knoweth all things, that Knoweth all their havocs & vain expenses,
pc-acp vbz pix p-acp po21 n1 cst vvz d n2, cst vvz d po32 vvz cc j n2,
(7) part (DIV2)
96
Image 55
959
so that we can get nothing:
so that we can get nothing:
av cst pns12 vmb vvi pix:
(7) part (DIV2)
96
Image 55
960
specially, good Lord, O good Lorde, this London people, though it drawe neare thee with lippes,
specially, good Lord, Oh good Lord, this London people, though it draw near thee with lips,
av-j, j n1, uh j n1, d np1 n1, cs pn31 vvb av-j pno21 p-acp n2,
(7) part (DIV2)
96
Image 55
961
and haue a name to liue, yet hath it a most flintie and vncircumcised hart, and is in déede a people of no bowels.
and have a name to live, yet hath it a most flinty and uncircumcised heart, and is in deed a people of no bowels.
cc vhb dt n1 pc-acp vvi, av vhz pn31 dt av-ds j cc j n1, cc vbz p-acp n1 dt n1 pp-f dx n2.
(7) part (DIV2)
96
Image 55
962
Lorde here is the ritch glotton to be séene vp and down, and round about the towne.
Lord Here is the rich glutton to be seen up and down, and round about the town.
n1 av vbz dt j n1 pc-acp vbi vvn a-acp cc a-acp, cc av-j p-acp dt n1.
(7) part (DIV2)
96
Image 55
963
Here is scarce any thing in the vpper sort but many a foolishe Nabal scraping and scratching, eating and drinking, and sodeinly and vnworthely dying.
Here is scarce any thing in the upper sort but many a foolish Nabal scraping and scratching, eating and drinking, and suddenly and unworthily dying.
av vbz av-j d n1 p-acp dt jc n1 p-acp d dt j np1 vvg cc vvg, vvg cc vvg, cc av-j cc av-j vvg.
(7) part (DIV2)
96
Image 55
964
The eyes of Iuda were sayd to be red with drincking, but mutch of this people haue their whole faces fire red with continuall quaffing & carousing.
The eyes of Iuda were said to be read with drinking, but much of this people have their Whole faces fire read with continual quaffing & carousing.
dt n2 pp-f np1 vbdr vvn pc-acp vbi vvn p-acp vvg, cc-acp d pp-f d n1 vhb po32 j-jn n2 n1 j-jn p-acp j n-vvg cc vvg.
(7) part (DIV2)
96
Image 55
965
Sodome and Gomorra were sayd to be full of Bread, but these Londoners are more then full,
Sodom and Gomorra were said to be full of Bred, but these Londoners Are more then full,
np1 cc np1 vbdr vvn pc-acp vbi j pp-f n1, p-acp d np2 vbr dc cs j,
(7) part (DIV2)
96
Image 55
966
for they are euen bursten with bancketing, and sore and sicke with surfeting.
for they Are even bursten with banqueting, and soar and sick with surfeiting.
c-acp pns32 vbr av vvi p-acp vvg, cc av-j cc j p-acp vvg.
(7) part (DIV2)
96
Image 55
967
Lord thou whistlest to them, and they heare thée not, thou sendest thy plague amongest them, and they minde thée not.
Lord thou whistlest to them, and they hear thee not, thou sendest thy plague amongst them, and they mind thee not.
n1 pns21 vv2 p-acp pno32, cc pns32 vvb pno21 xx, pns21 vv2 po21 n1 p-acp pno32, cc pns32 n1 pno21 xx.
(7) part (DIV2)
96
Image 55
968
Lorde we are leane, Lorde we are faint, Lorde we are miserable, Lorde we are thy members:
Lord we Are lean, Lord we Are faint, Lord we Are miserable, Lord we Are thy members:
n1 pns12 vbr j, n1 pns12 vbr j, n1 pns12 vbr j, n1 pns12 vbr po21 n2:
(7) part (DIV2)
96
Image 55
969
Lorde therefore thou art leane, Lord thou art faint, Lorde thou art miserable: rise good Lorde, arise, and iudge thine owne cause.
Lord Therefore thou art lean, Lord thou art faint, Lord thou art miserable: rise good Lord, arise, and judge thine own cause.
n1 av pns21 vb2r j, n1 pns21 vb2r j, n1 pns21 vb2r j: vvb j n1, vvb, cc vvb po21 d n1.
(7) part (DIV2)
96
Image 56
970
And thus much of Christ a beggar in these beggars. And now will I speake of Christ a Lilie gatherer.
And thus much of christ a beggar in these beggars. And now will I speak of christ a Lily gatherer.
cc av d pp-f np1 dt n1 p-acp d n2. cc av vmb pns11 vvb pp-f np1 dt n1 n1.
(7) part (DIV2)
96
Image 56
971
And to gather vp Lilies. Of gathering of Lilies, many thinges may be spoken many wayes.
And to gather up Lilies. Of gathering of Lilies, many things may be spoken many ways.
cc pc-acp vvi a-acp n2. pp-f vvg pp-f n2, d n2 vmb vbi vvn d n2.
(8) part (DIV2)
96
Image 56
972
And what Lilies do signifie in this place, I am to say as before:
And what Lilies do signify in this place, I am to say as before:
cc q-crq n2 vdb vvi p-acp d n1, pns11 vbm pc-acp vvi c-acp a-acp:
(8) part (DIV2)
97
Image 56
973
that when the beloued goeth down into his spicery to be fed in the Orchardes and to gather Lilies, is no more but that he goeth to be refreshed in the earth.
that when the Beloved Goes down into his spicery to be fed in the Orchards and to gather Lilies, is no more but that he Goes to be refreshed in the earth.
cst c-crq dt j-vvn vvz a-acp p-acp po31 n1 pc-acp vbi vvn p-acp dt n2 cc pc-acp vvi n2, vbz dx dc cc-acp cst pns31 vvz pc-acp vbi vvn p-acp dt n1.
(8) part (DIV2)
97
Image 56
974
Howbeit the fathers haue made a further processe in this matter, and some yelde one sense, and some an other.
Howbeit the Father's have made a further process in this matter, and Some yield one sense, and Some an other.
a-acp dt n2 vhb vvn dt jc n1 p-acp d n1, cc d vvi crd n1, cc d dt n-jn.
(8) part (DIV2)
97
Image 56
975
But for my selfe I would not for any thing rehearse opinions vpon opinions, & notes vppon opinions,
But for my self I would not for any thing rehearse opinions upon opinions, & notes upon opinions,
p-acp p-acp po11 n1 pns11 vmd xx p-acp d n1 vvb n2 p-acp n2, cc n2 p-acp n2,
(8) part (DIV2)
97
Image 56
976
and exhortations vppon notes, for that woulde be now long and werisome:
and exhortations upon notes, for that would be now long and wearisome:
cc n2 p-acp n2, c-acp cst vmd vbi av j cc j:
(8) part (DIV2)
97
Image 56
977
onely I will say something of one exposition which Rabbi Iarhi and S. Barnard do séeme to embrace:
only I will say something of one exposition which Rabbi Iram and S. Barnard do seem to embrace:
av-j pns11 vmb vvi pi pp-f crd n1 r-crq np1 np1 cc n1 np1 vdb vvi pc-acp vvi:
(8) part (DIV2)
97
Image 56
978
that is, to gather vp Lilies, is to gather vp men:
that is, to gather up Lilies, is to gather up men:
cst vbz, pc-acp vvi a-acp n2, vbz pc-acp vvi a-acp n2:
(8) part (DIV2)
97
Image 56
979
and yet euen in this one exposition resteth to be handled that Christ is a gatherer, and men be flowers.
and yet even in this one exposition rests to be handled that christ is a gatherer, and men be flowers.
cc av av-j p-acp d crd n1 vvz pc-acp vbi vvn cst np1 vbz dt n1, cc n2 vbb n2.
(8) part (DIV2)
97
Image 56
980
If Christ be a gatherer, then is he no disperser.
If christ be a gatherer, then is he not disperser.
cs np1 vbb dt n1, av vbz pns31 xx jc.
(8) part (DIV2)
97
Image 56
981
In déede it is méete that the shepeheard should gather his shéepe, and the hen her chickins,
In deed it is meet that the shepherd should gather his sheep, and the hen her chickens,
p-acp n1 pn31 vbz j cst dt n1 vmd vvi po31 n1, cc dt n1 po31 n2,
(8) part (DIV2)
97
Image 56
982
and the husbandman the graine into the barne. Euen so the Prophet Ezechiel sayth:
and the husbandman the grain into the bairn. Eve so the Prophet Ezechiel say:
cc dt n1 dt n1 p-acp dt n1. np1 av dt n1 np1 vvz:
(8) part (DIV2)
97
Image 56
983
That Christ should gather hys sheepe out of all landes, and gather them into their owne land.
That christ should gather his sheep out of all Lands, and gather them into their own land.
cst np1 vmd vvi po31 n1 av pp-f d n2, cc vvi pno32 p-acp po32 d n1.
(8) part (DIV2)
97
Image 56
984
So doth he him selfe say with an affection of most déepe loue:
So does he him self say with an affection of most deep love:
av vdz pns31 pno31 n1 vvi p-acp dt n1 pp-f ds j-jn n1:
(8) part (DIV2)
97
Image 56
985
O Ierusalem, Ierusalem, how often would I haue gathered thee together, as the henne gathereth her chickins vnder her wing, and thou wouldest not.
Oh Ierusalem, Ierusalem, how often would I have gathered thee together, as the hen gathereth her chickens under her wing, and thou Wouldst not.
uh np1, np1, c-crq av vmd pns11 vhi vvn pno21 av, c-acp dt n1 vvz po31 n2 p-acp po31 n1, cc pns21 vmd2 xx.
(8) part (DIV2)
97
Image 56
986
And as Lilies grow dispersed here one, and there one: so good men grow rare & thinne.
And as Lilies grow dispersed Here one, and there one: so good men grow rare & thin.
cc p-acp n2 vvb vvn av crd, cc a-acp crd: av j n2 vvb j cc j.
(8) part (DIV2)
97
Image 56
987
And as Christ picketh Lilies from among thornes (for they growe among thornes):
And as christ picketh Lilies from among thorns (for they grow among thorns):
cc p-acp np1 vvz n2 p-acp p-acp n2 (c-acp pns32 vvb p-acp n2):
(8) part (DIV2)
97
Image 56
988
so picked he Abraham from the thornes of Chaldée, Iob from the Hussites, Hiram from the Tirians, Naaman from the Syrians, the Niniuites from the Assirians.
so picked he Abraham from the thorns of Chaldée, Job from the Hussites, Hiram from the Tirians, Naaman from the Syrians, the Niniuites from the Assyrians.
av vvd pns31 np1 p-acp dt n2 pp-f np1, np1 p-acp dt np1, np1 p-acp dt njp2, np1 p-acp dt njp2, dt fw-la p-acp dt njp2.
(8) part (DIV2)
97
Image 56
989
Lilies growe rare, and good men grow rarer: Lilies amongest thornes, and good men amongest thornes.
Lilies grow rare, and good men grow rarer: Lilies amongst thorns, and good men amongst thorns.
n2 vvb j, cc j n2 vvb jc: n2 p-acp n2, cc j n2 p-acp n2.
(8) part (DIV2)
97
Image 56
990
And as the gathering of Lilies and men be like: so men and Lilies be very like.
And as the gathering of Lilies and men be like: so men and Lilies be very like.
cc c-acp dt vvg pp-f n2 cc n2 vbb j: av n2 cc n2 vbb av av-j.
(8) part (DIV2)
97
Image 56
991
I will speake a thyng of marueilous troth:
I will speak a thing of marvelous troth:
pns11 vmb vvi dt n1 pp-f j n1:
(8) part (DIV2)
97
Image 56
992
A man is but a Lily, the pride and glory of a man is but the pride and glory of a Lilie.
A man is but a Lily, the pride and glory of a man is but the pride and glory of a Lily.
dt n1 vbz p-acp dt n1, dt n1 cc n1 pp-f dt n1 vbz p-acp dt n1 cc n1 pp-f dt n1.
(8) part (DIV2)
97
Image 57
993
Salomon is a Lilie, King Salomon is a Lilie, King Salomon in hys glory is a Lilie, King Salomon in all his glory is a Lilie.
Solomon is a Lily, King Solomon is a Lily, King Solomon in his glory is a Lily, King Solomon in all his glory is a Lily.
np1 vbz dt n1, n1 np1 vbz dt n1, n1 np1 p-acp po31 n1 vbz dt n1, n1 np1 p-acp d po31 n1 vbz dt n1.
(8) part (DIV2)
97
Image 57
994
Sonnes of vanitie to whom it is delightfull to haue fethers to daunce in your toppes as bigge as Aiax shielde, to haue your heads turkish,
Sons of vanity to whom it is delightful to have Feathers to dance in your tops as big as Ajax shield, to have your Heads turkish,
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(8) part (DIV2)
97
Image 57
995
and your backes spanish, your wastes Italian, and your féete Uenetian, with such a world of your hosē glory about your loynes.
and your backs spanish, your wastes Italian, and your feet Venetian, with such a world of your hosen glory about your loins.
cc po22 n2 jp, po22 n2 jp, cc po22 n2 jp, p-acp d dt n1 pp-f po22 vvn n1 p-acp po22 n2.
(8) part (DIV2)
97
Image 57
996
Sonnes (I say) of vanitie, ye are but Lilies. Salomon in all his glory is but a Lily.
Sons (I say) of vanity, you Are but Lilies. Solomon in all his glory is but a Lily.
ng1 (pns11 vvb) pp-f n1, pn22 vbr p-acp n2. np1 p-acp d po31 n1 vbz p-acp dt n1.
(8) part (DIV2)
97
Image 57
997
Salomon in his worst workeday apparel, is better thē the best of you all. Salomon in his best holiday apparell, is not so braue as a Lily:
Solomon in his worst workeday apparel, is better them the best of you all. Solomon in his best holiday apparel, is not so brave as a Lily:
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(8) part (DIV2)
97
Image 57
998
ye therfore in the huffe of your ruffe are nothing comparable to a Lily, no not to a field Lily.
you Therefore in the huff of your ruff Are nothing comparable to a Lily, no not to a field Lily.
pn22 av p-acp dt n1 pp-f po22 n1 vbr pix j p-acp dt n1, uh-dx xx p-acp dt n1 n1.
(8) part (DIV2)
97
Image 57
999
Daughters of vanitie, and dames of delicacy, ye thinke it fine an• … featous to be called roses, primroses, and Lilies:
Daughters of vanity, and dams of delicacy, you think it fine an• … featous to be called roses, primroses, and Lilies:
ng1 pp-f n1, cc n2 pp-f n1, pn22 vvb pn31 j n1 … j pc-acp vbi vvn n2, n2, cc n2:
(8) part (DIV2)
97
Image 57
1000
and in déede it is true, in respectes you are roses, primroses and Lilies. Whē ye haue gotten all vpon your heades and backes which Englishe soyle doth yelde,
and in deed it is true, in respects you Are roses, primroses and Lilies. When you have got all upon your Heads and backs which English soil does yield,
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(8) part (DIV2)
97
Image 57
1001
and many a marchant hath fetched full farre, when all your taylors haue broken their braines about contriuing of formes, and fashions,
and many a merchant hath fetched full Far, when all your tailors have broken their brains about contriving of forms, and fashions,
cc d dt n1 vhz vvn j av-j, c-crq d po22 n2 vhb vvn po32 n2 p-acp vvg pp-f n2, cc n2,
(8) part (DIV2)
97
Image 57
1002
yet then are ye nothing so tricksy trim as the Lily.
yet then Are you nothing so tricksy trim as the Lily.
av av vbr pn22 pix av j n1 p-acp dt n1.
(8) part (DIV2)
97
Image 57
1003
The best of ye all in all your best brauery, is not like to a field Lily, which hapely to morrow is pluckt vp,
The best of you all in all your best bravery, is not like to a field Lily, which haply to morrow is plucked up,
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(8) part (DIV2)
97
Image 57
1004
and flung into the for• … ace.
and flung into the for• … ace.
cc vvd p-acp dt n1 … n1.
(8) part (DIV2)
97
Image 57
1005
Pricke and prune your selues to the day of doome, ye will neuer be like to the field Lily.
Prick and prune your selves to the day of doom, you will never be like to the field Lily.
n1 cc vvi po22 n2 p-acp dt n1 pp-f n1, pn22 vmb av-x vbi j p-acp dt n1 n1.
(8) part (DIV2)
97
Image 57
1006
For the Lily of this our flesh is not so goodly gay, as the Lily of grasse:
For the Lily of this our Flesh is not so goodly gay, as the Lily of grass:
p-acp dt n1 pp-f d po12 n1 vbz xx av j j, c-acp dt n1 pp-f n1:
(8) part (DIV2)
97
Image 57
1007
otherwise and in many imperfections we are very perfect, and true Lilies.
otherwise and in many imperfections we Are very perfect, and true Lilies.
av cc p-acp d n2 pns12 vbr av j, cc j n2.
