A treatie of iustification. Founde emong the writinges of Cardinal Pole of blessed memorie, remaining in the custodie of M. Henrie Pyning, chamberlaine and general receiuer to the said cardinal, late deceased in Louaine. Item, certaine translations touching the said matter of iustification, the titles whereof, see in the page folowing
Who so distributed vnto his seruauntes the proportions of the mysticall Talentes, that to him that had liberally imployed that, whiche was committed vnto him, he increased:
Who so distributed unto his Servants the proportions of the mystical Talents, that to him that had liberally employed that, which was committed unto him, he increased:
But the Satterdaie, let vs watche togeather at the Churche of the blessed Apostle S. Peter, by the assistaunce of whose merites, we may deserue to be absolued and losed of all our troubles, through Christe our Lorde. Amen.
But the Satterdaie, let us watch together At the Church of the blessed Apostle S. Peter, by the assistance of whose merits, we may deserve to be absolved and losed of all our Troubles, through Christ our Lord. Amen.
Wherein we must more attentiuely celebrate this most holy custome, and vertuouse vsage, that by humilitie of fasting, we may merite the helpe of God against all our enemies.
Wherein we must more attentively celebrate this most holy custom, and virtuous usage, that by humility of fasting, we may merit the help of God against all our enemies.
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For it is a principall woorke whiche both by authoritie we charge you, and of charitie we aduise you, that the libertie of eating being for a time restrained;
For it is a principal work which both by Authority we charge you, and of charity we advise you, that the liberty of eating being for a time restrained;
WE knowe your carefulnesse (most deerely beloued) to be of suche deuotion, that you doe not onely till and temper the sowles with the ordinary fastinges appointed by the lawe, but also with voluntary abstinence.
WE know your carefulness (most dearly Beloved) to be of such devotion, that you do not only till and temper the Souls with the ordinary Fastings appointed by the law, but also with voluntary abstinence.
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Sins therefore (deerely beloued) we are nowe to celebrate this fast of the seuenth Moneth, we earnestly aduise and admonish your deuotion, to fast with vs on the fourth and sixth daie of this weeke.
Sins Therefore (dearly Beloved) we Are now to celebrate this fast of the Seventh Monn, we earnestly advise and admonish your devotion, to fast with us on the fourth and sixth day of this Week.
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We doo therefore exhorte and admonish you, that this Fast of the tenth moneth, (whereunto wee knowe your charitie with a religious intent and disposition is prepared) wee celebrating with one minde by the helpe of Christ, may euery of vs shine in good works, according to the measure and proportion of the abilitie, which he hath receyued of God.
We do Therefore exhort and admonish you, that this Fast of the tenth Monn, (whereunto we know your charity with a religious intent and disposition is prepared) we celebrating with one mind by the help of christ, may every of us shine in good works, according to the measure and proportion of the ability, which he hath received of God.
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And that the more feruentlie, bicause our enemies, which are greeued and vexed at our sanctification, doo in these dayes, wherin thei know vs disposed to a better attendance of our dewty, are most fearce vpon vs,
And that the more fervently, Because our enemies, which Are grieved and vexed At our sanctification, do in these days, wherein they know us disposed to a better attendance of our duty, Are most fierce upon us,
And yet our Lorde is so kinde a Iudge of our workes, so louing an esteemer thereof, that euen for a cup of colde water, he wil not fayle to geeue reward.
And yet our Lord is so kind a Judge of our works, so loving an esteemer thereof, that even for a cup of cold water, he will not fail to Give reward.
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to the end that we with continual industrie, foreseing and doing that, which is at euery season, duly and orderly to be done, may ioye in the plentiful increase of our good and vertuous workes.
to the end that we with continual industry, Foreseeing and doing that, which is At every season, duly and orderly to be done, may joy in the plentiful increase of our good and virtuous works.
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least it be found a wickednesse in vs, to neglect that, being taught and instructed, whiche vertue and pietie would vs to doo, though we were not commaunded.
lest it be found a wickedness in us, to neglect that, being taught and instructed, which virtue and piety would us to do, though we were not commanded.
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or meaning to hinder the more perfit) doo by this rule exhort you in generall, that you accomplishe the commaundement of God, euery man according to his portion and habilitie.
or meaning to hinder the more perfect) do by this Rule exhort you in general, that you accomplish the Commandment of God, every man according to his portion and hability.
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But on the Satterdaye let vs celebrate the Vigill together at the Monument of the most blessed Apostle S. Peter, by whose merites and prayers we confidently trust the mercy of our God shall be bestowed vppon vs, through Iesus Christe our Lorde, who liueth and raigneth world without ende. Amen.
But on the Satterdaye let us celebrate the Vigil together At the Monument of the most blessed Apostle S. Peter, by whose merits and Prayers we confidently trust the mercy of our God shall be bestowed upon us, through Iesus Christ our Lord, who lives and Reigneth world without end. Amen.
HOWE muche religiouse fasting dothe auaile (moste deerely beloued) to the intreating and obteining of Gods mercy and to the repairing of mannes frailtie, it is made knowen vnto vs by the reporte and teachinge of the holy Prophetes, who doe protest and geaue witnesse, that the indignation of Gods iustice, whereinto the people of Israel did often fall by iust deserte of their iniquitie, coulde neuer be appeased but by fasting.
HOW much religious fasting doth avail (most dearly Beloved) to the entreating and obtaining of God's mercy and to the repairing of Man's frailty, it is made known unto us by the report and teaching of the holy prophets, who do protest and geaue witness, that the Indignation of God's Justice, whereinto the people of Israel did often fallen by just desert of their iniquity, could never be appeased but by fasting.
Whereof the Prophete Ioel also geaueth warning, saying: Thus sayeth the Lorde your God: Tourne you vnto mee with all your hearte, in fasting, weeping, and mourning:
Whereof the Prophet Joel also geaueth warning, saying: Thus Saith the Lord your God: Turn you unto me with all your heart, in fasting, weeping, and mourning:
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Keepe holie your fasting, proclaime the cure and healing, assemble the people, sanctifie the Churche, &c. Which exhortation (deerely beloued) is also to be embraced in these our daies,
Keep holy your fasting, proclaim the cure and healing, assemble the people, sanctify the Church, etc. Which exhortation (dearly Beloved) is also to be embraced in these our days,
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To the ende that in the obseruation of the olde sanctification, that may be gotten by Christian deuotion, whiche was loste by the Iewissh transgression.
To the end that in the observation of the old sanctification, that may be got by Christian devotion, which was lost by the Iewissh Transgression.
For the exercise of continence, whiche euerie manne dothe of his owne will and good disposition prescribe vnto him selfe, is profitable to one parte and portion.
For the exercise of continence, which every man doth of his own will and good disposition prescribe unto him self, is profitable to one part and portion.
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But the fast whiche the vniuersall Churche dothe with one consente celebrate, seuereth no manne from the generall purification and cleansing wroughte thereby.