(8) part (DIV2)
97
Image 57
1008
The Lily of grasse shooteth vp for a time, but then he layeth downe his toppe,
The Lily of grass shoots up for a time, but then he Layeth down his top,
dt n1 pp-f n1 vvz a-acp p-acp dt n1, cc-acp cs pns31 vvz a-acp po31 n1,
(8) part (DIV2)
97
Image 57
1009
and is made euen to the floore.
and is made even to the floor.
cc vbz vvn av p-acp dt n1.
(8) part (DIV2)
97
Image 57
1010
The Lily of fleshe florisheth for a time, but then by houering death he is taught to poer vpon the ground,
The Lily of Flesh flourisheth for a time, but then by hovering death he is taught to poer upon the ground,
dt n1 pp-f n1 vvz p-acp dt n1, cc-acp av p-acp vvg n1 pns31 vbz vvn p-acp zz p-acp dt n1,
(8) part (DIV2)
97
Image 57
1011
and to let downe his top like a Lily. The wrath of winter doth conquer and kill the Lily of grasse:
and to let down his top like a Lily. The wrath of winter does conquer and kill the Lily of grass:
cc pc-acp vvi a-acp po31 n1 av-j dt n1. dt n1 pp-f n1 vdz vvi cc vvi dt n1 pp-f n1:
(8) part (DIV2)
97
Image 57
1012
there be moe then many occasions to vanquish, and kill the Lily of flesh.
there be more then many occasions to vanquish, and kill the Lily of Flesh.
pc-acp vbi dc cs d n2 pc-acp vvi, cc vvi dt n1 pp-f n1.
(8) part (DIV2)
97
Image 57
1013
Barnard sayth, that there is a worme that eateth vp the roote of the Lily of grasse:
Barnard say, that there is a worm that Eateth up the root of the Lily of grass:
np1 vvz, cst pc-acp vbz dt n1 cst vvz a-acp dt n1 pp-f dt n1 pp-f n1:
(8) part (DIV2)
97
Image 57
1014
ech Lily of flesh hath his worme and consumer.
each Lily of Flesh hath his worm and consumer.
d n1 pp-f n1 vhz po31 n1 cc n1.
(8) part (DIV2)
97
Image 57
1015
Iulius Caeser, Hercules, and Mahomet haue the falling sicknesse, Mecaenus hath a thrée yeres agew, Orestes hath y• frensie, Speusippus hath the palsey, Heraclitus and Aristarcus y• dropsy, Marcus Crassus the stuffing in the head, Hieroboam the withered arme, Lazarus and Iob, biles and botches, Aristotle an euill stomake, Euripides putrifaction of lounges.
Julius Caesar, Hercules, and Mahomet have the falling sickness, Mecaenus hath a thrée Years ague, Orestes hath y• frenzy, Speusippus hath the palsy, Heraclitus and Aristarchus y• dropsy, Marcus Crassus the stuffing in the head, Jeroboam the withered arm, Lazarus and Job, biles and botches, Aristotle an evil stomach, Euripides putrefaction of lounges.
np1 np1, np1, cc np1 vhb dt j-vvg n1, np1 vhz dt crd ng2 n1, np1 vhz n1 n1, np1 vhz dt n1, npg1 cc np1 n1 n1, np1 np1 dt n-vvg p-acp dt n1, np1 dt j-vvn n1, np1 cc np1, fw-la cc n2, np1 dt j-jn n1, np1 n1 pp-f n2.
(8) part (DIV2)
97
Image 58
1016
Coruinus the lethargie, Anacrion lacke of sléepe. Agesilaus and Ptolomeus the gout, Naaman and Mary the leprosie.
Corwin the lethargy, Anacrion lack of sleep. Agesilaus and Ptolemy the gout, Naaman and Marry the leprosy.
np1 dt n1, np1 n1 pp-f n1. npg1 cc np1 dt n1, np1 cc vvi dt n1.
(8) part (DIV2)
97
Image 58
1017
But what do I say that euery Lily of flesh hath his worme and consumer,
But what do I say that every Lily of Flesh hath his worm and consumer,
p-acp q-crq vdb pns11 vvb cst d n1 pp-f n1 vhz po31 n1 cc n1,
(8) part (DIV2)
97
Image 58
1018
sithens I may truely say that euery part of euery Lily of flesh hath his diuerse worms and consumers.
since I may truly say that every part of every Lily of Flesh hath his diverse worms and consumers.
p-acp pns11 vmb av-j vvi cst d n1 pp-f d n1 pp-f n1 vhz po31 j n2 cc n2.
(8) part (DIV2)
97
Image 58
1019
The head hath the Apoplexia, the Epilepsia, and the turnabout sicknesse, the eyes haue the Opthalmia and the Mengrim, the necke hath the Palsey and the conuulsion, the nose hath the Polipus, the pallat hath the vuula, the gūmes haue the canker, y• téeth haue the toothach, the throate hath the angine, the toung hath blisters and swelling, the stomaks hath the motiue cause of the cardiacall passion,
The head hath the Apoplexy, the Epilepsy, and the turnabout sickness, the eyes have the Ophthalmia and the Mengrim, the neck hath the Palsy and the convulsion, the nose hath the Polypus, the palate hath the vuula, the gums have the canker, y• tooth have the toothache, the throat hath the angine, the tongue hath blisters and swelling, the stomachs hath the motive cause of the cardiacal passion,
dt n1 vhz dt np1, dt np1, cc dt n1 n1, dt n2 vhb dt np1 cc dt np1, dt n1 vhz dt n1 cc dt n1, dt n1 vhz dt np1, dt n1 vhz dt fw-la, dt n2 vhb dt n1, n1 n1 vhb dt n1, dt n1 vhz dt n1, dt n1 vhz n2 cc j-vvg, dt n2 vhz dt n1 n1 pp-f dt j n1,
(8) part (DIV2)
97
Image 58
1020
and muthering rewmes (the studentes sicknesse), the sides haue colickes, stitches, & prickling pleurisies, the reines haue the stone, the legges haue dropsies and crampes, the féete and handes haue the knobbed gout.
and murdering rewmes (the Students sickness), the sides have colickes, Stitches, & prickling Pleurisies, the reins have the stone, the legs have dropsies and cramps, the feet and hands have the knobbed gout.
cc j-vvg n2 (dt n2 n1), dt n2 vhb n2, n2, cc j-vvg n2, dt n2 vhb dt n1, dt n2 vhb n2 cc n2, dt n2 cc n2 vhb dt j-vvn n1.
(8) part (DIV2)
97
Image 58
1021
Besides that the Lily of flesh hath wormes of mynde & wormes of conscience, many wormes and sore wormes.
Beside that the Lily of Flesh hath worms of mind & worms of conscience, many worms and soar worms.
p-acp cst dt n1 pp-f n1 vhz n2 pp-f n1 cc n2 pp-f n1, d n2 cc j n2.
(8) part (DIV2)
97
Image 58
1022
The Lily of grasse hath hys own worme, and the Lily of flesh hath his thousand wormes:
The Lily of grass hath his own worm, and the Lily of Flesh hath his thousand worms:
dt n1 pp-f n1 vhz po31 d n1, cc dt n1 pp-f n1 vhz po31 crd n2:
(8) part (DIV2)
97
Image 58
1023
the Lily of grasse can not liue from that one worme, but will be smitten of it,
the Lily of grass can not live from that one worm, but will be smitten of it,
dt n1 pp-f n1 vmb xx vvi p-acp d crd n1, cc-acp vmb vbi vvn pp-f pn31,
(8) part (DIV2)
97
Image 58
1024
nor the Lily of flesh shall scape all these wormes.
nor the Lily of Flesh shall escape all these worms.
ccx dt n1 pp-f n1 vmb vvi d d n2.
(8) part (DIV2)
97
Image 58
1025
Agayne, all the grasse Lilies are dead and gone that haue growen on the face of the earth,
Again, all the grass Lilies Are dead and gone that have grown on the face of the earth,
av, d dt n1 n2 vbr j cc vvn cst vhb vvn p-acp dt n1 pp-f dt n1,
(8) part (DIV2)
97
Image 58
1026
and all flesh Lilies are dead that liued vppon this earth.
and all Flesh Lilies Are dead that lived upon this earth.
cc d n1 n2 vbr j cst vvd p-acp d n1.
(8) part (DIV2)
97
Image 58
1027
Abraham Gods frend, and Noah that walked with GOD, Aaron full of dignitie, and Moses full of authoritie, holy Melchisadech, and iust Iob, strong Sampson, and huge Ogge, vaunting Goliah, and disdainfull Senacharib, fayre Absolon, and swéete louely Ionathas, wyse Salomon, rich Cresus, and wealthy Crassus, lucky Pompey, victorious Iulius, riall Augustus, and triumphant Emelius, all these haue had a time like a Lily,
Abraham God's friend, and Noah that walked with GOD, Aaron full of dignity, and Moses full of Authority, holy Melchizedek, and just Job, strong Sampson, and huge Ogge, vaunting Goliath, and disdainful Senacharib, fair Absalom, and sweet lovely Jonathan, wise Solomon, rich Croesus, and wealthy Crassus, lucky Pompey, victorious Julius, riall Augustus, and triumphant Emelius, all these have had a time like a Lily,
np1 npg1 n1, cc np1 cst vvd p-acp np1, np1 j pp-f n1, cc np1 j pp-f n1, j np1, cc j np1, j np1, cc j n1, vvg np1, cc j vvi, j np1, cc j j np1, j np1, j np1, cc j np1, j np1, j np1, n1 np1, cc j np1, d d vhb vhn dt n1 av-j dt n1,
(8) part (DIV2)
97
Image 58
1028
and dyed in time like a Lily.
and died in time like a Lily.
cc vvd p-acp n1 av-j dt n1.
(8) part (DIV2)
97
Image 58
1029
They haue had the spring of their budding, and the sommer of their blossoming, they haue likewise come to the Autumne of theyr parching & the winter of theyr perishing.
They have had the spring of their budding, and the summer of their blossoming, they have likewise come to the Autumn of their parching & the winter of their perishing.
pns32 vhb vhn dt n1 pp-f po32 j-vvg, cc dt n1 pp-f po32 j-vvg, pns32 vhb av vvn p-acp dt n1 pp-f po32 j-vvg cc dt n1 pp-f po32 vvg.
(8) part (DIV2)
97
Image 58
1030
O all ye, all ye men, that draw breath vnder the cope of the skies, ye spring vp like Lilies,
O all you, all you men, that draw breath under the cope of the skies, you spring up like Lilies,
sy av-d pn22, d pn22 n2, cst vvb n1 p-acp dt n1 pp-f dt n2, pn22 vvb a-acp j n2,
(8) part (DIV2)
97
Image 59
1031
and goe downe like Lilies, ye florish like Lilies, and deflower like Lilies. Pindarus sayd thrise, Māmea, Māmea, Māmea.
and go down like Lilies, you flourish like Lilies, and deflower like Lilies. Pindarus said thrice, Māmea, Māmea, Māmea.
cc vvi a-acp j n2, pn22 n1 av-j n2, cc vvi av-j n2. np1 vvd av, np1, np1, np1.
(8) part (DIV2)
97
Image 59
1032
Ieremy cryed thrise, Earth, Earth, Earth:
Ieremy cried thrice, Earth, Earth, Earth:
np1 vvd av, n1, n1, n1:
(8) part (DIV2)
97
Image 59
1033
so I, Lilies, Lilies, Lilies, and then a second time Lilies, Lilies, Lilies, and for that I would haue it remembred, I cry agayne, Lilies, Lilies, Lilies,
so I, Lilies, Lilies, Lilies, and then a second time Lilies, Lilies, Lilies, and for that I would have it remembered, I cry again, Lilies, Lilies, Lilies,
av pns11, n2, n2, n2, cc av dt ord n1 n2, n2, n2, cc p-acp cst pns11 vmd vhi pn31 vvn, pns11 vvb av, n2, n2, n2,
(8) part (DIV2)
97
Image 59
1034
and then thus, O men, O Lilies, O men, O Lilies, O men, O Lilies. O field grasse, O flowers of decaye.
and then thus, Oh men, Oh Lilies, Oh men, Oh Lilies, Oh men, Oh Lilies. O field grass, Oh flowers of decay.
cc av av, uh n2, uh n2, uh n2, uh n2, uh n2, uh n2. sy n1 n1, uh n2 pp-f vvi.
(8) part (DIV2)
97
Image 59
1035
Yet came Christ among such Lilies to gather vp such • … eting flowers of flesh,
Yet Come christ among such Lilies to gather up such • … eating flowers of Flesh,
av vvd np1 p-acp d n2 pc-acp vvi a-acp d • … n-vvg n2 pp-f n1,
(8) part (DIV2)
97
Image 59
1036
and to be conuersant among his spicery.
and to be conversant among his spicery.
cc pc-acp vbi j p-acp po31 n1.
(8) part (DIV2)
97
Image 59
1037
The duety of the world and church is, that when they are tolde where he is, they should make after him and séeke him.
The duty of the world and Church is, that when they Are told where he is, they should make After him and seek him.
dt n1 pp-f dt n1 cc n1 vbz, cst c-crq pns32 vbr vvn c-crq pns31 vbz, pns32 vmd vvi p-acp pno31 cc vvi pno31.
(8) part (DIV2)
98
Image 59
1038
He is not now in the spicery and Lilies of this earth, that is, among the sonnes of men:
He is not now in the spicery and Lilies of this earth, that is, among the Sons of men:
pns31 vbz xx av p-acp dt n1 cc n2 pp-f d n1, cst vbz, p-acp dt n2 pp-f n2:
(8) part (DIV2)
98
Image 59
1039
he is not in personall presence, as the papistes or Vbiquitaries fayne him, but he hath ouertaken the heightes of heauen,
he is not in personal presence, as the Papists or Ubiquitaries fain him, but he hath overtaken the heights of heaven,
pns31 vbz xx p-acp j n1, c-acp dt njp2 cc n2 vvb pno31, cc-acp pns31 vhz vvn dt n2 pp-f n1,
(8) part (DIV2)
98
Image 59
1040
and standes where Steuen saw him, & where Esay saw him, among Angels and Archangels, and all the glorious millions of his sainctes, him selfe more then most glorious.
and Stands where Stephen saw him, & where Isaiah saw him, among Angels and Archangels, and all the glorious millions of his Saints, him self more then most glorious.
cc vvz c-crq np1 vvd pno31, cc q-crq np1 vvd pno31, p-acp n2 cc n2, cc d dt j crd pp-f po31 n2, pno31 n1 av-dc cs av-ds j.
(8) part (DIV2)
98
Image 59
1041
There séeke him, séeke him, there, (O world) and together make after him.
There seek him, seek him, there, (Oh world) and together make After him.
pc-acp vvi pno31, vvb pno31, a-acp, (uh n1) cc av vvi p-acp pno31.
(8) part (DIV2)
98
Image 59
1042
And in déede some part of the world doth séeke Christ, and are in a kinde of quest and enquirie of Christ,
And in deed Some part of the world does seek christ, and Are in a kind of quest and enquiry of christ,
cc p-acp n1 d n1 pp-f dt n1 vdz vvi np1, cc vbr p-acp dt n1 pp-f n1 cc n1 pp-f np1,
(8) part (DIV2)
98
Image 59
1043
but not in a like sort and after one fashion:
but not in a like sort and After one fashion:
cc-acp xx p-acp dt j n1 cc p-acp crd n1:
(8) part (DIV2)
98
Image 59
1044
some séeke him with staues, and with lanternes, like the vilanous Iewes to beate him and buffet him, to canuas him and kill him.
Some seek him with staves, and with lanterns, like the villaInous Iewes to beat him and buffet him, to canvas him and kill him.
d vvb pno31 p-acp n2, cc p-acp n2, av-j dt j np2 pc-acp vvi pno31 cc vvi pno31, pc-acp vvi pno31 cc vvi pno31.
(8) part (DIV2)
98
Image 59
1045
So séeke thée (O Lord Christ) the Spanish Inquisitors with staues and with tormentes:
So seek thee (Oh Lord christ) the Spanish Inquisitors with staves and with torments:
av vvb pno21 (uh n1 np1) dt jp n2 p-acp n2 cc p-acp n2:
(8) part (DIV2)
98
Image 59
1046
So many a proud Nimrod doth hunt thée, and séeke thée.
So many a proud Nimrod does hunt thee, and seek thee.
av d dt j np1 vdz vvi pno21, cc vvb pno21.
(8) part (DIV2)
98
Image 59
1047
Agayne, some séeke him like Iudas for money & for wealth, and to get vauntage by theyr so séeking:
Again, Some seek him like Iudas for money & for wealth, and to get vantage by their so seeking:
av, d vvb pno31 av-j np1 p-acp n1 cc p-acp n1, cc pc-acp vvi n1 p-acp po32 av vvg:
(8) part (DIV2)
98
Image 59
1048
but (Lorde Iesus) those shall or neuer finde thée, or be flung flat on theyr backes when they find thée.
but (Lord Iesus) those shall or never find thee, or be flung flat on their backs when they find thee.
cc-acp (n1 np1) d vmb cc av-x vvi pno21, cc vbi vvn av-j p-acp po32 n2 c-crq pns32 vvb pno21.
(8) part (DIV2)
98
Image 59
1049
And yet (Lord) too, there is an other kinde of people that séeke thée.
And yet (Lord) too, there is an other kind of people that seek thee.
cc av (n1) av, pc-acp vbz dt j-jn n1 pp-f n1 cst vvb pno21.
(8) part (DIV2)
98
Image 59
1050
Lord we read that Ioseph and Mary did séeke thée Dolentes, that is, mourning ▪ so we séeke thée in these dayes of teares, agaynst so many dangers, agaynst so many • … pprobries, in so diuelish a generation, in so combersome a worlde, in so straite a way, in such contrary law of our members and of our spirites, in such haling backe of the world and worldly frenship, that dolentes quaerimus te, (alas good Lord) with great hart breake, we seke thee.
Lord we read that Ioseph and Marry did seek thee Dolentes, that is, mourning ▪ so we seek thee in these days of tears, against so many dangers, against so many • … pprobries, in so devilish a generation, in so cumbersome a world, in so strait a Way, in such contrary law of our members and of our spirits, in such haling back of the world and worldly frenship, that dolentes Seeking te, (alas good Lord) with great heart break, we seek thee.
n1 pns12 vvb cst np1 cc vvi vdd vvi pno21 n2, cst vbz, n1 ▪ av pns12 vvb pno21 p-acp d n2 pp-f n2, p-acp av d n2, p-acp av d • … n2-j, p-acp av j dt n1, p-acp av j dt n1, p-acp av av-j dt n1, p-acp d j-jn n1 pp-f po12 n2 cc pp-f po12 n2, p-acp d vvg av pp-f dt n1 cc j n1, d vvz fw-la fw-la, (uh j n1) p-acp j n1 vvi, pns12 vvi pno21.
(8) part (DIV2)
98
Image 60
1051
Lord geue strength to our fayth and kindle courage in vs, to make after thee and séeke thée.
Lord give strength to our faith and kindle courage in us, to make After thee and seek thee.
n1 vvb n1 p-acp po12 n1 cc vvi n1 p-acp pno12, pc-acp vvi p-acp pno21 cc vvi pno21.
(8) part (DIV2)
98
Image 60
1052
Lord if we séeke thée, thou hast promised we shal finde thee:
Lord if we seek thee, thou hast promised we shall find thee:
n1 cs pns12 vvb pno21, pns21 vh2 vvd pns12 vmb vvi pno21:
(8) part (DIV2)
98
Image 60
1053
all thy words are truth it selfe, therefore we will make after thée and séeke thée.
all thy words Are truth it self, Therefore we will make After thee and seek thee.
d po21 n2 vbr n1 pn31 n1, av pns12 vmb vvi p-acp pno21 cc vvi pno21.
(8) part (DIV2)
98
Image 60
1054
We reade that Ioseph and Mary sought thée with sorrow, but founde thée with ioy.
We read that Ioseph and Marry sought thee with sorrow, but found thee with joy.
pns12 vvb cst np1 cc vvi vvd pno21 p-acp n1, cc-acp vvd pno21 p-acp n1.
(8) part (DIV2)
98
Image 60
1055
We know (Lord) that the griefes of this iorny are nothing worthy the ioyes that thou yeldest to them that haue founde thée.
We know (Lord) that the griefs of this journey Are nothing worthy the Joys that thou yeldest to them that have found thee.
pns12 vvb (n1) cst dt n2 pp-f d n1 vbr pix j dt n2 cst pns21 vvd2 p-acp pno32 cst vhb vvn pno21.
(8) part (DIV2)
98
Image 60
1056
He that had his eares full of the world, and hys armes full of the world,
He that had his ears full of the world, and his arms full of the world,
pns31 cst vhd po31 n2 j pp-f dt n1, cc po31 n2 j pp-f dt n1,
(8) part (DIV2)
98
Image 60
1057
and his belly full of the world, and his eyes full of the world, and all the best pleasing pleasures in the world, he hath cryed out agaynst them, vanitie of vanities, and all is but vanitie.
and his belly full of the world, and his eyes full of the world, and all the best pleasing pleasures in the world, he hath cried out against them, vanity of vanities, and all is but vanity.
cc po31 n1 j pp-f dt n1, cc po31 n2 j pp-f dt n1, cc d dt js j-vvg n2 p-acp dt n1, pns31 vhz vvn av p-acp pno32, n1 pp-f n2, cc d vbz p-acp n1.
(8) part (DIV2)
98
Image 60
1058
O Lord, all other thoughtes are vayne, and most extreame vayne.
O Lord, all other thoughts Are vain, and most extreme vain.
sy n1, d j-jn n2 vbr j, cc av-ds j-jn n1.
(8) part (DIV2)
98
Image 60
1059
O thou only worthy to be sought, and none but thou worthy to be foūd, height nor depth, heate nor colde, egde nor poynt of sword, foe nor frend shall neuer preuayle against vs,
O thou only worthy to be sought, and none but thou worthy to be found, height nor depth, heat nor cold, egde nor point of sword, foe nor friend shall never prevail against us,
sy pns21 av-j j pc-acp vbi vvn, cc pix cc-acp pns21 j pc-acp vbi vvn, n1 ccx n1, n1 ccx j-jn, vvd ccx n1 pp-f n1, n1 ccx n1 vmb av-x vvi p-acp pno12,
(8) part (DIV2)
98
Image 60
1060
but we will make after thée and séeke thée. O that we may finde thée: graunt (O good Lord) that we may finde thée.
but we will make After thee and seek thee. O that we may find thee: grant (Oh good Lord) that we may find thee.
cc-acp pns12 vmb vvi p-acp pno21 cc vvi pno21. sy cst pns12 vmb vvi pno21: vvb (uh j n1) cst pns12 vmb vvi pno21.
(8) part (DIV2)
98
Image 60
1061
He that hath founde thée, hath found the Shiloh and Messias of the whole world:
He that hath found thee, hath found the Shiloh and Messias of the Whole world:
pns31 cst vhz vvn pno21, vhz vvn dt np1 cc np1 pp-f dt j-jn n1:
(8) part (DIV2)
98
Image 60
1062
he hath found the Lyon of the tribe of Iudah, that is able to master all the beastes of the field:
he hath found the lion of the tribe of Iudah, that is able to master all the beasts of the field:
pns31 vhz vvn dt n1 pp-f dt n1 pp-f np1, cst vbz j pc-acp vvi d dt n2 pp-f dt n1:
(8) part (DIV2)
98
Image 60
1063
he hath founde a rocke, a buckler, a shield, and a horne of health, and one that will lift vp his head,
he hath found a rock, a buckler, a shield, and a horn of health, and one that will lift up his head,
pns31 vhz vvn dt n1, dt n1, dt n1, cc dt n1 pp-f n1, cc pi cst vmb vvi a-acp po31 n1,
(8) part (DIV2)
98
Image 60
1064
so that he néede to feare foes no more:
so that he need to Fear foes no more:
av cst pns31 vvb pc-acp vvi n2 av-dx av-dc:
(8) part (DIV2)
98
Image 60
1065
he hath founde that pearle which a wise man would sell all that he hath to buy,
he hath found that pearl which a wise man would fell all that he hath to buy,
pns31 vhz vvn d n1 r-crq dt j n1 vmd vvi d cst pns31 vhz pc-acp vvi,
(8) part (DIV2)
98
Image 60
1066
so that he néede to bestow his loue vppon no Iewell els any more:
so that he need to bestow his love upon no Jewel Else any more:
av cst pns31 vvb pc-acp vvi po31 n1 p-acp dx n1 av av-d av-dc:
(8) part (DIV2)
98
Image 60
1067
he hath foūd the Lambe, after whom he shall for euer walke in innocency in white apparell,
he hath found the Lamb, After whom he shall for ever walk in innocency in white apparel,
pns31 vhz vvn dt n1, p-acp ro-crq pns31 vmb p-acp av vvi p-acp n1 p-acp j-jn n1,
(8) part (DIV2)
98
Image 60
1068
so that he shall not be troubled with rebellious motions of his flesh any more.
so that he shall not be troubled with rebellious motions of his Flesh any more.
av cst pns31 vmb xx vbi vvn p-acp j n2 pp-f po31 n1 d dc.
(8) part (DIV2)
98
Image 60
1069
He hath founde the healthfull trée of life, in the midst of Paradise, so that he shall not sée death any more:
He hath found the healthful tree of life, in the midst of Paradise, so that he shall not see death any more:
pns31 vhz vvn dt j n1 pp-f n1, p-acp dt n1 pp-f n1, av cst pns31 vmb xx vvi n1 d av-dc:
(8) part (DIV2)
98
Image 60
1070
he hath founde hym out, of whose belly gush floodes of life yealding waters, so that he shall not be dry any more:
he hath found him out, of whose belly gush floods of life yielding waters, so that he shall not be dry any more:
pns31 vhz vvn pno31 av, pp-f rg-crq n1 vvi n2 pp-f n1 n-vvg n2, av cst pns31 vmb xx vbi j d dc:
(8) part (DIV2)
98
Image 60
1071
he hath founde him that will wype away all teares and all infirmi• … ies, so that he néede not to be drou• … ie and heauy any more:
he hath found him that will wipe away all tears and all infirmi• … ies, so that he need not to be drou• … ie and heavy any more:
pns31 vhz vvn pno31 cst vmb vvi av d n2 cc d n1 … np2-n, av cst pns31 vvb xx pc-acp vbi n1 … fw-fr cc j d dc:
(8) part (DIV2)
98
Image 60
1072
he hath found hys owne wisedome, hys owne sanctification, his owne Iustice:
he hath found his own Wisdom, his own sanctification, his own justice:
pns31 vhz vvn po31 d n1, po31 d n1, po31 d n1:
(8) part (DIV2)
98
Image 61
1073
he hath founde the strong God, the only wise God, the Lord of worldes, the Prince of peace, the father of eternitie, the glorious Angell of the great Counsell, to whom, with God the Father,
he hath found the strong God, the only wise God, the Lord of world's, the Prince of peace, the father of eternity, the glorious Angel of the great Counsel, to whom, with God the Father,
pns31 vhz vvn dt j np1, dt j j np1, dt n1 pp-f n2, dt n1 pp-f n1, dt n1 pp-f n1, dt j n1 pp-f dt j n1, p-acp ro-crq, p-acp np1 dt n1,
(8) part (DIV2)
98
Image 61
1074
and God the holy Ghost, thrée pers• … and one 〈 ◊ 〉, be all honour and dominion both now and • … uermore. Amen.
and God the holy Ghost, thrée pers• … and one 〈 ◊ 〉, be all honour and dominion both now and • … uermore. Amen.
cc np1 dt j n1, crd n1 … cc pi 〈 sy 〉, vbb d n1 cc n1 av-d av cc • … av. uh-n.
(8) part (DIV2)
98
Image 61
1075
• … en. 2. Erant vter { que } nudi, Adam & Eua, & non erubescebant.
• … en. 2. Erant Uter { que } nudi, Adam & Eve, & non erubescebant.
• … fw-fr. crd fw-la fw-la { fw-fr } fw-la, np1 cc np1, cc fw-la fw-la.
(9) sermon (DIV1)
98
Image 61
1076
They were both naked, Adam and Eue, and blushed not.
They were both naked, Adam and Eve, and blushed not.
pns32 vbdr d j, np1 cc av, cc vvd xx.
(9) sermon (DIV1)
100
Image 61
1077
TO the opening of thys mat• … • … ght honourable and 〈 ◊ 〉 Christian presence) I can not mutch speake,
TO the opening of this mat• … • … ght honourable and 〈 ◊ 〉 Christian presence) I can not much speak,
p-acp dt n-vvg pp-f d n1 … • … av-jn j cc 〈 sy 〉 njp n1) pns11 vmb xx d vvi,
(9) sermon (DIV1)
101
Image 61
1078
except I shoulde tel you a great long story, how that Adam and Eue were first planted and placed in Paradise.
except I should tell you a great long story, how that Adam and Eve were First planted and placed in Paradise.
c-acp pns11 vmd vvi pn22 dt j j n1, c-crq d np1 cc av vbdr ord vvn cc vvn p-acp n1.
(9) sermon (DIV1)
101
Image 61
1079
What a rich thing Paradise was, what a pleasaunt thing it was, what safetie Adam and Eue liued in, what blessednes they liued in:
What a rich thing Paradise was, what a pleasant thing it was, what safety Adam and Eve lived in, what blessedness they lived in:
q-crq dt j n1 n1 vbds, r-crq dt j n1 pn31 vbds, r-crq n1 np1 cc av vvd p-acp, r-crq n1 pns32 vvd p-acp:
(9) sermon (DIV1)
101
Image 61
1080
yea and in so great good case and integritie, that they being euen at the worst, that is,
yea and in so great good case and integrity, that they being even At the worst, that is,
uh cc p-acp av j j n1 cc n1, cst pns32 vbg av-j p-acp dt js, cst vbz,
(9) sermon (DIV1)
101
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1081
euen starcke naked, néeded not to blushe. But neither néede I say any thing more, neither will I.
even stark naked, needed not to blush. But neither need I say any thing more, neither will I.
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And me thinke euen fitly inough of it se• … without further exposition, my matter may suffer a diuision.
And me think even fitly enough of it se• … without further exposition, my matter may suffer a division.
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And I know no fitter diuision thē if I should first speake (because the text sayth:
And I know no fitter division them if I should First speak (Because the text say:
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Adam and Eue were both naked, and blushed not) first who was naked, then what it is to be naked,
Adam and Eue were both naked, and blushed not) First who was naked, then what it is to be naked,
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and thirdly, the effectes of being naked.
and Thirdly, the effects of being naked.
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Which in a cleare and crimelesse conscience, is, not to blushe, and in a criminous conscience, is, to blush.
Which in a clear and crimeless conscience, is, not to blush, and in a criminous conscience, is, to blush.
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Now, when I come to tell who was naked, I say that Adam & Eue were naked,
Now, when I come to tell who was naked, I say that Adam & Eve were naked,
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and I will not make one particular • … tise of Adam, and an other of Eue, but as the Scripture in the first Chapter of Genesis calleth the man and the woman Adam, and as they were man and wife together,
and I will not make one particular • … tise of Adam, and an other of Eue, but as the Scripture in the First Chapter of Genesis calls the man and the woman Adam, and as they were man and wife together,
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so shall they be one together for me in this treatise.
so shall they be one together for me in this treatise.
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Or els, if I should talke both of Adam and Eue, and bee but so large as I well mought, it would not be very well,
Or Else, if I should talk both of Adam and Eve, and be but so large as I well might, it would not be very well,
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for the season is very colde, and I most sickly to speake, and besides that, our scantling to preach in the Court is a most short scantling.
for the season is very cold, and I most sickly to speak, and beside that, our scantling to preach in the Court is a most short scantling.
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Now, if ye aske what it is to be naked:
Now, if you ask what it is to be naked:
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I say it is to be without armour, it is to be without apparell, and so sayth Chrysostome, and • … o Musculus. The effectes of being naked, is to blush or no• … to blush,
I say it is to be without armour, it is to be without apparel, and so say Chrysostom, and • … oh Musculus. The effects of being naked, is to blush or no• … to blush,
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so sayth thys text on one part, so sayth reason, and so sayth a Gréeke S• … phist writing hereupon.
so say this text on one part, so say reason, and so say a Greek S• … phist writing hereupon.
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But before I shall procéede to make further spéech in thys processe, I shall pray you most hartily to assist me with your deuoute praiers, to be deliuered vp to the throne of our almighty father in heauen. In which prayer. &c. Adam and Eue were both naked, and blushed not.
But before I shall proceed to make further speech in this process, I shall pray you most heartily to assist me with your devout Prayers, to be Delivered up to the throne of our almighty father in heaven. In which prayer. etc. Adam and Eue were both naked, and blushed not.
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Now, it is not to aske me who was naked, for I haue cōcluded to say that Adam was naked.
Now, it is not to ask me who was naked, for I have concluded to say that Adam was naked.
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And what is Adam to be expounded? Adam is redde earth, man is redde earth.