But the fast which the universal Church doth with one consent celebrate, severeth no man from the general purification and cleansing wrought thereby.
and in so muche as we doe oftentimes through humaine frailtie, fall from heauenly to earthly thinges, let vs at the least in these daies which are appointed vnto vs for most helthfull and medicinable remedies, withdraw our selues from worldely occupations,
and in so much as we do oftentimes through human frailty, fallen from heavenly to earthly things, let us At the least in these days which Are appointed unto us for most healtful and medicinable remedies, withdraw our selves from worldly occupations,
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yet doe there sticke many tymes within our vnprouidente and vnwarefull mindes, thicker spottes and of a grosser substance, which must be wasshed away with more diligente care,
yet do there stick many times within our vnprouidente and vnwarefull minds, thicker spots and of a grosser substance, which must be washed away with more diligent care,
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For if our Lorde haue promised, that vnto twoo or three holie personnes asking with vertuouse consente, hee will grawnte what so euer they require, what shall be denyed to many thowsandes of people perfourming togeather one generall obseruaunce,
For if our Lord have promised, that unto twoo or three holy personnes asking with virtuous consent, he will grawnte what so ever they require, what shall be denied to many thowsandes of people performing together one general observance,
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and very precious in the sight of our Lorde, when the whole people of Christ doe together by vniforme doing of their duties, instantly presse vnto him:
and very precious in the sighed of our Lord, when the Whole people of christ do together by uniform doing of their duties, instantly press unto him:
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And easely it is to finde a glad and willing geeuer, where reasonable consideration of the habilitie, doth temper and moderate the measure of the woorke.
And Easily it is to find a glad and willing geeuer, where reasonable consideration of the hability, does temper and moderate the measure of the work.
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And while eche man reioyseth at the liberalitie of an other, he is made equall in good minde and affection, who could not be equall, in charge and distribution.
And while eke man Rejoiceth At the liberality of an other, he is made equal in good mind and affection, who could not be equal, in charge and distribution.
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There is nothing inordinate among that people, nothing diuers or varying, where all the members of the whole body agree with themselues by mutual consent, to one couragious practise of vertue and piety.
There is nothing inordinate among that people, nothing diverse or varying, where all the members of the Whole body agree with themselves by mutual consent, to one courageous practice of virtue and piety.
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Neither is he confounded in his owne meanesse, who glorieth in the abundance of others. For the bewtie of the vniuersal is the excellencie of eche particular.
Neither is he confounded in his own meanness, who Glorieth in the abundance of Others. For the beauty of the universal is the excellency of eke particular.
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and finally so many perilles growing of his owne mutabilitie and frailtie, vnlesse the wonderfull clemency of the eternall Kinge, had a wil rather to repaire vs,
and finally so many perils growing of his own mUTABILITY and frailty, unless the wonderful clemency of the Eternal King, had a will rather to repair us,
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yet so long as wee are detained in this worlde (whiche is all sette in wickednesse) so long as corruptible and temporall thinges doe flatter the infirmitie of the flessh, no man can passe this life without tentation.
yet so long as we Are detained in this world (which is all Set in wickedness) so long as corruptible and temporal things do flatter the infirmity of the Flesh, no man can pass this life without tentation.
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To cure therefore the harmes whiche they often fall into, that warre with the inuisible enemie, these three remedies are for medicine chiefely to be applyed:
To cure Therefore the harms which they often fallen into, that war with the invisible enemy, these three remedies Are for medicine chiefly to be applied:
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Whiche three thinges, when they are togeather putte in vre and exercised, God is made mercifull vnto vs, the faulte is blotted out, and the Tempter is repulsed.
Which three things, when they Are together put in use and exercised, God is made merciful unto us, the fault is blotted out, and the Tempter is repulsed.
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but chiefely and with greatest care are they nowe to be exercised in these dayes whiche are moste properly and peculiarly appointed to those woorkes of pietie.
but chiefly and with greatest care Are they now to be exercised in these days which Are most properly and peculiarly appointed to those works of piety.
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and the Sacrifices of byrdes and beastes did in the newe Lawe ende and cease. For those thinges in deede which bare the figures of thinges to come, were ended,
and the Sacrifices of Birds and beasts did in the new Law end and cease. For those things in deed which bore the figures of things to come, were ended,
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For euen as there remaine receiued and retained in the heartes of Christians these Commaundementes: Thou shalt woorshippe thy Lorde God, and serue him alone:
For even as there remain received and retained in the hearts of Christians these commandments: Thou shalt worship thy Lord God, and serve him alone:
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Fasting conquereth concupiscence, repelleth tentations, abaseth pride, allayeth wrath, and all the affections of a good minde and disposition it nurrisheth vppe to ripenesse and perfection of all vertue.
Fasting conquereth concupiscence, repelleth tentations, abaseth pride, allayeth wrath, and all the affections of a good mind and disposition it nurrisheth up to ripeness and perfection of all virtue.
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Let therefore our fast (deerely beloued) abownde with fruites of liberalitie, and lette them be plentifull to the poore of Christe, with charitable giftes, and louing rewardes.
Let Therefore our fast (dearly Beloved) abownde with fruits of liberality, and let them be plentiful to the poor of Christ, with charitable Gifts, and loving rewards.
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And lette not the meane and inferioure sorte be stayed from this woorke, bicause it is little that they can take out of their small substance and abilitie.
And let not the mean and inferior sort be stayed from this work, Because it is little that they can take out of their small substance and ability.
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To the ende therefore, that these thinges may by the helpe of God be regarded with pietie and deuotion, let vs fast the fourth and the sixth daie of this weeke.
To the end Therefore, that these things may by the help of God be regarded with piety and devotion, let us fast the fourth and the sixth day of this Week.
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But on the Satterdaie let vs celebrate Vigil and watching at S. Peter the Apostles Church by whose prayers we being helped, may in all thinges merite and deserue the grace of God.
But on the Satterdaie let us celebrate Vigil and watching At S. Peter the Apostles Church by whose Prayers we being helped, may in all things merit and deserve the grace of God.
Nowe if God did so lightly heale the bodie infected and corrupted with sicknesse, muche more readily and kindely will hee heale the sowle whiche is diseased.
Now if God did so lightly heal the body infected and corrupted with sickness, much more readily and kindly will he heal the soul which is diseased.
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Innumerable are the examples that might be recited bothe olde and newe, if a man were disposed, to reporte all them that haue ben preserued and saued by the benefitte of prayer.
Innumerable Are the Examples that might be recited both old and new, if a man were disposed, to report all them that have been preserved and saved by the benefit of prayer.
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But some menne perhappes, of the number of those who being geuen ouer to slowth and dulnesse hath him selfe no list earnestly and hartily to praie, will goe about to perswade, that against prayer God spake these wordes:
But Some men perhaps, of the number of those who being given over to sloth and dulness hath him self no list earnestly and heartily to pray, will go about to persuade, that against prayer God spoke these words:
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But nowe when I professe Prayer to be the heade and chiefe of all good thinges, the foundation and roote of a fruitful life, there is no cause why any man should abuse those woordes to the excuse of his sluggishnesse.
But now when I profess Prayer to be the head and chief of all good things, the Foundation and root of a fruitful life, there is no cause why any man should abuse those words to the excuse of his sluggishness.
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And in an other place hee commaundeth vs, that wee praye incessantly, without intermission, geauing thankes in all: for this is (saieth he) the will of God. And againe in an other place:
And in an other place he commandeth us, that we pray incessantly, without intermission, geauing thanks in all: for this is (Saith he) the will of God. And again in an other place:
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For neither can they bring foorth frute, except their rootes receyue some moysture, nor yet can we be loden with the excellent and preciouse frutes of pietie,
For neither can they bring forth fruit, except their roots receive Some moisture, nor yet can we be laden with the excellent and precious fruits of piety,
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excepte thou doo firste woorship him, who doth geue and supply so many good thinges vnto thee? With what hope canst thou betake thy selfe to the night? With what dreames thinkest thou, thou shalt be vexed,
except thou do First worship him, who does give and supply so many good things unto thee? With what hope Canst thou betake thy self to the night? With what dreams Thinkest thou, thou shalt be vexed,
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if thou do not first defend thy selfe with prayer, but geeuest thy selfe to sleepe vngarded and without protectiō? Verely thou shalt yeeld thy selfe as an abiecte,
if thou do not First defend thy self with prayer, but geeuest thy self to sleep unguarded and without protection? Verily thou shalt yield thy self as an abject,
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and easy to be taken of wicked sprites, who continually walke about, laying waight for vs, that they may suddainly catche vp, whome so euer they find vnarmed of the defence of prayer.
and easy to be taken of wicked sprites, who continually walk about, laying weight for us, that they may suddenly catch up, whom so ever they find unarmed of the defence of prayer.
that God hauing compassion of vs may make vs worthy of the kingdome of heauen, through his only begotten sonne Iesu Christe, to whom be all glory and rule for euer and euer. AMEN.
that God having compassion of us may make us worthy of the Kingdom of heaven, through his only begotten son Iesu Christ, to whom be all glory and Rule for ever and ever. AMEN.
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and next for that they suffered not to grow out of memorye, those laudes, and other seruice, whiche with ioy and trembling they vsed to offer vnto God:
and next for that they suffered not to grow out of memory, those laudes, and other service, which with joy and trembling they used to offer unto God:
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and geeuing thereby example vnto vs, to knowe and learne, that who so euer presenteth him selfe before God, must doo it with muche ioye, and yet with great trembling.
and geeuing thereby Exampl unto us, to know and Learn, that who so ever presents him self before God, must do it with much joy, and yet with great trembling.
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With Ioye, when we thinke of the greatnesse of the honour, whiche God of his so greate care ouer vs, hath vouchesafed to bestowe on creatures of mortall kinde, that it may be lawfull for vs, continually to haue the Ioye and fruition, of speaking with his Diuine Maiestie.
With Joy, when we think of the greatness of the honour, which God of his so great care over us, hath vouchsafed to bestow on creatures of Mortal kind, that it may be lawful for us, continually to have the Joy and fruition, of speaking with his Divine Majesty.
For if they that haue free speach with th'emperour, and be cōuersant familiarly with him, can not lightly be poore after that honour gotten at his hand:
For if they that have free speech with emperor, and be conversant familiarly with him, can not lightly be poor After that honour got At his hand:
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Finally, if a man couet and labour to do ought elles that tendeth or appertaineth to wel liuing, he shall by the guide of prayer preparing the waie to suche life, finde a cōmodiouse and easie way to al vertue and goodnes. For it can not be:
Finally, if a man covet and labour to do ought Else that tendeth or appertaineth to well living, he shall by the guide of prayer preparing the Way to such life, find a commodious and easy Way to all virtue and Goodness. For it can not be:
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And againe in another place Who is there emong you (saith he) of whome if his sonne aske breade, he will geue him a stone? Or if he aske fisshe, he will geaue him a serpent? If you then being euil, can geue good giftes to your children,
And again in Another place Who is there among you (Says he) of whom if his son ask bread, he will give him a stone? Or if he ask Fish, he will geaue him a serpent? If you then being evil, can give good Gifts to your children,
And to the ende we may truely conceiue this, and thinke it in dede a more heauy and sorowful thing then any death, to be depraued of the benefitte of prayer, that Prophet Daniel dothe wel teache vs. Who did chose rather to suffer death,
And to the end we may truly conceive this, and think it in deed a more heavy and sorrowful thing then any death, to be depraved of the benefit of prayer, that Prophet daniel doth well teach us Who did chosen rather to suffer death,
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But then is God intreated, when he seeth wee loue to praie, and continually to sue vnto him, feruently expecting all good thynges at his handes, and of his goodnesse.
But then is God entreated, when he sees we love to pray, and continually to sue unto him, fervently expecting all good things At his hands, and of his Goodness.
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For if a mannes apparraile, if his gate and manners of going, if his gyrning or fond countenance shew what a man is (as the wise Salomon hath saied) muche more is praier,
For if a Man's apparraile, if his gate and manners of going, if his gyrning or found countenance show what a man is (as the wise Solomon hath said) much more is prayer,
and humbly fall downe at the feete of him, who supplieth and geueth all vertue vnto menne? Againe howe maye it be, that any man can desier to be temperat, iuste,
and humbly fallen down At the feet of him, who supplieth and Giveth all virtue unto men? Again how may it be, that any man can desire to be temperate, just,
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sith we finde and plainely knowe the same to be a presente medicine to our sicke and diseased mindes? First therefore let vs consyder the Niniuites, whome it is manifest by the meane of prayer to haue obteined remission of their manifolde sinnes,
sith we find and plainly know the same to be a present medicine to our sick and diseased minds? First Therefore let us Consider the Niniuites, whom it is manifest by the mean of prayer to have obtained remission of their manifold Sins,
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but in whose heartes so euer shee chooseth vnto her selfe a seate, those dothe shee fill with al righteousnes, teaching and excercising them to all vertue,
but in whose hearts so ever she chooses unto her self a seat, those doth she fill with all righteousness, teaching and exercising them to all virtue,
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So if a man had before knowen that Citie, being poore and beggarly, that is to saie, voide of al treasure of vertue and godly behauiour, sure he would not haue knowen what citie that had ben, seeing it then so altered and changed by the mightie force of prayer, from lewde and dissolute, to sober and vertuouse.
So if a man had before known that city, being poor and beggarly, that is to say, void of all treasure of virtue and godly behaviour, sure he would not have known what City that had been, seeing it then so altered and changed by the mighty force of prayer, from lewd and dissolute, to Sobrium and virtuous.
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Yet is not this onely the vertue of prayer to purge from sinne, but shee repelleth also and driueth away exceding great daungers and imminent perilles.
Yet is not this only the virtue of prayer to purge from sin, but she repelleth also and Driveth away exceeding great dangers and imminent perils.
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not trenching or fortifiyng his Host with any other weaponnes or municions, then Prayer: and yet by the meane thereof, deliuered vnto his soldiers an vnbloudy victorie.
not trenching or fortifying his Host with any other weaponnes or munitions, then Prayer: and yet by the mean thereof, Delivered unto his Soldiers an unbloody victory.
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And some other Kinges haue vsed to repose the hope of their safety in the skill of their soldiars, in the arte of warre, in Archers, in menne of armes,
And Some other Kings have used to repose the hope of their safety in the skill of their Soldiers, in the art of war, in Archers, in men of arms,
For as for the strength and skill of menne at armes, experience of Archers, and sleight in betraiyng the enemie, many times those are deluded and proue to nothing euen by a countenance onely and shewe of the contrary battaile, stoutnesse of the enemies,
For as for the strength and skill of men At arms, experience of Archers, and sleight in betraiyng the enemy, many times those Are deluded and prove to nothing even by a countenance only and show of the contrary battle, stoutness of the enemies,
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For by prayer, not by weapons and armour, did that Dauid of whome we spake before (a manne woorthily to be wondered at) ouerthrowe that huge Goliath, when like a terrible diuell he furiousely sette vppon him.
For by prayer, not by weapons and armour, did that David of whom we spoke before (a man worthily to be wondered At) overthrown that huge Goliath, when like a terrible Devil he furiously Set upon him.
By this meane also Ezechias the King hadde the better hande in that battaile, whiche was made vppon him by the Persians, at what tyme he armed not his Hoste,
By this mean also Hezekiah the King had the better hand in that battle, which was made upon him by the Persians, At what time he armed not his Host,
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But nowe that Prayer dothe also readily purifie and cleanse the sowle being indaungered to sinne, that Publican dothe plainely teache vs, who besowght of God remission of his sinnes, and presently obteyned it.