And what is Adam to be expounded? Adam is red earth, man is red earth.
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Here then falles out to be considered the basenesse and badnesse of mans metall.
Here then falls out to be considered the baseness and badness of men metal.
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Here then first in the very thresholde of my sermon, let vs sée, that euen as the earth by his naturall course is borne downeward,
Here then First in the very threshold of my sermon, let us see, that even as the earth by his natural course is born downward,
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and is lowest of all elementes:
and is lowest of all elements:
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so man borne by the tallent, and motion of his fleshe, is beyond horse and Mule,
so man born by the talent, and motion of his Flesh, is beyond horse and Mule,
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and is by the Prophets warned to learne wisedome by the Swallow, by the Ant, by the Spider, by the Oxe, by the Asse,
and is by the prophets warned to Learn Wisdom by the Swallow, by the Ant, by the Spider, by the Ox, by the Ass,
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and almost by all the beastes in the field.
and almost by all the beasts in the field.
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Man is base earth. Dauid speaking contemtuously of Gods enemies, likeneth them to the dust before the face of the winde.
Man is base earth. David speaking contemptuously of God's enemies, likeneth them to the dust before the face of the wind.
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The Prophets to bring downe the lookes of the proude worldlinges, do call them the sonnes of the earth.
The prophets to bring down the looks of the proud worldlings, do call them the Sons of the earth.
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Dauid saith, that their honour shall licke the dust.
David Says, that their honour shall lick the dust.
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In Genesis y• most base and contemptible Serpent, to fill him yet more full of contempt, was enioyned to eate the dust of the earth.
In Genesis y• most base and contemptible Serpent, to fill him yet more full of contempt, was enjoined to eat the dust of the earth.
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Such base dust as is driuen before the face of th• … winde, which the vngodly do licke, which the Serpent doth eate,
Such base dust as is driven before the face of th• … wind, which the ungodly do lick, which the Serpent does eat,
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euen such dust i• … Adam, such dust is man, such dust are al• … men:
even such dust i• … Adam, such dust is man, such dust Are al• … men:
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and harken to it all men.
and harken to it all men.
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Rich m• … are ritch dust, wise men wise dust, wor• … shipfull men worshipfull dust, honorabl• … men honourable dust, maiesties dust, ex ▪ cellent maiesties excellent dust.
Rich m• … Are rich dust, wise men wise dust, wor• … shipfull men worshipful dust, honorabl• … men honourable dust, majesty's dust, ex ▪ cellent majesty's excellent dust.
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Sera• … that had a thousand thousand men, an• … Xerxes that made y• sea land with ships ▪ are both of them dust.
Sera• … that had a thousand thousand men, an• … Xerxes that made y• sea land with ships ▪ Are both of them dust.
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Alexander tha• … called him selfe Gods sonne, was dust Senacherib that wrote him self the grea• … king, was dust.
Alexander tha• … called him self God's son, was dust Sennacherib that wrote him self the grea• … King, was dust.
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The Bishops of Rom• … that write thē selues NONLATINALPHABET. All these be dust. The Latin Docto• … that call thē selues authenticall doctor• … magistrall doctors, seraphicall doctors, and irrefragable doctors, dust.
The Bishops of Rom• … that write them selves. All these be dust. The Latin Docto• … that call them selves authentical doctor• … magistral Doctors, seraphical Doctors, and irrefragable Doctors, dust.
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He of Rome that called him selfe most holy, most blessed, Gods vicar, Christes pewfellowe, more then a mere man, and many great names, dust.
He of Room that called him self most holy, most blessed, God's vicar, Christ's pewfellow, more then a mere man, and many great names, dust.
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Man is dust, all men are dust.
Man is dust, all men Are dust.
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And besides that all men be dust, and base and badde dust, yet there is a further thing, that in this dust of theirs they are full of miserie:
And beside that all men be dust, and base and bad dust, yet there is a further thing, that in this dust of theirs they Are full of misery:
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And therefore where as in the Hebrue toung a Bée hath her name of the order of her working,
And Therefore where as in the Hebrew tongue a Been hath her name of the order of her working,
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and an Adamant for strokes bearing, golde for being yelowe, a Grassehopper for eating, a Lambe for hauing soft woll, a Doue for supplenesse, a Horse for hynning and iolitie of his head, a Serpent for curious marking,
and an Adamant for Strokes bearing, gold for being yellow, a Grasshopper for eating, a Lamb for having soft will, a Dove for suppleness, a Horse for hynning and jollity of his head, a Serpent for curious marking,
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and an Ant for gnawing, man hath but two names, and y• one is Adam, that is, redde earth:
and an Ant for gnawing, man hath but two names, and y• one is Adam, that is, red earth:
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the other is Enoshe, that is, miserable.
the other is Enoshe, that is, miserable.
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And so these fathers almost in that order that I will rehearse them, called their sonnes.
And so these Father's almost in that order that I will rehearse them, called their Sons.
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Seth called his sōne Enoshe, that is, miserie. Enoshe called his sonne Cainan, that is, lamentation.
Seth called his son Enoshe, that is, misery. Enoshe called his son Cainan, that is, lamentation.
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Cainan called his sonne Mathusalem, that is, pearsing death. Mathusalem called his sōne Lamech, that is, pouertie.
Cainan called his son Methuselah, that is, piercing death. Methuselah called his son Lamech, that is, poverty.
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Lea called her sonne Bononi, that is, my sadnesse.
Lea called her son Bologna, that is, my sadness.
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These foreelders had foretasted in their own bodies the miseries of mans nature, and not doubting but their sonnes should tast of the same, they shope them names according.
These foreelders had foretasted in their own bodies the misery's of men nature, and not doubting but their Sons should taste of the same, they shaped them names according.
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But if men will not beleue by their own experience, that men are miserable, then let men listen to the voyces of men. Abraham sayth now and than:
But if men will not believe by their own experience, that men Are miserable, then let men listen to the voices of men. Abraham say now and than:
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Domine tu • … iuisicasti me: Lorde thou hast quickned me.
Domine tu • … iuisicasti me: Lord thou hast quickened me.
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If Abraham were now and than quickned in his life time, then Abraham through miserie was now and than dead in his life tyme:
If Abraham were now and than quickened in his life time, then Abraham through misery was now and than dead in his life time:
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then Abraham had his part of miserie in his life time. Father Iacob sayth: Dies mei pauci sunt & mali. i. My yeares are but a fewe, and those full of miserye.
then Abraham had his part of misery in his life time. Father Iacob say: Die mei Pauci sunt & mali. i. My Years Are but a few, and those full of misery.
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Dauid calleth him selfe a dead dogge, the sonne of death, a worme and no man, a wretch,
David calls him self a dead dog, the son of death, a worm and no man, a wretch,
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and one that is crooked euen to the end: one that hath his loynes full of illusions, and no health in all hys fleshe.
and one that is crooked even to the end: one that hath his loins full of illusions, and no health in all his Flesh.
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And generally of mans miserie he sayth: The dayes of our yeares in them selues are three score and ten yeares:
And generally of men misery he say: The days of our Years in them selves Are three score and ten Years:
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but if one rub out whilest fowerscore, whatso euer is more, it is but trauell & sorow.
but if one rub out whilst fowerscore, whatso ever is more, it is but travel & sorrow.
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Iesus the sonne of Sirach pronounceth in many wordes vpon mans miserie, but I will make them short:
Iesus the son of Sirach pronounceth in many words upon men misery, but I will make them short:
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Occupatio magna (saith he) creata est omnibus hominibus. &c. It is a great adoe that all men haue in this worlde, and a heauie yoke there is vpon all the sonnes of Adam,
Occupatio Magna (Says he) Created est omnibus hominibus. etc. It is a great ado that all men have in this world, and a heavy yoke there is upon all the Sons of Adam,
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euen frō that day that a man commeth out of his mothers wombe, vntill that day that a man returne vnto his common mother the earth:
even from that day that a man comes out of his mother's womb, until that day that a man return unto his Common mother the earth:
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from him that weareth purple and beareth the crowne, downe to him that is clad with meanest apparell, there is nothing but garboyle,
from him that weareth purple and bears the crown, down to him that is clad with Meanest apparel, there is nothing but garboil,
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and ruffle, and hoysting, and lingring wrath, and feare of death, and death it selfe, and hunger, and many a whip of God.
and ruffle, and hoisting, and lingering wrath, and Fear of death, and death it self, and hunger, and many a whip of God.
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Salomon sayd, that he was wery of his life, because that all that euer he saw vnder the Sunne, was nothing but vanitie, and griefe of the ghost.
Solomon said, that he was weary of his life, Because that all that ever he saw under the Sun, was nothing but vanity, and grief of the ghost.
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Iob sayd, that he had vaine dayes, and toylesome nightes:
Job said, that he had vain days, and toilsome nights:
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When I sleepe (saith he), I say, when shall I rise, and then againe must I looke for night,
When I sleep (Says he), I say, when shall I rise, and then again must I look for night,
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and be filde with sorrowe whilest it be darke. The Prophet Elias sayth: I haue liued inough, I pray thee Lord take away my life. Ionas say:
and be filde with sorrow whilst it be dark. The Prophet Elias say: I have lived enough, I pray thee Lord take away my life. Ionas say:
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It is better for me to die then to liue. Ieremy cursed the day that he was borne.
It is better for me to die then to live. Ieremy cursed the day that he was born.
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Our Sauiour Christ was sene often to wéepe, but neuer to laugh. Paule sayd:
Our Saviour christ was seen often to weep, but never to laugh. Paul said:
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Miserable man that I am, who shall deliuer me from the prison of this death? Augustine telleth of pitiful tragedies past in his youth whilest he and his mother Monacha wādred vp and downe.
Miserable man that I am, who shall deliver me from the prison of this death? Augustine Telleth of pitiful tragedies passed in his youth whilst he and his mother Monk wandered up and down.
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Hierome writing of hy• … life with his Monkes, sayth that there was forrow• … s in his face,
Jerome writing of hy• … life with his Monks, say that there was forrow• … s in his face,
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and Iseickles from his lippes, with continuall sorrow. Origine is thought of some to haue dyed for pure harty sorrowe.
and Iseickles from his lips, with continual sorrow. Origine is Thought of Some to have died for pure hearty sorrow.
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Basill was made olde, and vnprofitable before his tyme, for Gods Church, for trauell, and for sorrow.
Basil was made old, and unprofitable before his time, for God's Church, for travel, and for sorrow.
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Chrysostome calleth the daies of his life, the daies of hys sorow. Nazianzene saith in his Epigrāmes, that his earthly body dyd beare downe his heauenly soule,
Chrysostom calls the days of his life, the days of his sorrow. Nazianzene Says in his Epigrams, that his earthly body did bear down his heavenly soul,
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and asketh wherfore his mother did bring him forth into so blacke and miserable a day.
and asks Wherefore his mother did bring him forth into so black and miserable a day.
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Barnard in his second booke of consideration writeth on this fashion:
Barnard in his second book of consideration Writeth on this fashion:
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Consideranti quid sis, occurit tibi homo nudus et pauper. &c. Considering with thy selfe what thou art, there comes before thine eyes a man, naked, poore,
Consideranti quid sis, occurit tibi homo Nudus et pauper. etc. Considering with thy self what thou art, there comes before thine eyes a man, naked, poor,
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and miserable, mourning that he is a man, blushing that he is naked, weping that he was borne of a woman,
and miserable, mourning that he is a man, blushing that he is naked, weeping that he was born of a woman,
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for therefore he was a sinner, lyuing a short time, and therefore he is fearefull, replenished with many miseries,
for Therefore he was a sinner, living a short time, and Therefore he is fearful, replenished with many misery's,
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and therfore he weepeth, and is a wretch. And verily and in déede he is full of many & manifold miseries:
and Therefore he weeps, and is a wretch. And verily and in deed he is full of many & manifold misery's:
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the miseries of the body, the miseries of the hart, miseries in doing, miseries in suffering, miseries whilest be waketh, miseries whilest he sleapeth, misery it is to what so euer he turnes him selfe.
the misery's of the body, the misery's of the heart, misery's in doing, misery's in suffering, misery's whilst be waketh, misery's whilst he Sleepeth, misery it is to what so ever he turns him self.
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Alas, Alas, euery sonne of Adam, is but to much miserable.
Alas, Alas, every son of Adam, is but to much miserable.
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Neither can Adam, or Adams sonnes continue yet, or goe on in this misery, but they must be deliuered of that base and bad earth, and of this misery:
Neither can Adam, or Adams Sons continue yet, or go on in this misery, but they must be Delivered of that base and bad earth, and of this misery:
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that though they of their owne folly did delight in it, yet it must néedes be so that there must bee a seperasion.
that though they of their own folly did delight in it, yet it must needs be so that there must be a seperasion.
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All is misery that they do enioye, neither can they long enioye that misery. They are ashes, and they must returne agayne to ashes. Iob sayth:
All is misery that they do enjoy, neither can they long enjoy that misery. They Are Ashes, and they must return again to Ashes. Job say:
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that our house of clay and our foundation of earth must be broken vp. Paul very learnedly doth call the day of his death the day of his dissolution. Dauid sayth:
that our house of clay and our Foundation of earth must be broken up. Paul very learnedly does call the day of his death the day of his dissolution. David say:
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that man must goe agayne into his dust. Dauid dying sayth: I do go the way of all earth.
that man must go again into his dust. David dying say: I do go the Way of all earth.
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And doo not thinke that because I say Adam is red earth, and it is sayd that Adam is ashes,
And do not think that Because I say Adam is read earth, and it is said that Adam is Ashes,
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and shall returne into ashes, therefore none but red earth and red men shall dye.
and shall return into Ashes, Therefore none but read earth and read men shall die.
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Of a truth it is so that Adam (that is red, earth) and Melancthon (that is, blacke earth) and Leucthon (that is, white earth) must dye too.
Of a truth it is so that Adam (that is read, earth) and Melanchthon (that is, black earth) and Leucthon (that is, white earth) must die too.
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They must all learne to treade the way of al earthes. Yea (Madams thinke it to be so as I say.
They must all Learn to tread the Way of all earth's. Yea (Madams think it to be so as I say.
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Red earth, black earth, and white earth must go Dauids way.
Red earth, black earth, and white earth must go David Way.
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Yea verely rosiall coulers, and cri• … nson chéekes must go Dauids way, must go the way of all earthes.
Yea verily rosiall colors, and cri• … nson cheeks must go David Way, must go the Way of all earth's.
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Thinke vpon your death, and vpon the next life, for ye must dye, ye must dye, there is no remedy.
Think upon your death, and upon the next life, for you must die, you must die, there is no remedy.
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Dauid and Iob prayed God to remember them, because they were earth and ashes.
David and Job prayed God to Remember them, Because they were earth and Ashes.
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God him selfe doth pray, and warne this forgetfull world to remember thē selues, that they are earth and ashes. It is sayd:
God him self does pray, and warn this forgetful world to Remember them selves, that they Are earth and Ashes. It is said:
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remember thy last end, and thou shalt not sinne euerlastingly. But I warne men to remember theyr beginning, and they shall not sinne euerlastingly.
Remember thy last end, and thou shalt not sin everlastingly. But I warn men to Remember their beginning, and they shall not sin everlastingly.
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For then they shall be burthened with the remembraunce of the basenesse and badnes of their metall:
For then they shall be burdened with the remembrance of the baseness and badness of their metal:
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they shalbe burthened with the remembraunce of the misery in their base and badde mettall,
they shall burdened with the remembrance of the misery in their base and bad mettle,
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and so be driuen for reliefe to Christ the refresher, and all that come vnto him he will not cast them out.
and so be driven for relief to christ the refresher, and all that come unto him he will not cast them out.
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And thus much vpon that poynt, who was naked. Now, let me say a while, what it is to be naked.
And thus much upon that point, who was naked. Now, let me say a while, what it is to be naked.
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It is, as I sayd, to be without weapon, to be without wéede. So was Adam in his first state, so was Adam in his best state.
It is, as I said, to be without weapon, to be without weed. So was Adam in his First state, so was Adam in his best state.
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And here the Anabaptistes (a people full of frensie and furor) would be glad to helpe them selues in their fancie, that no man ought to weare weapon,
And Here the Anabaptists (a people full of frenzy and Furor) would be glad to help them selves in their fancy, that no man ought to wear weapon,
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because that Adam in state of iunocencie wore not weapon.
Because that Adam in state of iunocencie wore not weapon.
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And besides that that they haue this argument, lest they should seme to be empty handed, they alledge further reasons of this probation:
And beside that that they have this argument, lest they should seem to be empty handed, they allege further Reasons of this probation:
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as thus out of Esay: Mine is the vengeance, & I will require them.
as thus out of Isaiah: Mine is the vengeance, & I will require them.