But now that Prayer doth also readily purify and cleanse the soul being indaungered to sin, that Publican doth plainly teach us, who besowght of God remission of his Sins, and presently obtained it.
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But to vs doo the lessons, and readinges out of holy Scripture shewe the singular ioye and festiual solemnite of these daies more openly and distinctly,
But to us do the Lessons, and readings out of holy Scripture show the singular joy and festival solemnite of these days more openly and distinctly,
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Thinke not the daie of propitiation, whiche was commaunded to Israell in the seuenth moneth and the tenth daie of the moneth, was the beginning of fasting. Goe to then:
Think not the day of propitiation, which was commanded to Israel in the Seventh Monn and the tenth day of the Monn, was the beginning of fasting. Go to then:
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but also bicause what so euer thinges the sharpenes and finenes of mannes witte, did afterwarde finde out, were not yet deuised of them that liued in Paradyse.
but also Because what so ever things the sharpness and fineness of Man's wit, did afterward find out, were not yet devised of them that lived in Paradise.
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For neyther the drinking of wyne, nor the kylling of quicke and liuing thinges, nor ought elles that troubleth the mynde of man, were there as yet then practised.
For neither the drinking of wine, nor the killing of quick and living things, nor ought Else that Troubles the mind of man, were there as yet then practised.
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and wearye thy body with the burden of those thinges, thou hast eaten? Verely I haue knowen, that Physicians haue commaunded euen vnto sicke menne, not varietie of meates, but hunger and abstinence.
and weary thy body with the burden of those things, thou hast eaten? Verily I have known, that Physicians have commanded even unto sick men, not variety of Meats, but hunger and abstinence.
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How then maie he whiche canne doo these thinges, excuse him selfe, that he can not doo the other? Is it not muche easier for the belly, with thynnesse of diete to beare quietly the night,
How then may he which can do these things, excuse him self, that he can not do the other? Is it not much Easier for the belly, with thynnesse of diet to bear quietly the night,
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but rather to be tossed, and tormoiled all night, panting and groning for payne? Excepte perhappes thou wilt saie, the shippemaister canne better rule his vessell being ouerfraihgted,
but rather to be tossed, and tormoiled all night, panting and groaning for pain? Except perhaps thou wilt say, the shippemaister can better Rule his vessel being ouerfraihgted,
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and ouerladen, then when it hath his light and iust peyse? For that whiche is oppressed with abundance and waight, a litle raging of the water drowneth:
and overladen, then when it hath his Light and just peise? For that which is oppressed with abundance and weight, a little raging of the water drowneth:
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But when shee is charged and accumbered, with diuersitie of meates curiously dressed, the same not being able to staie it, till being kindly digested, it maie be conueied orderly to the partes, which are to be nourished, bredeth sundry kindes of diseases.
But when she is charged and accumbered, with diversity of Meats curiously dressed, the same not being able to stay it, till being kindly digested, it may be conveyed orderly to the parts, which Are to be nourished, breedeth sundry Kinds of diseases.
the father still deliuering it to the Sonne, as it were from hand to hand. Whereby this possession hath also benne continued, euen to vs by succession.
the father still delivering it to the Son, as it were from hand to hand. Whereby this possession hath also benne continued, even to us by succession.
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In one moment of time, that people which was taught from God, and traded by woonderful miracles, was thorough glotony throwen downe into the beastly woorshipping of the Egyptian Idoles. Compare now bothe together:
In one moment of time, that people which was taught from God, and traded by wondered Miracles, was through gluttony thrown down into the beastly worshipping of the Egyptian Idols. Compare now both together:
for which he lost the prerogatiue, of being the first borne? But did not praier with fasting, gette and gene Samuel to his mother? What made that great Conquerour Samson, to be inuincible? Was it not fasting, wherewith he was conceiued in his mothers wombe.
for which he lost the prerogative, of being the First born? But did not prayer with fasting, get and gene Samuel to his mother? What made that great Conqueror samson, to be invincible? Was it not fasting, wherewith he was conceived in his mother's womb.
The voice goinge foorth from his mouth hauing benne longe fasting, did for three yeres, and sixe moonethes, close the heauen from the people liuing against the Lawe.
The voice going forth from his Mouth having benne long fasting, did for three Years, and sixe months, close the heaven from the people living against the Law.
And thus he forced vppon all the people, a fast thorough famine, to the end he might thereby correct their iniquities growne of their delicate, and dissolute life.
And thus he forced upon all the people, a fast through famine, to the end he might thereby correct their iniquities grown of their delicate, and dissolute life.
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But what manner of life did Eliseus leade? How did he vse him selfe when he hosted at the Sunamites house? Or howe did he receiue and welcome the Prophetes? Did not wilde herbes of the wood,
But what manner of life did Elisha lead? How did he use him self when he hosted At the Shunamites house? Or how did he receive and welcome the prophets? Did not wild herbs of the wood,
For being put in the flame, it semeth to be burnt vnto coles, but being taken out of the fier, it appereth more pure, as doth water being clarified.
For being put in the flame, it Seemeth to be burned unto coals, but being taken out of the fire, it appeareth more pure, as does water being clarified.
Such were the bodies of those three children in Babylon, hauing thorough fasting, the vnconsumptible nature of the Amianthon. For in the great flame of the fornaice, they, being as of the nature of golde, did ouercome all the force of the fier.
Such were the bodies of those three children in Babylon, having through fasting, the vnconsumptible nature of the Amianthon. For in the great flame of the fornaice, they, being as of the nature of gold, did overcome all the force of the fire.
But contrary, Naphtha, a kinde of naturall, and vnquencheable lime, pitche, and small twygges, dyd so nourrishe it, that it was spread the length of xlix. cubites, and so feeding rounde about, consumed many of the Chaldeans.
But contrary, Naphtha, a kind of natural, and unquenchable lime, pitch, and small twygges, did so nourrishe it, that it was spread the length of xlix. cubits, and so feeding round about, consumed many of the Chaldeans.
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For as thirst maketh drinke to seeme pleasaunt, and as hunger gone before, dooth make the furnished table the more delight some, right so dooth fasting encrease the gladsome lyking of meates.
For as thirst makes drink to seem pleasant, and as hunger gone before, doth make the furnished table the more delight Some, right so doth fasting increase the gladsome liking of Meats.
For that putting it selfe betwene, and thereby interrupting in part the continual glut of delicacies, shall make the receiuing thereof againe, the more pleasaunt,
For that putting it self between, and thereby interrupting in part the continual glut of delicacies, shall make the receiving thereof again, the more pleasant,
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But thou that art excessiuely possessed with the looue of deliciousnes, doost not perceiue that thou diminishest much of thy delight, by continuall vsage thereof:
But thou that art excessively possessed with the love of deliciousness, dost not perceive that thou diminish much of thy delight, by continual usage thereof:
that by chaunge and orderly retourne of thinges in this life, the pleasure of those thinges which he hath graunted vs, might still remaine with delight vnto vs. Doest thou not see how after night, the sonne is more bewtiful? And waking more pleasaunt after sleepe? And health the more desired,
that by change and orderly return of things in this life, the pleasure of those things which he hath granted us, might still remain with delight unto us Dost thou not see how After night, the son is more beautiful? And waking more pleasant After sleep? And health the more desired,
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The coulour of the man that fasteth, is reuerent: not flowring vp to an vnshamefast readnes, but adorned with a temperate palenes. His eye is gentle: his gate humble: his face modest: not disgraced by fonde lawghter: his speeche moderate: his hart sincere and pure.
The colour of the man that fasteth, is reverent: not flowering up to an unshamefast readnes, but adorned with a temperate paleness. His eye is gentle: his gate humble: his face modest: not disgraced by fond lawghter: his speech moderate: his heart sincere and pure.
And therefore rose there neuer emong the children of weemen a greater then Iohn Baptiste. Fasting allso dyd carrie vppe to heauen S. Paule with others, which he dooth him selfe recite emong the glories that he had ouer his trobles and persecutions.
And Therefore rose there never among the children of women a greater then John Baptiste. Fasting also did carry up to heaven S. Paul with Others, which he doth him self recite among the Glories that he had over his Troubles and persecutions.
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But our Lord, the head of all those before remembred, when by fasting he had prepared and fortified the flesh, whiche for our sakes he tooke vppon him, did then susteine therein the assaultes of the Diuell:
But our Lord, the head of all those before remembered, when by fasting he had prepared and fortified the Flesh, which for our sakes he took upon him, did then sustain therein the assaults of the devil:
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But thow wretched manne ceasest not to pamper and to fat vp thy bodie, staruing in the meane time thy minde with hunger and famine, not hauing any care of healthsome instructions, whiche geeue life thereto.
But thou wretched man ceasest not to pamper and to fat up thy body, starving in the mean time thy mind with hunger and famine, not having any care of healthsome instructions, which Give life thereto.
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so he whiche helpeth and encreaseth the fleshe, weakeneth the spirite? And on the other side he that encreaseth the strenghth of the spirite, bryngeth the fleshe into subiection.
so he which Helpeth and increases the Flesh, weakeneth the Spirit? And on the other side he that increases the strength of the Spirit, bringeth the Flesh into subjection.
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Wilt thou not then despise these corruptible meates? Wilt thou not hunger after that heauenly table, which fasting in this life doth procure and prepare vnto thee? Doost thow not knowe, that by immoderate full feeding, thou doest breed vnto thy selfe a fat worme to gnawe thee? For who in abundaunce of meate,
Wilt thou not then despise these corruptible Meats? Wilt thou not hunger After that heavenly table, which fasting in this life does procure and prepare unto thee? Dost thou not know, that by immoderate full feeding, thou dost breed unto thy self a fat worm to gnaw thee? For who in abundance of meat,
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and continuall delicacie, hath been partakener of the graces and giftes of the Spirit? Moyses receauing the seconde time the tables of the lawe was of necessitie driuen to a seconde fast.
and continual delicacy, hath been partakener of the graces and Gifts of the Spirit? Moses receiving the seconde time the tables of the law was of necessity driven to a seconde fast.
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But after they had ones made mention of their fleshpottes of AEgypt, and lusted to retourne thither agayne, they neuer came to see the land of promise.
But After they had ones made mention of their fleshpottes of Egypt, and lusted to return thither again, they never Come to see the land of promise.
Hereof menne are made, as it were, madde and furious horses towarde weemen, by the beastly outrage ingendred in their mindes thorough suche deliciousnes.
Hereof men Are made, as it were, mad and furious Horses toward women, by the beastly outrage engendered in their minds through such deliciousness.
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But fasting dooth make knowen euen the honest measure of wedlock woorke, chastising the vnmodest vsage euen of those thinges whiche are permitted by lawe:
But fasting doth make known even the honest measure of wedlock work, chastising the unmodest usage even of those things which Are permitted by law:
For the true fast is the forsaking of euils and vitious doinges. Lose all bond of iniustice, remitte to thy neighbour all trouble, forgeue him his det: fast from sutes and contentions.
For the true fast is the forsaking of evils and vicious doings. Loose all bound of injustice, remit to thy neighbour all trouble, forgive him his debt: fast from suits and contentions.
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He knoweth not them that be present. He stryketh all, as one that fighteth in the night. He offendeth all. He triumpheth ouer all. He speaketh vnaduised thinges. Hardely canne he be tempered.
He Knoweth not them that be present. He striketh all, as one that fights in the night. He offends all. He Triumpheth over all. He speaks unadvised things. Hardly can he be tempered.
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Dronkennes maketh waie to insolent behauiour, but conuenient sufficiency vnto fasting. He whiche is to trie for the best game, dooth exercise him selfe before hand:
drunkenness makes Way to insolent behaviour, but convenient sufficiency unto fasting. He which is to try for the best game, doth exercise him self before hand:
He whiche fasteth, must first exercise and prepare him selfe by abstinence: laie downe glottony fiue daies before, not as one that would thwart the ordinary daies, or deceiue the lawe maker.
He which fasteth, must First exercise and prepare him self by abstinence: lay down gluttony fiue days before, not as one that would thwart the ordinary days, or deceive the law maker.
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Why therefore dooste thou by drunkennes preuent his comming, and close the entrie against our Lord? Why doost thou allure and take in thine Enemie, to take possessiō first of thy munitions? Drunkennes doth not receiue our Lorde.
Why Therefore dooste thou by Drunkenness prevent his coming, and close the entry against our Lord? Why dost thou allure and take in thine Enemy, to take possession First of thy munitions? drunkenness does not receive our Lord.
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And further I besech our Lorde, who hath by the course and reuolution of the yeere, brought vs about to this time, that it may please him to graunt vnto vs being as it were tryers for the mastery, that by these excercises, wee may shewe foorth the firmenesse and strength of our constancie:
And further I beseech our Lord, who hath by the course and revolution of the year, brought us about to this time, that it may please him to grant unto us being as it were Tryers for the mastery, that by these exercises, we may show forth the firmness and strength of our constancy:
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Now by dayly recording of that healthfull Passion suffred for vs, but then in the world to come by receauing retribution and rewarde, according to our life lead here,
Now by daily recording of that healthful Passion suffered for us, but then in the world to come by receiving retribution and reward, according to our life led Here,
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and weakenes of humane frailtie what to doo, except the goodnes of God, yet once againe helping, had by teaching vs the woorkes of righteousnes and mercy, opened a certaine way to keepe and preserue our health,
and weakness of humane frailty what to do, except the Goodness of God, yet once again helping, had by teaching us the works of righteousness and mercy, opened a certain Way to keep and preserve our health,
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Neither let any man so flatter him selfe of his pure and vnspotted hart, that presuming on his innocency, he thinke him selfe not to neede the applying of any medicine to his woundes, considering that it is written:
Neither let any man so flatter him self of his pure and unspotted heart, that presuming on his innocency, he think him self not to need the applying of any medicine to his wounds, considering that it is written:
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Who shall glorie that he hath a chast hart, or who shall glorie him selfe to be cleane from sinnes? And againe when S. Iohn in his Epistle allegeth and saieth:
Who shall glory that he hath a chaste heart, or who shall glory him self to be clean from Sins? And again when S. John in his Epistle allegeth and Saith:
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If wee saie wee haue no sinne, wee deceiue our selues, and there is no truthe in vs. But if wee confesse our sinnes, our Lord is faithfull and iust, who will forgeue vs our sinnes.
If we say we have no sin, we deceive our selves, and there is no truth in us But if we confess our Sins, our Lord is faithful and just, who will forgive us our Sins.
how necessary, how gentle and bountiful is the mercy of God, whiche knowing that euen the healed should not yet afterward want their wounds, gaue helthful remedies to the new curing and healing againe of those woundes?
how necessary, how gentle and bountiful is the mercy of God, which knowing that even the healed should not yet afterwards want their wounds, gave healthful remedies to the new curing and healing again of those wounds?