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Agayne, out of the sayd Esay: that Christes kingdom is like y• waters of Shiloah, which wa ters do run quietly and wt out hurly burly.
Again, out of the said Isaiah: that Christ's Kingdom is like y• waters of Shiloach, which wa ters do run quietly and with out hurly burly.
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Againe, out of Michah: that speres shall be turned into shares and swordes into mattockes. Agayne, out of our Sauiour Christ:
Again, out of Micah: that spears shall be turned into shares and swords into mattocks. Again, out of our Saviour christ:
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If any man geue thee a blow on the right side, turne thou the left side. Agayne:
If any man give thee a blow on the right side, turn thou the left side. Again:
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He that smyteth with the sworde must perish with the sword. Agayne: Let not the cockle be pulled out till the haruest time.
He that smiteth with the sword must perish with the sword. Again: Let not the cockle be pulled out till the harvest time.
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Agayne, out of S. Paul: our weapons are spiritual weapons.
Again, out of S. Paul: our weapons Are spiritual weapons.
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But ye shall haue answer to these argumentes out of Augustine to Marsellinus in the fifth epistle,
But you shall have answer to these Arguments out of Augustine to Marsellinus in the fifth epistle,
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and to Faustus Manichaeus in the 22 ▪ booke, and in Chrysostome vpō these wordes: do not resist the euill.
and to Faustus Manichaeus in the 22 ▪ book, and in Chrysostom upon these words: do not resist the evil.
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For I can not now my selfe stand vpon them, and these reasoners them selues are so vnreasonable,
For I can not now my self stand upon them, and these reasoners them selves Are so unreasonable,
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and so voyde of all credit, that to name them and their arguments, is to discredit them and their argumentes.
and so void of all credit, that to name them and their Arguments, is to discredit them and their Arguments.
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And in déede it is easy to proue the contrary doctrine to theyrs. For Ecclesiastes sayth: Tempus belli & tempus pacis:
And in deed it is easy to prove the contrary Doctrine to theirs. For Ecclesiastes say: Tempus Belli & Tempus pacis:
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A time of warre and a time of peace. Dauid sayth in the 144. Psalme: Blessed is God which teacheth my handes to fight, and my fingers to battayle.
A time of war and a time of peace. David say in the 144. Psalm: Blessed is God which Teaches my hands to fight, and my fingers to battle.
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Dauids fingers were fighting fingers, yet Dauids fingers were holy fingers. In the booke of Kinges, Dauid sayth to Saul: thou fightest the Lordes battayles.
David fingers were fighting fingers, yet David fingers were holy fingers. In the book of Kings, David say to Saul: thou fightest the lords battles.
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And Abigail sayth to Dauid: thou fightest the Lordes battayles. If some warres be Gods warres, then all warres are not forbidden.
And Abigail say to David: thou fightest the lords battles. If Some wars be God's wars, then all wars Are not forbidden.
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The Baptist doth seeme to allow of souldiers, for he geueth them rules of life,
The Baptist does seem to allow of Soldiers, for he Giveth them rules of life,
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as that they should smite no man, and that they should be content with theyr owne wages.
as that they should smite no man, and that they should be content with their own wages.
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Paul would haue him selfe led to Cesaria by strength of souldiers. Our Sauiour doth say:
Paul would have him self led to Caesarea by strength of Soldiers. Our Saviour does say:
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Geue vnto Caeser that which is Caesers.
Give unto Caesar that which is Caesers.
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That which was geuen to Caeser was tribute geuen to finde souldiers, as Augustine doth often say.
That which was given to Caesar was tribute given to find Soldiers, as Augustine does often say.
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Now, reasons why there should be weapons, there be many.
Now, Reasons why there should be weapons, there be many.
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But this is the speciall reason which the Cantons, where euery man weareth a weapon, alledge for theyr so doing:
But this is the special reason which the Cantons, where every man weareth a weapon, allege for their so doing:
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that the magistrate and countrey may be assisted and defended.
that the magistrate and country may be assisted and defended.
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And if it be so, that euery man do weare weapon, and ought to weare weapon for the magistrate,
And if it be so, that every man do wear weapon, and ought to wear weapon for the magistrate,
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and ought not onely to weare it, but also to draw it at the magistrates voyce,
and ought not only to wear it, but also to draw it At the Magistrates voice,
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and to do as it is said in the 3. booke and 4. chap. of Esdras: If the the king alone say do kil, they do kill:
and to do as it is said in the 3. book and 4. chap. of Ezra: If the the King alone say do kill, they do kill:
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If he say, do forgeue, they do forgeue: If he say smite, they do smite: If he say, banish, they do banish:
If he say, do forgive, they do forgive: If he say smite, they do smite: If he say, banish, they do banish:
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If he say, cut vp, they do cut vp.
If he say, Cut up, they do Cut up.
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I say, if the people ought thus to doo for the prince and magistrate, to draw theyr weapon in his cause,
I say, if the people ought thus to do for the Prince and magistrate, to draw their weapon in his cause,
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and to lay downe their life at his foote:
and to lay down their life At his foot:
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how much more ought the magistrate for his owne cause, and for all their causes, to beare weapon,
how much more ought the magistrate for his own cause, and for all their Causes, to bear weapon,
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& not to beare it in vayne? but to purpose.
& not to bear it in vain? but to purpose.
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For some one stroke, at some one time, to some one person, from the princes hand, doth let many thousandes of vuff• … ts,
For Some one stroke, At Some one time, to Some one person, from the Princes hand, does let many thousandes of vuff• … ts,
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and blose, which otherwise must be dealt els where, beare them of who can.
and Blose, which otherwise must be dealt Else where, bear them of who can.
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But they will tel me, which they tell the prince commonly, that she hath a goodly amiable name for mildnesse,
But they will tell me, which they tell the Prince commonly, that she hath a goodly amiable name for mildness,
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and that now to draw the sword in this sort were the losse of that commondation.
and that now to draw the sword in this sort were the loss of that commodation.
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It is to be hoped that notwithstanding the loue, and delight in names and titles, that the prince will doo no more then that which by Gods word she can,
It is to be hoped that notwithstanding the love, and delight in names and titles, that the Prince will do no more then that which by God's word she can,
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and to the health of her selfe and her countrey she may.
and to the health of her self and her country she may.
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These great merueilers at mildnesse, must remember that mildnes to some is oft times vnmildnes and crueltie to many other.
These great merueilers At mildness, must Remember that mildness to Some is oft times unmildness and cruelty to many other.
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And I dare warrant the prince this, before God and man, that it is both good policie and good diuinitie, to punish Gods enemies, and her enemies:
And I Dare warrant the Prince this, before God and man, that it is both good policy and good divinity, to Punish God's enemies, and her enemies:
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and that her maiestie punishing euen to the vttermost Gods enemies, shall neuerthelesse by Gods word reteine the name of a mild, and mercifull prince.
and that her majesty punishing even to the uttermost God's enemies, shall nevertheless by God's word retain the name of a mild, and merciful Prince.
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She may be iust & seuere, and yet she may be mercifull, and mild: this is it that I will defende.
She may be just & severe, and yet she may be merciful, and mild: this is it that I will defend.
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It is good policy to punish them, as I thinke. Vlisses in whom the poetes did fayne to be a whole form• … of policy,
It is good policy to Punish them, as I think. Ulysses in whom the Poets did fain to be a Whole form• … of policy,
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when Troy was taken and Andromaca mother to Astianax was a great suter that the boys should not be cast downe headlong from the turrettes top,
when Troy was taken and Andromaca mother to Astianax was a great suitor that the boys should not be cast down headlong from the turrettes top,
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& that he should not be put to death:
& that he should not be put to death:
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of truth woman (sayd he) thy teares do moue me much, but yet the teares of al my country women ought to moue me more, to whom this boye in time may bring much indamagement.
of truth woman (said he) thy tears do move me much, but yet the tears of all my country women ought to move me more, to whom this boy in time may bring much endamagement.
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In this saying is two argumentes: the one: the teares of moe ought to moue more: the other:
In this saying is two Arguments: the one: the tears of more ought to move more: the other:
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the teares of countrifolkes then of foriners, of true subiectes then of false rebelles.
the tears of countrifolkes then of foreigners, of true Subjects then of false rebels.
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Thus thought Vlisses, thus thought wise Vlisses. It is to be thought that now to her maiesty there wil be mourning,
Thus Thought Ulysses, thus Thought wise Ulysses. It is to be Thought that now to her majesty there will be mourning,
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& moning for husbādes, and sonnes, for kinsmen, and frendes, mens eyes will be moysted with teares,
& moaning for Husbands, and Sons, for kinsmen, and Friends, men's eyes will be moisted with tears,
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and wemens chéekes will be bedewed: but the prince shall doo well to remember that Vlisses sayd:
and women's cheeks will be bedewed: but the Prince shall do well to Remember that Ulysses said:
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The teares of moe ought to moue more, and a greater regard ought to be had to the teares of those that be loyall and subiect,
The tears of more ought to move more, and a greater regard ought to be had to the tears of those that be loyal and Subject,
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then of those that be stubburne and rebellious. And as it is good policy to punishe this misliued folke: so it is good diuinitie.
then of those that be stubborn and rebellious. And as it is good policy to Punish this mislived folk: so it is good divinity.
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Artaxerxes writeth to Esdras after thys sort:
Artaxerxes Writeth to Ezra After this sort:
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Omnis qui non fecerit legē Dei tui et legem regis diligenter &c. Who so euer (Esdras sayth he) doth not the will of thy God,
Omnis qui non fecerit legen Dei tui et legem regis diligently etc. Who so ever (Ezra say he) does not the will of thy God,
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and of the king with diligence, let him haue iudgement without delay, whether it be vnto death,
and of the King with diligence, let him have judgement without Delay, whither it be unto death,
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or to be rooted out, or to haue his goodes confiscat, or to be put in prison.
or to be rooted out, or to have his goods confiscat, or to be put in prison.
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Prison was the least punishment that Esdras should put them to:
Prison was the least punishment that Ezra should put them to:
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Prison is the greatest punishment that we can get them to, yea, and so easy, and so gentle a kinde of prisonment, that it is much better and wealthier then many of our liberties.
Prison is the greatest punishment that we can get them to, yea, and so easy, and so gentle a kind of prisonment, that it is much better and wealthier then many of our Liberties.
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And now to speake of that, that ye prince may be iust in punishing, and yet be still called a milde,
And now to speak of that, that you Prince may be just in punishing, and yet be still called a mild,
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and a mercifull Prince, it is sayd of Dauid: Lorde remember Dauid and all his mildenesse.
and a merciful Prince, it is said of David: Lord Remember David and all his mildness.
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Yet in the 101. Psal. the sayd Dauid doth say:
Yet in the 101. Psalm the said David does say:
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In the morning I did kill all the sinners of the earth, that I might destroy from the Citie of God all that do euill. Dauid destroyed all Gods enemies:
In the morning I did kill all the Sinners of the earth, that I might destroy from the city of God all that do evil. David destroyed all God's enemies:
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her Maiestie hath destroyed none of Gods enemies. Dauid did it in the morning of his kingdome:
her Majesty hath destroyed none of God's enemies. David did it in the morning of his Kingdom:
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it is now farreforth dayes since her Maiestie beganne to raigne, and yet it is vndone.
it is now farforth days since her Majesty began to Reign, and yet it is undone.
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Dauid thus doing was a man according to Gods hart.
David thus doing was a man according to God's heart.
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Let no Prince looke to haue Gods hart, if he do the contrary to Dauid. And if a Prince lose Gods hart, he loseth more then mans hart can thinke.
Let no Prince look to have God's heart, if he do the contrary to David. And if a Prince loose God's heart, he loses more then men heart can think.
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It is sayd of Moses, that he was the most milde of all men that euer • … aried in the earth,
It is said of Moses, that he was the most mild of all men that ever • … aried in the earth,
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yet Moses killed an Egyptian that molested his coūtreymen:
yet Moses killed an Egyptian that molested his countrymen:
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and Moses when the golden Calfe of Idolatrye was erected, willed them to arme their handes,
and Moses when the golden Calf of Idolatry was erected, willed them to arm their hands,
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and to hide their swordes in the fleshe of their neare kinsmen, and to make hauocke of their liues:
and to hide their swords in the Flesh of their near kinsmen, and to make havoc of their lives:
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And so there was killed thrée thousand, and Moses said they had made holy their handes to God.
And so there was killed thrée thousand, and Moses said they had made holy their hands to God.
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The mildest man that euer was in the world thus behaued him selfe to Gods enemies,
The Mildest man that ever was in the world thus behaved him self to God's enemies,
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and not withstanding the iust punishment of all these Idolaters, Moses shall euer kéepe still his prayse,
and not withstanding the just punishment of all these Idolaters, Moses shall ever keep still his praise,
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and be called iustly milde Moses. Salomon that was so milde in his lawes, and so milde in his sawes,
and be called justly mild Moses. Solomon that was so mild in his laws, and so mild in his saws,
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when as an euill hauty har• … ed subiecte named Adoniah, through feasting and bancquetting,
when as an evil haughty har• … ed Subject nam Adoniah, through feasting and bancquetting,
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& popular behauiour, had strengthened him self in frendships, and partly through kinsmen, and partly through frendships, being drawen into a great spirit to gape for the crowne, had gotten the kinges owne mother to speake for him to marry the Sunamite, by whom he might make title to the crowne:
& popular behaviour, had strengthened him self in friendships, and partly through kinsmen, and partly through friendships, being drawn into a great Spirit to gape for the crown, had got the Kings own mother to speak for him to marry the Shunamite, by whom he might make title to the crown:
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then milde Salomon thus answered his mother:
then mild Solomon thus answered his mother:
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God do so, and so to me, if Adoniah haue not spoken this worde agaynst hys own life.
God do so, and so to me, if Adoniah have not spoken this word against his own life.
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Now therfore, as the Lorde liueth, which ordayned me, and set me on the seate of Dauid my father,
Now Therefore, as the Lord lives, which ordained me, and Set me on the seat of David my father,
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and made me an house, as he promised, Adoniah shall dye this daye.
and made me an house, as he promised, Adoniah shall die this day.
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And he sent by the hand of Banaiah the sonne of • … ehoiada, and he smote him that he dyed.
And he sent by the hand of Banaiah the son of • … ehoiada, and he smote him that he died.
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Salomon can not abide that Abisag should be asked to wife for Adoniah. For, geue him that wife, and geue him Salomons kingdome.
Solomon can not abide that Abishag should be asked to wife for Adoniah. For, give him that wife, and give him Solomon's Kingdom.
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Abisag is no wife for Adoniah, Abisag is no wife for Adoniah. Thus, Salomon was wise, yet Salomon coulde punishe.
Abishag is no wife for Adoniah, Abishag is no wife for Adoniah. Thus, Solomon was wise, yet Solomon could Punish.
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King Dauid him selfe sayth, that his song should be of mercy and iudgement:
King David him self say, that his song should be of mercy and judgement:
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so that that musicke s• … andeth vpon two stringes, mercy one, and iudgement the other.
so that that music s• … andeth upon two strings, mercy one, and judgement the other.
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King Dauid touched both the stringes, and stroke them both, and therfore in his regiment there was a good musicke.
King David touched both the strings, and stroke them both, and Therefore in his regiment there was a good music.
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Our Prince hath yet but stricken ye one string, and played vpon mercy:
Our Prince hath yet but stricken you one string, and played upon mercy:
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but if she would now strike vpon both the stringes, and let her song be of mercy,
but if she would now strike upon both the strings, and let her song be of mercy,
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and iudgemēt, then there would be a goodly musicke in her regiment, & all thinges would be in a much better tune then they now are.
and judgement, then there would be a goodly music in her regiment, & all things would be in a much better tune then they now Are.
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S. Ambrose in his booke of Offices saith:
S. Ambrose in his book of Offices Says:
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Beatus qui tenct mansuetudinem & rigorem. &c. Blessed is he that keepeth both mildenesse and rigorous iustice, that by the meanes of one, innocencie be not oppressed,
Beatus qui tenct mansuetudinem & rigorem. etc. Blessed is he that Keepeth both mildness and rigorous Justice, that by the means of one, innocence be not oppressed,
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& by the meanes of the other, discipline be kept. Gregory sayth:
& by the means of the other, discipline be kept. Gregory say:
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Let so rigour rule mildenesse, and so mildnesse beutifie rigour: let the one so take his commendation frō the other, that neither rigour be to rigorous, nor mildenesse to loose.
Let so rigour Rule mildness, and so mildness beutifie rigour: let the one so take his commendation from the other, that neither rigour be to rigorous, nor mildness to lose.