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God willeth and commaunded Esaie, saying: Crie out strongly, and spare not. Lifte vp thy voice as a trumpet, and shewe foorthe vnto my people their sinnes,
God wills and commanded Isaiah, saying: Cry out strongly, and spare not. Lift up thy voice as a trumpet, and show forth unto my people their Sins,
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though they should be wrapped in asshes, and shertes of heare, yet in the last part shewing that God might be appeased only by almose dedes, he added this, saying:
though they should be wrapped in Ashes, and shertes of hear, yet in the last part showing that God might be appeased only by almose Deeds, he added this, saying:
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Thus we see, that remedies to winne Gods fauour were geeuen by Gods owne woordes. And what sinners ought to doo, Gods instructions haue shewed and taught.
Thus we see, that remedies to win God's favour were given by God's own words. And what Sinners ought to do, God's instructions have showed and taught.
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Whiche preceptes Daniell hauing in minde, when the Kinge Nabuchodonosor being feared with a terrible dreame, boiled in great anguishe of minde, he gaue him remedie for the turning awaie,
Which Precepts Daniell having in mind, when the King Nebuchadnezzar being feared with a terrible dream, boiled in great anguish of mind, he gave him remedy for the turning away,
Neither doo we (derely beloued Brethern) so auouch these thinges, but that wee shall with the very testimony of Truth it selfe confirme that, which the Angel Raphael hath saied.
Neither do we (dearly Beloved Brother) so avouch these things, but that we shall with the very testimony of Truth it self confirm that, which the Angel Raphael hath said.
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In the actes of the Apostles we haue good proofe hereof, and by a fact done we plainly finde, that soules are by almose deliuered, not onely from the second death (of hell) but also from the first (death of this present life).
In the acts of the Apostles we have good proof hereof, and by a fact done we plainly find, that Souls Are by almose Delivered, not only from the second death (of hell) but also from the First (death of this present life).
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whoo when readely and gently (as it becomed the mekenesse of an Apostle) he was come thither, there stood about him a sorte of widowes, weeping and intreating him,
who when readily and gently (as it becomed the meekness of an Apostle) he was come thither, there stood about him a sort of Widows, weeping and entreating him,
and shewing vnto him the clokes, coates, and all other the clothing, which they had before receaued of her, making sute for her being dead, not so much by their woordes,
and showing unto him the cloaks, coats, and all other the clothing, which they had before received of her, making suit for her being dead, not so much by their words,
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Therefore when kneeling downe vpon his knees he had praied, and as a fitte aduocate, had vttered and sent vp vnto God the praiers, made vnto him by the widdowes,
Therefore when kneeling down upon his knees he had prayed, and as a fit advocate, had uttered and sent up unto God the Prayers, made unto him by the widow's,
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Sell your goodes (saith hee) and geue almose. And againe, Lay not vppe to your selues treasures vppon earth, where mothe and rust spoileth and decaieth,
Fell your goods (Says he) and give almose. And again, Lay not up to your selves treasures upon earth, where moth and rust spoileth and decayeth,
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and to bye euerlasting saluation, must with the quantity of his patrimony marchaunt and bie the pretious iewell, that is, eternall life, precious by the bloude of Christ.
and to buy everlasting salvation, must with the quantity of his patrimony merchant and bye the precious jewel, that is, Eternal life, precious by the blood of christ.
The kingdome of heauen (saieth he) is like vnto a marchaunt man seeking for good perles and precious stones, but when he had found a preciouse stone, he went and solde all that he had, and bought it.
The Kingdom of heaven (Saith he) is like unto a merchant man seeking for good Pearls and precious stones, but when he had found a precious stone, he went and sold all that he had, and bought it.
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Beholde, the halfe of my substance I geeue vnto the needie, and if I haue defrauded any man of ought, I render vnto him foure dubble: Ihesus aunswered, and saied:
Behold, the half of my substance I Give unto the needy, and if I have defrauded any man of ought, I render unto him foure double: Ihesus answered, and said:
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and that the holy Scripture can not lye, whiche teacheth, That vnfrutefull trees (that is) Barren and frutelesse menne, shalbe cutte away, and throwne into the fier:
and that the holy Scripture can not lie, which Teaches, That unfruitful trees (that is) Barren and fruitless men, shall Cut away, and thrown into the fire:
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And therefore in an other place also, he calleth the woorkers, and the frutefull by the name of faithfull personnes. But as for the vnfrutefull and barren, he saieth they haue no faith, by these woordes:
And Therefore in an other place also, he calls the workers, and the fruitful by the name of faithful personnes. But as for the unfruitful and barren, he Saith they have no faith, by these words:
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If in the wicked Mammon, yee haue not been faithfull, whoo will putte you in truste, with that whiche is true and sound? And if in the thing that is not yours, yee baue been vnfaithfull, whoo will geeue you that which is yours?
If in the wicked Mammon, ye have not been faithful, who will put you in trust, with that which is true and found? And if in the thing that is not yours, ye have been unfaithful, who will Give you that which is yours?
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If thow mystruste, and feare, leaste if thow begynne to woorke bountifully, thy patrimonie beeing consumed by liberall woorking, thou maist perhaps be driuen to poouertie, be in that behalfe without feare, stand thou assured and out of care.
If thou mistrust, and Fear, jest if thou begin to work bountifully, thy patrimony being consumed by liberal working, thou Mayest perhaps be driven to poouertie, be in that behalf without Fear, stand thou assured and out of care.
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For when thankes for our almose and praiers are by the Oraisons of the poore directed vnto God, the substance of the woorker, is by the rewarde of God, heaped and encreased.
For when thanks for our almose and Prayers Are by the Orisons of the poor directed unto God, the substance of the worker, is by the reward of God, heaped and increased.
For our Lorde saieth, that those menne shall (when the daie of Iudgement commeth) be admitted to receiue the kingdome, whiche haue ben woorkers in his Churche.
For our Lord Saith, that those men shall (when the day of Judgement comes) be admitted to receive the Kingdom, which have been workers in his Church.
And knowest thou not, wretched man, that while thou fearest the decaie of thy houshold, thy life and saluation bothe doo faile? And while thou arte carefull that nothing be diminished of thy goods, doest thou not see, that thy selfe arte diminished, being a loouer rather of Mammon,
And Knowest thou not, wretched man, that while thou Fearest the decay of thy household, thy life and salvation both do fail? And while thou art careful that nothing be diminished of thy goods, dost thou not see, that thy self art diminished, being a loouer rather of Mammon,
then of thyne owne soule? Thus while thow fearest lest thy patrimonie should perishe to saue thy selfe, thy selfe doest perishe to saue thy patrimonie.
then of thine own soul? Thus while thou Fearest lest thy patrimony should perish to save thy self, thy self dost perish to save thy patrimony.
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For they that will becoome riche, falle into temptation, into snares, and into many and hurtefull desyres, which whelme a man into perdition and destruction.
For they that will becoome rich, fall into temptation, into snares, and into many and hurtful Desires, which whelm a man into perdition and destruction.