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Though I do not like the Councell of Trent, nor cā speake any great good of the Bishop of Bipont, because he is Papisticall,
Though I do not like the Council of Trent, nor can speak any great good of the Bishop of Bipont, Because he is Papistical,
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yet for the execution of straite iustice, doubtlesse he spake there thus very worthely:
yet for the execution of strait Justice, doubtless he spoke there thus very worthily:
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Where (sayth he) seueritie goeth in loosenesse, there edifying goeth into destruction, custome into corruption, lawe into contempt;
Where (say he) severity Goes in looseness, there edifying Goes into destruction, custom into corruption, law into contempt;
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mercye to be laughed at, godlinesse into hypocrisie, preaching into silence, God into the Epicure, and the sauour of lise into the sauour of death.
mercy to be laughed At, godliness into hypocrisy, preaching into silence, God into the Epicure, and the savour of lise into the savour of death.
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Nazianzene sayth, that onely force of discipline will compresse rebels.
Nazianzene say, that only force of discipline will compress rebels.
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And I do verily thinke that as Eleborus doth best purge the head, Aloes the stomacke, Tamarisc the splene:
And I do verily think that as Eleborus does best purge the head, Aloes the stomach, Tamarisk the spleen:
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so discipline is the best purger of the weale publicke. Ben sira an Hebrician, in his morall preceptes sayth thus:
so discipline is the best purger of the weal public. Ben sira an Hebrician, in his moral Precepts say thus:
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Correct a wise man with a nodde, & a foole with a clobbe.
Correct a wise man with a nod, & a fool with a clobbe.
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If these Northren rebels had had any sober witte in their head, by this time so many noddes,
If these Northern rebels had had any Sobrium wit in their head, by this time so many noddes,
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and so many nots, would haue stayed them.
and so many nots, would have stayed them.
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But it is well inough considered, I thinke, of those that haue most cause to cōsider it, that nodding will not serue,
But it is well enough considered, I think, of those that have most cause to Consider it, that nodding will not serve,
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nor becking will not serue, nor checking will not serue, therefore it must be a clobbe,
nor becking will not serve, nor checking will not serve, Therefore it must be a clobbe,
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or it must be an hatchet, or it must be an halter, or something it must be,
or it must be an hatchet, or it must be an halter, or something it must be,
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or els of a suretie some of their heades will neuer be quiet.
or Else of a surety Some of their Heads will never be quiet.
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As it is true, that two and two make fower, that when the sunne is in the middest of the heauen, it is noonetime, that euery part of the circle differeth equally from the center, that when the sunne riseth it is morning:
As it is true, that two and two make fower, that when the sun is in the midst of the heaven, it is Noontime, that every part of the circle differeth equally from the centre, that when the sun Riseth it is morning:
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so it is infallible true, that no perfect Papist cā be to any Christian Prince a good subiect.
so it is infallible true, that no perfect Papist can be to any Christian Prince a good Subject.
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Euery one that is a good subiecte must be vpon a right conscience a good subiecte:
Every one that is a good Subject must be upon a right conscience a good Subject:
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But all those of the Papistrie haue their cōsciences sered with that hot iron wherof Paule speaketh, they haue adust and corrupt consciences:
But all those of the Papistry have their Consciences seared with that hight iron whereof Paul speaks, they have adust and corrupt Consciences:
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therefore they can be no good subiectes.
Therefore they can be no good Subjects.
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Againe, who soeuer will be a subiect• … for conscience sake, as all true subiectes must be, that conscience must be enformed by the worde of God:
Again, who soever will be a subiect• … for conscience sake, as all true Subjects must be, that conscience must be informed by the word of God:
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〈 ◊ 〉 Papistes are not enformed by Gods word but falsly enformed: therefore they can not be true subiectes.
〈 ◊ 〉 Papists Are not informed by God's word but falsely informed: Therefore they can not be true Subjects.
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Againe, he can not be a true subiecte that can loose him selfe from his dutie to his Prince when he list:
Again, he can not be a true Subject that can lose him self from his duty to his Prince when he list:
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but the Pope at all times will dispense with his, and discharge them of all duties to all men:
but the Pope At all times will dispense with his, and discharge them of all duties to all men:
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therfore they can be no good subiectes, but by the Popes permission are subiectes or not s• … ctes,
Therefore they can be no good Subjects, but by the Popes permission Are Subjects or not s• … Ctes,
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and play at vnder and ouer with their Princes as they list. Againe: No man can serue two masters.
and play At under and over with their Princes as they list. Again: No man can serve two Masters.
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The Pope is one master, and the Prince is an other (for their lawes be in diuers pointes quite contrary) therefore he that will be a perfecte Papist, must ned• … s be an halting subiect to our Prince.
The Pope is one master, and the Prince is an other (for their laws be in diverse points quite contrary) Therefore he that will be a perfect Papist, must ned• … s be an halting Subject to our Prince.
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Againe, they holde this for vnfallible and vnflexible, that, Fides non est seruanda cum haercticis: troth is not to be kept with heretickes:
Again, they hold this for unfallible and unflexible, that, Fides non est seruanda cum haercticis: troth is not to be kept with Heretics:
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But our Prince is a Gospeller Prince which they call an hereticke: therefore they meane vnfallibly not to kepe any troth with our Prince.
But our Prince is a Gospeler Prince which they call an heretic: Therefore they mean unfallibly not to keep any troth with our Prince.
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Againe, both they and we holde this, that none ought to kepe company with any excōm• … icate person:
Again, both they and we hold this, that none ought to keep company with any excomm• … icate person:
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But her maiestie selfe is excommunicate by the Pope, and they thinke in conscience y• the Pope can not erre:
But her majesty self is excommunicate by the Pope, and they think in conscience y• the Pope can not err:
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therefore their conscience, whilest they are Papistes, will not let thē thinke the Prince worthy of their company:
Therefore their conscience, whilst they Are Papists, will not let them think the Prince worthy of their company:
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then they wil not be her subiects, and her vassals, as in déede they ought to be.
then they will not be her Subjects, and her vassals, as in deed they ought to be.
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The worst traitors to God, and most rebels to the Prince, are those Papistes.
The worst Traitors to God, and most rebels to the Prince, Are those Papists.
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Upon them therfore first, and principally let her draw out her sworde, and by • … en siras counsell,
Upon them Therefore First, and principally let her draw out her sword, and by • … en siras counsel,
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sith they be so great fooles, and wil neuer learne their dutie, let them in Gods good name féele the punishment of a clubbe,
sith they be so great Fools, and will never Learn their duty, let them in God's good name feel the punishment of a club,
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an hatchet, or an halter, and in so doing, I dare say God shall be highly pleased.
an hatchet, or an halter, and in so doing, I Dare say God shall be highly pleased.
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And thus much of being naked one way, that is, to be without armour: of bearing of weapon: of fighting:
And thus much of being naked one Way, that is, to be without armour: of bearing of weapon: of fighting:
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of y• prince to draw forth her sworde:
of y• Prince to draw forth her sword:
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that mildness• … and iustice may kisse one an other, and be in one personage right well, that policie and diuinitie woulde haue Gods and the Princes enemies punished:
that mildness• … and Justice may kiss one an other, and be in one personage right well, that policy and divinity would have God's and the Princes enemies punished:
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that the • … pistes are those chiefe enemies, and therfore first to be punished. And now will I speake that Adam was naked without apparell.
that the • … pistes Are those chief enemies, and Therefore First to be punished. And now will I speak that Adam was naked without apparel.
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And here it shall not be needefull to confute the Anabaptistes, that would haue men to go naked,
And Here it shall not be needful to confute the Anabaptists, that would have men to go naked,
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because Adam was so in ye first & best state of mā.
Because Adam was so in you First & best state of man.
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I néede not to busie my selfe in this point, because our Sauiour him selfe went apparelled in this world:
I need not to busy my self in this point, Because our Saviour him self went appareled in this world:
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for we read of a woman that touched the hemme of his garment.
for we read of a woman that touched the hem of his garment.
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And Peter, like a good shamefast man, when he had bene a fishing with his coate of, he drest him selfe,
And Peter, like a good shamefast man, when he had be a fishing with his coat of, he dressed him self,
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and so came to our Sauiour. The vse of apparell is very lawfull, and the abuse very vnlawfull.
and so Come to our Saviour. The use of apparel is very lawful, and the abuse very unlawful.
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And because I doo vndertake to speake of apparell, and in the Court of apparell, the Court will looke that I should handle the matter somwhat solemnly:
And Because I do undertake to speak of apparel, and in the Court of apparel, the Court will look that I should handle the matter somewhat solemnly:
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but not hanging on the courtes doome in diuinitie. I will go forwardes (in déede) to speake of apparell:
but not hanging on the Courts doom in divinity. I will go forwards (in deed) to speak of apparel:
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and to begin, I wil diuide. All apparell is either Churchly, or ciuill: Touching churchly apparell, after a fashion it is ordered.
and to begin, I will divide. All apparel is either Churchly, or civil: Touching churchly apparel, After a fashion it is ordered.
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Touching ciuill apparell, it is either for warre, or peace. Warly apparell I haue spoken of in that braunch of my sermon going before.
Touching civil apparel, it is either for war, or peace. Warly apparel I have spoken of in that branch of my sermon going before.
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Then, to speake of ciuill apparell, in peace: that is, either abroad, or here in the princes house.
Then, to speak of civil apparel, in peace: that is, either abroad, or Here in the Princes house.
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To speake of apparell, or thinges abroad, as they do not moue the eye, because we sée them not:
To speak of apparel, or things abroad, as they do not move the eye, Because we see them not:
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so neither cōmonly the minde, because we marke thē not.
so neither commonly the mind, Because we mark them not.
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But to speake of thinges here present as the eye doth sée it, so haply by Gods grace your mindes will marke it.
But to speak of things Here present as the eye does see it, so haply by God's grace your minds will mark it.
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And now I haue made but a poore remainder to my selfe to speak of.
And now I have made but a poor remainder to my self to speak of.
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For what haue I left my selfe to speake of? Agaynst the abuse of apparell in the princes house.
For what have I left my self to speak of? Against the abuse of apparel in the Princes house.
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And they make it doubtful, whether I may speake agaynst that, or no.
And they make it doubtful, whither I may speak against that, or no.
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For all those that be in kinges houses do accompt of them selues as exempt persons from controlement of preachers,
For all those that be in Kings houses do account of them selves as exempt Persons from controlment of Preachers,
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and they will séeme to be priuiledged from the xj. chapter of Sainct Mathew: where it is sayd:
and they will seem to be privileged from the xj. chapter of Saint Matthew: where it is said:
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They that weare soft clothing, are in kinges houses.
They that wear soft clothing, Are in Kings houses.
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But, me thinkes our Sauiour Christ hym selfe shoulde not haue séemed to speake these wordes to serue theyr turne that be in kinges houses.
But, me thinks our Saviour christ him self should not have seemed to speak these words to serve their turn that be in Kings houses.
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For me thinkes he should reason thus:
For me thinks he should reason thus:
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Iohn the Baptist eateth wilde hony, and is clad in hard apparell, and not such soft raiment as these tender courtlinges do weare:
John the Baptist Eateth wild honey, and is clad in hard apparel, and not such soft raiment as these tender courtlinges do wear:
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therefore it is likely that Iohn is no réede, but a constant man in religion. An other argument may be drawen fitly by this.
Therefore it is likely that John is no reed, but a constant man in Religion. an other argument may be drawn fitly by this.
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Courtiers in kinges houses doo weare soft and delicate apparell, and fare not so hard, nor weare not so heard as Iohn doth:
Courtiers in Kings houses do wear soft and delicate apparel, and fare not so hard, nor wear not so herd as John does:
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therfore these milkesoppes are likely inough to proue réedes, (if they come vnder duresse) and not hard rockes in religion.
Therefore these milkesoppes Are likely enough to prove reeds, (if they come under duress) and not hard Rocks in Religion.
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If I reason with Christ, I may properly thus reason:
If I reason with christ, I may properly thus reason:
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and if I should reason without Christ, me thinke you Christians should haue no further delight to here me reason.
and if I should reason without christ, me think you Christians should have no further delight to hear me reason.
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But let me take some further paine with this proposition. Those that be in kinges houses doo weare soft apparell:
But let me take Some further pain with this proposition. Those that be in Kings houses do wear soft apparel:
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ergo they may weare soft apparell.
ergo they may wear soft apparel.
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If those that be in kinges houses be logitians, they will neuer let this goe for an argument.
If those that be in Kings houses be Logicians, they will never let this go for an argument.
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For what an argument is this? It is worne in a kinges house: therefore it may be worne. Or thus:
For what an argument is this? It is worn in a Kings house: Therefore it may be worn. Or thus:
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It is done in a kinges house: therefore it may be done.
It is done in a Kings house: Therefore it may be done.
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Many thinges haue bene done in kinges houses, that might not be done, and then this argument is naught.
Many things have be done in Kings houses, that might not be done, and then this argument is nought.
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In king Abimelechs house, Abraham so godly and worshipfull a father, coulde scarsely be admitted to the kinges presence, to deliuer vp his wordes to the king selfe,
In King Abimelechs house, Abraham so godly and worshipful a father, could scarcely be admitted to the Kings presence, to deliver up his words to the King self,
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because peraduenture he had not courtly port inough about him.
Because Peradventure he had not courtly port enough about him.
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In king Pharaos house, Ioseph sware by the life of Pharao, and therefore it was likely that the rest of the courtiers sware lusty othes round about the court.
In King Pharaohs house, Ioseph sware by the life of Pharaoh, and Therefore it was likely that the rest of the courtiers sware lusty Oaths round about the court.
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In an other king Pharaos house, Iannes and Mambres wrong and shouldered at the truth, and were borne out by the courtiers to doo so still.
In an other King Pharaohs house, Jannes and Mambres wrong and shouldered At the truth, and were born out by the courtiers to do so still.
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In king Alexanders house, there was one Philalexander, and an other NONLATINALPHABET, one loued Alexander well, the other loued the king, one loued the man well, the other the mans honor well:
In King Alexanders house, there was one Philalexander, and an other, one loved Alexander well, the other loved the King, one loved the man well, the other the men honour well:
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but he that loued the man well, 〈 ◊ 〉 downe him that loued the mās honor well, euen to the hard walles.
but he that loved the man well, 〈 ◊ 〉 down him that loved the men honour well, even to the hard walls.
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In king Dauids house, Ioab abused y• kings fauor to bring in Absolō a 〈 ◊ 〉 traitor, which a• … r had like to haue ben an vtter neckebreake to the whole state.
In King David house, Ioab abused y• Kings favour to bring in Absolō a 〈 ◊ 〉 traitor, which a• … r had like to have been an utter neckebreake to the Whole state.
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In king Ezekias house, Ezekias him selfe lay• … 〈 ◊ 〉 hart to his golde,
In King Ezekias house, Ezekias him self lay• … 〈 ◊ 〉 heart to his gold,
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and thought it an heauens blisse to suruey his iewelles.
and Thought it an heavens bliss to survey his Jewels.
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In king Nabuchadnezers house, the dyet was so much, that Daniel was fayne to draw him selfe a side to an other kinde of table.
In King Nabuchadnezers house, the diet was so much, that daniel was fain to draw him self a side to an other kind of table.
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In king Achabs house, the prophet that came to geue the king counsell, was taken by the sléeue by one of the courtiers,
In King Ahab's house, the Prophet that Come to give the King counsel, was taken by the sleeve by one of the courtiers,
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and demaunded in Gods name, who should make him the kinges counsellor.
and demanded in God's name, who should make him the Kings Counsellor.
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And generally in kinges houses, of the preachers this is true which Martial the poet sayd of his friendes:
And generally in Kings houses, of the Preachers this is true which Martial the poet said of his Friends:
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My frendes, ye wil me to speake the truth, and enbolden me to speake the truth.
My Friends, you will me to speak the truth, and enbolden me to speak the truth.
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The truth is this, that you cannot abide to here the truth.
The truth is this, that you cannot abide to Here the truth.
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1364
In king Herodes house, my lady Herodiada could commaund halfe a realme, for footing and frisking.
In King Herod house, my lady Herodiada could command half a realm, for footing and frisking.
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Amos spake of those in kinges houses in his 6. chapter, when he spake thus: ye that sleepe in beddes of Iuory, and play the wantons on your conches:
Amos spoke of those in Kings houses in his 6. chapter, when he spoke thus: you that sleep in Beds of Ivory, and play the wantons on your conches:
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ye that warble to the tune of the Viall, and quaffe of wyne by whole goblettes full:
you that warble to the tune of the Vial, and quaff of wine by Whole goblettes full:
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1367
ye that supple your ioyntes with the best kinde of oyle, & haue no carke vpon the smart of Ioseph.
you that supple your Joints with the best kind of oil, & have no cark upon the smart of Ioseph.
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In kinges houses cōmonly be such <1^PAGE^MISSING> of the time.