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But doest thou feare still, least thy patrimonie may happe to faile, if thou beginne to bestowe plentifully thereof? Why? When was it seen, that the iust man could wante reliefe, sithe it is written:
But dost thou Fear still, lest thy patrimony may happen to fail, if thou begin to bestow plentifully thereof? Why? When was it seen, that the just man could want relief, sith it is written:
And yet fearest thou, leste working and deseruing at Gods handes, thou shouldest wante nourriture? Remembrest thou not, that he him selfe in the Ghospell to the reproche of them which be of doubtfull mindes,
And yet Fearest thou, lest working and deserving At God's hands, thou Shouldst want nourriture? Rememberest thou not, that he him self in the Gospel to the reproach of them which be of doubtful minds,
and deere vnto his Lord and master, shall want any thing? How may this be? Except thou wilt thinke, that he which feedeth Christe, shall him selfe not be fed by Christe? Or that earthly thinges shall want to them, to whome diuine and heauenly thinges are geeuen?
and deer unto his Lord and master, shall want any thing? How may this be? Except thou wilt think, that he which feeds Christ, shall him self not be fed by Christ? Or that earthly things shall want to them, to whom divine and heavenly things Are given?
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Whence commeth this mistrustfull thought? Whence groweth this wicked and sacrilegious Imagination? What dooth suche a faithlesse hart in the house of faith? Why is he called and named a Christian, whiche dooth not altogether beleeue Christe? The name of a Pharisee is more meeter for thee.
Whence comes this mistrustful Thought? Whence grows this wicked and sacrilegious Imagination? What doth such a faithless heart in the house of faith? Why is he called and nam a Christian, which doth not altogether believe Christ? The name of a Pharisee is more meeter for thee.
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For when our Lord in the Ghospell disputed of almose deedes, faithfully, and holesomely forewarning vs, that by prouident woorkyng, wee should of our earthly gaines make vnto our selues frendes that might afterward receiue vs vppe into euerlasting tabernacles, after these thinges spoken the Scripture addeth these wordes:
For when our Lord in the Gospel disputed of almose Deeds, faithfully, and wholesomely forewarning us, that by provident working, we should of our earthly gains make unto our selves Friends that might afterwards receive us up into everlasting Tabernacles, After these things spoken the Scripture adds these words:
Soome suche menne doo wee see at this daie in the Churche, whose stopped eares and blinded hartes doo receiue no light of spirituall and holesome admonitions:
Soome such men do we see At this day in the Church, whose stopped ears and blinded hearts do receive no Light of spiritual and wholesome admonitions:
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At whome wee must not marueill, if they contemne a seruaunt treating of these thinges, when wee see that our Lord him selfe was of suche menne despised.
At whom we must not marueill, if they contemn a servant treating of these things, when we see that our Lord him self was of such men despised.
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What doest thou please thy selfe with these fond and foolish thoughtes? As though with feare and carefulnes of thinges to come, thou shouldst be kept backe from doing of good workes? Why doest thou pretende such coulours, toies,
What dost thou please thy self with these found and foolish thoughts? As though with Fear and carefulness of things to come, thou Shouldst be kept back from doing of good works? Why dost thou pretend such colours, toys,
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Therefore whose shall those thinges be, which thou hast gathered? Why doest thou studie and trauaile to gette riches for thy selfe alone? Why doest thou to thine owne paine increase the waight of thy patrimonie, whereby how much the richer thou art to the world,
Therefore whose shall those things be, which thou hast gathered? Why dost thou study and travail to get riches for thy self alone? Why dost thou to thine own pain increase the weight of thy patrimony, whereby how much the Richer thou art to the world,
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Make Christ a partaker with thee of the reuenue of thy earthly possessions, that he may also make thee with him a ioyn theire of the heauenly kingdoomes.
Make christ a partaker with thee of the revenue of thy earthly possessions, that he may also make thee with him a join their of the heavenly kingdoms.
Thou therefore that art welthy and riche, bye vnto thy selfe of Christe gold burnished and tried with fier, that (thy filthines being purged as it were with fier) thou maist be pure golde, being purged by almose deedes, and good woorkes.
Thou Therefore that art wealthy and rich, buy unto thy self of Christ gold burnished and tried with fire, that (thy filthiness being purged as it were with fire) thou Mayest be pure gold, being purged by almose Deeds, and good works.
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Thou being welthy and riche, beleeuest that thou celebratest our Lord his Temple: yet doest thou not one whit behold or regard the treasure huche thereof.
Thou being wealthy and rich, Believest that thou celebratest our Lord his Temple: yet dost thou not one whit behold or regard the treasure huche thereof.
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And that wee maie vnderstand that al suche thinges are geuen to God, and that in doing these thinges, wee deserue and merite at Gods hande, Christe calleth them Gods treasuer,
And that we may understand that all such things Are given to God, and that in doing these things, we deserve and merit At God's hand, Christ calls them God's treasuer,
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and sheweth that the widowe had put her two mites into Goddes stoare, that it might be made the more manifest vnto vs, that he which hath compassion on the poore, doth lende to God vpon vsurie.
and shows that the widow had put her two mites into God's stoare, that it might be made the more manifest unto us, that he which hath compassion on the poor, does lend to God upon Usury.
They which saie vnto their Father or Mother, I knowe thee not, and haue not knowen their children, these haue obserued thy commaundementes, and haue kept thy testament.
They which say unto their Father or Mother, I know thee not, and have not known their children, these have observed thy Commandments, and have kept thy Testament.
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So did that widowe, mentioned in the thirde booke of the Kinges, when after all her goodes consumed, in the greate drought and famine, she had made her of a litell branne and oyle that was yet lefte, a lofe baked vnder the ashes, to eate with her children,
So did that widow, mentioned in the Third book of the Kings, when After all her goods consumed, in the great drought and famine, she had made her of a little bran and oil that was yet left, a lofe baked under the Ashes, to eat with her children,
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For she neuer sticked to fulfill his requeste, neither did shee (though she were the naturall mother) any iote preferre her children, in that great hunger and penury, before Helias.
For she never sticked to fulfil his request, neither did she (though she were the natural mother) any jot prefer her children, in that great hunger and penury, before Elias.
but much more profited her children, by doing suche woorke of pitie and mercy. Yet, did not she know Christ, neither had she heard his Commaundementes.
but much more profited her children, by doing such work of pity and mercy. Yet, did not she know christ, neither had she herd his commandments.
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Whereby it maie appeare, how much he whiche is of Christes Churche sinneth, who preferring him selfe and his children before Christe, doth keepe his riches,
Whereby it may appear, how much he which is of Christ's Church Sinneth, who preferring him self and his children before Christ, does keep his riches,
But thou wilt saie, thou hast a great many children in thy house, and the number of thy children, perhaps doth hold thee backe from plentifull yelding of good workes.
But thou wilt say, thou hast a great many children in thy house, and the number of thy children, perhaps does hold thee back from plentiful yielding of good works.
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So dyd Iob offer many Sacrifices for his children, and according to the number of the children in his howse, was the number of offeringes whiche he sacrificed vnto God.
So did Job offer many Sacrifices for his children, and according to the number of the children in his house, was the number of offerings which he sacrificed unto God.
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Iob a true and a iuste man had seuen sonnes, and three daughters: and he cleansed them, offering for them Sacrifices vnto God, according to the number of them,
Job a true and a just man had seuen Sons, and three daughters: and he cleansed them, offering for them Sacrifices unto God, according to the number of them,
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If therefore thou doo truely looue thy children, if thou wilt yeelde vnto them abundant and fatherly sweetnesse of looue and charitie, thou oughtest the more to woorke:
If Therefore thou do truly love thy children, if thou wilt yield unto them abundant and fatherly sweetness of love and charity, thou Ought the more to work:
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Thou which laborest by earthly inheritance rather to betake thy children to the diuell, then by treasure layed vp in heauen to commend then vnto Christe, doost twise offende, and committest a double fault:
Thou which laborest by earthly inheritance rather to betake thy children to the Devil, then by treasure laid up in heaven to commend then unto Christ, dost twice offend, and Committest a double fault:
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Geeue vnto thy chyldren profitable, and holesome preceptes, suche as he gaue vnto his sonne. Geeue in charge vnto thy chyldren, as he charged his sonne, saying:
Give unto thy children profitable, and wholesome Precepts, such as he gave unto his son. Give in charge unto thy children, as he charged his son, saying:
yet geeue parte euen of that litle. And feare not when thou geeuest Almes: for thou layest vppe to thy selfe a good rewarde againste the daye of necessitie.
yet Give part even of that little. And Fear not when thou geeuest Alms: for thou layest up to thy self a good reward against the day of necessity.
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What a pageaunt or game is that (deerly belooued bretheren) the setting foorth whereof, is honoured with the presente behoulding of God him selfe? If at suche largesse and liberalitie,
What a pageant or game is that (dearly Beloved brethren) the setting forth whereof, is honoured with the present beholding of God him self? If At such largess and liberality,
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Howe muche more plentifull ought the preparation heere to be, and howe muche more bowntifull the coste, where all the vertues of heauen assemble, all the Angelles meete to the sight and beholding thereof? Where, to the defraver of the charge, not a triumphant chariot,
Howe much more plentiful ought the preparation Here to be, and how much more bountiful the cost, where all the Virtues of heaven assemble, all the Angels meet to the sighed and beholding thereof? Where, to the defraver of the charge, not a triumphant chariot,
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that the shame of their reproche, and vilenesse, may stryke the deaper into their filthy consciences, let eche man set before his eyes the diuell with his garde, that is to saye, let him imagine the diuel with his traiterous people,
that the shame of their reproach, and vileness, may strike the deaper into their filthy Consciences, let eke man Set before his eyes the Devil with his guard, that is to say, let him imagine the Devil with his traitorous people,
and iudging) to callenge with prowde comparison Christes people, and to prouoke and require, that an accompte and rekoning of both sortes may be taken, saying in this wise:
and judging) to challenge with proved comparison Christ's people, and to provoke and require, that an accompt and reckoning of both sorts may be taken, saying in this wise:
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and yet see howe sumptuouse games and pageantes, howe great Treasures, what rare thinges long and moste chargeably sought, they prouide for mee? Yea laying to pleadge, ingaging,
and yet see how sumptuous games and pageants, how great Treasures, what rare things long and most chargeably sought, they provide for me? Yea laying to pledge, engaging,
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Al the charge betweene the madnesse of the setter foorth, and the foly of the beholder, through a prodigall and foolish vanitie of disceiuing pleasures, is loste and commeth to naught.
All the charge between the madness of the setter forth, and the folly of the beholder, through a prodigal and foolish vanity of disceiuing pleasures, is lost and comes to nought.
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All this notwithstanding thy people being thus honoured by thee, with Diuine rewardes and heauenly giftes, are scarse to be compared in number with myne, that haue at my hande for all their coste, no rewarde, but damnation.
All this notwithstanding thy people being thus honoured by thee, with Divine rewards and heavenly Gifts, Are scarce to be compared in number with mine, that have At my hand for all their cost, no reward, but damnation.
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What shall we aunswere herevnto, deerely beloued brethren? By what meanes may we defende the mindes of the ryche menne ouerwhelmed with suche a sacrilegiouse barrennesse,
What shall we answer hereunto, dearly Beloved brothers? By what means may we defend the minds of the rich men overwhelmed with such a sacrilegiouse Barrenness,
then in telling vs that to be don to him selfe what so euer is don to the nedy and poore? And in shewing him self to be offended if we do not geue helpe to the poore and nedy:
then in telling us that to be dONE to him self what so ever is dONE to the needy and poor? And in showing him self to be offended if we do not give help to the poor and needy:
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to th' end that he which is not moued with the respect of his brother, a felow mēber of the Church, should yet be moued with the contemplation of Christ:
to the end that he which is not moved with the respect of his brother, a fellow member of the Church, should yet be moved with the contemplation of christ:
and he which cōsidereth not his felow seruant, being in nede and pouerty, might yet be moued to consider our Lord and Master, present in him whom he despiseth.
and he which Considereth not his fellow servant, being in need and poverty, might yet be moved to Consider our Lord and Master, present in him whom he despises.
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And therefore (most derely beloued) let vs that feare God, let vs that (despising and treading the worlde vnder our feet) haue our mindes lift vp to diuine and heauenly things, let vs (I say) with ful faith, deuout mindes,
And Therefore (most dearly Beloved) let us that Fear God, let us that (despising and treading the world under our feet) have our minds lift up to divine and heavenly things, let us (I say) with full faith, devout minds,
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and continual good working, bestow our seruice to winne our Lord and Masters fauour. Let vs geue to Christ earthly garmentes, that we may receiue of him heauenly clothing.
and continual good working, bestow our service to win our Lord and Masters favour. Let us give to christ earthly garments, that we may receive of him heavenly clothing.
Then did they sell their howses and landes, and willingly, and largely offered vnto the Apostles their gooddes to be distributed vnto the poore, transferring their possession (after their earthly patrimonie,
Then did they fell their houses and Lands, and willingly, and largely offered unto the Apostles their God's to be distributed unto the poor, transferring their possession (After their earthly patrimony,
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Neyther is any man repelled from the vse of the benefittes and giftes of God, but that all mankinde may equally enioye the goodnesse and bountifulnesse thereof.
Neither is any man repelled from the use of the benefits and Gifts of God, but that all mankind may equally enjoy the Goodness and bountifulness thereof.
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By whiche example of equalitie ▪ he that being a possessioner in earth diuideth his rentes and reuenewes with his brethren in Christe, while by voluntary liberty, he being iust, maketh his goodes common, is a follower of God the Father.
By which Exampl of equality ▪ he that being a possessioner in earth Divideth his rents and revenues with his brothers in Christ, while by voluntary liberty, he being just, makes his goods Common, is a follower of God the Father.
for temporall, euerlasting? When for small, he shall geeue great, when he offereth vs vp vnto his Father, to whome by his sanctification, he hath restored vs? When he shall geue vnto vs the eternitie and immortalitie whereunto he hath reuiued vs, by the quickning of his blood? When he shall leade vs againe into Paradyse,
for temporal, everlasting? When for small, he shall Give great, when he Offereth us up unto his Father, to whom by his sanctification, he hath restored us? When he shall give unto us the eternity and immortality whereunto he hath revived us, by the quickening of his blood? When he shall lead us again into Paradise,
A Crowne of peace without perill of persecution. It is the true gifte, yea the greatest gifte of God, necessarie to the weake, and glorious to the strong.
A Crown of peace without peril of persecution. It is the true gift, yea the greatest gift of God, necessary to the weak, and glorious to the strong.
If the daie either of our departing, or of persecution shall finde vs light, and free without burthen, running in this race of good woorkes, our Lorde will neuer faile to rewarde our merites.
If the day either of our departing, or of persecution shall find us Light, and free without burden, running in this raze of good works, our Lord will never fail to reward our merits.
That vvhich S. Cyprian speaketh heere of plaies and pageants, may be applied to banquetinges, excesse in apparall, and such other not novv common euerie vvhere.
That which S. Cyprian speaks Here of plays and pageants, may be applied to banquetings, excess in apparall, and such other not now Common every where.
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