In Kings houses commonly be such <1^PAGE^MISSING> of the time.
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But I will shew them of a better new apparell, and if they once take conceite in that, they will easely here vs speake agaynst these trifels, and esteme them as trifles.
But I will show them of a better new apparel, and if they once take conceit in that, they will Easily hear us speak against these trifels, and esteem them as trifles.
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1370
And though it be but one sute of apparell, yet Iwys it is better then all the gorgious wardrobes that be here in our Quéenes court:
And though it be but one suit of apparel, yet Ywis it is better then all the gorgeous wardrobes that be Here in our Queens court:
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and Tertullian hath shaped them that sute. In hys • … ooke of the attire of women he writeth • … hus:
and Tertullian hath shaped them that suit. In his • … ooke of the attire of women he Writeth • … hus:
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1372
Prodite vos feminae. &c. Come ye forth ye wemen, hauing your bewties bettered with the helpes and ornamentes of the Apostles, taking whitlines of simplicitie,
Proteus vos feminae. etc. Come you forth you women, having your beauties bettered with the helps and Ornament of the Apostles, taking whitlines of simplicity,
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& rednes of shamefastenes, hauing your eyes paynted with shamefastenes, and your spirites with secresie, putting into your eares the word of God, tying to your neckes the yoke of Christ.
& redness of shamefastenes, having your eyes painted with shamefastenes, and your spirits with secrecy, putting into your ears the word of God, tying to your necks the yoke of christ.
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Put vnder your neckes to your husbands, and ye shalbe well apparelled.
Put under your necks to your Husbands, and you shall well appareled.
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1375
Haue alwayes what to do in your handes, and fasten your feete at home, and ye shall be better liked of,
Have always what to do in your hands, and fasten your feet At home, and you shall be better liked of,
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then if ye were in golde.
then if you were in gold.
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1377
Clad your selues with the silke of sinceritie, with the satten of sanctitie, with the purple of probitie:
Clad your selves with the silk of sincerity, with the satin of sanctity, with the purple of probity:
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Thus prune & pricke ye vp your selues, and God him selfe shall become your paramour.
Thus prune & prick you up your selves, and God him self shall become your paramour.
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Concerning both mens, & womens apparell, this may be sayd. Sainct Paul sayth:
Concerning both men's, & women's apparel, this may be said. Saint Paul say:
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1380
God made meates, and God made the belly, and that God will destroy both the meats, and the belly. So say I:
God made Meats, and God made the belly, and that God will destroy both the Meats, and the belly. So say I:
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God made apparell, and God made the backe, and he will destroy both the one and the other.
God made apparel, and God made the back, and he will destroy both the one and the other.
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1382
Yea, those heades that are now to be sene for their tall and bushy plumes,
Yea, those Heads that Are now to be seen for their tall and bushy plumes,
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and that other sex that haue fire fresh golden caules so shéene and glosing, geue me but an hundred yeares,
and that other sex that have fire fresh golden caules so sheen and glossing, give me but an hundred Years,
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nay, halfe an hundred yeares, and the earth will couer all these heads before me, and mine owne to. And thus much of apparell.
nay, half an hundred Years, and the earth will cover all these Heads before me, and mine own to. And thus much of apparel.
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And now of the effectes of being naked: which is to blushe, or not to blushe.
And now of the effects of being naked: which is to blush, or not to blush.
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1386
The cleare and crimelesse conscience doth not blushe. A criminous conscience doth or should blushe. So Adam afterward blushed, and the Publican durst not lift vp his eyes.
The clear and crimeless conscience does not blush. A criminous conscience does or should blush. So Adam afterwards blushed, and the Publican durst not lift up his eyes.
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1387
And Paule writeth of the sinnes of the Romanes: In quibus nūc erubescitis. For which sinnes ye Romanes do now blush.
And Paul Writeth of the Sins of the Romans: In quibus nūc erubescitis. For which Sins the Romans do now blush.
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1388
Iesus the sonne of Sirach saith, that we should blushe of whoredome before father and mother, to make a lye before a Prince, to sinne before ye people, to offend before the congregation, to do vnrighteously before a companion or frend, to be reproued for geuing or taking, to lye with a mans elboes vpon the bread, not to salute one that hath saluted, to looke vppon harlots, to turne away thy face from thy kinsmen, to loke vpon other mens wiues, to trifle with maidens, to take and not to geue, to vpbraide thy frend with that thou hast geuen, to brute fames abroad, or to disclose secretes.
Iesus the son of Sirach Says, that we should blush of whoredom before father and mother, to make a lie before a Prince, to sin before you people, to offend before the congregation, to do unrighteously before a Companion or friend, to be reproved for giving or taking, to lie with a men elbows upon the bred, not to salute one that hath saluted, to look upon harlots, to turn away thy face from thy kinsmen, to look upon other men's wives, to trifle with maidens, to take and not to give, to upbraid thy friend with that thou hast given, to brutus Fames abroad, or to disclose secrets.
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These thinges (sayth he) are shamefull thinges, and matter of blushing. More then these thinges he doth not rehearse.
These things (say he) Are shameful things, and matter of blushing. More then these things he does not rehearse.
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But the catholicke and common corruption of this world doth yeld forth farre many moe blushing matters, and mutch greater blushing matters.
But the catholic and Common corruption of this world does yield forth Far many more blushing matters, and much greater blushing matters.
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1391
O, if I should go about, to bid all states & sortes of people to blushe:
O, if I should go about, to bid all states & sorts of people to blush:
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and if I should do it, as it should be done, & in so many pointes as I should bid them, I should finde it a too too colde occupation,
and if I should do it, as it should be done, & in so many points as I should bid them, I should find it a too too cold occupation,
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and a déede of least thankes: but of that I least recken.
and a deed of least thanks: but of that I least reckon.
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But I say very truely, that if my fleshe were flesh of stones, if I had that ruffling toung which Esay had,
But I say very truly, that if my Flesh were Flesh of stones, if I had that ruffling tongue which Isaiah had,
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or that noble eloquence which Nazianzene had, or that heroicall spirite which Martin Luther had,
or that noble eloquence which Nazianzene had, or that heroical Spirit which Martin Luther had,
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1396
If my toung were many tounges, & my mouth an hundreth mouthes, if my voyce were of good strong iron,
If my tongue were many tongues, & my Mouth an Hundredth mouths, if my voice were of good strong iron,
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and my sides of steddie brasse, yet it were in vaine for me to vndertake to make a great number of enormious malefactors to blushe,
and my sides of steady brass, yet it were in vain for me to undertake to make a great number of enormous malefactors to blush,
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so gracelesse are their foreheades, and so vntaught to blushe.
so graceless Are their foreheads, and so untaught to blush.
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Howbeit to those that be of a more honest nature, and prone to repentaunce, I will make most fayre besechinges,
Howbeit to those that be of a more honest nature, and prove to Repentance, I will make most fair besechinges,
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1400
and pray them most hartily, to rem• … ber their manifolde former sinnes, the filthinesse, vglinesse, and vncleannesse of sinne:
and pray them most heartily, to rem• … ber their manifold former Sins, the filthiness, ugliness, and uncleanness of sin:
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to blushe at that which is past, and to be ashamed of that which shall come.
to blush At that which is past, and to be ashamed of that which shall come.
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1402
And I will tell ye one generall way, the which if ye take, ye shall not blushe,
And I will tell you one general Way, the which if you take, you shall not blush,
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1403
neither in this life, neither in that day when shame and confusion shall come vpon the wicked:
neither in this life, neither in that day when shame and confusion shall come upon the wicked:
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1404
if ye take it not, blushing and confusion of saces shall be yours for euer,
if you take it not, blushing and confusion of saces shall be yours for ever,
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1405
and that is out of the Prophet Dauid: Tunc non erubescā cum respexero ad omnia mandata tua:
and that is out of the Prophet David: Tunc non erubescā cum respexero ad omnia Commandments tua:
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1406
Then shall I not blushe (sayth he) when I haue a regard to all thy cōmaundementes.
Then shall I not blush (say he) when I have a regard to all thy Commandments.
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1407
To him that would auoyde that shame, then the which there is no greater punishment, he must not be a mongrell,
To him that would avoid that shame, then the which there is no greater punishment, he must not be a mongrel,
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1408
or a meane man, but he must runne to all the commaundemētes, euen as the Cherubins did ouerlooke all the propitiatorie,
or a mean man, but he must run to all the Commandments, even as the Cherubim did overlook all the propitiatory,
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1409
euen as ye Paschall Lambe was all eaten vp: so sayth Iames in his second chapt:
even as you Paschal Lamb was all eaten up: so say James in his second Chapter:
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1410
He that offendeth in one of these, is giltie of all. So in the 20. of Deuteronomie, he is cursed that doth not all Gods commaundementes.
He that offends in one of these, is guilty of all. So in the 20. of Deuteronomy, he is cursed that does not all God's Commandments.
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1411
Those Kinges of Israell that tooke downe the Idoll of Baal and yet worshipped y Calues of Ieroboam, are despised of God.
Those Kings of Israel that took down the Idol of Baal and yet worshipped y Calves of Jeroboam, Are despised of God.
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1412
Tertullian in a booke of the Trinitie sayth thus: You must not leane vnto one part, and leane from an other part.
Tertullian in a book of the Trinity say thus: You must not lean unto one part, and lean from an other part.
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1413
He shall not holde the perfecte truth who • … tteth out any portion of the truth. Nazianzene to the Arrians sayth:
He shall not hold the perfect truth who • … tteth out any portion of the truth. Nazianzene to the Arians say:
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1414
Aut totum honora aut totum abijce. Either honour Christ wholy, or cast Christ wholy away. I can not abide halfe holinesse, I would haue thée wholy holy.
Or totum Honor Or totum abijce. Either honour christ wholly, or cast christ wholly away. I can not abide half holiness, I would have thee wholly holy.
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Agayne, as we ought to runne to all Gods commaundementes, & embrace all the truth:
Again, as we ought to run to all God's Commandments, & embrace all the truth:
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so we ought to do it with all our body, with all our soule, and with our toung, that we ought to beleue the truth, and to speake the truth.
so we ought to do it with all our body, with all our soul, and with our tongue, that we ought to believe the truth, and to speak the truth.
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There be many Gospellers at these dayes that will be content to take that name, and as they say beleue so:
There be many Evangelists At these days that will be content to take that name, and as they say believe so:
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1418
but they will not make their talke of Christ, or of diuinitie, for that is no gentlemanly talke, no fellowlike talke, no courtlike talke.
but they will not make their talk of christ, or of divinity, for that is no gentlemanly talk, no fellowlike talk, no courtlike talk.
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But ye truth is, the truth must be beleued, & the truth must be talked.
But you truth is, the truth must be believed, & the truth must be talked.
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1420
If they be ashamed to talke of Christ before men, Christ will be ashamed to talke of them before his heauenly father.
If they be ashamed to talk of christ before men, christ will be ashamed to talk of them before his heavenly father.
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1421
Tertullian in his booke of prescription against heretickes, saith thus:
Tertullian in his book of prescription against Heretics, Says thus:
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It is not expedient for him to leaue speaking of the truth that doth remember the latter day, where an open reason must be geuen of the truth.
It is not expedient for him to leave speaking of the truth that does Remember the latter day, where an open reason must be given of the truth.
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1423
The Euaungelist doth say? Ye shall shew forth his death whilest he come.
The Evangelist does say? You shall show forth his death whilst he come.
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1424
Euen to the cōming of Christ our talke ought to be of Christ, and of Christes death.
Even to the coming of christ our talk ought to be of christ, and of Christ's death.
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1425
Basil in a certaine Epistle doth say: They be traytors to the truth whosoeuer do not aunswere readily & truely of religion, and matters in diuinitie.
Basil in a certain Epistle does say: They be Traitors to the truth whosoever do not answer readily & truly of Religion, and matters in divinity.
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Prosper Acquitanicus in his sentences sayth:
Prosper Acquitanicus in his sentences say:
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1427
He that seekes peace from God, let him be at peace with him selfe, so that he haue not one thing vpon his toung,
He that seeks peace from God, let him be At peace with him self, so that he have not one thing upon his tongue,
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and an other in his hart. The truth is truly to be beleued, and truely to be spoken.
and an other in his heart. The truth is truly to be believed, and truly to be spoken.
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1429
Vigilius in the end of his second booke, sayth thus: Nihil cordi prodest credere. &c: It is to no purpose for a man to beleue with his hart to iustice,
Vigilius in the end of his second book, say thus: Nihil Cordii profits Believe. etc.: It is to no purpose for a man to believe with his heart to Justice,
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except confession be made with his mouth to saluation. Thereupon Dauid sayth:
except Confessi be made with his Mouth to salvation. Thereupon David say:
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I haue not hiddē thy iustice in my hart, thy truth and thy sauing health haue I spoken.
I have not hidden thy Justice in my heart, thy truth and thy Saving health have I spoken.
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1432
Of the greuaunces that this Realme féeleth at this time, and is like yet more to feele, other men will alledge other causes:
Of the grievances that this Realm feeleth At this time, and is like yet more to feel, other men will allege other Causes:
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but if my life lay on it ▪, I woulde answere that these two thinges haue bene the causes of this plague of pestilence of this rebels sworde,
but if my life lay on it ▪, I would answer that these two things have be the Causes of this plague of pestilence of this rebels sword,
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and what soeuer mischiefe is els to come:
and what soever mischief is Else to come:
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The one cause, that men haue not gone intirely to all Gods cōmaundementes, but like mammerers, mongrels,
The one cause, that men have not gone entirely to all God's Commandments, but like mammerers, mongrels,
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and halters, taking, and forsaking at their owne choice, and by their owne mans iudgement:
and halters, taking, and forsaking At their own choice, and by their own men judgement:
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The other, that though they haue taken on them a pro• … ession of the truth,
The other, that though they have taken on them a pro• … ession of the truth,
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1438
and haue not denied any part of the Scripture, and haue bene well inough content that Gods worde should runne,
and have not denied any part of the Scripture, and have be well enough content that God's word should run,
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1439
yet them selues are in Gods cause so faint and couragelesse, that they will not open their lippes to speake for Christ.
yet them selves Are in God's cause so faint and couragelesse, that they will not open their lips to speak for christ.
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And because we haue halted with God, and delt losely with God, therefore God hath duely delt thus with vs. To vs God might cry:
And Because we have halted with God, and dealt loosely with God, Therefore God hath duly dealt thus with us To us God might cry:
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Expectans expectaui, or Tollerans tolleraui: I haue long looked for your amēding, and I haue long borne with your euill doing.
Expectans expectaui, or Tollerans tolleraui: I have long looked for your amending, and I have long born with your evil doing.
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But it is truely sayd of God, that as he hath leaden féete, so he hath iron handes.
But it is truly said of God, that as he hath leaden feet, so he hath iron hands.
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He commes slowly, but when he commes, he payeth home surely. For this x• ….
He comes slowly, but when he comes, he payeth home surely. For this x• ….
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yeares now past, who hath led the life of delightes? What natiō vnder heauen hath bene happie but our Englishe nation.
Years now past, who hath led the life of delights? What Nation under heaven hath be happy but our English Nation.
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Our God loued vs, our God bare with vs, and our Gods face was vpon vs. But euen as the Troians,
Our God loved us, our God bore with us, and our God's face was upon us But even as the Trojans,
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1446
whē their Citie was flung flower flat to the ground, and leueled to the soyle, then they began to speake thus: Troia fuit, Troia fuit:
when their city was flung flower flat to the ground, and leveled to the soil, then they began to speak thus: Troy fuit, Troy fuit:
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There was a Troy, there was a Troy, or we had a Troy, we had a Troy. So we may say:
There was a Troy, there was a Troy, or we had a Troy, we had a Troy. So we may say:
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1448
Facies Dei fuit: We had Gods face: we had it. As much to say, as now we haue it not.
Fancies Dei fuit: We had God's face: we had it. As much to say, as now we have it not.
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But what is Gods face? That which is described in the xxvi.
But what is God's face? That which is described in the xxvi.
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of Leuiticus. Respiciam ad vos & fecundabo vos. &c. I will turne my face to ye,
of Leviticus. Respiciam ad vos & fecundabo vos. etc. I will turn my face to you,
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and I will make ye fruitfull: I will geue ye raine in season, and peace in the earth.
and I will make you fruitful: I will give you rain in season, and peace in the earth.
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The sword shall not raine in the land, if ye will walke in my statutes and kepe my preceptes.
The sword shall not rain in the land, if you will walk in my statutes and keep my Precepts.
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Plentifulnesse and goodnesse, and all Gods benefites: that is Gods face. That face we haue nowe lost.
Plentifulness and Goodness, and all God's benefits: that is God's face. That face we have now lost.
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And what haue we then found, or what shall we haue? If the face be gone, the backe muste come: we shall haue Gods backe.
And what have we then found, or what shall we have? If the face be gone, the back must come: we shall have God's back.
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1455
But what is Gods backe? Euen that which is written in Leuiticus: If ye turne your backes to me, I will turne my backe to you,
But what is God's back? Eve that which is written in Leviticus: If you turn your backs to me, I will turn my back to you,
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and those that hate you shall ouerrule you.
and those that hate you shall overrule you.
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I will send the pestilence in the midst of you, and you shall be geuen ouer into your enemies handes.
I will send the pestilence in the midst of you, and you shall be given over into your enemies hands.
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I will make your heanen iron, and your earth brasse. I will breake the staffe of your bread, & ye shall neuer be full. This is Gods backe.
I will make your Heaven iron, and your earth brass. I will break the staff of your bred, & you shall never be full. This is God's back.
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But what is Gods backe? That which may be sayd out of Iob: An houngry people shall eate your haruest,
But what is God's back? That which may be said out of Job: an houngry people shall eat your harvest,
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and one in armour shall drincke vp your riches, God wil write bitternes against ye, and consume you with the sinnes of your youth.
and one in armour shall drink up your riches, God will write bitterness against you, and consume you with the Sins of your youth.
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1461
There shalbe a sound of terror in your eares: fier shall dry vp your braunches, you shall conceue sorrow, and bring forth iniquitie.
There shall a found of terror in your ears: fire shall dry up your branches, you shall conceue sorrow, and bring forth iniquity.
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1462
Your wrinckels shall beare witnes of your misery: your chappes shall be smitten. They shall rush vpon you like gyantes.
Your wrinckels shall bear witness of your misery: your chaps shall be smitten. They shall rush upon you like Giants.
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1463
Shame shall be powred out vpon ye, and reuiling mouthes open at you. Canker shalbe your father, and Consumption shalbe your mother.
Shame shall be poured out upon you, and reviling mouths open At you. Canker shall your father, and Consumption shall your mother.
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1464
Your light shalbe put out, and your flame shall not be bright. Hunger shall sit vpon your ribbes, and deuoure your beauty, and consume your armes.
Your Light shall put out, and your flame shall not be bright. Hunger shall fit upon your ribs, and devour your beauty, and consume your arms.
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1465
Your bread in your belly shall be turned into gaule, and your riches which you haue eaten vp, shall God put out of your paunches.
Your bred in your belly shall be turned into Gaule, and your riches which you have eaten up, shall God put out of your paunches.
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1466
You shall no more see riuers of flowing, nor brookes of hony.
You shall no more see Rivers of flowing, nor brooks of honey.
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1467
Ye shall smart, & yet be not consumed, according to your many misdeedes you shall be many wayes punished: this is Gods backe.
You shall smart, & yet be not consumed, according to your many misdeeds you shall be many ways punished: this is God's back.
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1468
But what is Gods backe? That which the prophet Esay sayth: you shal be solde in your wickednes, and ye shalbe turned ouer in your sinnes,
But what is God's back? That which the Prophet Isaiah say: you shall be sold in your wickedness, and you shall turned over in your Sins,
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1469
and your flood shalbe dried vp &c: that is Gods backe.
and your flood shall dried up etc.: that is God's back.
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But what is Gods backe? That which the prophet Ieremy sayd in his fifth chapter:
But what is God's back? That which the Prophet Ieremy said in his fifth chapter:
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1471
In thee will I bruse the horse, and the horseman, the wagon and the wagoner, the man,
In thee will I bruise the horse, and the horseman, the wagon and the wagoner, the man,
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1472
and the woman, the oldeman & and the childe, the young man, and the mayde, the husbandman,
and the woman, the oldeman & and the child, the young man, and the maid, the husbandman,
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1473
and his yoke oxen, the captayne and the magistrate, one post shall meete an other and one messenger shall come after an other, to bring tydinges to the king of Babylon that his battell barres are broken,
and his yoke oxen, the captain and the magistrate, one post shall meet an other and one Messenger shall come After an other, to bring tidings to the King of Babylon that his battle bars Are broken,
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1474
and that his chiefe cheuelers are sore troubled: This is Gods backe. But what is Gods backe? That which the prophet Ezechiel sayd.
and that his chief cheuelers Are soar troubled: This is God's back. But what is God's back? That which the Prophet Ezechiel said.
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1475
Tertia pars tui morietur peste. One of thy three partes shall dye with the plague of pestilence in the midst of thee:
Tertia pars tui morietur pest. One of thy three parts shall die with the plague of pestilence in the midst of thee:
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1476
an other part shall dye with the sworde round about thee: the other part I will scatter into euery wynde:
an other part shall die with the sword round about thee: the other part I will scatter into every wind:
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1477
that is, I will destroy by euery easy occasion. Thys is Gods backe. But what is Gods backe.
that is, I will destroy by every easy occasion. This is God's back. But what is God's back.
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1478
That which the prophet Os• … sayd in his fifth chapter:
That which the Prophet Os• … said in his fifth chapter:
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1479
I wil be a moth• … 〈 ◊ ◊ 〉 ▪ im, and I will be a canker to the house of Iuda.
I will be a moth• … 〈 ◊ ◊ 〉 ▪ im, and I will be a canker to the house of Iuda.
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1480
But what is Gods backe ▪ That which was sayd in the first chapter of Miche. I will lay downe Samaria like a heape of stones, I wil draw her stones downe into a dale,
But what is God's back ▪ That which was said in the First chapter of Miche. I will lay down Samaria like a heap of stones, I will draw her stones down into a dale,
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1481
and I will make naked her foundation.
and I will make naked her Foundation.
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1482
But what is Gods backe? That which the prophet Sophoni sayd in his first chapter to the tribe of Iuda: I will make them smart that haue sinned from the Lord.
But what is God's back? That which the Prophet Sophoni said in his First chapter to the tribe of Iuda: I will make them smart that have sinned from the Lord.
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1483
Their bloud shalbe powred out like earth, and theyr bodyes like dust.
Their blood shall poured out like earth, and their bodies like dust.
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1484
But what is Gods backe? That which the prophet Zachary sayd in the eleuenth chap:
But what is God's back? That which the Prophet Zachary said in the Eleventh chap:
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1485
Assumam mihi duas virgas: I will take to me two whippes, that is, many whippes. But what is Gods backe? That which the prophet Nahum sayd in his 3. chap. to Niniuy: Uox flagelli et vox impetus rotae:
Assumam mihi Duas virgas: I will take to me two whips, that is, many whips. But what is God's back? That which the Prophet Nahum said in his 3. chap. to Niniuy: Uox flagelli et vox impetus Rotae:
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1486
The voyce of a whippe, and the voyce of a rumbling wheele, the praunsing of horses, the iumping of chariotes.
The voice of a whip, and the voice of a rumbling wheel, the praunsing of Horses, the jumping of chariots.
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1487
The horsemen lifting vp both the the brandishing blade of the sworde, and the glistering speare, many men wounded, many corpses, and carcases without number.
The horsemen lifting up both the the brandishing blade of the sword, and the glistering spear, many men wounded, many corpses, and carcases without number.
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But what is Gods backe? That which the prophet Malechy sayd in hys third chapter: Accedam ad vos in iudicio:
But what is God's back? That which the Prophet Malechy said in his third chapter: Accedam ad vos in Judicio:
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1489
I wil come vnto you in iudge ment, and I will be a swift witnesse agaynst al of you.
I will come unto you in judge ment, and I will be a swift witness against all of you.
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But what is Gods backe? That which I will tell you.
But what is God's back? That which I will tell you.
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1491
Our wickdnesse shall eate vp this best religion, eate vp our best most deare, and naturall prince, eate vp all our good counsellors, all our wyse and faythfull preachers,
Our wickdnesse shall eat up this best Religion, eat up our best most deer, and natural Prince, eat up all our good counsellors, all our wise and faithful Preachers,
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1492
and eate vp all that good is in this common wealth. This is Gods backe. This, this, good christians is Gods heauy backe.
and eat up all that good is in this Common wealth. This is God's back. This, this, good Christians is God's heavy back.
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1493
Heauy it is, God wott to those that shall féele it ▪ and I dare not say to England that it will be any lighter,
Heavy it is, God wot to those that shall feel it ▪ and I Dare not say to England that it will be any lighter,
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1494
because England will be come no better.
Because England will be come no better.
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1495
But when that heauinesse shall come vpon England, which hath come vpon other realmes, for the same causes that it may worthely come vpon England, let England then remember it was foretold her that God had a heauy backe.
But when that heaviness shall come upon England, which hath come upon other Realms, for the same Causes that it may worthily come upon England, let England then Remember it was foretold her that God had a heavy back.
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1496
And let no man here present, or where so euer else, thinke that it was womanish or childish in hagar to wéepe, Quia vidit tergum Dei ▪ because she did see Gods backe:
And let no man Here present, or where so ever Else, think that it was womanish or childish in hagar to weep, Quia vidit tergum Dei ▪ Because she did see God's back:
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for if God doo turne his backe so long vpon England as he hath turned his face vpon England.
for if God do turn his back so long upon England as he hath turned his face upon England.
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1498
Quis mirmidanū dolapūue aut duri miles • … lissi temperet a • … achrimis?
Quis mirmidanū dolapūue Or Duri miles • … lissi temperet a • … achrimis?
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1499
What Mirmadon souldier is he, or what souldier of Dolap land, or which of flintie Vlisses souldiers that shall be able to forbeare wéeping? Nay it will wring teares from the eyes of the most retchlest Atheistes,
What Myrmidon soldier is he, or what soldier of Dolap land, or which of flinty Ulysses Soldiers that shall be able to forbear weeping? Nay it will wring tears from the eyes of the most retchlest Atheists,
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1500
and obdurable Papistes in all this realme, be they neuer so forlorne and flintie. But these thinges be heauy things and matters of wéeping:
and obdurable Papists in all this realm, be they never so forlorn and flinty. But these things be heavy things and matters of weeping:
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howbeit if men will reforme themselues to do better, I will speake more chéerie, and swéeter.
howbeit if men will reform themselves to do better, I will speak more cheery, and Sweeten.
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1502
For if Adam will know the basenesse, & badnesse of his metall, the misery that he hath in this base and badde fleshe,
For if Adam will know the baseness, & badness of his metal, the misery that he hath in this base and bad Flesh,
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& that long he can not tarie in this base, bad, and miserable fleshe, if being thus heauie and ouerloden, he will resort vnto Christ the comforter,
& that long he can not tarry in this base, bad, and miserable Flesh, if being thus heavy and overloaden, he will resort unto christ the comforter,
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if as God hath permitted the vse of weapon, to man, so weapon may be worne,
if as God hath permitted the use of weapon, to man, so weapon may be worn,
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& vnshethed to the strengthning of the realme, and warres may be fought, that Gods prayses may be quietly celebrated in great congregations,
& vnshethed to the strengthening of the realm, and wars may be fought, that God's praises may be quietly celebrated in great congregations,
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if Princes and Magistrates will weare their weapons to purpose, and draw them out for Gods sake,
if Princes and Magistrates will wear their weapons to purpose, and draw them out for God's sake,
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if the safetie of the people may be minded, and names of mildenesse and mercifulnesse not blind Princes eies,
if the safety of the people may be minded, and names of mildness and mercifulness not blind Princes eyes,
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and withdraw them frō their duties, if Gods enemies, and lawlesse leude persons, may be punished,
and withdraw them from their duties, if God's enemies, and lawless leude Persons, may be punished,
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if Papistes, who be so, may truely be taken to be greatest traytors to God,
if Papists, who be so, may truly be taken to be greatest Traitors to God,
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and greatest to the Prince, and féele and be fed accordingly, if men will labour to lead such liues that they nede not to blushe,
and greatest to the Prince, and feel and be fed accordingly, if men will labour to led such lives that they need not to blush,
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if those which haue loued euill will fall to some honestie, and blushe and be ashamed of that which is past,
if those which have loved evil will fallen to Some honesty, and blush and be ashamed of that which is past,
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1512
and likewise shame to do the like hereafter, if they will so runne to all Gods cōmaundementes,
and likewise shame to do the like hereafter, if they will so run to all God's Commandments,
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and so intirely, and without hypocrisie, with zzeale and courage of spirite, professe God with all the functions of body and soule, as they ought to do:
and so entirely, and without hypocrisy, with zzeale and courage of Spirit, profess God with all the functions of body and soul, as they ought to do:
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then no more of Gods backe, we may dry vp our teares, God him selfe most willingly will do away his own backe. • … arken (O louing and loued Christian brethren) we shall escape Gods backe, Gods heauie backe, we shall sée Gods face, Gods cherefull face: as the Prophet Dauid sayth:
then no more of God's back, we may dry up our tears, God him self most willingly will do away his own back. • … arken (Oh loving and loved Christian brothers) we shall escape God's back, God's heavy back, we shall see God's face, God's cheerful face: as the Prophet David say:
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We shall see 〈1 line〉 the braue beutie of our God.
We shall see 〈1 line〉 the brave beauty of our God.
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〈 ◊ 〉 • … al sée it, & clap our hādes to haue séene it.
〈 ◊ 〉 • … all see it, & clap our hands to have seen it.
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We shall haue as much blessednesse in seing, & ioying in our noble Queene, as euer 〈 ◊ 〉.
We shall have as much blessedness in sing, & joying in our noble Queen, as ever 〈 ◊ 〉.
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1518
Salomons seruantes had ▪ in seing the face of their soueraigne master.
Solomon's Servants had ▪ in sing the face of their sovereign master.
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1519
Gods word shall rūne, our sunne shal rise, & our sunne shall set no more, we shall wash our waies with butter & hony,
God's word shall run, our sun shall rise, & our sun shall Set no more, we shall wash our ways with butter & honey,
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1520
and oyle wil gush out of our stony rockes.
and oil will gush out of our stony Rocks.
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1521
Our peace shall be like a floud, and the iustice of the land shall be like gulfes of the sea, the seede of our people shall be as the heares of their head,
Our peace shall be like a flood, and the Justice of the land shall be like gulfs of the sea, the seed of our people shall be as the hears of their head,
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1522
as the starres of the skie, as the sand of the shores, as the grasse of the ground,
as the Stars of the sky, as the sand of the shores, as the grass of the ground,
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1523
& our race shall neuer be raced out.
& our raze shall never be razed out.
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1524
Our soule shall be led into a faire gréene field, and Christ our great shepeheard wil make vs draw neare to the waters of comfort, he will make vs lye down on the soft wholesome grasse, he will take vs and féede vs,
Our soul shall be led into a fair green field, and christ our great shepherd will make us draw near to the waters of Comfort, he will make us lie down on the soft wholesome grass, he will take us and feed us,
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1525
and we shall be fedde full, euen in the fatte mountaines of Israell, he will kisse vs with a kisse of his owne mouth, his right hand will take holde on vs,
and we shall be fed full, even in the fat Mountains of Israel, he will kiss us with a kiss of his own Mouth, his right hand will take hold on us,
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1526
and his left hand will vpholde vs, he will call vs his beloued, and let vs sleepe as long as we list, we shall sléepe in great safetie,
and his left hand will uphold us, he will call us his Beloved, and let us sleep as long as we list, we shall sleep in great safety,
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1527
for the Sunne 〈1 line〉 by the day time, nor y• 〈1 line〉 vs by the night time.
for the Sun 〈1 line〉 by the day time, nor y• 〈1 line〉 us by the night time.
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1528
〈1 line〉 we shall, though it be 〈 ◊ 〉 〈1 line〉 the Cockatrice, and w• … 〈1 line〉 • … rample on the Dragon, 〈 ◊ 〉 the 〈 ◊ 〉 Lion.
〈1 line〉 we shall, though it be 〈 ◊ 〉 〈1 line〉 the Cockatrice, and w• … 〈1 line〉 • … rample on the Dragon, 〈 ◊ 〉 the 〈 ◊ 〉 lion.
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1529
God will so rauish vs in t• … • … weetenesse of his ointmentes, that our dayes shall be as the dayes of heauen.
God will so ravish us in t• … • … weetenesse of his ointments, that our days shall be as the days of heaven.
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1530
The wisedome of God will delight to play amōgest the sonnes of men, the strength of God will be the chariots and knightes of Israell.
The Wisdom of God will delight to play amongst the Sons of men, the strength of God will be the chariots and Knights of Israel.
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1531
It is in vaine for man to be agaynst vs, for he will be our Emanuell, that is, God with vs:
It is in vain for man to be against us, for he will be our Emmanuel, that is, God with us:
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1532
To whome the prince of peace, the father of eternitie, the glorious messenger of the great coun cell, be all honour and dominion both now and euer more. Amen.
To whom the Prince of peace, the father of eternity, the glorious Messenger of the great con cell, be all honour and dominion both now and ever more. Amen.
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